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SCIENTIA
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​Tappan Presbyterian Association
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Presented by HON. D. BETHUNE DUFFIELD.
From Library of Rev. Geo. Duffield, D.D.
1
DEO REIPUBLICA. ET AMICIS
TYYY

Grone Duffeld A. M.
In tali nunquam lassat venatio sylva.
A.D.188.4.
!

Mr. Hor. Jaffield.



7174.
280.56 8g
A
CONTRAST
BETWEEN...
CALVINISM
AND
HOPKINSIANIS M.
00000
BY EZRA STILES ELY, A. M.
STATED PREACHER TO THE HOSPITAL AND ALMSHOUSE
IN THE CITY OF NEW-YORK.
Earnestly contend for the faith which was once delivered unto the saints,
Prove all things: hold fast that which is good.
NEW-YORK :
PUBLISHED BY S. WHITING AND CO.
THEOLOGICAL AND CLASSICAL BOOKSELLERS,
96 BROADWAY.
Paul & Thomas, Printers,
1811.
**
District of New-York, ss.
BE II REMEMBERED, That on the twenty-second day of April, in the thirty-fiftli
year of the Independence of the United States of America. Ezra Stiles Ely, of the
said district, hath deposited in this office the title of a book, the right whereof he
******* claims as author, in the words and figures following, to wit:
L. S.
"A Contrast between Calvinism and Hopkinsianism. By Ezra Stiles Ely, A. M. Stated
Preacher to the Hospital and Almshouse in the City of New-York. Earnestly contend for the
faith which was once delivered unto the saints. Prove all things: hold fast that which is good "
In conformity to the Act of the Congress of the United States, entitled "An Act for the en-
couragement of learning, by securing the copies of Maps, Charts and Books to the authors and
proprietors of such copies, during the time therein mentioned." And also to an Act, entitled
“An Act, supplementary to an Act, entitled an Act for the encouragement of learning, by securing
the copies of Maps, Charts, and Books, to the authors and proprietors of such copies, during the
time therein mentioned, and extending the benefits thereof to the arts of designing, engraving,
and etching historical and other prints."
CHARLES CLINTON,
Clerk of the District of New-York.
Gift
Tappan Press. Ars
2-4-1932
CONTENTS.
A S
THE Introduction
CHAPTER I. Of divine revelation
II. Of God
III. Of the divine decrees
IV. Of Creation
V. Of Providence
VI. Of moral law, obligation, action and cha-
racter
NOTE A. Of the origin of law
NOTE B. Of natural and moral ability
VII. Of divine providence, in relation to the
origin of evil, and reprobation
VIII. Of the apostacy and its consequences.
IX. Of atonement and justification.
NOTE A. A general view of the contro-
versy about the atonement
NOTE B. A discourse in favour of an in-
definite atonement
NOTE C. A critique on the foregoing ser-
mon
X. Of effectual calling
NOTE A. On the application of redemp-
Page.
3
10
14
24
32
36
40
52
53
56
• 66
84
103
. 109
116
. 128
tion
138
NOTE B. On the means of grace accord-
}
ing to the Calvinistic system
NOTE C. On the Arminian tendency of
140
Hopkinsianism
1.
155
CONTENTS.
CHAP. XI. Of the Christian graces
NOTE A. On the love of being in gene-
ral
NOTE B. All the Christian graces reduced
to love, according to the Hopkinsian prin-
ciples
Page
. 172
. 192
. 196
NOTE C. The Christian graces distin-
guished by a Calvinist
214
NOTE D. A Calvinistic disquisition on
disinterested benevolence
221
XII. Of Sanctification
226
NOTE A. On the imperfection of good
men
232
XIII. Calvinism and Hopkinsianism contrasted by
comparing each with several heresies 255
XIV. The Conclusion.
•
278

THE INTRODUCTION.
"ABOUT forty years ago," said Dr. Hopkins, in 1796; "there
were but few, perhaps not more than four or five, who espoused
the sentiments, which have since been called Edwardean, and
new divinity, and since, after some improvement was made upon
them, Hopkintonian and Hopkinsian sentiments. But these sen-
timents have so spread since that time among ministers, espe
cially those who have since come on the stage, that there are now
more than one hundred in the ministry who espouse the same
sentiments in the United States of America. And the number
appears to be fast increasing, and these sentiments appear to be
coming more and more into credit, and are better understood,
and the odium which was cast on them and those who preached
them, is greatly subsided."
"Thus I am become the head of a denomination, who have
since greatly increased, and in which thousands are included, and
a large number of ministers, who, I believe are the most sound,
consistent and thorough Calvinists; and who in general sustain
as good a character, as to their morality, preaching and personal
religion, as any set of clergymen whatever: and are most popu-
lar where there appears to be most attention to religion: and at
the same time, are most hated, opposed and spoken against, by
Arminians, Deists, and persons who appear to have no religion.
And I believe, though this denomination or name originated
from no such design, that it has proved an advantage to truth and
true religion, as it has given opportunity and been the occasion
of collecting those who embrace the scheme of Christianity ex-
hibited in the forementioned publications, [the works of Presi-
dent Edwards, Dr. Bellamy, and Dr. West of Stockbridge,] and
ranking them under one standard. It has excited the attention

iv
INTRODUCTION.
and promoted inquiry into the principles and doctrines which
are embraced and held by those of this denomination, by which
light and conviction have been spread and propagated."
Life of Hopkins, f. 102, 103, 97, 98.
In this manner Dr. Hopkins congratulated himself on the use.
of his name, which was first intended for reproach; but which
is now deemed by many more honourable than any other of hu-
man invention. Let it not be imagined, therefore, that the au-
thor of the following Contrast designs any opprobrium, when
he uses the word Hopkinsianism, to denote that system of doc-
trine whose foundation was laid by President Edwards, whose
superstructure was principally reared by Dr. Samuel Hopkins
of Newport in Rhode-Island; and whose last stone has been
carried up by a multitude, shouting, "grace, grace, unto it."
President Edwards, however, never once imagined, that such a
fabric as Hopkinsianism now is, would be reared upon his cor,
ner stone of "love to being in general." Neither did Dr. Bella-
my conceive of the system, which has been builded on the foun-
dation which he assisted to lay. That gentleman and scholar,
Dr. West, now venerable for age as well as piety, has lived to
witness the improvements made by his learned friends Dr. Sam-
uel Spring of Newburyport, Dr. Nathanael Emmons of Frank-
lin in Massachusetts, and many younger divines. He has lived
to assist, with his own hand, in the consummation.
It has often been demanded, “what is Hopkinsianism? What
is Calvinism?" Many think them the same thing. Dr. Hopkins
calls his system strict Calvinism ;* Dr. Emmons affirms that his
refinements are Calvinism;† and Dr. Spring, the Rev. Thomas
Williams of Providence, with many other Hopkinsians, believe,
that their sentiments are the most thrifty and prolific sprouts of
Calvinism.
"It is evident that Hopkinsian sentiments are only the genu-
ine, flourishing, and fruitful branches of the Calvinistic tree.”
"There is no more difference between Calvinists and Hopkin-
*Hop. 21 Ser. p. 362, 364.
Emmons' Ser. p. 374.
INTRODUCTION.
sians, than there is between a tree and its branches, or between
first principles and their consequences. The broad foundation
which supports our ample superstructure was long since deep-
ly and most firmly laid in the first principles of Calvinism."
"I challenge him, (Dr. Tappan,) to fetch a single article from
the first principles of Calvinism, which clashes with my theory.*
Within the bounds of the Presbyterian Church of the United
States, there are also many, who support either wholly or par-
tially, the system of Hopkins, and who call themselves Calvin-
ists.
If, however, there is no important difference of sentiment,
between the persons, who are called by these two names, why
should there be any distinction of appellation? If the two sys-
tems harmonize, all should be called after the REV. JOHN CAL-
VIN, or after SAMUEL HOPKINS, D. D. his American successor in
the chair of theology. The teachers of religion should also use
the same language, on all important and disputable subjects;
that “the hearers of the word" may not imagine a difference of
opinion, where the theory is the same.
What, then, is the difference between Calvinism and Hopkin-
sianism? With a desire of being able to answer this question,
and of assisting the candid inquirer in his researches after truth,
the author of this work has arranged the peculiarities of each
system over against those of the other.
When stating the opinions of others, the writer has made use
of their language, as nearly as possible, either by quoting them
Spring's Diquisitions, p. 47, 48. It is not the design of the author to
accept this challenge, in behalf of the amiable Dr. Tappan, whose memo-
ry is precious to those who knew him best; but the above passage was in-
troduced to show how sincerely and firmly one, who stands second, if not
first on the list of able and pious Hopkinsians, could assert the Calvinism
of his theory. It will not even be insinuated, that Dr. Tappan was or was
not a Calvinist. He considered himself one; but, in relation to the main
doctrine of his controversy concerning the means of grace, most Calvinists
will allow that Dr. Spring had the right side, and proved himself the
strongest in argument.
vi
INTRODUCTION.
verbatim, or by giving an epitome of their sentiments, in their
own expressions. To avoid the charge of misrepresentation,
when any author is quoted, his ancient mode of spelling, and
even his ungrammatical construction of sentences, have been re-
tained. Lest it should be thought that the writer translated the
works of Calvin and Witsius to suit his own purpose, he has
used Norton's translation of the "Institution," and the common
rendering of the "Economy of the Covenants." The quota-
tions from "Witsii Exercitationes in Symbolum,” were neces-
sarily rendered into English, by the writer, because he could
find no translation of that work.
In the first column of the Contrast may be found the doctrines
of Calvin; in the second, the collateral doctrines of ancient and
modern confessions, or of distinguished individuals of the Cal-
vinistic school in the third the opinions of Hopkins, chiefly
extracted from his System of Divinity and in the fourth, the
collateral propositions or reasonings of some of the most able
writers, who call themselves, and are called, Hopkinsians. Cal-
vin and his followers are arranged on the first page; and on the
next page, in opposing ranks, stand Hopkins and his adherents.
Instead of the publications of individuals, confessions of Hop-
kinsian churches would have been introduced, had any such pub-
lic standards been found. These churches are commonly of the
congregational order, and almost every pastor, if he dislikes the
form of his predecessor, by the consent of his people, forms for
himself a short confession of faith, to be used in the admission
of persons to sealing ordinances.
It is not pretended, that all the ancient confessions, which are
introduced into this work, are orthodox in all points. It is suf-
ficient that they are Calvinistical upon the subjects, concerning
which there is a debate between the friends of Calvin and Hop-
kins. One principal design in taking copious extracts from
them, was, by exhibiting a harmony of public standards of faith,
to show the extensive spread of Calvinism, and the general
agreement of all the reformed churches, in all the leading doc-
trines of Christianity. To those who cannot procure these Con-
fessions, it is hoped that this work will prove not only a contrast
INTRODUCTION.
viť
between truth and error, but a valuable harmony of public stan-
dards of doctrine.
So far as it was practicable, the work has been divided, not on-
ly into chapters, but sections, that the heads of agreement or op-
position, might be easily distinguished. The heads of agree-
ment, which have found a place here, were necessary to give a
connected view of each system Without an exhibition of some
fundamental principles, which both parties admit, and from
which one or the other wanders, it would be difficult to oppose
any thing more than fragments of systems. At the bottom of
many pages the reader will find explanatory notes, and at the
end of the chapters, long notes, which will give him a general
view of the mode of reasoning which is adopted by the oppo-
nents. Since the notes are some of them founded upon the Cal-
vinistical system, and some of them on the Hopkinsian theory,
they will tend to make the contrast more complete.
It is proper here, to state, that no personal reflections are in-
tended, and that the gentlemen whose works may be thought to
suffer by the contrast are distinguished for talents and piety. It
will not follow, however, that they may not be erroneous; or that
John Calvin, who published his Institution, when only twenty-
five years of age, was not in the vigour of youth, more scriptu-
ral in doctrine than they. No disrespect is intended by the au-
thor, when he says, in the language of Elihu, whose words were
not censured by the Holy One, "great men are not always wise,
neither do the aged understand judgment." He would render
to each his due; and he knows that while they are opposed, they
are to be respected No individual of them is charged with
supporting every doctrine which appears under the caption of
Hopkinsianism; nor is the Saint of Newport made answerable
for the metaphysical speculations which have taken their origin
from his writings. Hopkins would have recoiled from what is
now considered the perfection of his system. In like manner,
many divines who maintain one or two principles of Hopkinsian-
ism, utterly disclaim the body of divinity with which these mem-
bers are connected. At the same time, it is believed, that the
first principles of Hopkinsianism being granted, he who would
be consistent with himself, must subscribe to the sentiments of
viii
INTRODUCTION.
the Massachusetts Missionary Magazine before it was united
with the Panoplist, and acknowledge Dr. Emmons to be the
prince of philosophers.
Most reasoners do not admit all the legitimate inferences
which might be drawn from their own premises. It is well they
do not. The writer has no disposition to accuse those persons,
whose errors are opposed, of wilfully dishonouring God and his
testimony of grace. Neither would he attribute to them the
inferences. which they disclaim. When one of the same school,
however, has taken the principles of a former writer, and openly
avowed the inductions to be legitimate; we may say, that the
foundation and superstructure, in our opinion, correspond; while
one must answer for laying the corner stone, and the other, for
what he has built on it.
Should any class of men say, that they are impeached in the
following work; the writer has forewarned them that he has
simply charged to individuals what they have individually writ-
ten. If any writer has been misrepresented, it will be a matter
of regret to the author, when convinced of the fact; and he
pledges himself to make, so far as possible, reparation.
For the doctrines which are approved in this work, the author
holds himself accountable to the ecclesiastical judicatories of
the church to which he belongs. If any sentiment is supported,
or any doctrine condemned, contrary to the Presbyterian Stan-
dards, he refuses not to answer for his writings, and abide the de-
cision of those brethren to whom he is bound to submit in the.
Lord.
The whole work is committed to the public, with an earnest
wish that it may prove beneficial to all who shall read it; and es-
pecially to those who think themselves either Calvinists or Hop-
kinsians, while they understand neither one system nor the
other.
A
CONTRAST,
BETWEEN
CALVINIS M
AND
HOPKINSIANISM,
2
10
CALVINISÃÉ.
CALVIN,
CHAPTER I.
OF DIVINE REVELATION.
AND
OTHERS.
is
1. God reveals to all mo- 1. The same doctrine
ral agents, in some manner, taught in the Con. P. C. U. S.
so much knowledge of him- Con. C. Scot. and Say. Plat. ch.
self and their duty as to ren- 1. sec. 1.* Con. R. D. C. Art. 2.
der them inexcusable for their and of the Protestant French
sins.
churches, A. D. 1559.
Calvin's Institution, Book 1.
ch. 3, passim.
2. "To attain to God the
Creator, it is needful to have
the scripture to be our guide."
"Therefore not in vain he hath
added the light of his word,
that thereby he might be known
to salvation.”
Inst. B. 1. ch. 6. sec. 1.
2. A revelation is necessary
to give that knowledge of God,
and of his will, which is essen-
tial to salvation.
Con. P. C. U. S. p. 1. Con. R.
D. C. Art. 2. Say. Plat. p. 13.
and Con. C. Scot. ch. 1. sec. 1.
3. The commonly received 3. The same doctrine is
books of the Old and New Tes- taught in the Con. P. C. U. §.
* The characters Con. P. C. U. S. are used for the Confession of the
Presbyterian Church in the United States of America: Con. C. Scot. for
the Confession of the Church of Scotland, composed by the Assembly
of Divines at Westminster, A. D. 1643, and approved by the General As-
sembly of the Church of Scotland, A. D. 1647; which is now the standard,
so far as the articles of faith are concerned, of all the different denomina-
tions of Scotch churches in America. Say. Plat. denote the confession
of faith, called the Saybrook Platform, which was adopted by the churches
in Connecticut, in New-England, A. D. 1708, printed 1710, and re-printed
under the inspection of the General Association, in 1810. This was a copy
of the Savoy Confession, which was adopted, by a general synod, convened
in Boston, A. D. 1680. The Westminster Confession had been previously
assented to, in 1648, by the unanimous vote of the Elders and Messengers,
from the churches in Massachusetts, convened in Cambridge. Con. R. D.
C. signify the Confession of the Reformed Dutch Churches, which was
adopted by the Synod of Dortrecht, in 1619, and is now the standard of the
Reformed Dutch Churches in America.
HOPKINSIANISM.
CHAPTER 1.
3
OF DIVINE REVELATION.
1b
!
HOPKINS,
IND
1. It appears from the 51, 52,
53 pages, Vol. 1, of Hopkins'
System of Divinity, that he was
of the same opinion.
2. "If mankind were with-
out all the light and advantages
of a revelation, and traditions
which originate from it, they
would not pay any regard to an
invisible, supreme being, or en-
tertain any belief, or notion of
such a being; but would in
every sense," live without God
in the world."
Syst. Vol. 1. p. 55.
3. Dr. Hopkins proves the
same scriptures to be divine,
from the credibility of the pen-
OTHERS.
1. "The bare light of nature
discovers only the supremacy
of the Creator, and the depend-
ence of creatures."
Emmons' Ser. p. 27.*
2. The essential difference
between virtue and vice may
be known by those who are
wholly ignorant of God."
Emmons, p. 68,
"Men are capable of judging
what is right or wrong, in re-
spect to the divine character,
and conduct,”
Emmons, p. 65.
"Moral subjects as irresist-
ibly obtrude upon the con-
science, as visible objects do
upon the eye. And a man can
no more avoid seeing and be-
lieving moral truths, than he
* In all the quotations from Emmons, reference is made to his volumę
of sermons, “On some of the first principles and doctrines of true reli-
gion," printed at Wrentham, Massachusetts, A. D. 1800. It will be found
upon a careful examination of the following pages, that Dr. Emmons is
strictly Hopkinsian in most of his sentiments. He has taken the leading
doctrines, which are exhibited in the system, for his guide in matters of
faith; and undauntedly pursued them, regardless of consequences. What
Dr. Hopkins commenced, he has carried to perfection; and what that
excellent man taught confusedly, he has inculcated in language too plain to
be misunderstood. Of the two writers, the one of Franklin is certainly to
be preferred, because he is more systematical in his arrangements, more
thorough in his investigations, and more precise in his language, than the
one of Newport. Dr. Emmons is a metaphysician who does not flinch ?
12
· CALVINISM.
CALVIN,
AND
taments are the word of God,
which was written under the
plenary inspiration of the Holy
Ghost; and which is proved to
be of divine origin, by the an-
tiquity, dignity, unity and ex-
cellence of the writings; by
the integrity of the writers, mi-
racles, prophecy, history, and
more especially by the inward
testimony of the spirit.
Inst. B. 1. ch.7 and 8.
4. The scriptures are the on-
ly rule of faith and practice.
By them we are to try every
spirit. "The Spirit of Christ
is given, not to guide men with-
out the scripture, but accord-
ing to the scripture." The Spi-
rit and the written word must
"go hand in hand.”
OTHERSF
p. 4 and 5. Say. Plat. p. 15. Con.
C. Scot. p. 28 and 29. Con. R.
D. C. Art. 3, 4, 5 and 6. Also,
in the Confessions of the Ger-
man Protestants in the city of
Auspurge, A. D. 1530, of Basil,
in 1532, of the Waldenses in
1532, of Helvetia in 1566, of
France in 1559, and of the Eng-
lish Church in 1562. See “ An
Harmony of Confessions, print-
ed in London, A. D. 1643.
4. "The whole counsel of
God, concerning all things ne-
cessary for his own glory, man's
salvation, faith and life, is either
expressly set down in scripture,
or by good and necessary con-
sequence, may be deduced from
scripture."
Con. P. C. U. S. p. 6. Con. C.
Inst. B. 1. ch. 9.* Scot. p. 30. Say. Plat. f. 16.
Con. R. D. C. Art. 5. And all
the ancient Protestant Confes-
sions.
* Much is said by the Hopkinsians, about the right and wrong in the
nature of things; but Calvin considered the command of God to be the
only foundation of right. His sentiments appear to have been the same
with those expressed by that distinguished philologist, JOHN HORNE
TOOKE, in his "Diversions of Purley." "RIGHT," he says, "is no
other than RECT-um, (regitum) the past participle of the Latin verb regere,”
from rego, to rule. Hence right signifies, that which is ruled or ordered.
"Thus, when a man demands his RIGHT; he asks only for that which it
is ordered he shall have. A right conduct is that which is ordered.”
