Escolar Documentos
Profissional Documentos
Cultura Documentos
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted
digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about
JSTOR, please contact support@jstor.org.
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
http://about.jstor.org/terms
The London School of Economics and Political Science, Wiley are collaborating with JSTOR to
digitize, preserve and extend access to The British Journal of Sociology
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Malcolm H. MacKinnon
ABSTRACT
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
144 Malcolm H. MacKinnon
I INTRODUCTION
Here, I critically aSsess one of Weber's preconditions for the rise of the
modern world, the impact of Calvinism on capitalism. That Calvinism
is not the sole cause can be found in General Economic History and
Economy and Society where more weight is given to material and
institutional factors,2 in contrast to the near-idealistic determinism of
The Protestant Ethic.3 Still, the importance of the Calvinist contribution
in Weber's other work remains considerable, its status as a necessary
condition for the capitalist spirit left intact.4 Moreover this necessity is
given theoretical significance in Economy and Society where Weber's
reflections on rationality rest on the causal efficacy of religious ideas.
The inner-worldly ascetism and thus value rationality of the Puritan,
he maintains, breaks the grip of traditionalism, clearing the way for
the formal rationality of the capitalist order.5 While stopping short of
announcing that religious ideas are both necessary and sufficient for
the capitalist spirit therefore) Weber none the less conveys the temper
that such ideas rank first in a company of causal equals.
Although diluted by other causal agents then, the Protestant
ethic remains a formidable force in Weber's theoretical arsenal.
Its transformative weight rests on the assumption that Calvin's
absolute conception of predestination was dogmatically preserved by
seventeenth-century English Calvinism. His thesis is tenable, we are
informed, only to the degree that this condition holds.6 That it does so
hold receives recent support from Marshall who claims that Weber's
interpretation of English Protestantism is empirically plausible.7
I challenge both views and will show that Calvinism abandoned
Calvin's predestinarianism via the introduction of covenant theology.
No longer are the redemptive aspirations of the faithful blocked by the
impenetrability of God's purpose. Now, the infallible promise of
assurance is issued to 'all' who are prepared to sincerely labour for it.
This development effectively robs Weber of the religious sanction and
its ultimate use by the Puritan to transform the world in the name of
God. In no way did seventeenth-century Calvinism sanctify a worldly
calling, unintentionally or otherwise. As Weber conceives of it
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part I: Calvinism and the infallible assurance of grace 145
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
146 Malcolm H. MacKinnon
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part 1: Calvinism and the infallible assurance of grace 147
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
148 Malcolm H. MacKinnon
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part I: Calvinism and the infallible assurance of grace 149
2. OUTLINE OF INTENTIONS
I see two critical errors in the Weber thesis as outlined above: ( 1 ) that
dogmatic Calvinism by the time of Westminster is sola fide; and,
(2) that works within Christianity in general, and Calvinism in
particular, have a this-worldly referent.
Here in Part I, I dispute both these claims. As for the first I will
show that dogma, by the middle of the seventeenth century, bears
little resemblance to Calvin's doctrine. Between Calvin's death and
Westminster, covenant theology obliterates Calvin's sheer grace,
placing the onus of salvation squarely on man. The responsibility of
all believers is spiritual labour by which they can make their calling
and election infallibly sure to themselves. There is no crisis of proof in
dogma. Weber's second major mistake is the this-worldly direction he
assigns to works. By contrast I reveal that Christian, and thereby
Calvinist works, are other-worldly rather than this-worldly. In
their true nature they are acts of humility, contrition, piety and
devotion which are allied with the sincere effort to follow God's
commandments in return for everlasting life.
Furthermore I demonstrate that between Calvin and Westminster,
covenant theology incorporates works of this sort as the grounds of
assurance; they are prominently featured in both dogma and pastoral
writing. Not only is there no crisis of proof in dogma therefore, but no
marked discontinuity between it and pastoral writing both
preaching covenant theology. Weber meanwhile, sees works as
specific to the clerical realm, an irrational reaction to dogma's crisis.
Here they clash with denunciations of commerce, advising the
successful prosecution of a worldly calling. But if works are other-
worldly and have nothing to do with temporal toil in the first place,
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
150 Malcolm H. MacKinnon
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part 1: Calvinism and the infallible assurance of grace 151
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
152 Malcolm H. MacKinnon
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part 1: Calvinism and the infallible assurance of grace 153
on their behalf. Thus the new covenant, free grace and predestination
are retained but now coexist with the old covenant which calls for
man to perform good works albeit with God's help in the pursuit
of everlasting life. The Tridentine decree on justification ultimately
afErms this revisionism, free grace retained in the sense that GodXs
election is foreordained, is utterly gratuitous and independent of
personal merit. Works and the cooperation of man are then grafted
upon this predestinarianism, his will and good works evoked by the
eternal decree required for preparation prior to God's justification.
