view not merely a geographical contiguity, or a succession in time, or a series of independent products, standing together simply as the separate trees of one luxuriant forest. They are to be regarded rather as Calvinism, first in the blade, and then in the ear, and afterwards maturing into the full and perfect corn; as the successive stages and results of a process, which, if we may compare human things with divine, is not unlike that by which the Scriptures, under a multiplicity of form and through twenty centuries of time, grew by various authorship into that Book of books, whose indestructible unity becomes at last one of the clearest witnesses to its divine origin and mission. Every intelligent mind appreciates the just distinction between the essence of a doctrine and its accidents or accessories; between the fact incorporated in a dogmatic statement and the theory or theories employed to account for that fact; between the essential truth affirmed in an article of belief and the explanations or illustrations introduced in exposition of the truth. One of the Reformed Confessions* quaintly recognizes this distinction in its simple and yet decisive doctrine respecting Original Sin. After affirming that the posterity of Adam are affected by his fall in some way of hereditary contagion, rather than through mere example and imitation, as Pelagians were asserting, it adds the words: "Nor do we deem it necessary to inquire just how this sinfulness passes from one to another; it is enough to believe that what God brought upon Adam, affected not himself merely, but likewise his entire race." In immediate opposition with this statement may be placed the recent affirmation of an eminent teacher of Calvinism, in our times: "Original Sin is one thing, the way in which it is accounted for is another. The doctrine is, that such is the relation between Adam and his posterity, that all mankind, descending from him by ordinary generation, are born in a state of sin and condemnation. Any man who admits this holds the doctrine."+ Principal Cunningham, in his Historical Theology, affirms still more broadly, *Niemeyer. Confessio Gallicana: Art. x. that no man pretends to be able to comprehend or explain the doctrine of the fall of Adam, and its bearing upon the present character and condition of men; that it involves mysteries which human reason, enlightened by divine revelation, can not fathom; and that, after all our study of Scripture, and all our investigation of the subject, we must resolve the matter into the divine sovereignty, and be content to say: "Even so, Father, for so it hath seemed good in thy sight." The same distinction may be illustrated by reference to other doctrines in the Calvinistic system. We assert the fact of the divine sovereignty, and the antithetic fact of human freedom, and carefully incorporate both in our doctrinal belief; meanwhile accepting or rejecting any proposed explanation of the mystery involved in this combination, or bowing down before that sacred mystery with mute confession of our inability to solve it. We affirm the great fact of an election, as exhibited both in the providence and in the gracious dealings of God with men, while we differ as to the value of any specific exposition of the fact, or confess ourselves unable to elucidate, or even to comprehend it. We avow our faith in the presence and operations of the Holy Ghost, and confess our dependence upon him for every holy thought or righteous act; reverently casting ourselves upon his gracious interposition, though we can not recognise his presence by any sense, or penetrate in the least into the mystery of his efficiency. All the cardinal truths of our religion, and especially those which are essential parts of our Calvinistic belief, are like mountains, whose gilded summits we clearly see, and whose main outlines we more or less vaguely discern, but whose deep foundations lie concealed in the comprehending wisdom of him by whom the facts themselves were graciously revealed for our salvation. And while we welcome any explanations which human reason can give-while we rejoice in every suggestion of wise and sound philosophy, and forever linger around the vast problems involved in these cardinal truths, the essential and the sanctifying act in each case is an act of faith; and this act of faith embraces neither theory nor speculation, but the facts alone. Viewed in the light of this distinction, the unity of the Reformed Symbols, so far as these specific doctrines are concerned, becomes very clear. The same note may be sounded by several different instruments, varying in structure and form; and the tone of each may be clearly discernible from those of the rest; while the ear of the listener plainly perceives that the sound, whether breathed from a flute or poured from an organ, is one and the same. As we hear the several notes which are combined in the grand and solemn octave of our Calvinistic faith, sounded forth from one creed after another, we spontaneously recognize the identity of each among these sacred tones, from whichsoever source it flows. The facts, the doctrines, the substantial verities presented as objects of faith, are ever the same, even while subordinate variations or diversities are apparent on every hand. This growth in and toward unity is exhibited also in the progressive adjustment and combination of such separate truths or doctrines. The question of adjustment and combination engrossed, at the outset, but little attention. The minds of the earlier Reformers were occupied rather with the clear, positive, independent