"The
right road is, that ordered or directed to be pursued (for tl:e object you have
in view.) To do right is, to do that which is ordered to be done. To be
in the right is, to be in such situation or circumstances as are ordered.” In
a religious view, therefore, that alone is right, which God has ordered us to
perform. How then, can any pretend that the nature of things constitutes
right and wrong? So far as the nature of things reveals what God has
HOPKINSIANISM.
13
ร
HOPKINS,
AND
men, profane history, miracles,
prophecy, the light which the
Old and New Testaments re-
flect on each other, the care of
Jews and Christians to preserve
the sacred writings, the harmo-
ny which subsists between all
the parts, and the Godlike con-
tents of the whole volume.
Syst. Vol. 1. Part. 1. ch. 1.
4. "This is a complete, un-
erring and perfect rule of faith
and practice, and the only rule.
This being understood and be-
lieved, is sufficient to make men
wise unto salvation; and we
have no warrant to believe any
religious truth, unless it be re-
vealed, or can be supported by
the Holy Scriptures; and this
is the only rule of our duty.”
System, Vol. 1. p. 45.
OTHERS.
can avoid seeing natural objects,
when both are placed before
his mind with equal plainness."
Emmons, p. 77.
3. "The divine Spirit sug-
gested every word and thought
to the holy penmen."
Emmons³ Ser. 2.
4. There is an essential dif-
ference between right and wrong
in the nature of things, which
does not depend upon the di-
vine will, which God cannot de-
stroy without destroying the
nature of things; and which
all moral agents are capable of
discerning without a revelation:
therefore, "there is a propriety
in every man's judging for him-
self in matters of morality and
religion."
Emmons' Ser. 3.
enjoined upon man, so far it exhibits the difference between right and
wrong, which are entirely dependent on the will of God. When we apply
right to God, we cannot intend that he has a superior, or is commanded by
the nature of his creatures. We say, "God has a right, and God is right,
or RIGHT-cous." We intend, that he might with propriety act upon such
moral principles as he has commanded us to regard; or that his dealings
are analogous to those which he has enjoined upon his rational creatures.
He is right or RIGHT-eous, when he acts according to his own rule. His
perfections may also be said, figuratively, to require, or command a cer-
tain course of conduct; and in this sense, the attributes of Jehovah are to
him the rule of right. “Shall not the judge of all the earth do right ?”
Will not God speak the truth, fulfil his promises, and do good? Will he
not obey the laws prescribed by his own character? Will he not conform
to those moral rules, by which he has required his offspring to regulate
their conduct?
'
14
CALVINISM.
CALVIN,
5. The natural powers of the
mind, as well as the affections
of the heart are so corrupted,
that men cannot savingly under-
stand the scriptures without a
divine illumination of the un-
derstanding, as well as a reno-
vation of the heart.
AND
OTHERS.
5. The same. doctrine is
taught, in the Con. C. Scot. ch.
1. sec. 6. and ch. 10. séc. 1. Say.
Plat. p. 16 and 41. Con. P. C.
U. S. p. 7, 54, 199 and 349.
Con. R. D. C. Canon 3. Art. 1.
The latter confession of Hel-
vetia teaches, that the under-
Inst. B. 1. chap. 4, 5, 6. standing has suffered such a
depravation as to render illumi-
nation necessary to the discern-
ment of divine truth.
6. It is our crime, that " we
want natural power," to "climb
upunto the pure and clear know-
ledge of God," by the reading
of the scriptures.
Inst. B. 1. ch. 5. sec. 14.
7. The written revelation is
now completed, and other reve-
lations are not to be expected.
Inst. B. 1. ch. 9.
6. By "a due use of the or-
dinary means," the learned and
the unlearned might obtain a
sufficient understanding of the
scriptures.
Con. C. Scot. ch. 1. sec. 7.
Con. P. C. U. S. p. 8. Say. Plat.
p. 17.
7. The confessions say the
same. Con. C. Scot. ch. 1. sec.
6. Say. Plat. p. 16. Con. P. C. -
U. S. p. 6 and 7.
CHAPTER II.
OF GOD.
CALVIN,
AND
1." There is one indivisible
divine essence, which is unbe-
gotten, absolutely of itself and
without beginning."
OTHERS.
1. There is but one only, liv-
ing and true God, say all con-
fessions. That there is a God
we know by the creation, pre-
Inst. B. 1. ch. 13. sec. 25. servation and government of
HOPKINSIANISM.
15
HOPKINS,
5. Men are under no natural
or mental incapacity of savingly
understanding the scriptures:
they merely want a right dispo-
sition of heart to discern what
they are perfectly able to un-
derstand.
AND
OTHERS.
5. "The Pagans, and even
little children know the nature
of virtue and vice, and are able
to perceive the essential differ-
ence between truth and false-
hood, justice and injustice,
kindness and unkindness, obe-
Syst. Part 1. ch. 1. and Part dience and disobedience, as
2. ch. 4.
6. It is our crime, that we
do not savingly understand the
scriptures, because we have the
natural ability, but want the dis-
position.
well as their parents, or any
other persons, who are ac-
quainted with God and the re-
velation of his will."
Emmons, p. 64,
6. Men are criminal for not
understanding the word of God;
because it is an exhibition of
the difference of right and
wrong in the nature of things,
System, Part 1. ch. 1. which difference they have na-
turalconscience to perceive.
Emmons' Ser. passim.
7. And Dr. Emmons, the
7. The same says Dr. Hop-
kins:
same.
CHAPTER II.
OF GOD.
HOPKINS,
1. That there is one uncrea-
ted, eternal God, may be pro-
ved, from the existence of our-
selves and other things; from
the manner of our own exist-
ence and of other visible things;
AND
OTHERS.
1. "The bare possibility of
the world's beginning to exist,
amounts to a demonstration,
that it did begin to exist; and
the bare possibility of its be-
ginning to exist, by a cause,
16
CALVINISM.
CALVIN,
AND
OTHERS.
The being of God may be the universe; but more clearly
by "his holy and divine word.”
Con. R. D. C. Art. 2,
ence :
proved, from our own exist
B. 1. ch. 1. sec. 1.
from the existence of all things
around us : B. 1. ch. 5. sec. 1.
and from his impressions on the
minds of men.
B. 1. ch. 3.
2. God is immutable and
without passions.
Inst. B. 1. passim.*
3. There is an excellence, a
beauty and glory, in God's na-
tural as well as moral perfec-
tions. "He hath in all his
works graven certain marks of
his glory." There is a glory
of his power and intelligence,
displayed in the creation of the
heavens, even to those who
are ignorant of his holiness.
"Wherefore the author of the
epistle to the Hebrews doth ve-
ry well call the ages of the world,
the spectacle of invisible things
Heb. ii. 3. For that the so order-
ly framing of the world serveth
us for a mirror, wherein we may
behold God, who is otherwise
invisible.
2. God is immutable, and
without passions.
Say. Plat. p. 19. Con. P. C.
U. S. p. 12 and 160.
3. The perfection of God
constitutes his excellence; and
his excellence consists in the
union of all that consitutes the
character of God. Jehovah is
the proper object of reverence,
obedience and love, because he
is "infinite in being and per-
fection, a most pure spirit, in-
visible, without body, parts, or
passions, immutable, immense,
eternal, incomprehensible, al-
mighty, most wise, most holy,
most free, most absolute; work-
ing all things according to the
counsel of his own immutable
and most righteous will, for his
own glory; most loving, gra-
cious, merciful, long-suffering,
* Calvin treats not so much systematically, as practically of the attributes
of the Godhead; but it may be clearly gathered, that his sentiments were
perfectly accordant with the Confessions of Faith in the reformed churches.
In one place, or other, he speaks of every natural and moral attribute; or
of all the perfections which are now enumerated under these two heads;
for Calvin appears to have worshipped the undivided character of the
-Godhead.
HOPKINSIANISM.
17
HOPKINS,
AND
OTHERS.
and from the existence of such amounts to a demonstration,'that
there was some cause of its be-
a book as the bible.
Syst. Part. 1. ch. 2. ginning to exist;" and this
2. God has no passions like
those of men: no affections in-
consistent with the eternal and
unchanging disapprobation of
sin, and love of holiness.*
cause of the beginning of all
created things is God.
Emmons, p. 16.
2. God is possessed of af-
fections, which change as the
objects of those affections.
change. Emmons, p. 115 and
"It is the design of
118.
Syst. Vol. 1. p. 85. prayer to move God."
These
3. "The infinite excellence,
beauty and glory of God, con-
sist wholly in his moral perfec-
tions and character."
are comprehended in holiness;
and "the whole of true holi-
ness, or the moral excellence
and perfection of God, is com-
prehended in love;" or in mo-
ral exercises of good will.
These exercises have their ob-
jects, and therefore all the mo-
ral perfection of God consists
in the acts of his will, which
regard himself and all other
beings, according to the nature
and fitness of things. Syst.
Vol. 1. p. 68, 69, and 82. This
Emmons, p. 487.
3. "It is well known, that
goodness is the sum and com-
prehension of all moral excel-
lence." Emmons, p. 23. "Be-
nevolent affections form the
moral beauty of the divine cha
racter. God is love.
God is love. In this
alone consists his moral excel-
lence. His independence, al-
mighty power, and unerring
wisdom, are mere natural per-
fections; but his benevolent
feelings are moral beauties.
Benevolence appears virtuous
an amiable in any moral
agent." The passages of scrip-
ture which ascribe affections
of love, hatred, anger, and de-
*
Upon the subject of the natural perfections of the Deity, Dr. H. agrees
with Calvin, that God is necessarily existent, infinite in understanding,
wisdom and power, eternal, immutable, invisible and incomprehensible.
In vol. 1. p. 63, he gives such intimations as would lead one to think his
notions of the moral attributes peculiar; and assures us, that all who
receive his sentiments upon this subject, will assent to his whole system of
religious truth.
3
18
CALVINISM.
CALVIN,
AND
For which cause the prophet
assigneth to the heavenly crea-
tures a language that all nations
understand, for that in them
there is an evident testification
of the Godhead.”
B. 1. ch. 5. sec. 1.
The Godhead is manifested
to excite admiration, holy fear,
confidence, hope, love. Be-
cause he is the fountain of all
good things, we should desire
to cleave to him.
B. 1. ch. 2. sec. 2. and ch. 3.
Goodness moved God to cre-
ation.
B. 1. ch. 5. sec. 5.
God's will, and not the na-
ture of things, is the law of di-
vine action." It is great wick-
edness to inquire of the causes
of the will of God; since it is
the cause of all things that ex-
ist, and worthily so ought to be.
For if it have any cause, then
somewhat must go before it,
whereto it must be as it were
connected; which it is unlaw-
ful once to imagine."
Inst. B. 3, ch. 23. sec. 2.
OTHERS.
abundant in goodness, and truth,
forgiving iniquity, transgres-
sion and sin, the rewarder of
them that diligently seek him;
and withal most just and terrible
in his judgments; hating all sin,
and who will by no means clear
the guilty."
Con. C. Scot. ch. 2. sec. 1.
Con. P. C. U. S. ch. 2. sec. 1.
Say. Plat. ch. 2. sec. 1.
The
The glory of God's power,
wisdom and goodness was the
end of the creation. The glory
of God's power, wisdom, good-
ness and mercy, is the end of
the works of Providence.
glory of God's grace, was the
end of election; and the glory
of his justice, the end of repro-
bation. To glorify himself is
the end of all his works; and to
glorify God is the chief end,
and happiness of man.*
All the Confessions.
* The Confessions say nothing of disinterested love in the Godhead.
The Calvinists, however, suppose, that disinterested must mean, that the
person who loves has either some interest or no interest; for, in every
moral action, the agent must be either interested or un-interested. God
they cannot suppose to have been un-interested, or, not interested, in his
works. Interest, in man, may be according to moral law, or contrary to
it: and that interest, of a personal nature, which the law allows, is self-love ;
and is a duty : while a regard to personal interest, contrary to law is self-
ichness; and is sin.
HOPKINSIANISM.
19
HOPKINS,
holiness, or love of God is uni-
versal, infinite, disinterested*
benevolence, which necessarily
includes the love of compla-
cence in all goodness, a regard
to being in general, opposition
to all which is opposite to itself,
even to all self-love, or selfish-
ness; wisdom to design and
promote the greatest good, jus-
tice to punish self-love, truth,
mercy, grace, compassion, pa-
tience, forbearance, wrath; and
absolute, uncontrolable sove-
reignty.
AND
OTHERS.
light to God, are not figurative,
but ought to be taken in a liter-
al sense. Emmons, p. 114, 115.
"Since all the affections of the
Deity are only different modifi-
cations of pure, disinterested
benevolence, they admit of a
constant and perfect gratifica-
tion; and since he is able with
infinite ease to attain every de-
sirable object, his affections are
always gratified, and always af-
ford him a source of complete
and permanent felicity." Em-
mons, p. 116. "God loves and
Syst. from 68 to 89 p. of Vol. 1. hates with all his heart, with all
his mind, and with all his
strength. In the view of this
subject, we may discover what
it was, which moved God to the
work of creation."
Emmons, p. 120. Williams'
Ser. p. 142.
:
* This word forms no inconsiderable part of the Hopkinsian system. It
is repeatedly applied to God as well as men. Disinterested love, the
defenders of the word say, is directly opposed to self-love Do they intend
that a due regard to self is sin? By no means. Again, they say that disin-
terested love consists in the preference of a greater public, to a less private
good. The Calvinists ask, "How can you apply this term to God? Does
he act from any other motive than a love of himself?" The Hopkinsians
answer, "God is himself the greatest good; and therefore he loves him
self, not for his own sake, but because he is the greatest good; and this is
not self-love, but dis-interested benevolence." Hence they say, that it was
not self-love which actuated the Deity in creation: but to promote his
own happiness he made all things, because it was required by disinterested
benevolence, that he should supremely gratify the most perfectly benevolent
BEING in existence.
20
CALVINISM.
AND
CALVIN,
4. "Now if any man inquire
the cause whereby he both was
once led to create all these
things, and is now moved to pre-
serve them; we shall find that
his alone goodness was that
which moved him to it.”
Inst. B. 1. ch. 13. sec. 5.
“But we must keep modes-
ty, that we draw not God to
yield cause of his doings, but let
us so reverence his secret judg-
ments, that his will be unto us
a most just cause of all things."
Inst. B. 1, ch. 17. sec. 1.
5. There is one divine es-
sence, subsisting in three dis-
tinguished, but not divided per-
sons, the Father, the Son, and
the Holy Ghost, to each of
OTHERS.
4. "God hath all life, glory,
goodness, blessedness, in and of
himself; and is alone in and un-
to himself all-sufficient, not
standing in need of any crea-
tures which he hath made, not
deriving any glory from them,
but only manifesting his own
glory, in, by, unto, and upon
them."
Con. P. C. U. S. ch. 2. sec. 2.
Say. Plat. ch. 2. sec. 2. Con. C.
Scot. ch. 2. sec. 2.
"God is all-sufficient in him-
Con. of Helvetia.
self."
"By whom we confesse and
beleeve all things in heaven and
earth, as well visible as invisi-
ble, to have been created, to be
retained in their being, and to
be ruled and guided by his in-
scrutable providence, to such
end, as his eternall wisdome,
goodnesse, and justice, hath ap-
pointed them, to the manifesta-
tion of his glory."
Con. C. Scot. A. D. 1581.
5. The Father, Son, and Holy
Ghost are one God, in three
persons; of incommunicable
properties, not divided, nor in-
termixed, but co-eternal, co-
essential and co-equal.
Con. R. D. C. Art. 8. Con. P.
which appertains some incom-
municable property.
Inst. B. 1. ch. 13. sec. 2 and 6. C. U. S. ch. 2. sec. 3. Con. C.
Scot. and Say. Plat. ditto. Not
one of the confessions' speaks of
society in the Godhead, or of
friendship between the three,
which constitute one mind.
J
HOPKINSIANISM.
21
4.
HOPKINS,
AND
OTHERS.
4. God's happiness consists 4. "Consider the source of
în his holy exercises, “so that the divine blessedness.
it is not strictly true, that crea-
tures add nothing to the enjoy-
ment or happiness of God,
even his essential happiness;
and that he would have been as
completely blessed for ever, as
he really is, had there been no
creatures." He can be said to
be independently happy, in this
sense alone, that he has power
to do all his pleasure.
God
is love, and all his happiness
flows from the perfect gratifi-
cation of all his benevolent
feelings. But these could never
have been completely gratified,
without displaying all his per-
fections in the work of creation.
God being from eternity all-
sufficient and infinitely benevo
lent, must have had an infinite-
ly strong propensity to exert
Syst. Vol. 1. f. 89, 90. his omnipotent power in the
production of holiness and hap-
piness. Hence it was morally
impossible, that he should have
been perfectly blessed, without
devising and performing the
work of creation.”
.
5. The one God exists in
three distinct subsistences or
persons; and it is highly pro-
bable," that this distinction of
three in one, is that in which
the most happy and perfect 80-
ciety consists, in which love and
friendship is exercised to the
highest perfection, and with
infinite enjoyment and felicity."
System, Vol. 1. p. 97, 104.
and Kol 2. p. 244.
وو
Emmons, p. 120.
5. The Father, Son, and Ho-
ly Ghost are three distinct
agents, or persons: and the di-
vine blessedness arises from
the perfect state of society
which subsists between the
three, and the perfect satisfac-
tion which each feels in the
conduct of each, while it is the
office of one to create, of the
second to redeem, and of the
third to sanctify.
Emmons, p. 90, 104 and 107.
7
22
CALVINISM.
CALVIN,
AND
6. "The Father is of none,
the son is of the Father, and the
Spirit is of both."
B. 1. ch. 13. sec. 18.
"We teach that there is but
one essential God, and there-
fore that the essence as well of
the Son as of the Holy Ghost is
unbegotten. But for so much
as the Father is in order first
and hath of himself begotten his
wisdom, therefore rightfully it
is above said that he is counted
the original and fountain of all
the Godhead."
B. 1. ch. 13. sec. 25.
7. "When we give fore-
knowledge to God, we mean
that all things always have been
and perpetually do remain un-
der his eyes."
OTHERS.
6. "The Son is eternally be-
gotten of the Father; the Holy
Ghost, eternally proceeding
from the Father and the Son."
Con. P. C. U. S. p. 16 and 163.
Church of England, Art. 2 and
6.
Say. Plat, ch. 2. sec. 3. Con.
C. Scot. ch. 2. sec. 3. and Con.
R. D. C. Art, 8. See also the
Nicene creed, and that of St.
Athanasius, A. D. 333.*
7. With God, foreknowledge
and predestination are simulta-
neous.
Con. P. C.U. S. p. 17, 25, and
166. Con. C. Scot. and Say. Plat.
B. 3. ch. 21.sec. 5. ch. 3. sec. 1 and 2.
* The 3d chap. of "the latter confession of Helvetia," contains the sum
of Calvinistic doctrine upon this subject. "We neverthelesse beleeve and
teach, that the same infinite, one, and indivisible God is, in persons, inse-
parably and without confusion distinguished into the Father, the Son and
the Holy Ghost, so as the Father hath begotten the Son from everlasting,
(the Son is begotten in an unspeakable manner) and the Holy Ghost
proceedeth from them both, and that from everlasting, and is to be wor-
shipped with them both. So that there be not three Gods, but three per-
sons consubstantiall, coeternall, and coequall, distinct as touching their
persons, and in order, one going before another, yet without any inequali-
tie." The Con. of Basil, Bohemia, France, England, Auspurge and Wir-
temberge teach the same.
HOPKINSIANISM,
23
HOPKINS,
AND
OTHERS.
6. Dr. H. thinks those who 6. "We feel constrained
speak against the eternal filia- to reject the eternal generation
tion of the Redeemer censure of the Son, and the eternal pro-
able.
cession of the Holy Ghost."*
Emmons, f. 103 and 104.
Syst. Vol. 1. p. 447.
7. The foreknowledge of 7. By knowing himself, God
God, is, in the order of nature
subsequent to predestination.
Syst. Vol. 1. p. 110. T. Wil-
liams' Sermons, p. 111.
"must necessarily know all
possibles." "Besides this he
must know his own designs,
which is properly termed fore-
knowledge.”
Emmons, p. 21.
*«To suppose, that the Son, with respect to the divine nature, was
begotten of the Father, and that the Holy Ghost proceedeth from the con-
currence of the Father and the Son, is to suppose, that a Trinity of persons
is not founded in the divine nature, but merely in the divine will. For, on
this supposition, if the Father had not pleased to beget the Son, and the
Father and Son had not pleased to produce the Holy Ghost, there could
have been no Trinity of persons in the Godhead. Besides, this opinion
sets the Son as far below the Father, as a creature is below the Creator;
and sets the Holy Ghost as far below the Son, as he is below the Father;
or, rather, it makes the Holy Ghost the creature of the creature." Em
´mons, p. 103, 104.