Once acquired, justifying grace is made fast by works but there is no
room for idle boasting since they come from God in the first place who
is, nevertheless, pleased to reward them when committed with a
devout disposition.50 Covenant theology takes a similar, though not
identical line of development, preserving grace and predestination in
connection with justification, while introducing works as necessary for
the personal certainty of salvation.
Calvin, by contrast, would have been appalled by this development,
the whole sum and substance of his thinking based upon the rejection
of works. He insists that even the original adoption of Jews flowed
from the Mediator's grace: they were bound to the Lord not through
merit but solely by His mercy. Moreover, because the old covenant
Jews knew of Christ the Mediator their election could not come from
works but grace alone.5l Even Abraham whose spiritual life is
described as 'well-night angelic' lacked suflicient merit in works to
acquire righteousness before God.52 Calvin's enmity for works is
further revealed in his support for Augustine against the Pelagians.s3
Like his spiritual leader, Calvin holds that fallen man cannot perform
good works in God's eyes because he lacks free-will in divine matters
and can only will evil.54 Equally offensive is the semi-Pelagianism of
the Schoolmen who erroneously see God's grace helping man in the
pursuit of holiness.55 Scripturally, Calvin's position on these issues
derives from Paul who speaks on the passivity of man in the
redemptive process; that he cannot even initiate faith on behalf of
himself which is a manifestation of God's power and conferred as a
gift of grace, not as a reward.56 It is o{Tensive for man to claim
anythinS in will or accomplishment because these rob God of His
honour5 and presuppose that human nature is free from sin which is
nothing more than earthly insolence, ensuring damnation not
salvation. 'Surely there is no one', Calvin intones, 'who is not sunken
in infinite filth!' 8
Calvin's persistent stress on human depravity against the absolute
perfection and sovereignty of God also extends to knowledge of
salvation. For him, the Spirit works secretly and mysteriously in
connection with predestination59 while mankind, intoxicated with the
false opinion of its own insight, is 'reluctant to admit that it is utterly
blind and stupid in divine matters'.60 Justifying faith can only be
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
154 Malcolm H. MacKinnon
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part 1: Calvinism and the infallible assurance of grace 155
CALVINISM
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Malcolm H. MacKinnon
156
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part 1: Calvinism and the infallible assurance of grace 157
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
158 Malcolm H. MacKinnon
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part I: Calvinism and the infallible assurance of grace 159
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Malcolm H. MacKinnon
160
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part I: Calvinism and the infallible assurance of grace 161
With these formalities observed, the divines get down to the real
business of elaborating convenant theology and its impending
effacement of these seemingly immutable decrees. In the first of many
frontal assaults on Calvin, it is said that this 'mysterious doctrine'
must be accorded special care so that 'men may be assured that they
have been eternally chosen from the certainty of their effiectual calling.