statement of those particular doctrines in which they differed from the Papacy, or varied among themselves. It was reserved for the organizing intellect of later leaders to bring these particular truths together, and to state them in their connections both with one another, and with those other verities which are united with these in the Gospel of Christ. And as there were differences in the degree of clearness, exactness, comprehensiveness, force, with which the truth was first stated particularly, so there were differences in the degree of success attained in the combining of these various elements in the several creeds constructed. The materials are in some cases less ample and less adequate than in others; the order of construction varies according to the plan and object of the architects; the completed edifice bears traces of the poverty and the peculiarities, as well as of the sublime faith, of its occupants. And yet this question of adjustment and combination is one of vital importance in the scientific evolutions of Christian doc trine. Chemists tell us not only that exactly the same elements, united in different proportions, become in one combination indispensable to human life, and in another deleterious and destructive, but also that the same elements, united in the same proportions, but existing in one case as a vegetable growth, and in another as a chemical mixture, are in like manner healthful and nutritious in the first instance, but noxious or deadly in the other. A preacher may believe in all the essential doctrines of grace, and be recognized as orthodox on every point, and yet by his disproportionate presentation of any single doctrine or any class of doctrines, convey inadequate and even ruinous conceptions of the gospel as a whole. Such a preacher may hold and proclaim the doctrines of grace in due proportions, and yet his proclamation of them may be corrupted by a spirit so diverse from that of Christ, as to become a savor of death to those who hear him. In the study of the Reformed Symbolism, we detect a palpable and beautiful advance in both of these particulars. Proportion and symmetry on the one hand, are evidently the object of a growing desire the harmonies of truth begin to be heard above the sounds of eager discussion: the whole of Sacred Doctrine is seen to be greater than any of its parts and by degrees the Heidelberg Catechism and the Westminster Confession come into view, as the most complete and balanced, and therefore healthful and nutricious, expositions of the common faith. On the other hand, the baleful spirit of partizanship, tenacious of particular phases of thought, and devoted to some specific form of organization, gradually loses its power: polemic contests become less prominent and absorbing: dogmatism gives way before the sense of brotherhood: an improved type of religious experience softens, hallows, beautifies the creeds and by degrees those creeds become, through many variations, the one Calvinistic Faith. VI. Of this long process of growth or development in which the Reformed churches throughout Northern and Western Europe shared together during more than a century, the Westminster Confession was both the latest and the most complete and perfect fruit. Both historically and logically, it should be regarded as the culmination of the entire series of Reformed Symbols. In the manner of its construction, in the completeness of its form, and in the spirit which animates it, as well as in its historical position and relations, it may fitly claim precedence above any antecedent Confession, and is justly deserving of the wider acceptance, and of the greater measure of authoritativeness, which it has attained wherever Calvinism is known or received. Never since the Diet at Augsburg had a body of men been convened for any kindred purpose, who could compare in ability and in character with the Westminster Assembly. Though British in nationality, they were European in reputation, and ecumenical in influence. They were familiar with the peculiarities of the Reformed churches everywhere, and acquainted with the whole course of Calvinistic teaching and belief. Before them lay the scrolls on which were transcribed all that had been solemnly affirmed by other branches of the Reformed stock; around them were strewed the writings of those who had been the fathers and counsellors of the church for more than a century. They were happily removed to a safe distance from those unfavorable excitements by which the mind and hearts of many among the earlier advocates of Calvinism had been as frequently biased. They were surrounded by no such angry controversies-assailed by no such serious errors, as those which influenced so distinctly the decisions of the Synod of Dort. They were permitted to conduct their deliberations at great length, and in comparative peace; and their conclusions were framed with a degree of literary exactness, of philosophic system, of fraternal harmony, such as finds no counterpart in any preceding council. They were animated also by the hope that their action would not only secure the union of the Calvinistic churches in England and Scotland, but would likewise contribute to the visible combination and fellowship of all other churches bearing the Calvinistic name. And, as their work has shown, their * In the introductory sermon, preached by Dr. Lymington, at the Bicentenary of the Westminster Assembly, held at Edinburgh in 1843, the following sentences occur: "They contemplated, besides a religious uniformity in the three kingdoms, a great Pro |