:
24
CALVINISM.
CHAPTER III
OF THE DIVINE DECREES.
¡
CALVIN,
AND
1. There is an eternal divine
determination, which respects
all beings, actions and events.*
B. 1. ch. 16, and B. 3. ch. 22.
2. "The will of God is so the
highest rule of righteousness,
that whatsoever he willeth, even
for this that he willeth it, it
ought to be taken for righteous.
When, therefore, it is asked,
why the Lord did it, it is to be
answered, because he willed it.
But if thou go further in ask-
ing why he willed it, thou askest
some greater and higher thing
than the will of God, which can-
not be found.”
Inst. B. 3. ch. 23. sec. 2.
3. "Predestination we call
the eternal decree of God,
Others.
1. "God from all eternity
did by the most wise and holy
counsel of his own will, freely
and unchangeably ordain what-
soever comes to pass."
Con. P. C. U. S. p. 16. Say.
Plat. p. 21. Con. C. Scot, ch. 3.
sec. 1.
2. According to his decree,
God "made heaven, earth, and
all other creatures of nothing,
when he saw it fit and conveni-
ent, and gave to every one his
being, forme, and divers offices,
that they might serve their Cre-
ator: and he doth now cherish,
uphold, and governe them all,
according to his everlasting
providence and infinite power;
and that to this end, that they
might serve man, and man might
serve his God."
Con, of Belgia, Art. 12. A.
D. 1566.
3. "It is not consistent with
the perfection of God to ascribe
* CALVIN'S PREMONITION. "First, therefore, let this be before our
eyes, that to covet any other knowledge of predestination than that which
is set forth by the word of God, is a point of no less madness than if a man
should have a will to go by an impassable way, or to see in darkness.'
"Let us willingly abstain from the searching of that knowledge, whereof
the excessive coveting is both foolish and perilous, yea, and deadly." B.Ş.
ch. 21. Sec. 2.
I
HOPKÍNSIANISM.
CHAPTER III.
OF THE DIVINE DECREES.
HOPKINS,
1. Dr. H. adopts the defini-
tion of the Assembly of Divines.
"The decrees of God are his
eternal purpose, according to
the counsel of his own will,
whereby for his own glory, he
hath foreordained whatsoever
comes to pass.”
AND
OTHERS.
1. "If the author of
be a Being of perfect wi
he must have formed:
purposes from eternity
could not have begun to
rate, in a single instance,
he had determined the r
number, duration, and ‹
Syst. Vol. 1. p. 106. all his works. And by
2. The decrees of God are
sovereign and unchangeable, but
not arbitrary; or not "deter-
mined and fixed without any
reason why he should purpose
and decree as he has done, ra-
ther than the contrary, or other-
wise." They have originated
in moral goodness, or disinter-
ested benevolence; and are de-
signed to promote the greatest
good of being in general.
mining all his own condu
must have necessarily
mined the conduct and c
ter, and final state of all
telligent and accountable
tures.
The doctrine c
crees, in its largest exter
cessarily results from the
and perfections of God.
all, who acknowledge
selves to be the creatu
God, are constrained to be
that he hath decreed every
respecting them, throug
ry period of their existen
Emmons, p. 28 a
2. The decrees of G
Syst. Vol 1. p. 107 and 114.
3. The decrees particularly all sovereign; but still
respected, 1. The Works of crees from a benevolen
creation. These are all such pose.
as God saw most suitable to
promote the greatest good. 2.
The character of moral agents.
3. The election of a definite
4
Emmons, p. 391
3. God decrees what
agents he will make, fo
end he will make them
26
CALVINISM.
CALVIN,
AND
OTHERS.
whereby he had it determined to him general and indetermin
by himself what he willed to be-
come of every man. For all
are not created to like estate:
but to some eternal life, and to
some eternal damnation was
fore-appointed. Therefore as
every man is created to the one
or other end, so we say that he
is predestinated either to life or
death." B. 3. ch. 21. sec. 5.
There is an election of nations
to privileges, and of individuals
to an interest in Christ, unto
salvation.
*
ate decrees, which were to re-
ceive any determination or cer-
tainty from men. We read,
Acts ii. 23. of the determinate
counsel of God, but never of a
general and indeterminate de-
cree."
cree." Witsius' Econ Cov. B.
Witsius ap-
3. ch. 3. sec. 8.
proves of the saying of Beza,
that, "because all things are
present to God, and that what
God has decreed to be future.
shall certainly come to pass ;
therefore God is said to have
"
B. 3. ch. 21 and 22 passim. done from eternity, what is re-
4. The decree of election* con-
sists, in the Father's giving to
vealed to us in its appointed
time."
Witsius' Econ. B. 3. ch. 3.
sec. 18.
4. In the decree of election,
"God having freely chosen un-
<<
*The Calvinistic doctrine of election in-cludes the idea of a particular
atonement: the Hopkinsian doctrine ex-cludes it. The latter supposes,
that in the order of nature, the decree of atonement was prior to election:
God determined to send his Son into the world, to obey and suffer, in re-
ference to the dishonoured law, that a way might be opened for the escape
of all sinners from eternal condemnation. The way being already prepared,
by the atonement, the decree of election comes in, saying, a chosen
people shall be made willing to escape from sin and hell, through the door
of the atonement, which is already opened; and being chosen through, as
well as to sanctification, shall be united to Christ in felicity and glory.”
The Calvinistic doctrine reverses this order. It supposes, that, according
to the order of nature, in the everlasting covenant of redemption, God first
decreed to give his Son a definite number of sinners, and then predestinated
him to make atonement for them. The decree of election must certainly
precede the means used to redeem and save a chosen people. It looks
upon the sinner in his pollution, ordains his salvation, and provides all the
necessary means. "The beginning and first source of all grace is election,
both of Christ the Saviour, and of those to be saved by him. For even
HOPKINSIANISM.
27
HOPKINS,
number of men and angels to
everlasting happiness; and, 4.
The reprobation of a definite
number of men and devils.*
Syst. Part. 1.ch. 4.
4. In the decree of election, a
definite number of persons,
were predestinated to the pos-
session of such a moral charac-
ter as would display divine mer-
cy in their pardon through the
atonement made to the law;
and by regeneration to the pos-
session of such holiness as shall
unite them to Christ, and ren-
der them the proper objects
of everlasting love.
Compare Syst. Part 1. ch. 4.
with Part 2. ch. 4. p. 174 and
175.
AND.
OTHERS.
character they shall possess to
answer this end, and that he
will then treat them according
to their moral character.
Emmons, f. 391, et passim.
4. Thé decree of election
consists in God's determining
who shall repent, believe, come
to Christ and be saved.
Williams' 5th Sermon.
Christ was chosen of God, and by an eternal and immutable decree, given
to be our Saviour; and therefore is said to be "fore-ordained before the
foundation of the world." 1 Pet. i. 20. And they whom Christ was to
save were given to him by the same decree. John xvii. 6. They are said to
be "chosen in Christ." Eph. i. 4. That is, not only by Christ as God, and
consequently the elector of them; but also in Christ as Mediator, and on
that account, the elected, who by one and the same act, was given to them
to be their HEAD and LORD, and at the same time they were given to him
to be his members and property, to be saved by his merit and power, and
to enjoy communion with him." Witsius' Economy, B. 3. ch. 4. sec. 2.
The decree of election, therefore, is the foundation of the atonement,
justification, effectual calling through faith to spiritual life, sanctification,
preservation, and the end of all, the glorification of God by the glorifica-
tion of ransomed rebels.
* "In forming characters, God exercises neither justice nor injustice. In
the creation of moral agents and in the formation of their characters, God
exercises his sovereignty. He has a right to create as many rational
beings, and to give to every one such natural faculties, and such a moral
character as he pleases." He forms the unholy character, that he may
damn the person who possesses it, for the promotion of the greatest good.
Williams, p. 192, 193. Where now is the regard to the fitness of things ?
28
· CALVINISM.
CALVIN,
AND
OTHERS.
the Son, Christ Jesus; a definite to life a certain number of lost
number of our fallen race, to be
atened for by his blood, sancti-
fied through the purchased in
fluences of the Spirit, and thus
chosen in him to eternal life.
Inst. B. 3. ch. 24. sec. 5, 6.
5. That therefore which
the scripture clearly sheweth,
we say, that God by eternal and
unchangeable counsel hath once
appointed whom in time to
come he would take to salva-
tion, and on the other side whom
he would condemn to destruc-
tion. This counsel as touch-
ing the elect, we say is ground-
ed upon his free mercy without
any respect to the worthiness
of man, but whom he appoint-
eth to damnation, to them, by
his just indeed, and irreprehen-
sible, but also incomprehensi-
ble judgment, the entry of life
is blocked up."
B. 3. ch. 22. sec. 7. and ch.
23. sec. 8.
mankind, for the glory of his
rich grace,did give them, before
the world began, unto God the
Son, appointed Redeemer, that,
upon condition he would hum-
ble himself so far as to assume
the human nature, of a soul and
abody, unto personal union with
his divine nature, and submit
himself to the law, as surety for
thém, and satisfy justice for
them, by giving obedience in
their name, even unto the suf-
fering of the cursed death of the
cross, he should ransom and ré-
deem them all from sin and
death, and purchase unto them
with all saving graces leading
righteousness and eternal life,
thereunto, to be effectually bý
means of his own appointment,
applied in due time to every one
of them."
Con. C. Scot. p. 447.
5. "The rest of mankind,
God was pleased, according to
the unsearchable counsel of his
own will, whereby he extendeth
or withholdeth mercy as he
pleaseth, for the glory of his
sovereign power over his crea-
tures, to pass by, and to ordain
them to dishonour and wrath
for their sin, to the praise of his
glorious justice." Say. Plat.
ch. 3. sec. 7. Con. C. Scot ch. 3.
6. "I say with Augustine,
that they are created of the
Lord, whom he without doubt sec. 7. Con, P. C. U. S. p. 21.
ing knew that they should go
HOPKINSIANISM,
29
HOPKINS,
5. The decree of reprobation
consists in God's ordaining a
definite number to the posses-
sion of a reprobate character,
and the punishment, which is
both meet for them, and suita-
ble to display the divine justice.
Syst. chapters on Decrees,
Providence and Election.
6. Love actuated the Deity
in all his decrees; and he will
save as many as he possibly
can," consistently with his re-
gard to the public, or greatest
good.
Life of Hopkins, passim,
written by himself, and publish-
ed by Dr. West, and Syst. Vol.
2. p. 167.
AND.
OTHERS.
5. The decree of reprobation
consists in God's determining
to fit a definite number of man-
kind for eternal damnation.
This is "the counter part to
the doctrine of election.” Em-
mons, p. 392, 393. Williams, p.
207. "The salvation of im-
mortal souls must be in a state
of uncertainty, unless God has
formed a purpose respecting
their salvation. There is no
reason to suppose that God ever
acts, without designing to act."
"If God has not decreed who
shall be saved, he could not fore-
know who would be saved. And
then the most important of all
events must have been un-
known to God. And if God
does not foreknow the most im-
portant of all events, what rea-
son is there for believing that
he knows any thing? A denial
of the divine decrees respect-
ing the salvation of immortal
souls, denies the essential attri-
butes of Jehovah."
Williams, p. 101, 111.
6. God saves as many, and
damns as few as he can, consist❤
ently with his knowledge and
love of the greatest good.
Emmons, p. 396, and Wil-
liams, p. 156.
1
CALVINISM.
30
11
CALVIN,
AND
OTHERS.
into destruction: and that it
was so done because he so will-
ed: but why he willed, it is not
our part to ask a reason of it,
who cannot comprehend it:
neither is it meet that the will
of God should come down into
controversy among us."
B. 3. ch. 23. sec. 5.
7. The decrees were not
formed in consequence of any
foresight of sin or holiness, in
the reprobate or elect.
B. 3. ch. 22. sec. 11. and B.
3. ch. 24. sec. 11, 12, 13, 14.
8. The works of creation and
providence are the execution of
the decrees.
B. 1. ch. 5.
7 "God hath from the be-
ginning, freely, and of his meere
grace, without any respect of
men, predestinated or elected
the saints."
Latter Con. Helvetia, ch. 10.
French Con. Say. Plat. p 23,
Con, P. C. U S p. 19. and Con.
C. Scot. ch. 3 sec. 5. Witsius'
Economy, B. 3, ch. 4. sec. 24.
8. All the confessions of the
Reformed churches agree that
the decrees are executed by
creation and providence; and
that means as well as ends are
predestinated.*
* The Calvinists conceive, that man is so blind in his understanding, so
corrupted in his affections, and so completely dead to all good, that God
need not exert a positive influence to create more sin in him, in order to his
reprobation. They would rather say, that if God does not bestow his
grace, the sinner is already under the sentence of condemnation: if God
does not sanctify him completely, corruption will rage and reign even to
eternal damnation. When God's gracious will prevents our will from hav-
ing its course, then we are saved; but when God says concerning any one,
"he is joined to idols; let him alone: I am weary with repenting; my
Spirit shall no longer strive with him," then the sinner is carried along, by
the current of his own propensities, to the bottomless abyss. Cast a lifeless
body into the water above the cataract of Niagara. You need not apply
your hand to propel it down the precipice. A living person would require
your aid to make effectual resistance, and escape the brink of ruin; but the
natural course of the floods will bear the dead to the gulf, and grind them,
on the rocky bed, to atoms.
HOPKINSIANISM.
31
HOPKINS,
AND
OTHERS:
7. "The elect are not cho-
sen to salvation, rather than
others, because of any moral
excellence in them, or out of
respect to any foreseen faith
and repentance."
7. "There can be no more
reasons to induce God to save
the righteous at the day of
judgment, than there were to
induce him in eternity to de-
cree that they should be saved.
Syst. Vol. 2. p. 174. Nor can there be any more rea-
sons to, induce God to destroy
the wicked at the day of judg-
ment, than there were in eter-
nity to induce him to decree
that the wicked should be de-
stroyed." Williams, fr. 136, 221.
8. God began to execute his
decrees, by the creation, and
he continues his work by pro-
Syst.
vidential government.
Vol. 1. p. 224 and 243. Both
the means and ends are predes-
tinated in every event.
Syst. passim.
32
CALVINISM.
CHAPTER IV.
OF CREATION.
CALVIN,
AND
God created all things which
exist, by the immediate agency
of his power, according to the
design of his wisdom, and for
the purposes of his goodness.
The question, why did not God
make the world before? is im-
pertinent," and well did that
pious old man speak, who when
a wanton fellow did in scorn de-
mand of him, what God had
done before the foundation of
the world, answered that he
builded hell for curious fools."
B. 1. ch. 14. sec. 1.
Having formed the earth and
its inhabitants, in the space of
six days, rather than instantly,
for our instruction, he made the
first man, of the dust of the
earth. Angels were previ-
ously made. To the animal
body of man, God joined an
immortal, but created soul, of
two constituent parts, under-
standing, or mind, and heart, or
will. The soul is immaterial
´and can exist in a separate state
from the body. It is called a
spirit, when considered as dis-
joined from the body.
The image of God in which
Adam was created, consisted,
not in the erect form of his bo-
OTHERS.
"It pleased God the Father,
Son and Holy Ghost, for the
manifestation of the glory of his
eternal power, wisdom and
goodness, in the beginning, to
create, or make of nothing, the
world, and all things therein,
whether visible or invisible, in
the space of six days, and all
very good. After God had
made all other creatures, he
created man, male and female,
with reasonable and immortal
souls, endued with knowledge,
righteousness and true holi-
ness, after his own image, hav-
ing the law of God written in
their hearts, and power to fulfil
it; and yet under a possibility
of transgressing, being left
to the liberty of their own
will, which was subject unto
change."
Con. C. Scot. ch. 4. Con. P.
C. U. S. p. 23, 24. Say. Plat.
ch. 4.
"We believe that God crea-
ted man out of the dust of the
earth, and made and formed
him after his own image and
likeness, good, righteous and
holy, capable in all things to
will, agreeable to the will of
God." Con. R. D. C. Art. 14.
HOPKINSIANISM.
F
33
CHAPTER IV.
OF CREATION.
HOPKINS,
AND
God spake the whole crea-
tion into being, from nothing,
with infinite ease. He formed
angels and men, and it is very
improbable that there are any
other orders of created beings.
The creation of the world from
chaos, was emblematical of the
new creation out of confusion
and moral darkness. The grad-
ual increase of light and order,
was emblematical of the dawn
and rising of the Sun of right-
eousness upon the moral world.
Six days were employed in
the creation, to divide our time,
and give us an example of holy
rest on the Sabbath. The six
days were also emblematical of
the six thousand years of the
preparatory work of redemp-
tion, antecedent to the seventh
millennium, or sabbath in the
age of the world and church.
The question, why was not the
creation begun sooner? is im-
pertinent and absurd.
Adam was made of the dust,
in the latter end of September;
when the fruits were prepared
for his use; and Eve was taken
out of his side, to intimate the
relation which should subsist
between the sexes. Man was
·
OTHERS.
To the works of creations
usually enumerated by divines,
Dr. Emmons has added holiness
and sin. He says, "it is agree-
able to the nature of virtue, or
holiness, to be created. The
volitions or moral exercises of
the mind are virtuous or vi-
cious, in their own nature, with-
out the least regard to the cause,
by which they are produced."
"I may further observe, that
holiness is something which
has a real and positive exist-
ence, and which not only may,
but must be created.”
Adam before and after the
fall, in his understanding had
the natural image of Jehovah;
but it was a MORAL IMAGE, par-
ticularly referred to when God
said, "let us make man in our
image, after our likeness."
Adam's heart was so created as
to resemble the heart of God;
or his moral exercises, which
were of a benevolent nature
were created in him.
His primitive rectitude con-
sisted in the nature of his choice,
and not in any power to choose,
or "power of free will," for this
he never had. "Such a de-
pendent creature could no more
5
34
CALVINISM,
!
CALVIN,
dy, or beauty of his face, but
chiefly in a clear understanding,
affections framed according to
reason, senses governed in
right order, and soundness of
all his parts.
"Though the
principal seat of the image of
God was in the mind and heart,
or in the soul, and powers there-
of, yet was there no part of
man, not so much as his body,
wherein did not some sparks
thereof appear." There was
a perfection of powers, as well
as wisdom and holiness. He
had understanding to discern
good from evil, and power of
free-will, whereby he might
have attained to eternal life.
Inst. B... ch. 5 and 15.
AND
OTHERS.
"Man, in his state of inno-
cency, had freedom, and power
to will and to do that which is
good and well pleasing to God;
but yet mutably, so that he
might fall from it.
"?
Con. C. Scot. ch. 9. Say.
Plat. ch.9. sec. 2. and Con. P.
C. U. S. p. 51. "God of the
slime of the earth created man,
after his image, that is to say,
good, just, and holy, who had
power by his own free will, to
frame and conforme his will un-
to the will of God.”
Con. of
Belgia. "Man was before his
fall, upright and free, who
might both continue in good-
nesse, and decline to evill."
Latter Con. of Helvetia.
"He
made our first parents, Adam
and Eve, the root of mankind,
both upright and able to keep
the law written in their heart."
Con. C. Scot. p. 446. "Man
was created of God, just, wise,
indued with free will, adorned
with the Holy Ghost, and hap-
pie."*
Con. of Wertemberge,
ch. 4.
* "He is as holy, wise and good in creating unholy beings as he is in
creating holy beings. That God creates unholy as well as holy beings, is
evident from his own words. He says, "I form the light and create
darkness; I make peace and create evil; I, the Lord, do all these things."
Williams, p 193.
It remains still to be proved, that evil here means any thing more than
that natural evil, which God brings upon the wicked, to punish them.
“Shall there be evil in the city,” such as pestilence, “and the Lord hath
not done it ???
HOPKINSIANISM.
35
HOPKINS,
AND
made a moral agent, capable of
moral exercises, through the
agency of the Deity upon his
heart: these were all benevo-
lent, disinterested, or holy; and
in this consisted the image of
God, in which he was created.
It was a moral image. His
heart was love.