. . .)107 The vehicle used to reach this state of certainty, in
continuation of Ames, is primarily secured by man's will. No doubt
aware of the Antinomian rejection of the will on the theological right
and the freedom assigned to it by the Arminians on the left,
predictably the divines plot a middle course. Their semi-Pelagian
compromise is disclosed by God operating through the justified
person, that such 'believers must be directed by the Holy Spirit in
order to will what is pleasing to God.'l08 The imminent danger in this,
one seemingly grasped by the delegates, is that human anticipation of
divine aid may result in spiritual laxity and passivity. To exempt this
possibility, responsibility for salvation is then directly thrust upon
men who 'should diligently attempt to identify what good works God
has commanded in His word and then try their best to do all of
them."09 Further revelations of this semi-providential cast of mind
are then aimed at predestination itself, depreciating the mood of fixity
conveyed in the opening passages. It is said that some things are
destined to occur from 'secondary causes' so that human prospects,
far from being irrevocably cast, can be mediated by the voluntarism of
the agents involved." Unevenly stated to be sure, the message none
the less conveyed here is that the will can program human fortune:
salvation and damnation are subtley reduced to choice. Under the
covenant of grace Westminster affirms, the Holy Spirit is promised to
all those who 'may be willing and able to believe.'lll
Continued emphasis on the will is manifest by God foreordaining
'all the means by which . . . election is accomplished,'ll2 a statement
which seals a psychological sanction for their implementation as does
the premise that the saving graces are 'always' evident in the justified
person as 'works of love'.ll3 Good works done under the law in
obedience to God's commandments, provide evidence of our state of
grace.ll4 To secure the promise, the divines formulate an ordo salutzs
representing the stages of a regenerate life as: justification; adoption/
sanctification; saving faith and repentance. 115 Other than the
gratuitous consignment of justification, the remaining stages of
regeneration come attached with specific responsibilities. Reiterating
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
162 Malcolm H. MacKinnon
. . . those who truly believe in the Lord Jesus, who honestly love
him and try to walk in good conscience before him, may in this life
be assured with certainty that they are in a state of grace.'21
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part I: Calvinism and the infallible assurance of grace 163
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
164 Malcolm 11. MacKinnon
Those who belittled sheer grace were able to marshall good grounds
for their case; for if man does not contribute to his salvation, if all is
predestined then why not simply lapse into fatalism and licentious
living? Another equally offensive corollary of sheer grace is that
salvation can be too readily secured, even by the hypocrite and those
visibly steeped in sin. Calvin was the first to bear the brunt of this
onslaught as it originated from Catholic sources. He bravely attempts
to deflect it, insisting that his doctrine does not oppose good works as
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part I: Calvinism and the infallible assurance of grace 165
You see in all this, what our doctrine is about good works, and how
those Papists are to be believed, who pursuade their inorant
disciples, that we account them vain and needless things.l 9
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
166 Malcolm H. MacKinnon
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part I: Calvinism and the infallible assurance of grace
167
word. The difference arises over sanctification and the use of good
works as signs of true faith. Catholics argue that works cannot provide
absolute certainty, their imperfection making them the frequent
source of deception: one can only maintain assurance by hope.
Calvinists, by contrast, insist on the infallible certainty of salvation,
first by faith and then by works as the inseparable companion of
it. Perkins argues that 'special' or infallible certainty can be
experimentally grasped through self-examination wherein the pious
assess the quality of their works before coming to the conclusion of
true saving faith. Moreover, this special assurance can be 'ordinarily'
grasped without the aid of supernatural revelation because, 'if things
required in Gospell be both ordinarie and possible, then for a man to
have unfallible certentie of his own salvation is both ordinarie and
possible'.l50 'We hold this', Perkins writes, 'for a clear and evident
principle of the word of God, and contrariwise the Papists deny it
wholly'.l5l The practical syllogism is then introduced and Perkins's
scholasticism used in a way that no Catholic theologian of the period
would dare contemplate. Its testament is infallible certainty when the
Holy Ghost imprints it upon the mind of man.
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
168 Malcolm H. MacKinnon
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part I: Calvinism and the infallible assurance of grace 169
IV CONCLUSION
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
170 Malcolm H. MacKinnon
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part 1: Calvinism and the infallible assurance of grace 171
Malcolm H. MacKinnon
Department of Sociology
Scarborough College
University of Toronto
NOTES
*Here, I must extend indebtedness to my Sociology, vol. XXIX, no. 1, March, 1978,
colleagues but above all my friend Shelly p. 79; N. M. Hansen, 'Sources of Eco-
Ungar, whose trenchant criticism through- nomic Rationality' in Green, Thc Wcber
out, made a profound contribution to the Thesis Controrcrsy, Toronto, Heath, 1973,
final outcome. Obligation is also tendered pp. 139-40.
to Joan Barnes who typed several drafts 2. J. Baechler, Thc Origins of Capi-
of this effort which given the subject talism, Oxford: Blackwell, 1975, p. 27;
matter was no easy task. G. Marshall, PrcsbytEs &f Profis, Oxford:
1. J. Freund, Thc Sociology of Max Clarendon, 1980, p. 5.
Wcber, Nemr York, Pantheon, 1968, 3. M. Weber, Thc Protestant Ethic and
p. 203; M. Fulbrook, 'Max Weber's the Spirit of Capitalism, New York, Scrib-
Interpretive Sociology', British Journal of ner, 1958, pp. 277-8.
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
172 Malcolm H. MacKinnon
4. M. Weber, Economy and Society,
15. Weber, op. cit., 1958, p. 229. 43. R. T. Kendall, Calvin and English
16. Ibid., pp. 232-3. Calvinism to 1649, Oxford, University
Press, 1979, pp. 52-3.