His
OTHERS.
produce his own volitions, than
his own existence." "It is in
vain to attempt to account for
the first sin of the first man, by
the instrumentality of second
causes." "It is extremely dif-
ficult to conceive, how he
should be led into sin, without
the immediate interposition of
Syst. Part. 1. ch. 5. the DEITY."* Emmons' Ser. 12,
* Dr. Hopkins asserts in like manner, that holiness and sin are a part of
the creation of God. The principal part of ch. IV. Part I. of his System, is
devoted to the support of this doctrine. "Who does not now see that
God may determine, order and cause moral evil to take place, and in this
sense, create it, consistent with his infinite holiness and goodness, if this
be necessary for the greatest good of the whole, both moral and natural;
yea, that God could not be infinitely wise and good, if, on this supposition,
he did not order and cause it to take place?" Vol. I. p. 186.
Those persons, who are so unguarded in expression, as to say, that God
is the author of sin, or creator of moral evil, would do well to re-
member an anecdote, which has found its way to this side of the Atlantic
It conveys in a parabolical manner very severe reproof.
An elderly gentleman, it is said, was seated at the door of his country
mansion, near the Land's End, when he saw a ghastly, grim, black person-
age crossing his manor. Stop, stop, you black monster, and give an ac
count of yourself. How came you here ?"
(C
I am leaving the country, let me pass unmolested.
"Whither do you betake yourself? Tell me, or you cannot pass."
I am going to New-England; let me go, and I will never return.
"But stay, sir, are you not his Majesty's subject? Why, then, do you
quit the kingdom?"
I am dissatisfied with my residence here; for if any evil is done
in either of the three kingdoms, it is charged to my account; but in
New-England men charge all their sin upon their Maker. Having thus
spoken, he pulled off his cap, and girded high around him his sable robe.
The long ears and cloven foot made the inquisitive lord of the manor shrink
back with horror. Away fled the Devil to the sea coast. What form he
assumed, when he engaged his passage, and while on his voyage, is not re-
lated; but it is thought that he entered New-England in the form of a lean,
bald-headed, philosophical Arminian, who obtained a country parish, became
very studious, and published heresy under the specious title of Calvinism.
36
CALVINISM.
*
CHAPTER V.
OF PROVIDENCE.
CALVIN,
AND
As the decrees of God are
universal, extending to all be-
ings, actions, and events, so the
Providence of God is universal,
and extends as much to a spar-
row, as the government of the
world.
OTHERS.
According to WITSIUS, the
decrees of God are sovereign,
eternal and immutable ; and di-
vine providence is co-extensive
with the divine counsels. “We
deny that any decree of God de-
pends on a condition: if the
Inst. B. 1. ch. 16 and 18. thing decreed be suspended on
a condition, the condition itself
is at the same time decreed."
"If any decree of God could be
changed, it would be because
God either would not or could
not effect the thing decreed, or
B. 1. ch. 16. sec. 8, 9. because his latter thoughts were
wiser or better than his first:
all which are injurious to God.
You will answer; God indeed,
wills what he has decreed to be
done, but on condition the crea-
ture also wills it, whose liberty
he would no wise infringe. I
answer, is God so destitute ei-
ther of power, or of wisdom,
that he cannot so concur with
the liberty of second causes,
which he himself gave and
formed, as to do what he wills,
without prejudice to, and con-
sistently with their liberty ?”
Economy of Covenants, B. 3.
ch. 4. sec. 25.
Those things, which, in res-
pect to man are said to happen,
do not take place by fortune or
chance.
"They who give any thing
to fortune, do bury the provi-
dence of God, by whose secret
counsel all successes are go-
verned. Things without life,
although each of them have
their natural property planted in
them, yet do not put forth their
force, but so far as they are di-
rected by the present hand of
God; which is proved by the
sun;" which regularly rises, but
stood still for the space of two
days, and whose shadow went
back on the dial by the divine
command.
B. 1, ch. 16. sec. 2, 3.
"God the great Creator of all
HOPKINSIANISM.
37
CHAPTER V.
OF PROVIDENCE.
HOPKINS,
"Divine providence consists
in preserving, directing and
governing, all creatures and
things which are made; or in
taking the most wise and effect-
ual care of them, so as to make
them answer the end for which
they are created.”
Syst. Vol. 1. p. 243.
God upholds all things by a
continued creation, and governs
the material system by exerting
his energy, according to stated
rules, or fixed laws. When
God acts upon any being in an
unusual manner, or so as to
counteract or interrupt his fix-
ed laws of nature, that provi-
dence is called a miracle. Syst.
Vol. 1. p. 244. "In the exer-
cise of this divine providence,
some events take place by the
more immediate energy and
agency of God; and others by
the instrumentality and agency
of creatures, and by various me-
diums, and what are called se-
cond causes. But in all the
events of the latter kind, the
divine hand, power and energy,
is as really and as much con-
cerned and exerted, and is real-
ly as evident, and as much to be
acknowledged, as if no instru-
AND
:
•
OTHERS.
"Divine Providence consists
in God's agency.” “Providence
is in its nature always the same,
let the events produced be what
they may. It is always the di-
vine agency.”
Massachusetts Missionary
Magazine: edited by several
distinguished divines of that
state.
"The happiness of God de-
pends upon his effecting what
he desires and chooses. What
God desires and chooses, he
desires and chooses with all his
heart and soul, with all his mind
and strength. He ever per-
ceives what he ought to desire
and to choose, respecting every
creature and every event. And
his desire and choice respect-
ing every thing is wisest and
best. In proportion to the
strength of the divine desires,
and the wisdom and rectitude
of the divine choice, must be
the pleasure of God in gratify-
ing his desires, and his satisfac-
tion in effecting his chosen
purposes." "God clearly and
fully perceives the end from
the beginning. He has suffi-
cient wisdom to form the best
purposes, and to devise, and
38
CALVINISM.
CALVIN,
AND
<< Solomon doth easily re-
concile the purposes of men
with the providence of God.
For as he laugheth to scorn
their folly, who boldly do under-
take any thing without the Lord,
as though they were not ruled
by his hand; so in another place
he speaketh in this manner:
'The heart of man purposeth
his way, but the Lord doth di-
rect his steps;' meaning that
we are not hindered by the eter-
nal decrees of God, but that un-
der his will we may both pro-
vide for ourselves, and dispose
all things belonging to us.”
B. 1. ch. 17. sec. 4.
"The doctrine concerning
God's providence, doth not es-
tablish Stoical destiny, but ex-
cludeth heathenish fortune and
chance."
OTHERS.
things, doth uphold, direct, dis-
pose, and govern all creatures,
actions and things, from the
greatest even to the least, by
his most wise and holy Provi-
dence, according to his infalli-
ble fore-knowledge, and the
free and immutable counsel of
his own will, to the praise of the
glory of his wisdom, power, jus-
tice, goodness and mercy."
Con. C. Scot. ch. 5. sec. 1.
Con. P. C. U. S. p. 25. Say.
Plat. p. 26. Con. R. D. C. Art,
13. "We believe that all things,
both in heaven and in earth, and
in all creatures are sustained
and governed by the providence
of this wise eternall and omni-
potent God." "Wherefore we
condemn the Epicures who de-
nie the providence of God, and
all those, who blasphemously
affirme, that God is occupied
about the poles of heaven, and
that he neither seeth nor re-
gardeth us, nor our affaires.'
""
Latter Con. Helvetia.
"Nor is violence offered to
the will of the creatures, nor is
the liberty or contingency of se-
cond causes taken away, but ra-
ther established." Con. C.
Scot. ch. 3. sec. 1. Con. P. C. U.
B. 1. ch. 17. sec. 4. S. p. 17. Say. Plat. p. 21.
"The providence of God
doth not abolish but establish
the means, by leaving the end
only certain to itself, to us un-
certain."*
* The pious, “neither for the time past will murmur against God for
their adversities, nor lay upon him the blame of wicked actions, as Aga-
memnon in Homer did, saying, I am not the cause, but Jupiter and fate;
HOPKINSIANISM.
39
1
•
HOPKINS,
AND
ment, agent, or second cause
were used, or had any concern
in the matter. Because the
creature or the instrument, has
no power to act or effect any
thing, independent of God, or
which is not given to him by
God. And is in the hand of
God, as the ax or saw is in the
hand of the workman. This is
the light in which divine reve-
lation every where represents
the providence of God."
OTHERS.
employ the best means for ef-
fecting his designs."
"He
declares,' the end from the be-
ginning, and from ancient times
the things that are not yet done,
saying, my counsel shall stand,
and I will do all my pleasure.'
God causes every creature, eve-
ry action, every volition, every
desire, and every event to be
what he pleases and what he
decrees."
Williams, f. 139, 140, 141,
Syst. Vol. 1. p. 146, 147. 142.
« All power is in God, and all
creatures which act, or move,
exist and move, or are moved
în and by him.”*
}
The providence of God could
not extend to moral agents if
they were not acted upon; nor
regulate moral actions if they
were not produced by a positive
Syst. Vol. 1. p. 244. influence of the Deity.
Emmons' 9th Ser. et passim.
Contingent or uncertain
events may be conjectured,
but cannot be foreknown.”
Mass. Miss. Magazine.
nor yet, again, as carried away with destinies, will they by despair throw
themselves into destruction, as that young man in Plautus, who said, "Un-
stable is the chance of things: the Fates drive men at their pleasure: I
will get me to some rock, there to make an end of my goods and life
together." Neither yet, (as another did) will they pretend the name of
God to palliate and cover their own mischievous actions; for so saith
Lyconides, in another comedy, God was the mover: I believe it was the
will of the Gods; for if it had not been their will, I know it should not so
come to pass." B. I. ch. 17. Sec. 3 of Calvin's Inst.
C
* The Calvinists consent to the proposition, that all physical motion takes
place by the physical power of God. If a stone falls, or rolls on an inclined
plain, God moves it. If a thousand wheels revolve in some complicated
machines, God moves each one. But thought and volition are improperly
compared to mechanical motion. The Calvinists are, therefore, of opinion,
that God does not govern moral actions by a mechanical application of
•
40
CALVINISM.
CHAPTER VI.*
OF MORAL LAW, OBLIGATION, ACTION AND CHARACTER,
CALVIN,
AND
1. The will of God is the mo-
ral law of man; and from his
being a creature, the property
of God, results his obligation to
obey. "They consider not
that true religion ought to be
framed according to the will of
God, as by a perpetual rule:
and that God himself abideth
always like himself, and is no
imagined apparition or fancy,
that may be diversely fashioned
OTHERS.
1. "The moral law is the
declaration of the will of God to
mankind, directing and binding
everyone to personal,perfectand
perpetual conformity and obedi-
ence thereunto, in the frame
and disposition of the whole
man, soul and body, and in per-
formance of all those duties
of holiness and righteousness
which he oweth to God and
man; promising life upon the
·
power to excite motion. They attribute to his providence higher praise,
than could be derived from the regulation of machines. Before they will
suppose God to regulate moral beings, as an artificer manages the hands
of a clock, they will assert, that God rules, that man is ruled; that God is
sovereign, that man is free; and then freely confess their ignorance of the
mode of divine operation.
* It is granted by all Calvinists and Hopkinsians, that the providence
of God has respect to all the conduct of every accountable creature; to
the first sinful volition of the angel who first rebelled, to the lapse of man,
and all the subsequent actions of Adam and his posterity. But how does
the divine providence respect the moral actions and character of angels,
devils and men? This is an important question. Much is said, on one
side, at least, about the manner of providential government. Before we
can treat of this subject, we must examine into the nature of moral action,
which is the object of this divine controul, Moral action is said to regard
a moral law, in consequence of a moral obligation, and to constitute the
character of the elect and the reprobate. It seemed necessary, therefore,
to introduce a chapter upon these topics, in this place, to prepare the way
-for an exhibition of that part of the two systems, which relates to the pro-
vidence of God in the formation of moral character.
† See note A. at the end of this chapter.
HOPKİNSÏANİSM.
41
CHAPTER VI.
OF MORAL LAW, OBLIGATION, ACTION, AND CHARACTER.
HOPKINS,
AND
1. The moral law is the rule
of right and wrong, which is
founded on the reason and na-
ture of things. Syst. Vol. 1. p.
290, and Vol. 2. p. 68. "This
law did not, strictly speaking,
make it their duty to exercise
and express this love; but re-
quired and commanded it, be-
cause it was their duty." Syst.
Vol. 1.p. 251. "This neces-
sarily supposes a rule of right,
or that there was a right and
wrong in moral character and
conduct and that God did and
could not but require or com-
mand that which is morally
right, and forbid the contrary."
Syst. Vol. 1. p. 260. This law
required nothing but right ex-
ercises, or love to God and our
neighbour. Syst. Vol. 1. p. 289.
f
OTHERS.
1. "Every thing has a nature
which is peculiar to itself, and
which is essential to its very
existence. Light has a nature,
by which it is distinguished
from darkness.
Sweet has a
nature by which it is distin-
guished from bitter. Animals
have a nature by which they
are distinguished from men.
Men have a nature by which
they are distinguished from
angels. Angels have a nature
by which they are distinguish-
ed from God. And God has a
nature by which he is distin-
guished from all other beings.
Now such different natures lay
a foundation for different obli-
gations; and different obliga-
tions lay a foundation for virtue
and vice in all their different
degrees. As virtue and vice,
therefore, take their origin from
the nature of things; so the
difference between moral good
and moral evil is as immutable
as the nature of things, from
which it results. It is as impos-
sible in the nature of things,
that the essential distinction
between virtue and vice should
cease, as that the essential dis-
tinction between light and dark-
42
CALVINISM.
I
CALVIN,
AND
OTHERS.
after every man's liking." Inst. fulfilling, and threatening death
B. 1. ch. 4. sec. 3.
upon the breach of it."
Larger West. Cat. Q. 93.
"God gave to Adam a law,
as a covenant of works, by which
he bound him, and all his poste-
rity to personal, entire, exact
and perpetual obedience; pro-
mised life upon the fulfilling,
and threatened death upon the
breach of it; and endued him
with power and ability to keep
it." Con. P. C. U. S. p. 90.
Con. C. Scot. ch. 19. sec. 1. and
B. 1. ch. 5. sec. 12. Say. Plat. p. 62. with this ad-
"Forasmuch as thou art his
creature, therefore thou art of
right subject to his authority."
Inst. B. 1. ch. 2. sec. 2.
They who regulate their con-
duct by any thing but the re-
vealed law of God, worship an
unknown God, and are by
Christ's mouth, John iv. 22.
pronounced guilty.
"Now whereas the Lord
giving a rule of perfect righte-
ousness, hath applied all the
parts thereof to his own will,
therein is declared that nothing
is to him more acceptable than
obedience, which is so much
more diligently to be observed
as the wantonness of man's
mind is more ready to devise
now and then divers sorts of
worshipping to gain his favour
withal.'
55
dition, "God gave to Adam a
law of universal obedience
written in his heart, and a par-
ticular precept of not eating the
fruit of the tree of knowledge
of good and evil, as a cove-
nant," &c. &c.
God gave man the moral law,
and made him capable of per-
forming it.
Heidelbergh Cat. Q. 9.
God expressed his will by
the moral law; and man before
the fall was able to keep it.
Latter Con. Helvetia. ch.9
B. 1. ch. 8. sec. 5. and 12.
The law requires conformity
in thought and action as well as
affection.
B. 1. ch. 8. sec. 6.
2. "Now when thou hearest
judgment universally named in
the difference of good and evil,
2. Moral obligation results
from a right to command. Con.
C. Scot. ch. 2. sec. 2. Con. P.
C. U. S. ch. 2. sec. 2. and Say.
Plat. ch. 2. sec. 2. Larger Cat.
Ques. 99. "God manifests his
sovereignty, as being Jehovah,
the eternal, immutable and al-
HOPKINSIANISM.
43
HOPKINS,
AND
With this moral law, man,
being made a moral agent, ca-
pable of discerning the right
and wrong in the nature of
things, was not made acquaint-
ed by revelation; nor was he
formally put under it, because
that was entirely needless. *
Syst. Vol. 1. p. 261.
OTHERS.
ness, bitter and sweet should
cease. These distinctions do
not depend upon the bare will
of the Deity; for so long as he
continues the nature of things,
no law or command of his can
change light into darkness, bit-
ter into sweet, nor virtue into
vice.” Emmons, p. 62 and 63.
2. Moral obligation, there-
fore, results from the right and
wrong in the nature of things,
from natural powers to discern
this moral fitness, and from the
possession of natural faculties
to love it. Syst. Part 1. ch. 4,
7 and 8. passim.
2. ❝ As moral agents we are
capable of knowing the relation
in which we stand to our Crea-
tor and moral governor, and
how he ought to treat us."
"But the truth is, we are as
capable of knowing, when God's
treatment of us is just and
right, as when a creature's is
SO.”
Mass. Miss. Magazine, .
Vol. 3. p. 347. God has given
* Calvin admits that God has planted so much knowledge in the minds
of men that they are inexcusable. They have, he says, "a certain con-
science of good and evil," or so much of the law written on their hearts,
that their conscience either accuses or excuses them before God. "There-
fore the end of the law natural is, that man may be made inexcusable. And
it shall be defined not improperly thus; viz. That it is a knowledge of
conscience which sufficiently discerneth between just and unjust, to take
away from men the pretence of ignorance, while they are proved guilty by
their own testimony." Inst. B. 2. ch. 2. sec. 22. This knowledge, how-
ever, he does not consider an uncorrupted relique of the fall, but the gift
of God.
44
CALVINISM,
CALVIN,
fect judgment."
AND
*Inst. B. 2. ch. 2. sec. 24.
"Our understanding is al-
together impotent and blind ex-
cept it be by grace illuminated
not once but continually in eve-
ry divine and heavenly thing
which we have to learn.”
OTHERS.
think it not very sound and per- mighty God; having his being
in and of himself, and giving
being to all his words and
works," and "therefore we are
bound to take him for our God
alone, and to keep all his com-
mandments." Larger Cat. Q.
101. "Because God is the
Lord, and our God and Redeem-
er, therefore we are bound to
keep all his commandments.”
B. 2. ch. 2. sec. 25.
3.†❝ To extend the power of
man to the commandments of
the law, hath indeed long ago
begun to be common, and hath
some speciousness; but it pro-
ceeded from most rude igno-
rance of the law. For they that
think it a heinous offence, if it
be said that the keeping of the
law is impossible, do rest for-
sooth upon this most strong ar-
gument, that else the law was
given in vain."
B. 2. ch. 5. sec. 6.
Shorter Cat. Q. 44.
3. Complete inability to obey
the law, produced by the apos-
tacy, does not release any man
from moral obligation. Larger
Cat. Q. 94, 95, 149. Shorter
Cat. 39, 40 and 82.
Say. Plat.
Con. C. Scot. and Con. P. C. U.
S. ch. 7. sec. 3, and ch. 19. sec. 2,
* "Now it is easy to understand what is to be learned by the law, that is,
that as God is our Creator, so of right he hath the place of Father and
Lord, and that by this reason we owe to him glory, reverence, love and
fear." Inst. B. 2. ch. 7. sec. 2.
"Neither may we pretend this excuse that we want power, and like
wasted debtors are not able to pay. For it is not convenient that we
should measure the glory of God by our own power: for whatsoever we
be, he always remains like to himself, a lover of righteousness, a hater of
wickedness. Whatsoever he requireth of us, (because he can require
nothing but that which is right) by bond of nature we must of necessity
pbey: but that we are not able is our own fault." Inst. B. 2. ch. 7. sec. 2;
How natural imbecility became a crime is exhibited in the chapter on
the appstacy
HOPKINSIANISM.
45
HOPKINS,
AND
OTHERS.
This same writer, however, all men a natural conscience,
unimpaired by the fall, which
enables them to judge between
right and wrong. Emmons,
Ser. 8. "If we were not capa-
ble of judging of his treatment
of us, we should not be the pro-
per subjects of his moral go-
vernment.'
says, when speaking of infants,
66 persons may be moral agents,
and sin without knowing what
the law of God is, or of what
nature their exercises are; and
while they have no conscious-
ness that they are wrong."
Syst. Vol. 1. p. 339.
M. M. Mag. Vol. 3. p. 347.
3. Natural inability, however 3. "If men were not moral
produced, releases the subject
of it from moral obligation.†
Syst. Vol. 1. p. 341. et passim.
agents, or were destitute of na-
tural ability to keep the divine
commands, they would be inca-
pable of moral action. It is not
possible for men to be disobe-
dient, except they have the na-
tural ability to be obedient.
For the commands of God ne-
ver exceed the natural ability
of man.”
Spring's Disquisitions, p. 11.
*See note B. at the end of this chapter.
"It is not of creation but of the corruption of nature that men being
made bond-slaves to sin, can will nothing but evil, From whence cometh
this want of power which the wicked would gladly pretend, but upon this,
that Adam of his own accord made himself subject to the tyranny of the
Devil? Hereupon, therefore, grew the corruption, with the bonds whereof
we are holden fast tied, for that the first man fell from his Creator." Inst.