17. This leads to endless confusion in
Ch. 4 of The Protestant Ethic where Weber 44. W. Perkins, Williams Perkins,
uses 'Calvinism' in connection with both 1558-1602: English Puritanist (His Pioneer
dogma and pastoral work, though each Works on Casuistry), (a) 'A Discourse
stands upon dissonant principles. on Conscience'; 'The Whole Treatise of
18. Ibid.,p.89. Cases of Conscience', The Hague, Nieuw-
19. Weber, op. cit.,koop,1978,
duction.
1966. See, p. 10 p. 1200.
of Merrill's intro-
20. Weber, op. cit., 1958, p. 259.
21. lbid., p. 157. 45. Meanwhile, Weber insists that
Puritans
22. Weber, op. cit., 1978, pp. held unreserved
1198- contempt for
Scholasticism and Aristotle. See, op. cit.,
1 20 .
23. Web r, op. cit., 1958, p. 1 3. 1958, p. 160. While Calvin held these
24. Ibid., p . 84, 160, 215. views, Calvinist came to terms with these
25. Ibid.,pp. 115-16. old enemies.
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part 1: Calvinism and the infallible assurance of grace 173
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
174 Malcolm H. MacKinnon
refusal to 'ratify' them. See, Weber, op. ing on economic development. By arguing
cit., 1958, p. 219. This is a poor choice of to the contrary in each case and abetted by
terms on Weber's part, distorting the his historical error, Weber seals his own
events of the episode in question. The fate. For when he states that the 'com-
Lambeth Articles did not require ratifi- mercial artistocracy' of the period was
cation as such because the Anglican not the primary bearer of capitalism, the
hierarchy already subscribed to Calvin's claim rests on the mistaken assumption
double decree found in them. Granted that predestination did not enjoy official
they possessed consensual as opposed to support. But because this support was
credal authority, but were still none the forthcoming, these monopolistic entre-
less regarded as orthodoxy. See, Kendall, preneurs by Weber reasoning, should be
op.cit., 1979,p. 79. pivotal, not incidental for captialist de-
Weber's failure to note the prominence velopment.
of predestination in the Church of 75. Perkins, op. cit., 1966a, p. 68.
England in the period under review 76. Ibid.,p.S.
holds strategic significance for his larger 77. Ibid.,pp.20-1.
argument. First and foremost this neglect 78. Ibid., p. 68.
compromises Weber's position that 'fiscal 79. Ibid.,p.70.
monopolistic capitalism' thrives in an 80. For more details see, ibid.,
English situation where predestination pp. 70-8.
does not enjoy state support. See, Weber, 81. Ibid.,p.21.
op. cit., 1958, pp. 82, 179. What we do see 82. Ibid., p. 45.
by contrast is the reverse; that this form 83. Kendall, op. cit., 1979, p. 68.
of accumulation flourished under the 84. Ames, op. cit., 1968, p. 152.
guiding hand of James' predestinarian 85. Ibid., p. 157.
state (See, R. Ashton, The Crown and the 86. Ibid., p. 154.
Monfy Market, 1603-1640, Oxford, Claren- 87. Ibid., pp. 171 -74.
don, 1960; C. Hill, Reformation to Industrial 88. Ibid., p. 159.
Revolution, London, Weidenfeld, 1969, 89. Ibid., p. 160. Semi-Pelagianism is
p. 57) precisely when the Weberian con- also evident in Ames when he speaks on
ditions for bourgeois capitalism are the awareness of one's election, 'I ap-
maximized. Royal prerogatives and prehend', he writes, 'because I have been
abuses featured by fiscal monopolistic apprehended'. See, ibid., p. 159.
capitalism then continued unabated 90. Ibid., pp. 232-6.
under Charles (see, R. Ashton, 'Charles 91. Ibid., pp. 152-6.
I and the City' in Fisher, Essays in 92. For an account of Arminian the-
Economis Histoty of Tudor and Stuart ology, see Kendall, op. cit., 1979,
England,
Cambridge, Cambridge University Press, pp. 141 -50. The Arminians, or Remon-
1961, pp. 138-63) who gave his full strants as they were more frequently
support to the doctrinal negation of called, taught a soteriology much akin to
predestination when he made Arminian- Calvinist thought. Their main difference
ism the state church. Then later in the was Arminian preference for the Pelagian
century when Westminster and Baxter end of the continuum on the will. The
fashion their own emasculation of ab- Remonstrants believed that man can
solute predestination, we see the rapid resist grace, lose it when he falls away,
acceleration of bourgeois capitalism. then recapture it with renewed effort. In
Thus fiscal monopolistic capitalism is spite of this, they still retained pre-
compatible with both a predestinarian destination in connection with man's
and non-predestinarian environment. faith and will to believe as preconditions
Moreover bourgeois capitalism also of election.