B. 2. ch. 5. sec. 1. The Calvinists say, that although man has lost his
power to obey, yet God has not lost his right to command; any more, than
a creditor loses his right to demand payment and hold the written obliga-
tion, because the voluptuous debtor has actually become a bankrupt, and
has not a dollar in the world.
In opposition to this representation, Dr. Smalley, who is very far from
yielding assent to all the extravagant notions of Dr. Emmons, but who
does not accord with Calvin, says, “it is to be observed for clearing up this
46
CALVINISM.
1
AND
CALVIN,
"Wherefore let this propor-
tion of our strength with the
commandments of God's law be
no more enforced, as if the Lord
had measured the rule of jus-
tice, which he purposed to give
in his law, according to the rate
of our weakness." "The Lord
commandeth those things that
we cannot do, that we may
know what we ought to ask of
him." "Faith obtaineth that
which the law commandeth,
yea, the law therefore com-
mandeth that faith may obtain
that which was commanded by
the law." "Again let God give
what he commandeth, and com-
mand what he will."
B. 2. ch. 5. sec. 7..
4. Before the fall man had,
not merely the capability of be-
ing the subject of volitions, but
the power of choice, in relation
to both good and evil.
Since the fall man has the
power of willing evil only,
until God by the supernatural
OTHERS.
4. "Man by his fall into a
state of sin, hath wholly lost all
ability of will to any spiritual
good."
Before the fall he had power
to will and to do both good and
evil. Since the fall he has only
the power of willing and doing
evil, until he is enabled by
grace. Say. Plat. Con. Č. Scot.
and Con P. C. U. S. ch. 9. sec. 1,
2, 3, 4. Also, Con. R. D. C. Art.
14. The same doctrines are
taught in the Confessions of
England, France, Helvetia, Ba-
sil, Bohemia, Belgia, and Aus=
purge.
subject, that there are two very different kinds of inability; so different that
the one, however great, does not lessen moral obligation in the least; where-
as the other, so far as it obtains, destroys obligation, and takes away all
desert of blame and punishment entirely. These two kinds of inability, as
I hinted, have commonly been distinguished, by calling one a natural, and
the other a moral inability. Which distinction may be briefly stated thus:
Moral inability consists only in the want of a heart, or disposition, or will,
to do a thing. Natural inability, on the other hand, consists in, or arises
from, want of understanding, bodily strength, opportunity, or whatever
may prevent, our doing a thing, when we are willing, and strongly enough
disposed and inclined to do it. Or in fewer words, thus: whatever a man
HOPKINSIANISM.
47
HOPKINS,
4. Moral action consists in
voluntary exercises, or choice.
Whoever has choice, without
any
reference to the cause or
efficient agent of that choice,
is a moral agent. Herein con-
sists man's freedom that his
choice is a choice; or his will is
a will. Although he be not the
cause, original mover, or effi-
cient agent of the choice, yet it
is his, being produced in him.
Syst. Vol. 1, ch. 4.
AND
OTHERS.
"In
4. "A moral action is an ex-
ercise of the will, or heart of
man. For the heart of man is
the only source of moral exer-
cise. It is the heart of man
which God requires; and with
the heart we obey or disobey
the divine commands."
other words, a moral action is
a volition of a moral agent; and
not any animal, intellectual,
visible or external motion. For
the law of God, which is the
only standard of moral exer-
cise, requires the heart."
Spring's Disquisitions, p. 54,
"The heart consists in volun-
tary exercises; and voluntary
exercises are moral agency."
Emmons, p. 337.
could not do, if he would, in this, he is under a natural inability; but when
all the reason why one cannot do a thing, is because he does not choose to
do it, the inability is only of a moral nature.”
"Some account for God's suspending our salvation upon impossible
conditions, and condemning men for not doing what it is not in their power
to do, by observing, that we lost our power by the fall. Our present weak-
ness and blindness was brought upon us as a righteous punishment for the
disobedience of Adam; and God, they say, has not lost his right to com-
mand, because man by his own folly and sin, has lost his ability to obey.
That is, we ought, it is our present real duty to exert, not only all the
strength we actually have but all we should have had, had it not been for
the original apostacy. But to this it will be objected, that we never reason
and judge in this manner, in any other case. We do not think those who
have lost their eyes, are still to blame for not seeing; or those who have
lost their reason for not understanding."
"It must, I think, be granted, that we do generally suppose a man's pre-
sent duty cannot exceed his present strength, suppose it to have been im-
paired by what means it will."
Smalley on moral inability, Ser. 1.
God, say the opposers of this last representation, has not suspended
man's salvation upon any condition which he can, or ever will perform,
The atonement is the only condition on which is suspended the sinner's sal-
48
CALVINISM.
*
CALVIN,
influences of his spirit, gives
him ability to choose good.
sec. 6,7, and 8.
AND
OTHERS.
5. Holiness consists in en-
tire conformity to the image of
B. 1. ch. 15. sec. 8. B. 2. ch. 2. God. Larger Cat. Q. 17. and
Con. C. Scot. Con. P. C. U. S.
Say. Plat. ch. 4. sec. 2. "Sin is
any want of conformity unto, or
transgression of the law of
God.” Larger Cat. Q. 24.
Shorter, Q. 14. Sin is either
original or actual. Larger Cat.
Q. 25. Shorter, Q. 17 and 18.
5. 6. and 7. Whatever con-
stituted that image of God,
which Adam possessed before
the fall is called holiness. B.
3. ch. 3. sec. 9. This is not re-
stored to us at once. Ibid.
Sin is any want of conformity
to, or opposition of the will of
God; and does not always im-
ply advised malice and froward-
ness. B. 2. ch. 2. sec. 25.
"There never was any work of
a godly man, which if it be ex-
amined by the strict judgment
of God, but will be condemn-
ed." B. 3. ch. 14. sec. 11.
"The best work that can be
brought forth by them, is al-
way sprinkled and corrupted
with some uncleanness of the
flesh, and hath as it were some
dregs mingled with it.”
ch. 15. sec. 10.
6. Every action of an unre-
newed man is entirely sinful;
and the best actions of a be-
liever, "are defiled and mixed
with so much weakness and
imperfection, that they cannot
endure the severity of God's
judgment."
Con. C. Scot. Con. P. C. U.
S. Say. Plat. ch. 16. sec. 7 and
5. "We can do no work but
what is polluted by our flesh,
and also punishable." Con. R.
D. C. Art. 24.
7. The character of an unre-
B. 3. ch. 14. sec. 9. and B. 4. generated person is this; he is
a sinner by nature and practice :
of a saint this; he is a sinner
saved by grace, whose very
The natural man is wholly
corrupted in all the faculties of
vation. It is God who gives the principle, the ability, the exercise of faith ;
and promises that those who receive this gift, who believe, who are made
alive, shall be saved.
Fallen man has the power of sinning, and for the exercise of it, he will be
punished; while it still remains true, that grace alone gives the ability to
please God. “ Can the Ethiopian change his skin? or the leopard, his spots ?
Then may ye also do good, who are accustomed to do evil.” "Neither
can a corrupt tree bring forth good fruit." "Can the fig-tree bear olive
berries ?"
HOPKINSIANISM.
49
HOPKINS,
5. Virtue and vice, or sin
and holiness are predicable of
nothing but moral actions.
Syst. Vol. 1. p. 129.*
6. Every moral action is
either perfectly holy, or per-
fectly sinful. That is a good or
holy moral act or choice, which
is conformed to the moral law,
and may be resolved into disin-
terested benevolence. That is
an evil moral action which is
direct hostility to the moral law,
and may be resolved into hatred
of it, or which is the same, into
self-love, or supreme selfish-
ness.
AND
OTHERS.
5. Sin is a wrong choice or
volition. Holiness is its oppo-
site; a right choice or volition.
Nothing else is sin; nothing
else holiness.
Spring's Disquisitions, p. 16
and 17.
6. "1. Is not sinfulness a
sinful act of the will? 2. Is not
goodness a good act of the will?
3. Is the same identical act of
the will both a holy and a sinful
act? 4. Is a holy volition a sin-
ful volition? If then sinfulness
is a sinful volition; if holiness
is a holy volition; and if the
same identical volition cannot
be holy and sinful both, does it
not inevitably follow that holi-
ness and sin are never mixed in
Syst. Vol. 1. Part 1. ch. 4. the same volition? If this is
and Part 2. ch. 4.
not demonstration, I will thank
Mr. T. to point out the fallacy."
Spring's Disquisitions, p. 179,
* "As the law requires love, and nothing but love, it may be determined
with great certainty that sin consists in that which is contrary to that love
which the law requires, be it what it may. There can be no neutral moral
exercises, which are neither conformable to the law of God, nor contrary
to it; therefore every exercise of the heart of a moral agent, which is not
agreeable to the law of God, is contrary and opposed to it. It must also
be observed, and kept in mind, that sin, as does holiness, consists in the
motions or exercises of the heart or will, and in nothing else. Where there
is* no exercises of heart, nothing of the nature of moral inclination, will or
choice, there can be neither sin nor holiness." Syst. Vol. I. p. 344. Of
course, it is as suitable to speak of a sinful horse, as of a sinful human
nature, or of the criminality of wanting original righteousness.
*
Hopkins' System abounds with such violations of the laws of the
English language, for which the writer of the Contrast is not accountablę.
7
50
CALVINISM.
CALVIN,
AND
OTHERS.
his soul, so that he is a sinner righteousnesses are as filthy
by nature. This is his charac-
ter. When the work of regen-
eration has been commenced,
and he has some saving know-
ledge of God, and some free-
dom of will to good, he is of a
mixed character. When the
image of God shall be complete-
ly restored, he will possess a
perfect character.
Inst. B. 4. ch. 15. sec. 11. and
B. 4. ch. 15. sec. 10, 11, 12. et
passim.
rags: of a glorified saint this;
he is perfectly restored to the
image of God? and is immu-
tably free to the choice of good
only.
Say. Plat. Con. C. Scot. Con.
P. C. U. S. ch. 6. sec. 3. ch. 16
and 17. ch. 9. sec. 5.
8. Although no man has
ability to keep the moral law,
yet, it is of use to show us the
will of God, exhibit our duty
and obligations, convince us of
our sinful pollution and disabi-
lity, humble us under a sense of
our sin and misery, awaken our
consciences to flee from the
wrath to come, drive us to
Christ, excite our gratitude to
him for obeying in our stead,
and render the accursed inex-
cusable.*
Larger Cat. Q. 95, 96, 97.
Con. C. Scot. Con. P. C. U. S.
Say. Plat. ch. 19. sec. 5, 6.
* The whole of the Heidelbergh Catechism is founded upon this view
of the moral law. It teaches, that by the moral law we are convinced
of our misery; and thence are directed to seek deliverance by the Re-
deemer. Calvin's views of the law were the same. He proves, that the
observing of the law is, since the fall, utterly impossible: B. 2. ch. 7. sec. 4.
That the ceremonial law was given to nourish the hope of Christ until bis
coming: and that the ten commandments were also given to prepare men
to seek Christ. B. 2. ch. 7. sec. 1, 2. He says there are three uses of the
moral law. 1, To restrain the unrenewed and the reprobate. B. 2. ch. 7.
sec. 10, 11, 12. 2, To show us the righteousness which God will accept,
that we being convinced of sin, imbecility, and accursedness may be moved
to seek that perfect righteousness in Christ. B. 2. ch. 7, sec, 7, 8, 9. 3, To
HOPKINSIANISM.
51
HOPKINS,
AND
OTHERS.
7. Bad men have none but-
perfectly sinful exercises. The
character of the Christian in
this life is imperfect, because
of the inconstancy of his per-
fectly holy volitions, and be-
cause every intermission be-
tween good exercises is filled
with perfectly sinful volitions.
In heaven, the saints will love
constantly, and thus be con-
stantly perfect in holiness.
7. The moral exercises of a
moral agent, constitute his mo-
ral character, according to
which God will punish or re-
ward him through eternity.
The unrenewed sinner's cha-
racter is perfectly bad, because
he has no love; the believer's
character is a mixed character,
because sometimes he obeys
and sometimes disobeys the
law; while the character of the
saints in glory and of the holy Emmons' 18 and 19 Ser-
angels is perfectly good.
mons, and a Sermon on the
Syst. Part 2. ch. 4. sec. 13 death of Mr. Lewis, by the Req.
and 14.
Holland Weeks.
promote the progression of believers in holiness. B. 2. ch. 7. sec. 14.
According to the Hopkinsian System, the law is of use: 1, As a motive in
view of which God produces the selfish choice of escaping punishment,
and thus restrains the wicked, who are not restrained by a principle o
fear, because there is no such thing: 2, As a rule of duty, to show men
how much they have ability, but no disposition to do, and how much wilful
rebellion will be pardoned in them, if God ever forgives their siņs: 3, As
a standard of right according to which God creates in his people here, in-
terchangeably, a perfect conformity and a perfect opposition, according to
the nature of their volitions. But God cannot make men willing to be
saved by any convictions of guilt or danger. See the 10th chapter of this
Contrast, on Effectual Calling.
!
52
OF THE ORIGIN OF LAW.
NOTE A.
OF THE ORIGIN OF LAW.
LAW, says J. H. Tooke, (Diversions of Purley, Vol. 2. p. 6) is
merely the past tense, and past participle of a Gothic and Anglo-
Saxon verb, which signifies any thing laid down, as a rule of
conduct. In the same manner, the English word just, is the
past participle, JUST-um; from jubere to command. Right, it
has already been proved, signifies, something ruled, or ordered.
Hence," to have right and law on one's side is, to have in one's
favour that which is ordered or laid down. A right and just
action is, such a one as is ordered and commanded. A just man
is, such as he is commanded to be, who observes and obeys the
things laid down and commanded." "If right and just mean
ordered and commanded, we must at once refer to the order and
command; and to the authority which ordered and commanded ;"
for before there can be any thing right; there must be one to
rule, or order,
Diversions of Purley, p. 1. to 13. Vol. 2.
When we anglicize the Latin words just-um and rect-um, by
omitting the termination um, the very etymology of our language
proves the incorrectness of the position, that "the difference
between right and wrong is independent of the divine will." Had
God given no commands to men, there would have been nothing
right or wrong in our conduct, so far as it relates to him. Now,
any thing laid down for a rule of conduct, may be right in our
own eyes, but it is wrong, in the view of Heaven, if not divinely
ordered. To this view of the subject, it may be objected, that
just and right are applied to the character and conduct of Jeho-
vah, who has no superior to command him. It is answered,
that God commands his creatures to render to every one what is
due; and because God does the same, when speaking of himself
to men, he declares that he is just. He orders us to be holy,
merciful and kind, and because all his ways are holiness, mercy
and kindness, it is said that his way is right. Right and just,
like many other expressions, are figuratively applied to that God,
who commands all, and is commanded by none. Jesus Christ is
OF NATURAL AND MORAL ABILITY.
53
called the Just One, (Acts iii. 14. and vii. 52. and xxii. 14) and
the "Just God, and Saviour,” (Isa. xlv 21.) because he fulfilled
all righteousness, and actually obeyed the law, conforming to all
which was ordered concerning him.
Let Christians, then, speak of the law of the Lord, and leave
it for heathens to argue from the nature and fitness of things.
It better becomes them, than a minister of Jesus, to say, that
virtue and vice are not dependent upon the will of Jehovah.
1
NOTE B.
OF NATURAL AND MORAL ABILITY.
This same writer says, p. 183, that "as there is a wide differ
ence between natural good and moral good, and between natural
evil and moral; so there is a wide difference between natural
ability and moral ability. And if we do not carefully mark the
distinction between them, we shall blend and confound things
which differ, and grope in the dark, instead of communicating
light. Then; what is natural ability? Natural ability is the in-
tellectual, and bodily strength of man to perform every action
which God requires of him. Ability relates to action: and all
men according to this acceptation of the word, are able to perform
what God requires. For, God is infinitely reasonable in his re-
quirements. It is as much impossible for God to require more
of us than we have intellectual and corporeal strength to perform,
as it is for him to be unjust. There is a perfect correspondence
between the commands of God, and the natural ability of the sub-
jects of his command." On page 9, he says "though the heart
of man be wholly depraved, it does not follow that his intellectual
and animal exercises are depraved any more than his finger nails:
for they are not of a moral kind." And hence he infers, that
neither bodily action, nor the exercises of reason, judgment and
conscience are holy or sinful. His whole controversy with Dr.
Tappan is designed to show, that God requires nothing but holy
moral action, and in no case demands, without this, intellectual
or bodily exercise. Yet it is intellectual and bodily strength
*
54
OF NATURAL AND MOBAL ABILITY.
which affords man such natural ability as renders him a moral
agent, and binds him to obedience by moral obligation.
To such reasoning the Calvinists reply; what have intellec-
tual and bodily strength to do with moral action? There is some-
thing illogical in your sweeping the cords, back and forth,
from natural ability to moral action, and from moral ability
to natural action. You may thus charm, with the music of
words, but will not convince the man of sound mind. We
agree with you, that "ability relates to action ;" and that
there must be a correspondence between the commands of God
and man's ability; and also, between the nature of the ability and
the nature of the action; to render the sinner, according to your
system, a subject of moral government. The ability must not
only relate to the action, but be adapted to it: for the trunk of a
tree, its bark and buds, may have some relation to pears, but no
one would say that the trunk, bark and buds of the oak, constitu-
ted a capacity for bearing either pears or peaches. Moral fruits
as well as natural require an appropriate capacity. Intellectual
action requires intellectual ability: mechanical action, mechanical
ability: muscular action, muscular ability; and MORAL ACTION,
MORAL ABILITY. You would call the man an idiot, who should
talk of his intellectual ability of mechanically keeping time; or
who should say, that he had the corporal ability of thought, with-
out the intervention of mental power. What then shall we call
those persons, who tell us, " sinners have a natural ability, or
intellectual and bodily strength, for moral action," while they
with the same breath tell us, that there is nothing moral in bodily
action or capacity; nothing moral in intellectual exercise? To
love God, you say is a moral action, and men are bound to love
God, because they have ability to think and to walk, while they
have not ability to love. Is this logic? Is this the way to silence
cavillers, and justify the impeached rectitude of Jehovah, in ré-
quiring fallen man to be holy?
"What is moral ability? As moral ability belongs to the heart
of man only, and not to his natural faculties; it is obvious, that
moral ability to obey God consists in a man's loving his command-
ments. Accordingly, when we say that a good man is the sub-
ject of moral ability to love God, the import is this, that he actu-
OF NATURAL AND MORAL ABILITY.
55
ally loves him.” p. 184 and 185. It seems then, that moral
ability is not the POWER of loving, but the ACT of loving.* Man
therefore, never has any power to love God, except the power of
thinking and of muscular motion, until he loves God; and this
intellectual and bodily ability is nothing which appertains to
moral ability, or action! Logic upon logic!
Again it is said, page 54, that “the heart of man is the only
source of moral exercise;" and again, p. 42. “ the heart of man,
which is the sum or aggregate of his moral exercises, is totally
evil." Where there has been but one holy exercise, that is a
man's good heart. This is his first exercise: but the heart is
a source of moral exercise, and this heart being an exercise, it
follows, that one exercise is the source of another exercise; and
therefore there must have been one holy exercise before the
first holy exercise. This is the logic of that pre-eminently ra-
tional system, called, in distinction from those who maintain the
doctrine of the communication of a holy taste, bias, or principle,
66 THE EXERCISE Scheme."
* “A principle or power of action in distinction from action; lies quite
beyond the reach of description or conception."
Spring's Disquisitions, p. 205.
"What is the description of that ability which neither consists in bodily
and intellectual strength, nor in voluntary exercise ?”
Ibid. p. 185.
56
CALVINISM.
CHAPTER VII.
OF DIVINE PROVIDENCE, IN RELATION TO THE ORIGIN
OF EVIL, AND-REPROBATION. *
CALVIN,
AND
1. Of the origin of evil among
the angels. “As the Devil was
created by God, let us remem-
ber that this malice which we
ascribe to his nature, is not by
creation, but by depravation.
For whatsoever damnable thing
he hath, he hath gotten to him-
self by his own apostacy and
fall: which the scripture there
fore gives us warning of, lest
thinking that he came out such
an one from God, we should
ascribe that to God which is
farthest from him.
For this
reason doth Christ say, that Sa-
tan speaketh of his own when
he speaketh lies, and addeth a
(
cause why, because he abode
not in the truth.' John viii. 44.
Now when he saith that he
abode not in the truth, he show-
eth that he had been once in
the truth. And when he mak-
OTHERS.
1. Divine Providence to-
wards angels and men, consists
in preserving, governing, and
ordering as well as bounding.†
Larger Cat. Q. 18. Con. C. Scot.
Con. P. C. U S. Say. Plat. ch.5.
"The almighty power, un-
searchable wisdom and infinite
goodness of God, so far mani-
fest themselves in his provi-
dence, that it extendeth itself
even to the first fall, and all
other sins of angels and men,
and that not by a bare permis-
sion, but such as hath joined
with it a most wise and power-
ful bounding, and otherwise or-
dering and governing of them,
in a manifold dispensation, to
his holy ends; yet so as the
sinfulness thereof proceedeth
only from the creature, and not
from God: who, being most
holy and righteous, neither is
* The Providence of God, in relation to the elect, will be particularly
stated under the caption of "Effectual Calling;" and therefore, nothing
upon that subject will be designedly introduced into this chapter.
† Not one of these words conveys the full idea of agency, which being
derived from ago, signifies to do; for the Calvinists maintain that God can
govern his creatures, without doing all their deeds himself.
HOPKINSIANISM.
57
:
CHAPTER VII.
OF DIVINE PROVIDENCE, IN RELATION TO THE ORIGIN"
OF EVIL, AND REPROBATION.
HOPKINS,
1. All the angels were crea-
ted perfectly holy; or, they
were created under moral law
to God, and all their exerci-
ses were perfectly benevolent.
They were, however, no more
the movers or cause of their
own volitions than fallen men
are.
AND
Under the moral govern
ment of God they were placed
in a state of trial, or probation.
Man, they saw to be more an
ultimate end than themselves;
and since all moral actions are
excited in view of a motive, al-
though in no sense caused by
that motive, exercises of pride
were produced in the minds of
those who fell. Pride entered
Lucifer's heart when he found
that he must serve man; and
especially Jehovah Jesus in the
form of man. At the same
time legions of devils had simi-
lar, selfish, moral exercises;
and thus was instituted the first
OTHERS.
1. "Divine agency is the
cause of creature agency."
Mass. Miss. Magazine.
"Divine Permission neither
causes nor modifies any thing or
event, either in the natural or
moral world."
Mass. Miss. Magazine.
"It is impossible to account
for the origin of evil upon any
other hypothesis, than this, that
God is the efficient agent, the
GREAT FIRST CAUSE of all sin.”
Mass. Miss. Mag. No. 3.˝on
Divine Providence.
“God cannot exercise per-
mission towards his reasonable
creatures, because they cannot
act, without his working in
them."
Emmons, p. 245.
"Universal and absolute de-
pendence goes into the very
idea of a creature; because in-
dependence is an attribute of
the divine nature, which even
omnipotence cannot communi-
* It is somewhat against the doctrine, that God creates sin, that the
scriptures give us no account of God's creating any being originally unholy,
If sin was ever the effect of his immediate causation, why do we not read
of his having created a Devil outright? God made angels; but angels
made themselves devils.
1
•
58
CALVINISM.
CALVIN,
AND
eth him the father of lying, he
taketh this from him, that he
cannot lay that fault to God
whereof he himself is cause to
himself."
To ask any thing farther, con-
eerning the lapse of devils, ei-
ther" of the cause, time, man-
ner and fashion," or agency, is
impertinent, because the word
of God is silent upon these sub-
jects. B.'1. ch. 14 sec. 16.
2. Of the origin of evil among
men.*
"The fall of man pro-
ceeded from the wondrous
counsel of God." "Neither
ought it to seem an absurdity
which I say, that God not only
foresaw the fall of the first man,
and in him the ruin of his pos
terity, but also disposed it after
his own will. For as it belong-
eth to his wisdom to foreknow
all things that shall be so it
belongeth to his power, to rule
and govern all things with his
hand." "He so ordered the
life of angels and men, that in
OTHERS.
nor can be the author or ap
prover of sin."
Con. P. C. U S. Con. C. Scot.
Say. Plat. ch. 5. sec. 4.
"God by his providence per-
mitted some of the angels,
wilfully and irrecoverably, to
fall into sin and damnation."
Larger Cat. Q. 19.
2. "We believe that the
same God, after he had created
all things, did not forsake them,
or give them up to fortune or
chance, but that he rules and go-
verns them according to his ho-
ly will, so that nothing happens
in this world without his ap-
pointment; nevertheless, God
neither is the author of, nor can
be charged with, the sins which
are committed."
Con. R. D. C. Art. 13.
"Man by the instigation of
the devil, and his own wilful
disobedience, deprived himself
* It is said that God was the efficient agent of Adam's sin. An efficient
agent is one, who, by the power of producing, performs any action, and
causes it to be either good, bad or indifferent. It would certainly be the
most concise mode of expression to say, God in us loves; hates, refuses
reproof, despises, mocks his holy word, blasphemes his name, and has the
agency (the doing) of all manner of iniquity. Then, to complete the sys-
tem, it should be said, God sends the instruments of his unholy volitions,
produced in them, to heaven or hell, and there, he either praises or
blasphemes himself through everlasting ages. This is merely saying God
is the author of sin.
す
​TOPKINSIANISM.
50
:
རྨ་
HOPKINS,
apostacy, in heaven, for the
promotion of the greatest good.
Syst. Part. 1. ch. 7. sec. 1.
and Vol. 1. p. 322.
AND
2. ❝ Moral evil could not ex-
ist, unless it were the will of
God, and his choice, that it
should exist, rather than not.
And from this it is certain, that
it is wisest and best, in his view,
that sin should exist. And in
thus willing what was wisest
and best, and fore-ordaining
that it should come to pass,
God exercised his wisdom and
goodness, and in this view and
sense, is really the origin and
cause of moral evil; as really
as he is of the existence of any
thing which he wills."
Syst. Vol. 1. p. 164.
"This necessarily implies,
as has been before observed,
all that energy, exertion and
disposal of things, that is ne-
cessary, previous to the exist-
ence of sin, in order to its ac
tually taking place; and with-
out which it could not have
existed." Syst. Vol. 1. p. 163.
God was the author, origin,
and positive cause of Adam's
sin.
"This can be proved, and
may be asserted, as a most evi-
dent truth." But in causing or
originating sin, there is no sin.
All the guilt consists in the ac
OTHERS.
cate Hence, creatures, whe-
ther angels or men," can
never act otherwise, than under
the powerful and unremitting
energy of the Supreme Being."
Emmons, p. 208.
2. "Since God can work in
men both to will and to do of
his good pleasure, it is as easy
to account for the first offence
of Adam, as for any other sin."
"Some say, that Adam being
necessarily dependent, was ne-
cessarily mutable and liable to
fall. It is true, indeed, Adam
was necessarily dependent and
liable to fall: but by whom was
he exposed to this evil? not by
himself, not by Satan, not by
any created agent.
God can
make creatures immutable with
respect to all beings but him-
sclf. So long therefore, as
Adam retained his original rec-
titude, he was equally immuta-
ble in his moral character, and
stood above the power and in-
fluence of Satan, or any other
malignant seducer. Some say,
that God having made man up-
right, left him to the freedom of
his own will; in consequence
of which he sinned and fell.
That God left man to the free-
dom of his own will must be al-
lowed; but how this can aɛ-
count for his first transgression,
is hard to conceive. Every
moral agent is left to the free-
60
CALVINISM
CALVIN,
AND
it he might first show what free
will could do, and then what the
benefit of his grace and judg-
ment of his justice could do."
P. 3. ch. 23. sec. 7.
God's ordaining, ordering
and disposing of the fall, how-
ever, does not imply that he
was the Creator of a sinful vo-
lition, or the efficient agent of
sin for Adam had the power
to choose evil.
B. 1. ch. 15. sec. 8.
"Man therefore falleth, the
providence of God so ordering
it but he falleth by his own
:
fault. The Lord had a little
before pronounced, that all the
things which he had made were
very good. Whence therefore
cometh that perverseness to
man, to fall away from his God?
Lest it should be thought to be
of creation, the Lord with his
commendation allowed that
which came from himself.
Therefore by his own wicked-
ness, (or act of choosing evil
from unbelief,) he corrupted
the nature which he had receiv-
ed pure of the Lord, and by his
fall he drew his whole poste-
rity with him into destruction.
Wherefore let us behold an
evident cause of damnation in
the corrupted nature of man-
kind, which is nearer to us,
than search for a hidden and ut-
terly incomprehensible cause
OTHERS.
and all his posterity of those di-
vine gifts."
Heidelbergh Cat. Q. 9.
Man was so situated, at first,
that he might fall, by his own
agency: and being seduced by
Satan he did fall, by eating of
the forbidden fruit.
Con. C. Scot. Say. Plat. Con,
P. C. U. S. ch. 9. sec. 2. and ch.
6. sec. 1.
"Both angels and men were
subject to change of their own
free will, as experience proved,
(God having reserved to him-
self the incommunicable pro-
perty of being naturally un-
changeable :) for many angels
of their own accord fell by sin
from their first estate, and be-
came devils. Our first parents,
being enticed by Satan, one of
these Devils, speaking in a ser-
pent, did break the covenant of
works, in eating the forbidden
fruit."
Sum of Saving Knowledge.
Head 1. sec. 3. in the Scotch
Con.
"Wherefore the spring and
principall author of all evill, is
that cruell and detestable de-
vill, the tempter, lyer, and man-
slayer: and next the free will
of man ;" "for that free liber-
HOPKINSIANISM.
61
HOPKINS,
tual existence of moral evil, or
in the nature of the exercises
which do exist, and not in the
efficiency of the FIRST CAUSE
who produces them.
He is the sinner in whom the
unholy exercises are produced
by the Being on whom he is de-
pendent. Syst. Vol. 1. p. 159.
"In the sacred scriptures,
God is expressly said to form,
make or produce moral evil.”
Syst. Vol. 1. fi. 180.
AND
OTHERS.
dom of his own will, so long
as he remains a moral agent
because freedom of will is es-
sential to moral agency. And
there is no evidence from scrip-
Syst. Vol. 1. p. 153, 154, et ture nor reason, that man was
passim.
any more left to the freedom of
his will before, than after his
fall." "Besides, there is an
absurdity in supposing, that
Adam could be led into sin, by
the violence of temptation,
while his heart remained per-
fectly holy." "It is impossible
to conceive, therefore, that
Adam's pure heart was corrupt-
ed, or drawn into sin, by the
mere force of external tempta-
tion." "As all these and other
methods to account for the fall
of Adam, by the instrumentali-
ty of second causes, are insuffi-
cient to remove the difficulty,
it seems necessary to have re-
course to the divine agency,
and to suppose that God wrought
in Adam both to will and to do
in his first transgression." "His
first sin was a free, voluntary
exercise produced by a divine
* The freedom here spoken of, might properly be called, "the liberty of
being made to fall." Adam had the liberty, of being, at first, made to love
God; then, the liberty of being moved to hatred of his character; and
finally, the liberty of being made to delight in his own sin; so that after
one holy volition was created, another which approved of the first was
created. In this manner, he willed what he chose, and chose what he
willed: he sinned and was guilty, because he was made to exercise love
of his own conduct.
!
62
CALVINISM.
CALVIN,
AND
thereof in the predestination of
God." B. 3. ch. 23. sec. 1.*
God is not the author of sin.
Inst. B. 1. ch. 14. sec. 16, and
B. 1. ch. 18. sec. 4.
3. "The blinding of the
wicked, and all the wicked
deeds which follow thereupon,
are called the works of Satan,
of which yet the cause is not
to be sought elsewhere, than in
the will of man, out of which
ariseth the root of evil, where-
in resteth the foundation of the
kingdom of Satan, which is sin.”
B. 2. ch. 4. sec. 1.
OTHERS.
ty of choice which God permit-
ted to the will of man he abus-
ed and kept not the law of his
justice."
Con. of the Waldenses.
3. "The cause or guilt of this
unbelief as well as of all other
sins, is no wise in God, but in
man himself."
Con. R. D. C. Head 1. Art..
5. of the Canons.
"He leaves the non-elect in
his just judgment to their own
wickedness and obduracy."
Con. R. D. C. Head 1. Art. 6.-
of the Canons.
* "It cannot be doubted, that Providence was concerned about this
fall of our first parents. It is certain that it was foreknown from eter-
nity; none can deny this, but he who sacrilegiously dares to venture to
deny the omniscience of God. Nay, as God by his eternal decree laid the
plan of the whole economy of our salvation, and preconceived succession
of the most important things presupposes the sin of man, it could not
therefore, happen unforeseen by God. And this is the more evident, be-
cause, according to Peter, "He (Christ) was foreordained before the
foundation of the world," and that as the Lamb, whose blood was to be
shed. 1 Pet. i. 19, 20.” "And if foreknown, it was also predetermined;
thus Peter, in the place just quoted, joins together the determinate counsel
and foreknowledge of God. Nor can God's prescience of future things be
conceived, but in connexion with his decree concerning them. From
all this may be inferred by a plain consequence, that man could not but
fall on account of the infallibility of the divine prescience, and of that
necessity which they call a necessity of consequence; for it is inconsistent
with the divine perfection that any decree should be rendered void, or that
the event should not be answerable to it." "And when we affirm, that God
foreordained and infallibly foreknew, that man should sin freely, the sinner
could not but sin freely; unless we would have the event not answer to
the preordination and the prescience of God. And 'tis so far from the
decree of God, in the least to diminish the liberty of man in his acting,
that, on the contrary, this liberty has not a more solid foundation than that
infallible decree of God. To make God the author of sin, is such dreadful
blasphemy, that the thought cannot, without horror, be entertained by any
HOPKINSIANISM.
63
HOPKINS,
AND
3. Of Providence in repro-
bation." According to divine
revelation, God superintends,
orders and directs in all the
actions of men, and in every in-
stance of sin; so that his hand
and agency is to be seen and
acknowledged in men's sinful
actions, and the events depend-
ing on them, as really and as
much as in any events and ac-
tions whatever.”
Syst. Vol. 1. p. 166.
God moves, excites and stirs
up men to do that which is sin-
ful; and deceives, blinds, hard-
ens, and puts sin into the heart,
by a positive, creative influ-
Syst. Vol. 1. p. 166 to
"To work in men to will
and to do, is to do that which is
effectual to produce the will and
the deed; so that there is a cer-
tain connexion between the
former and the latter."
once.
217.
Hopkins' Sermons, p. 195.
Thus does God form the
character of those who were
OTHERS.
operation, in the view of mo-
tives. Satan placed certain mo-
tives before his mind, which,
by a divine energy, took hold
of his heart and led him into
sin."
Emmons, p. 232.
*
3. Of Reprobation. " In
forming characters, God exer-
cises neither justice nor injust-
ice," but sovereignty.
T. Williams' Sermons, f. 192.
"God knew that no external
means and motives would be
sufficient of themselves, to form
Pharaoh's moral character. He
determined, therefore, to ope-
rate on his heart itself, and
cause him to put forth certain
evil exercises, in the view of
certain external motives. When
Moses called upon him to let
the people go, God stood by
him, and moved him to refuse.
When Moses interceded for
him and procured him respite,
God stood by him, and moved
him to exult in his obstinacy.
When the people departed
christian. God, indeed created man mutably good, infallibly foresaw his-
sin, foreordained the permission of that sin, really gave man sufficient.
powers to avoid it, but which could not act without his influx; and though
he influenced his faculties to natural or physical actions without influencing
the moral goodness of those actions: (All which appears from the event :)
Yet God neither is, nor in any respect can be, the author of sin. And
though it be difficult, nay impossible for us, to reconcile these truths with
each other; yet we ought not to deny what is manifest, on account of that
which is hard to be understood." Witsius' Economy, B. 1. ch. 8. Sec. 10,
11, 12, 27 and 28.
64
CALVINISM.
:
AND
CALVIN,
In the chap. and sect. last
named, Calvin quotes with ap-
probation the similitude of Au-
gustine, who compared the hu-
man will to a horse, which could
be governed by its riders. He
supposed the will to be a power
of choice, and not to consist in
a continued creation of volitions.
God permits the Devil to ride
the will of a wicked man, and
the "foolish, wanton rider vio-
lently carrieth it through pla-
ces where no way is, driveth it
into ditches, rolleth it down
steep places, spurreth it for-
ward to stubbornness and
fierceness;” while God "guid-
eth it into the right way."
In chap. 18. sec. 1. Calvin ri-
dicules the idea of such a bare
permission of events as excludes
the doctrine of previous ap-
pointment, or decree; but in
no place does he discard the
doctrine of such a permission
as excludes the immediate
agency of God in the creation
of sin.
OTHERS.
He is "just in leaving others;
in the fall and perdition where-
in they have involved them-
selves." Con. R. D. C, Art 16.
God executes the decree of
reprobation by passing by, and
consigning to ruin the non-
elect. Con. C. Scot. Con. P. C.
U. S. and Say. Plat ch. 3 sec.
7. Larger Cat. Q. 13 God is
"just in leaving others, in that
their fall and perdition, where-
into they had throwne them-
selves headlong." Con. Belgia.
"Others he left in that origi-
nall and universall corruption
and damnation."
French Con.
"We believe that God not
only made all things, but also
ruleth and governeth them, as
he who according to his will
disposeth and ordereth whatso-
ever happeneth in the world.
Yet we deny that he is the au-
thor of evill.”
French Con.
"Nothing can happen in this
world without his decree and
ordinance, and yet God cannot
be either the author, or guiltie
of the evils that happen in this
world,"
Con. Belgia.
HOPKINSIANISM.
65
1
HOPKINS,
AND
from eternity predestinated to
damnation; and thus by his
providence he executes his de-
cree of reprobation.
Syst. Part. 1. ch. 4. passim.
God is as much the author
of sinful as of holy volitions, and
the professed Calvinist who de-
nies this is not so consistent
with himself as the Arminians.
Syst. Vol. 1. p. 197.
"Calvin, and the Assembly
of Divines at Westminster, as-
sert that the divine decree and
agency, respecting the exist-
ence of sin, imply more than a
bare permission, viz. something
positive and efficacious." Those
are not Calvinists "who hold to
only a bare permission."*
Syst. Vol. 1. p. 215.
OTHERS.
from his kingdom, God stood
by him and moved him to pur-
sue after them, with increased
malice and revenge. And what
God did on such particular oc-
casions he did at all times."
+
Emmons, p. 387.
By immediately acting upon
the heart with energy to pro-
duce the volition, God produ-
ces every sinful act; and in this
manner from the beginning to
the end of his life, does God
reprobate every sinner, who is
lost.
Emmons, 10th and 16th Ser→
mons; and Williams, passim.
"In
* To talk about bare permission, where God, as a punishment, blinds
and hardens, says Calvin, is weak. His view of the providence of God in
reprobation, is summarily exhibited in B. 4. ch. 4. sec. 3, 4 and 5.
evil motions of wicked men God worketh after two sorts; the one by with-
holding his grace, whereby they might be moved to good; the other by
using the ministry of Satan to stir, frame and incline their wills." "Where-
as when his light is taken away, there remaineth nothing but darkness and
blindness: whereas when his Spirit is taken away, our hearts wax hard
and become stones; whereas when his direction ceaseth, they are wrested
into crookedness, it is well said that he doth blind, harden and bow them
from whom he taketh away the power to see, obey and do rightly. The
second manner, which cometh near to the property of the words, is, tha
for the executing of his judgments by Satan the minister of his wrath, he
both appointeth their purposes to what end it pleaseth him, and stirreth
up their wills, and strengtheneth their endeavours." In this manner he
hardened Pharaoh, Sihon, and the wicked Israelites. B. 4. ch. 4. sec. 3
and 4. To say that the spirit from the Lord, which influenced Saul and
others was the Holy Ghost is blasphemy. B. 4. ch. 4. sec. 5.
1
9
66
CALVINISM.
AND
CALVIN,
4. The blame of all bad ac-
tions belongs to man and the de-
vil: the praise of all good ones
entirely to God.
Inst. B. 2. ch. 5. sec. 2. and B.
2. ch. 1. sec. §. B. 2. ch. 2. sec. 3.
OTHERS.
4. Men are altogether blame-
able for their bad actions, be-
cause "God hath endued the
will of man with that natural
liberty that it is neither forced,
nor by any absolute necessity of
nature determined to good or
evil." Con. C. Scot. Con. P. C
U. S. and Say. Plat. ch. 9.sec. 1.
But to man belongs no praise,
to God is due all the glory, of
every good work, because all
ability to will and to perform
good is wholly of the special
grace of God. Con. P. C. U. S.