. . . . .
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part I: Calvinism and the infallible assurance of grace 175
sense, man's will to believe is dog- grace maintaining that we must concen-
matically decreed by Dort. The everyday trate on obedience to the law rather than
consequence of this emphasis on the will depend on righteousness from Christ.
can be seen in the repeated exhortations See, ibid., p. 1 19. Also a preparationist,
of English and New England Puritans to Hooker maintains that repentance and
diligently attend upon the means of humiliation precede regeneration in the
grace; to obey the ordinances of the ordo salutis and that contrition cannot be
church; to cultivate the preparatory states implemented by the reprobate. See, ibid.,
of conviction and humiliation. By this pp. 135-6. As shall be seen, Westminster
adroit circumvention of Calvin's rigour, does not make an explicit statement on
acts of human inspiration can now secure preparation, but none the less does so
grace. See, Stoever, op. cit., 1978, p. 113. implicitly. By contrast, Baxter is an overt
95. Calvin positions repentance after
. .
preparahonlst.
justification in the ordo salutis, revealing 98. Literally, Antionomianism means
his bias for sheer grace. See, Calvin, 'against the law'.
op. cit., 1960, pp. 592-621. Weber mean- 99. See, C. A. Adams Thc Antinomian
while sees penitence 'foreign to the spirit Controrcrsy, New York, Da Capo, 1976;
of ascetic Calvinism . . . not in theory but E. Battis, Saints and Scstarics: Anec Hut-
in practice', its redemptive energies di- chison and thc Antinomian Controrcrsy in
rected at the mundane. See, Weber, Massachusetts Bay Colony, Chapel Hill,
op. cit., 1958, p. 237. Here, Weber is University of North Carolina Press, 1968;
saying that Calvinism includes the call D. D. Hall, Thc Antinomian Controrcrsy,
for repentance but because its application 1636-1638, Middleton Conn., Wesleyan,
bears no result, it attracts little attention. 1968.
The search for proof is then predictably 100. Stoever, op. cit., 1978, p. 10.
routed in a worldly direction. Yet when 101. Ibid.,p.28.
Weber says that penitence can avail no 102. Kendall, op. cit., 1979, pp. 169-
result he is correct only in the case of 70; Stoever, op. cit., 1978, p. 10.
Calvin. Even Perkins and Westminster 103. Kendall, op. cit., 1979, pp. 184-5.
who retain Calvin's sequencing, part 104. Weber, op. cit., 1958, p. 227.
company with him when making re- 105. Westminster, op. cit., 1981, p. 8.
pentance a sign of true saving faith. See, 106. Ibid.,p.7.
Perkins, op. cit., 1966a, p. 21; West- 107. Ibid.,p.8.
minster, op. cit., 1981, p. 24. Baxter 108. Ibid., p. 25.
stands with Ames and Dort in his 109. Ibid., p. 25.
ordering. Here he states: 'It is true . . . 110. Ibid., p. 10.
that if you truly repent you are foregiven'. 111. Ibid.,p.13.
See, Baxter, op. cit., 1678, p. 7. Hill also 112. Ibid.,p.7.
reports that a conspicuous feature of 113. Ibid.,p.19.
seventeenth-century Calvinism was its 114. Ibid., pp. 19, 31.
cultivation of a sense of a sin. See, op. cit., 115. Ibid., pp. 1 9-24. Ordering the
1964, p. 257. stages of regeneration in this way, in
96. Kendall, op. cit., 1979, p. 150. contrast to Ames, Dort and Baxter, cast
97. Other English divines of some repentance as an effect of grace. Still, the
importance, also carry Calvinism away practical consequence for believers is the
from Calvin. For instance, Baynes asserts same who are warned that they cannot
that temporary faith and reprobation both be saved unless they repent. See, ibid.,
given prominence by Calvin and Perkins p. 24.
are delusions from Satan. If you 'wish' 116. This doctrine, common to both
to be saved, Baynes tells us, infallible Calvinism and Catholicism, subverts
assurance can be realized. See, ibid., Calvin's ideal of an all powerful and
p. 96. Sibbes never speaks of temporary perfect god. Here, when operating
faith. See, ibid., p. 107. Preston is a through fallen and helpless man, God
'preparationist' in that he places the ultimately has His works corrupted by
covenant of works above the covenant of His creation which is reminiscent of the
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
176 Malcolm H. MacKinnon
tail wagging the dog. It can still be the natural faculty of choosing and
argued that God permits this to happen, refusing) . . .'
but this hardly edifies His omniscence in 124. Ibid., p. 1.