Con. C. Scot. and Say. Plat, ch.
16. "It is through his grace
that he crowns his gifts."
Con. R.D. C. Art. 24.
CHAPTER VIII.
OF THE APOSTACY AND ITS CONSEQUENCES.
AND
CALVIN,
Adam sinned through unbe-
lief. He was tempted by Eve,
who had been tempted by the
Devil, in the form of the ser-
pent.
“For Adam would ne-
ver have been so bold as to do
against the commandment of
God, but for this, that he did
OTHERS.
"Our first parents, being
left to the freedom of their own
will, through the temptation of
Satan, transgressed the com-
mandment of God in eating the
forbidden fruit; and thereby fell
from the estate of innocency
wherein they were created.”
Larger Cat. Q. 21. Shorter
Cat. Q. 13 and 15.
HOPKINSIANISM,
67
HOPKINS,
AND
4. Nevertheless, although
God by his providence does
create all volitions, yet men are
as praise-worthy for good ones,
and as blame-worthy for bad
ones, as they could be were
they independent, or were there
no God in heaven. And the
reason is obvious, for men will
what they will, and choose what
they choose, as much as were
their acts of will not caused im-
mediately by God. He creates
in them a choice, or he makes
them will.
Syst. Vol. 1. p. 206 and 217.
OTHERS.
4. Men act freely while act-
ed upon, and therefore deserve
praise or blame, according to
their exercises. "Our depend-
ence on the Deity cannot de-
prive us of moral freedom."
"Reason and common sense
have different offices."
"We
know by reason that we are de-
pendent, and know by common
sense, that we are active."
Hence all know that their ac-
tions are their own, and not the
actions of God.
Emmons, p. 219, 220 and 223.
CHAPTER VIII.
OF THE APOSTACY AND IFS CONSEQUENCES:
HOPKINS,
AND
OTHERS.
To effectuate the apostacy, "Adam's first offence was,
God in his providence made use some way or other, the occasion
of the Devil, who by the same
agency took possession of a ser-
pent, and by this subtle animal
tempted Eve, so as to produce
an unholy volition in her heart.
She again was used as the in-
strument to produce a selfish
disposition in Adam; because
of the universal sinfulness of
his future offspring. And the
question now before us is, how
his sin was the occasion of
ours."
"1. Adam did not
make us sinners, by causing us
to commit his first offence."
"Nor can we more easily be
68
CALVINISM.
}
CALVIN,
not believe his word.' He
disbelieved the threatening, and
so, to become like God, he
touched, he tasted, he fell.
B. 2. ch. 1. sec. 4.
This was a most detestable
act, and kindled the vengeance
of God against all mankind.
The immediate effect of Adam's
sin was the death of his soul, in
à spiritual sense, and the loss
of the image of God. "There-
fore, after that the heavenly
image in him was defaced, he
did not alone suffer this punish-
ment, that in place of wisdom,
strength, holiness, truth and
justice, (with which ornaments
he had been clothed) there
came in the most horrible pes-
tilence, blindness, weakness,
filthiness, falsehood, and injus-
tice, but also he entangled and
drowned his whole offspring in
the same miseries.
This is the corruption that
cometh by inheritance, which
the old writers called original
、 sin, meaning by this word, sin,
the corruption of nature, which
before was pure and good."
B. 2. ch. 1. sec. 4 and 5.
AND
OTHERS.
"By this sin they fell from
their original righteousness,
and communion with God, and
so became dead in sin, and whol-
ly defiled in all the faculties and
parts of soul and body.. They
being the root of all mankind,
the guilt of this sin was impu-
ted, and the same death in sin
and corrupted nature conveyed
to all their posterity, descend,
ing from them by ordinary
generation. From this original
corruption, whereby we are ut-
terly indisposed, disabled and
made opposite to all good, and
wholly inclined to all evil, do
proceed all actual transgres-
sions. This corruption of na-
ture, during this life, doth re-
main in those that are rege-
nerated and although it be
through Christ pardoned and
mortified, yet both itself, and
all the motions thereof, are tru-
ly and properly sin. Every sin,
both original and actual, being
a transgression of the righteous
law of God, and contrary there-
unto, doth, in its own nature,
bring guilt upon the sinner,
whereby he is bound over to the
As the image of God was lost through unbelief; so the same image
is restored by faith. This faith cometh by hearing. "Therefore Bernard
doth rightly teach that the gate of salvation is opened unto us, when at this
day we receive the gospel by our ears: even as by the same windows, when
they stood open to Satap, death was let in." Inst. B. 2. ch. 1. sec. 4.
HOPKINSIANISM.
69
HOPKINS,
AND
God always originates volitions
in us, in view of motives. The
conséquences of eating of the
forbidden fruit were, 1. An
immediate spiritual death, for
they fell into complete ruin:
and this was the death threaten-
ed and, 2. A total depravity
of heart.* They lost all their
love to God, all their disinter-
ested affections; and thus were
deprived of the image of God,
who is love. As all the trees
and plants were included in the
first trees and first seeds, so all
men were created and compre-
hended in the first man, so that
his obedience or transgression
should affect all mankind as it
affected him. "By the con-
stitution and covenant with
Adam, his first disobedience
was the disobedience of all
66
OTHERS.
lieve, 2. That he made his pos-
terity sinners, by transferring
to them the guilt of his first
transgression." Guilt is a per-
sonal thing and can no more be
transferred than action.
66 It
was unjust in the nature of
things that the Supreme Being
should transfer the guilt of
Adam's sin to his posterity.
Hence we may safely conclude,
that the guilt of Adam's first
sin was never transferred."
"The doctrine of imputation,
therefore, gives us no ground
to suppose, that all mankind
sinned in and fell with Adam,
in his first transgression; or
that the guilt of his first sin was,
either by him, or by the Deity,
transferred to his posterity,
Nor can we suppose,† 3. That
Adam made men sinners, by
* Calvin teaches, that man had the supernatural gifts of faith, the love
of God, the love of man, with a principle of progressive holiness and right-
eousness, which were entirely lost by the fall, and which are wanting in
every natural man. He had also the natural powers of understanding and
will, which were not blotted out, but together with the body were vitiated,
so that he is subject to blindness of mind and iniquitous desires. B. 2. ch.
2. sec. 4, 12, 16, and B. 2. ch. 1. sec. 8, 9, 10, 11.
†The opinion we form of our own character, say the friends of this
modern system, will depend on our idea of sin. Should we discover that
we were born, with an original defect in the construction of our minds, and
constitution of our animal faculties, we should feel that we were unfortunate,
or miserable, but not guilty beings. Should we on the contrary find, that
there is no sin, but in moral action, no sin impersonal; that all have been
active, while acted upon by a divine impulse, that all have become filthy, and
have ruined themselves, we should be without excuse.
ร
:
70
CALVINISM.
1
CALVIN,
AND
The displeasure of God
against Adam's sin is displayed
in the brute creation; for they
having been made for him, were
cursed on his account. It is
no wonder then that his falling
away destroyed all his posterity.
"We in the person of the first
man are fallen from our first
estate." B. 2. ch. 1. sec. 5 and 1.
"Pelagius arose, whose profane
invention was, that Adam sinned
only to his own loss, and hurt-
ed not his posterity. So through
this subtilty Satan went about
by hiding the disease to make
it incurable. But when it was
proved by manifest testimony
of scripture, that sin passed
from the first man into all his
posterity, he brought this cavil,
that it passed by imitation,* but
not by propagation."
B. 2. ch. 1. sect. 5.
"Surely it is not doubtfully
spoken that David confesseth
that he was begotten in iniqui-
ties, and by his mother concei-
ved in sin. Ps. li. 7. He doth
not there accuse the sins of his
OTHERS.
wrath of God, and curse of the
law, and so made subject to
death, with all miseries, spiritu
al, temporal and eternal." Con.
C. Scot. Con. P. C. U. S. Say.
Plat. ch. 6. sec. 2, to end. The
Sum of Saving Knowledge, Head
1. sec. 3. says, that all Adam's
posterity "lost all ability to
please God." "The fountain
of all our miscarriage, and ac→
tual sinning against God, is in
the heart, which comprehend-
eth the mind, will and affec-
tions, and all the powers of the
soul, as they are corrupted and
defiled with original sin; the
mind being not only ignorant
and incapable of saving truth,
but also full of error and enmi-
ty against God; and the will
and affections being obstinately
disobedient unto all God's di-
rections."
Con. C. Scot. p. 451.
"The covenant being made
with Adam, as a public person,
not for himself only, but for his
posterity, all mankind descend-
ing from him by ordinary gene-
* This doctrine of Pelagius was nearly the same with that maintained by
the Hopkinsians. The only difference is, that he said imitation, and they
say, divine constitution: he said, that children born free from taint, imitated
the sin of Adam; and they say, that children are not sinners until they are
actually transgressors; but that it is certain from a divine constitution, that
the first moral action of a child, and every subsequent one, will be com-
pletely sinful, until he is renewed.
HOPKINSIANISM.
71
HOPKINS,
AND
mankind. That is, the sin, and
consequent ruin of all the hu-
man race, was by this constitu-
tion infallibly connected with the
first sin of the head and father
of the race. By the divine con-
stitution, the appointment of
God, if the head and father of
mankind sinned, the whole race
of men, all his posterity, should
sin; and in this sense it should
be the sin of the whole.”
Syst. Vol. 1. p. 309.
“The disobedience of Adam
decided the character of all his
natural posterity; and render-
ed it certain, according to a di-
vine revealed constitution, that
they should be born, and rise
into existence as moral agents,
in disobedience and rebellion:
and that the same moral cor-
ruption which then took place
in his heart, should spread
through the whole race of man-
kind. In this sense the sin of
the first man carried in it the
sin of all mankind, and contain-
ed the seed, and was the found-
ation of all the moral corrup-
tion of the human race; as by
this they were all constituted
sinners."
Syst. Vol. 1. p. 310.
Adam was sentenced to all
the natural evils of this life, and
the death of the body, because he
had sinned, but the separation
of soul from body was no part
OTHERS.
Adam had no
conveying to them a morally
corrupt nature.” "There is
no morally corrupt nature, dis-
tinct from free, voluntary, sin-
ful exercises.
such nature, and therefore could
convey no such nature to his
posterity." "God is the father
of our spirits. The soul is not
transmitted from father to son,
by natural generation." "And
if they did not derive their souls
from him, they could not derive
from him a morally corrupt na-
ture, if he really possessed such
a nature himself.” "But if
Adam conveyed neither sin,
nor guilt, nor moral depravity
to his descendants, by his first
transgression, how then did that
act of disobedience make them
sinners? The only proper and
direct answer to this question
is, that God placed Adam as
the public Head of his posteri-
ty, and determined to treat them
according to his conduct."
" Adam disobeyed the law of
his Maker; and according to
the constitution under which
he was placed, his first and sin-
gle act of disobedience made all
his posterity sinners; that is,
it proved the occasion of their
coming into the world unholy
and sinful," or, " he proved the
occasion of God's bringing all
his posterity into the world in
a state of moral depravity.”,
72
•
CALVINISM.
CALVIN,
AND
father or mother, but the better
to set forth the goodness of
God towards him, he beginneth
the confession of his own wick-
edness at his very begetting.
Forasmuch as it is evident,
that that was not peculiar to
David alone, it followeth that
the common estate of all man-
kind is noted under his exam-
ample. All we therefore that
descend of unclean seed, are
born infected* with the conta-
gion of sin, yea, before that we
see the light of this life, we are
in the sight of God filthy and
spotted. For who can bring a
clean thing out of an unclean?
Not one."
B. 2. ch. 1. sec. 5.
“Original sin is the per-
verseness and corruption of our
nature, which first maketh us
guilty of the wrath of God, and
OTHERS.
ration, sinned in him and fell
with him in that transgression.'
Larger Cat. Q. 22.
"Original sin is conveyed
from our parents unto their pos-
terity by natural generation.”
Larger Cat. Q. 26.
"We believe that through
the disobedience of Adam, ori-
ginal sin is extended to all man-
kind; which is a corruption of
the whole nature, and an here-
ditary disease, wherewith in-
fants themselves are infected in
their mother's womb, and which
produceth in man all sorts of
sin, being in him as a root there-
of; and therefore is so vile and
abominable in the sight of God,
that it is sufficient to condemn
all mankind.”
Con. R. D. C. Art. 15.
The Con. of the Waldenses
declares, that "Originall sin is
* Mr. Vincent says, in his explanation of the catechism, that the corrup-
tion of our nature "is conveyed by natural generation, in the union and
conjunction of soul and body; the soul being destitute or void of original
righteousness, is infected with this corruption as liquor is tainted, which
is put into a tainted vessel." This, according to Hopkinsianism, is an odd
conceit, because God creates the soul of every child; because no soul pro-·
ceeds even instrumentally from earthly parents, and because there is no
contact between body and spirit. If the body could affect the soul, it could
not pollute it, because there is no sin in blood, skin and bones. With
respect to the want of original righteousness, it is no more criminal in man,
than in a toad, or spider, or any other animal. He who gives has a right to
withhold, and it is not our fault, that God did not give us positive right-
eousness at the birth, any more, than that he did not bestow on all the
mental powers of Paul. In short, it is plain, that no being can be a sinner,
until he has sinned. QUERY. Is this Calvinism, or Pelagianism?
3
HOPKINSIANISM.
→
1
HOPKINS,
of the punishment originally
threatened.
Syst. Vol. 1. p. 275 and 313.
"It is not to be supposed
that the offence of Adam is im-
puted to them to their condem-
nation, while they are consider-
ed as in themselves, in their
own persons, innocent: or that
they are guilty of the sin of
their first father, antecedent to
their own sinfulness."
Syst. Vol. 1. p. 319.
"This sin which takes place
in the posterity of Adam, is not
properly distinguished into ori-
ginal and actual sin, because it
is all really actual, and there is,
strictly speaking, no other sin
but actual sin. As soon as sin
exists in a child of Adam,
though an infant, it consists in
motion, or inclination, of the
same nature and kind with sin
in adult persons."
Syst. Vol. 1. p. 328.
Children are only born in sin,
in this respect: they are born
under such a divine constitu-
tion, that they begin to sin, as
soon as they begin to act as mo-
ral agents; and their exercises
are produced as Adam's were,
by God, yet so as to be free, be-
cause they will what they will.
This is the true doctrine of
original sin.
Syst. Vol. 1. p. 325 and 330.
AND
OTHERS.
"God constituted the con-
nexion between him and his
posterity, to regulate HIS OWN
conduct, and to accomplish HIS
own designs." "The truth is,
there was neither justice, nor
injustice, in God's appointing
Adam our public head. It was
an act of mere sovereignty."
"It appears from the leading
sentiments in this discourse,
that ADAM WAS THE ONLY PER-
SON who committed, AND WHO
WAS GUILTY OF ORIGINAL SIN.
Eve committed her first sin,
before Adam sinned, and all
men commit their first sin; but
Adam's first sin, is called origi-
nal sin, because God constitu-
ted it, in his own divine mind,
the originating sin to all man-
kind. Emmons' 13th Sermon.
Men never act from any
original corruption, for God
"puts forth a positive influence
to make them act in every in-
stance of their conduct."
Emmons, p. 245.
Neither the want of original
righteousness, nor the mere
want of conformity, is criminal
in any rational creature.
Emmons, p. 260, 261, et pas-
sim.
"The fall has neither impair-
ed, nor destroyed any of the
powers or faculties of men.
Mass. M. Magazine, p. 369,
of Vol. 3.
10
14
CALVINISM.
CALVIN,
AND
then also bringeth forth works
in us, which the scripture call-
eth the works of the flesh. Gal.
v. 19.
Therefore these two
points are distinctly to be mark-
ed, namely, that we being in all
parts of our nature defiled and
corrupted are already for such
corruption only, holden wor-
thily condemned and convicted
before God, to whom nothing is
acceptable but righteousness,
innocency and cleanness. Yea,
and very infants themselves
bring their own damnation with
them from their mother's
womb. Who, although they
have not brought forth the fruits
of their iniquity, yet have the
seed thereof enclosed within
them. Yea, their whole nature
is a certain seed of sin; there-
fore it cannot but be hateful and
abominable to God.”
B. 4. ch. 15. sec. 10.
By the fall, man lost all abil-
ity to will good: (B. 2. ch. 2.
sec. 1.) and became corrupt in
mind, will, body, and all his
powers: so that being free to
evil, and having sufficient know-
ledge to render him inexcusa-
ble; he has neither the ability
nor disposition to perform a
OTHERS,
naturally engendered in us and
hereditaire." "All the off-
spring of Adam is infected with
this contagion, which we call
original sin, that is, a stain
spreading itself by propaga-
tion."
Con. Prot. French Churches.
❝ All men since the fall of
our first parents, which are
borne by the coupling together
of male and female, doe toge-
ther with their birth bring with
them originall sinne."
Con. of Saxony.
"By which transgression,
commonly called original sin,
was the image of God utterly
defaced in man.'
Con. C. Scot. A. D. 1581.
"All men have sinned in
Adam."
Canons R. D. C. Head 1.
Art. 1.
"The sinfulness of that estate
whereinto man fell, consisteth
in the guilt of Adam's first sin,
the want of that righteousness
wherein he was created, and the
corruption of his nature, where-
by he is utterly indisposed and
disabled."
Larger Cat. Q. 25. Con. P.
C. U. S. p. 171, 172 and 238.
“Originall sinne is a want
of originall justice which ought
to be in us."
Con. Saxony.
“Our nature is so corrupt,
HOPKINSIANISM.
75
HOPKINS,
By the fall, mankind have not
lost
any of their natural powers,
or ability to obey: but they are
infallibly subject to a total mo-
ral depravity,* which consists
entirely in their own voluntary
exercises, and is their own sin:
or, by a divine constitution they
have only a sinful choice, until
they are regenerated, or are
made the subjects of the first
benevolent choice.t.
AND
OTHERS.
The fall has not so disabled
men, but that "they can love
God, repent of sin, believe in
Christ, and perform every re-
ligious duty, as well as they can
think, or speak, or walk.”
Emmons, f. 246.
"Men have lost none of their
ability to obey his commands
by the fall.” "They are as
really able to obey every divine
Syst, Vol. 1. p. 325 to 443. command, as Adam was, when
There is neither corruption
of nature, nor blindness of mind,
nor defect in any of the powers
of the soul, consequent upon
the apostacy, aside from the
corrupt volitions which consti-
tute the heart.
he came out of the forming
hand of his Maker."
M. M. Mag. Vol. 3. p. 369.
"Impenitent sinners are as
really possessed of strength or
capacity to love and serve God
as saints. Their power or ca-
Syst. Vol. 1. Part 2. ch. 4. pacity to obey the divine com-
and Part 1. ch. 4.
mands, is as great as to disobey
them."
Mass. M. Mag. Vol. 3. p. 415.
* A distinction is observed by Hopkins and others, between total and
universal depravity. Total moral depravity is an entire depravation of the
heart or affections; and this the Hopkinsians admit: but universal depravity
means the defilement of the understanding, conscience, and all the natural
powers of the soul, as well as of the cordial affections; which they deny.
† It is granted, however, that the natural, intellectual faculties, which
are created in us, as perfect as in Adam, are often perverted by the heart:
and the rays of light, which would otherwise come directly to our minds
from the ORB OF TRUTH, are refracted, by the base medium interposed
by the affections, Syst, vol. 1. p 341 and 342,
1
76
CALVINISM.
CALVIN,
:
good work, until both are af-
forded him by the special grace
of God.*
B. 2. ch. 1. sec. 8, 9. B.2. ch.
3. sec. 26. and ch. 3. sec. 6. B.
2. ch. 3. sec. 14. and B. 2. ch. 5.
sec. 2.
"Therefore we may not
otherwise expound that which
is said, that we are dead in
Adam, but thus, that he in sin-
ning did not only purchase mis-
chief and ruin to himself, but
also threw down our nature
headlong into like destruction.
And that not only to the cor-
ruption of himself, which per-
taineth nothing to us, but be-
cause he infected all his seed
with the same corruption where
}
AND
OTHERS:
so weak, and unperfit, that we
are never able to fulfil the works
of the law in perfection."
Con. C. Scot. A. D. 1581.
"Originall sin proceeding
by inheritance possesseth the
whole nature, and doth furious-
ly rage therein.”
Con. of the Waldenses.
"Man, by his fall into a state
of sin, hath wholly lost all abil-
ity of will to any spiritual good
accompanying salvation; so as
a natural man being altogether
averse from that which is good,
and dead in sin, is not able, by
his own strength, to convert
himself or to prepare himself
thereunto."