Calvin's sense. To preserve his conception 125. Ibid.,p. 6.
of the Almighty therefore, Calvin's god 126. Ibid., p. 9.
must unilaterally distribute grace, ir- 127. Baxter, op. cit., 1931, p. 222.
respective of the merit of those who are 128. Baxter, op. cit., 1678, p. 9.
called. 129. Ibid., pp. 17-18.
1 17. Ibid., p. 25. 130. Baxter lists eight-nine te
118. Ibid.,p.19. originating with Satan along w
119. For instance, elect infants
for neutralizing w
each of them
die before hearing pp. 21-30. the Word are s
while those 'not 131. elect' Ibid., cannot
p. 106. be sa
See, ibid., p. 18. 132. Implicit Ibid., 107. here is t
claims that absolute predestination
133. Ibid.,pp.15,40.
applies to infants who are unable to 134. Ibid., pp. 18, 57, 107, 140.
energize secondary causes. Though their 135. Baxter, op. cit., 1931, p. 118.
fate is irreversibly sealed, this does not 136. Ibid., pp. 117, 139.
apply to adults who understand Scripture 137. Calvin, op. cit., 1960, pp. 5
and then through the will fulfill God's 595, 602-3, 803.
commandments by good works. Notable 138. See, Merrill, Introduction in
here also is the use of 'not elect' as Perkins, op. cit., 1966, p. 11.
opposed to more ominous terminology 139. Baxter, op. cit., 1678, p. 107.
like 'damned' or 'reprobate'. 140. Ibid.,p.140.
120. Ibid., p. 28. 141. Stoever, op. cit., 1978, p. 12.
121. Ibid., p. 28. 142. InMartin,
my review
op. cit., 1954, p. 134. I do
not consult the Savoy 143. Perkins,Declaration,
op. cit., 1966, p. 44. an
Independent synod Weber convened with the
considers fatalism as a potentially
support of Cromwell in 1658.
rational response Although
to predestination. In-
Weber makes use of it, its exclusion stead, the Puritan responds irrationally,
is here justified on grounds that its seizing the apparent opportunity for
soteriology, in all essentials, follows that salvation created by pastoral works. As
of Westminster. See, Martin, op. cit., such, Weber must intellectually conclude
1954, p. 31; Yule, op. cit., pp. 242, 247. the debauched solution of the Libertines
The doctrinal difference between West- to be a rational response, despite the fact
minster and Savoy can be found in that his 'heroic ethic' would find it
ecclesiology, the former advocating thepersonally repugnant.
Presbyterian system of church govern- 144. Weber, op. cit., 1958, pp. 104-5,
ment and the latter standing behind the 230.
Independent model. Neither succeeded 145Ibid.,p.117.
in implementing their ecclesiologies on a 146. Jedin, op. cit., 1961, p. 251.
national scale. Not only did Presbyterians 147. Ibid., p. 251.
and Independents continue to feud on 148. Ibid., p. 252.
this issue, each had to contend with 149. Ibid.,p.308.
the resistance mounted by those who 150. Perkins, op. cit., 1966a, p. 22.
episcopal and prelatical sympathies, to 151. Ibid., p. 68.
say nothing of the sects. 152. Ibid.,p. 68.
122. R. Baxter, The Autobiography of 153. Ames, op. cit.,
Richard Baxter, London, Dent, 1931, 154. Westminster, op
pp. 71-2. 155. Baxter, op. cit., 1678, p. 3.
123. See Baxter, op. cit., 1678, Intro- 156. Weber, op. cit., 1958, pp. 112,
duction, p. 1. See also p. 3 where Baxter 215. The Council of Trent was convened
states: 'I suppose thee to be a man [the to deal with Lutheranism on this point
reader], and therefore that thou hast which maintained that sola ide justifi-
reason and natural free will, (that is cation is identical with the absolute
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms
Part 1: Calvinism and the infallible assurance of grace 177
This content downloaded from 152.74.12.103 on Thu, 27 Apr 2017 16:24:50 UTC
All use subject to http://about.jstor.org/terms