Say. Plat. Con. C. Scot. Con.
P. C. U. S. ch. 9. sec. 3. ·
"In the third petition, (which is
Thy will be done in earth as it is
in heaven,) acknowledging, that
by nature we and all men are
not only utterly unable AND UN-
willing to know and do the will
* The difference in the two systems will be very evident to all, who shall
read Dr. Hopkins' summary of his own sentiments on the apostacy. It "is
the result of a constitution which is perfectly agreeable to the nature of
things; reasonable, wise and good." "The children of Adam are not
guilty of his sin, are not punished, and do not suffer for that any farther
than they implicitly or expressly approve of his transgression, by sinning
as he did." "Their total moral corruption and sinfulness, is as much their
own sin, and as criminal in them, as it could be if it were not in conse-
quence of the sin of the first father of the human race; or if Adam had not
sinned." "They are under no inability to obey the law of God, which
does not consist in their sinfulness and opposition of heart to the will of
God." Syst. vol. 1. p. 443.
HOPKINSIANISM.
77
AND
HOPKINS,
"Therefore when Adam had
sinned, by this the character
and state of all his posterity
were fixed, and they were by
virtue of the covenant made
with Adam, constituted or made
(not born) sinners like him;
and therefore were considered
as such, before they had actual
existence. It was made certain,
and known and declared to be
so, that all mankind SHOULD sin,
as Adam had done, and fully
consent to his transgression,
and join in the rebellion which
he began; and, by this, bring
upon themselves the guilt of
their father's sin, by consenting
to it, joining with him in it, and
making it their own sin."
Syst. Vol. 1. p. 319, 320.
OTHERS.
"If he had transmitted to us
a corrupt nature, or a sinful
principle, we might have had
some ground to suppose, that
we were obliged to sin, by the
fatal influence of his first trans-
gression. But since that sin
neither directly, nor indirectly, :
ever affected either our natural
or moral faculties, it is certain,"
&c.
1
Emmons, p. 320.
"Their total depravity is of
a moral nature, and entirely dis-
tinct from their moral powers.'
Ibid. p. 331.
"Their intellectual facul-
ties remain uncorrupt. Their
perception, reason, conscience,
are in their full strength and
vigour."
Emmons, p. 343.
+
"If the natural depravity and
powers of mankind were deba-
sed and sunk, and become much
less, and more feeble, inde-
pendent of any moral depravity
pr sinfulness of theirs, this
would not be their sin; nor
"The moral corruption of
human nature is of great anti-
quity."
Ibid. p. 300.
"Total depravity does not
imply that the bodies of men
are depraved." "The total
depravity of man does not im-
"
4.
78
CALVINISM
CALVIN,
AND
OTHERS.
into he was fallen. For, other- of God, but prone to rebel,”
&c. "we pray, that God would
by his spirit take away from
ourselves and others all blind-
ness, weakness, indisposedness,
and perverseness of heart; and
by his grace make us able and
willing to know, do, and sub-
mit to his will in all things."
wise the saying of Paul could
not stand true, Eph. i. 3. that all
are by nature the sons of wrath,
if they were not already accurs-
ed in the womb. And it is ea-
sily gathered that nature is
there meant, not such as it was
created by God, but such as it
was corrupted in Adam. For
it were not convenient that God
should be made the author of
death. Adam therefore so cor-
rupted himself, that the infec-
tion passed from him into all
his offspring. And the heaven-
ly Judge himself, Christ, doth
also plainly enough pronounce,
that all are born evil and cor-
rupted, where he teacheth, that
whatsoever is born of the flesh,
is flesh, John iii. 6. and that
therefore the gate of life is
closed against all men, until
they be begotten again."
Larger Cat. Q. 192.
"Man was originally formed
after the image of God. His
understanding was adorned with
a true and saving knowledge of
his Creator, and of spiritual
things; his heart and will were
upright; all his affections pure;
and the whole man was holy;
but revolting from God by the
instigation of the devil, and abu-
sing the freedom of his own
will, he forfeited these excel-
lent gifts, and on the contrary
entailed on himself blindness
of mind, horrible darkness, va-
B. 2. ch. 1. sec. 6. nity and perverseness of judg-
ment; became wicked, rebel-
lious and obdurate in heart and
will, and impure in his affec-
tions."
And Paul there taketh
away all doubt: teaching that
corruption resteth not in one
part alone, but that nothing is
pure and clean from the deadly
infection thereof. For speak
ing of corrupted nature, he doth
not only condemn the inordi-
nate motions of appetites that
Canons R. D. C. Head 3.
Art. 1.
"And whereas some affirme
that so much integritie of minde
was left to man after his fall,
that by his natural strength and
good works he is able to convert
and prepare himself to faith and
the invocating of God, it is flat-
:
1
HOPKINS,
HOPKINSIANISM.
AND
OTHERS.
could they be answerable or ply that his reason, judgment,
blamed for it."
or conscience are depraved."
Syst. Vol. 1. p. 334.
Spring's Disquisition. p. 9.
"Please to remember that
your wicked nature is your own
in the most personal sense.
For, though we are sinners by
Adam; though there is
established connexion between
Vol. 1. fi. 344 to 352. the sin of Adam and the sin of
All sin, both original and ac-
tual consists entirely in exer-
cises of self-love.
"Thus it appears from scrip-
ture, and the reason and nature
of things, that the sin which en-
tered into the world by one
man, the father of the human
race, and has spread to all his
children, [not by generation but
by divine communication,] by
which they are totally corrupt-
ed, and involved in guilt and
ruin, consists in self-love. No-
thing but that which has the na-
ture of selfishness is sin; and
this is in its own nature, and in
every degree, a transgression
of the law of God, and contrary
to true holiness. It is useful
and important that we should
have this scriptural idea of ho-
an
his posterity; though all the
children of men are by nature
totally depraved in consequence
of Adam's sin; yet sin is a per-
sonal quality. And as your
hearts and souls are your own,
and not the hearts and souls of
other men; as your thoughts
and volitions are your own, and
not the thoughts and volitions
of others; so your sin and evil
nature are your own, and not
the sin and evil nature of ano-
ther." "David in his penitential
confession evidently refers to
the established connexion be-
tween the sin of Adam and his
posterity. For, he says, with
the note of attention, Behold,
I was shapen in iniquity and in
sin did my mother conceive
me.' But he does not confess
the sin of Adam, any more than
the sin of Seth: nor will any
other man who is the subject
C
2.
80
CALVINISM.
CALVIN,
AND
appear, but especially labour-
eth to prove that the under-
standing mind is subject to
blindness, and the heart to per-
verseness.*
OTHERS.
ly contrary to the Apostolike
doctrine and the true consent of
the Catholike Church.”
Con. of Wirtemberge.
By the fall, man “did so es-
B. 2. ch. 1. sec. 9. trange himselfe from God the
fountaine of all righteousnesse
and of all good things, that his
nature is become altogether de-
filed, and being blind in spirit,
and corrupt in heart, hath utter-
ly lost all that integritie.
For
although he can somewhat dis-
cerne between good and evill,
yet we affirme that whatsoever
light he hath, it straightways
becometh darknesse, when the
question is of seeking God, so
that by his understanding and
reason he can never come to
God."
"Soundness of the under-
standing mind and uprightness
of heart were then taken away
together, and this is the corrup-
tion of natural gifts. For though
there remain somewhat left of
understanding and judgment,
together with will, yet can we
not say that our understanding
is sound and perfect, which is
both feeble and drowned in ma-
ny darknesses. As for the will,
the perverseness thereof is
more than sufficiently known."
B. 2. ch. 2. sec. 12.
Con. France, A. D. 1566,
The Con. of Auspurge, in
1530, taught the same doctrine;
nearly in the same words.
* The sentiments of the Calvinists and Hopkinsians being different, with
respect to the nature of the fall and its consequences, it is no wonder that
they should address sinners in different language. The former say,
"Sinners, you are infected with original sin, as well as guilty of actual
transgression. You are weak as well as wicked; having neither the power,
nor the disposition to please God. Still you are bound to obey God, be-
cause he commands obedience; and it is your crime as well as your misery,
that you are ruined in body, soul and spirit. If God do not make you
alive, in all your powers, from the dead, you must be damned." Thus they
speak, that God may, by his word, make the sinner feel his need, and ac-
cept of the Saviour. The latter say, “Sinners you need notlament original
sin: repent of your own sins; for you are perfectly able to repent and keep
the whole law. You see, then, how rebellious you are! So much you have
sinned, as you have deviated from perfect obedience. Now if God do not
make you willing to do what you are able, you perish."
HOPKINSIANISM.
81
HOPKINS,
liness and sin, as it will put us
under advantage to know how
far we are sinful ourselves, or
AND.
OTHERS.
of a proper share of conviction.
For sin is a personal quality,*
and cannot be transferred from
* It is strange, that DR. SPRING, having severely satirized Dr. Tappan
for using one kind of language in his theological writings, and another in
his practical addresses, should himself commit the same fault. Every
where, in his polemical disquisitions, through 244 pages, he affirms, that
sin is an evil volition, and that sinfulness can be predicated of nothing else :
but when he comes to the conclusion of his book, to A PRACTICAL AD:
DRESS TO SINNERS," he solemnly declares, that sin is a personal
QUALITY: or, which is the same, a quality or A PERSON. This he
not only says, but repeats; and in addition, reminds sinners, that their
hearts, souls, and thoughts, as well as their volitions are their own, and
therefore, their sins are their own. In his theoretical disquisition he said, that
thought was not of a moral nature, and that gin was something entirely mor
ral, consisting in volition. Very little thought will convince any one, that
there is some difference between action, and the quality of action; between
volition, and the quality of volition; and more especially, between volition
and personal quality. Since, however, “sin is a quality," why may not the
Calvinistic doctrine of original sin be true? Why may not David have had
reference to something besides a divine constitution, a mental arrangement
of the Godhead, when he said, "Behold, I was shapen in iniquity, and in
şin did my mother conceive me?”
To this the Hopkinsians reply; if you will not admit a figurative con
struction of David's words, you must take them literally, and say, that
there was sin in the shape of David's body, while he was in the womb; and
that his mother's act of conception was sinful. This will bring you to the
necessity, of predicating sin of shapes, mathematical figures, and triangles.
You must admit also, that it is a crime to propagate our species. We af-
firm, that sin belongs alone to moral action: that generation, conception,
the growth of the fetus, and parturition, are all physical effects of physicial
çauses, and therefore partake no more of sin or holiness, than the germina-
tion or fructification of a tree. It is, for the same reason, no sin, 1st, To
be born: nor, 2dly, To be born, with such corporal and mental faculties
as God was pleased to create; nor, 3dly, To retain these natural powers,
Should an infant exist one moment, after birth, or after animal life was
commenced, before he had a moral exercise of love or hatred, he would in
that moment be as innocent as a lamb. But, by the divine decree, since
Adam has sinned, it is certain, that the first moral exercise of every ra
tional being, will be sinful, and every subsequent one, until he is renewed
which is fitly called the corruption of his moral nature. No other nature
is capable of moral corruption, or sin; for you might as well talk of a sin
ful shrub, of a sinful lamb, or of a sinful viper, as of a sinful mental consti-
tution, or of a sinful animal nature, or of sinful animal passions.
11
82
CALVINISM.
AND
CALVIN,
All men by the fall are so
completely disabled, that they
are not only dependent upon
special grace for their ability
to will good, but for their very
first beginning to think well.
B. 2. ch. 2. sec. 27.
i
OTHERS.
No man has the ability, since
the apostacy, to do any good
work, until he is not only dispo-
sed, but enabled by the actual
influence of the Holy Ghost.
Say. Plat. Con. C. Scot. Con,
P. C. U. S. ch. 16. sec. 3.
also described in this manner.
The Calvinists rejoin: "you deny the doctrine of original sin; and
wrongfully call yourselves Calvinists. You charge, all sin upon God; and
make him, the agent, or the person who commits all iniquity. The scrip-
turés say, that we "are by nature children of wrath." Nature you falsely
call moral constitution. It is better to give heed to the plain language of
the scriptures, than to your "philosophy, falsely so called." Our Saviour
speaks, Mat. xv. 19. of "evil thoughts," as well as evil desires, or voli-
tions. Paul says, "I know that in me, that is, in my flesh, dwelleth no
good thing." "For when we were in the flesh, the motions of sin which
were by the law, did work in our members, to bring forth fruit unto death."
Gen. v. 3. “Adam begat a son in his own likeness, after his image." Job
xiv. 4. "Who can bring a clean thing out of an unclean? not one." Job
xv. 14. "What is man that he should be clean? and he which is born of
a woman, that he should be righteous ?"
The natural effects of the fall are
"There is no light in them." Isa. viii. 20.
ened, being alienated from the life of God,
them, because of the blindness of their heart." Eph. iv. 8. "The natural
man receiveth not the things of the Spirit of God; for they are foolishness
unto him; neither can he know them, because they are spiritually discern-
ed." 1 Cor. ii. 14. "Ye were once darkness, but now are ye light in the
Lord." Eph. v. 8. "Taking vengeance on them that know not God."
2 Thess. i. 8. “The flesh lusteth against the spirit.” Gal. v. 17.
cleanse ourselves from all filthiness of the FLESH and SPIRIT, perfecting
holiness." 2 Cor. vii. 1. Because of the original corruption of the whole
nan, it is written: "glorify God in your body, and in your spirit.” 1 Cor.
vi. 20. "That she may be holy both in body, and in spirit." 1 Cor. vii. 34.
“And the very God of peace sanctify you wholly and I pray God your
whole spirit, and soul, and body be preserved blameless." 1 Thess. v. 23.
Having the understanding dark-
through the ignorance that is in
"Let us
In addition to the doctrine, that men are born with a native depravity,
which pervades the whole man, the Calvinists maintain, that all men are,
by imputation, guilty in the sight of God, of the first sin of Adam; even
in the same sense in which a believer is righteous by the obedience of the
second Adam, the Lord from heaven.
That all men sinned with Adam, and fell with him, in his first trans,
gression, is clearly taught, they think, in Rom. v. 12. where the apostle as-
serts, that, “by one man sin entered into the world, and death by sin; and
HOPKINSIANISM.
83
·
HOPKINS,
What is sin in us, as well as to
judge of the moral corruption
of mankind."
Vol. 1. p. 352.
IND
OTHERS.
one to another, any more than
the heart or soul of one man
can be transferred to another."
Spring's Disquisition, p. 246,
247.
so death passed upon all men, for that all have sinned." In commenting
on this passage, the learned Professor Witsias has given the sum of Cal
vinistic doctrine.
“To illustrate the apostle's meaning, we must observe these things:
1st, It is very clear to any not under the power of prejudice, that when
the apostle affirms that all have sinned, he speaks of an act of sinning, or
of an actual sin; the very term, to sin, denoting an action. 'Tis one thing
to sin, another to be sinful, if I may so speak. 2dly, When he affirms all
to have sinned; he under that universality, likewise includes those, who
have no actual, proper and personal sin, and who, as he himself says, have
not sinned after the similitude of Adam's transgression: verse 14. Conse-
quently these are also guilty of some actual sin, as appears from their
death; but that not being their own proper, personal sin, must be the sin
of Adam, imputed to them by the just judgment of God. Bdly, By these
words, i ☎ návres "pμagrov, for that all have sinned, he gives the rea-
son why he had asserted that by the sin of one man death passed upon all.
This, says he, ought not to astonish us, for all have sinned? If we must
understand this of some personal sin of each, either actual or habitual, the
reasoning would not have been just, and worthy of the apostle, but mere tri-
fling. For, his argument would be thus, that by the one sin of one all were
become guilty of death, because each in particular had, besides that one
and first sin, his own personal sin: which is inconsequential. 4thly, The
scope of the apostle is to illustrate the doctrine of justification he had be-
fore treated of. The substance of which consisted in this, that Christ, in
virtue of the covenant of grace, accomplished all righteousness for his
chosen covenant people, so that the obedience of Christ is placed to their
charge, and they, on account thereof, are no less absolved from the guilt
and dominion of sin, than if they themselves had done and suffered
in their own persons, what Christ did and suffered for them. He declares,
that in this respect, Adam was the type of Christ, namely, as answering
to him. It is therefore necessary, that the sin of Adam, in virtue of the
covenant of works, be so laid to the charge of his posterity, who are com-
prised with him in the same covenant, that on account of the demerit of
his sin, they are born destitute of original righteousness, and obnoxious to every ·
kind of death, as much as if they themselves, in their own persons, had
done what Adam did. Unless we suppose this to be Paul's doctrine, his
words are nothing but mere empty sound."
Economy, B. I, ch. 8. sec. 31.
84
CALVINISM.
t
CHAPTER IX.
OF ÅTONÊMENT AND JUSTIFıðATION.
CALVIN,
AND
«If we look only upon the
law, we can do nothing but be
discouraged, be confounded,
and despair, forasmuch as by it
we are all damned and cursed"
Inst. B. 2. ch. 7. sec. 4.
"All that we have hitherto
said of Christ, is to be directed
to this mark, that being damned,
dead, and lost in ourselves, we
may seek for righteousness, de-
liverance and salvation in him."
Inst. B. 2. ch. 16. sec. 1.
God loved men as his crea-
tures, while he hated them as
self-created sinners, and there-
fore sent his Son, to obey and
suffer as a substitute.
Inst. B. 2. ch. 16. sec. 4.
"Now when it is demanded
how Christ hath done away our
sins, and taken away the strife
between us and God, and pur-
chased such righteousness as
might make him favourable and
well willing towards us; it may
be generally answered, that he
hath brought it to pass by the
whole course of his obedience.
Which is proved by the tes-
timonies of Paul; (Rom. v. 19.)
As by one man's offence many
were made sinners, so by one
man's obedience we are made
OTHERS.
"It pleased God, in his eter
nal purpose, to choose and or-
dain the Lord Jesus, his only be-
gotten Son, to be the Mediator
between God and man; the Pro-
phet, Priest and King; the Head
and Saviour of his church; the
Heir of all things; and Judge
of the world: unto whom he
did from all eternity give a peo-
ple to be his seed, and to be´
by him in time redeemed, called,
justified, sanctified and glori
fied."
Con. C. Scot. Say. Plat. Con:
P. C. Ú. S. ch. 8. séc. 1.
"We believe that God, whe
is perfectly merciful and just,
sent his Son to assume that na-
ture, in which the disobedience
was committed, to make satisfac-
tion in the same, and to bear the
punishment of sin by his most
bitter passion and death. God
therefore manifested his justice
against his Son, when he laid
our iniquities upon him, and
poured forth his mercy and
goodness upon us.
Con. R. D. C. Art. 20.
Christ voluntarily undertook
the office of a Surety, "which,
that he might discharge, he was
made under the law, and did
HOPKINSIANISM.
85
CHAPTER IX.
OF ATONEMENT AND JUSTIFICATION.
AND
HOPKINS,
The divine law requires per-
fect obedience, under penalty
of punishment, proportioned to
the demerit of transgression.
"Man by transgression has in-
curred the penalty of this law
and fallen under the curse of
it."
"This curse cannot be
taken off, and man released, un-
til it has its effect, and all the
evil implied in it be suffered."
Syst. Vol. 1. p. 465.
"The law of God does admit
of a substitute, both in obeying
the precepts, and suffering the
penalty of it."
Syst. Vol. 1. p. 492.
« Christ suffered for sin, was
made a curse, that is, suffered
the curse of the law, the curse
of God; and in his sufferings
he, in a sense, suffered and felt
the displeasure and wrath of
God; and the anger of God
against sin and the sinner was
in a high and eminent degree
manifested and expressed in
the sufferings and death of
Christ."
Ibid. p. 491.
"The law could not be ful-
filled by Jesus Christ without
his suffering the penalty of it,
OTHER'S.
"That the moral character
of God should be truly delinea-
ted in his government, is what
is of primary and principal im-
portance; because with this is
certainly connected the order,
the harmony, and the greatest
good of the universe. The cha-
racter of God being infinitely
excellent, and in itself most per-
fectly harmonious; when it is
truly delineated in his govern-
ment, must of necessity be pro-
ductive of the greatest good
and harmony among his crea-
tures. To manifest the real
excellencies of the divine cha-
racter, therefore, it was that the
law was originally given; and
for the same end was it esta-
blished by such awful sanctions.
The honour of the law of course
is evidently maintained, and the
ends of government answered,
when that character, with which
the supreme ruler invests him-
self in the various parts of his
law, is exhibited and supported
in administration. So that
whenever God's just and real
displeasure against sin, is ex-
hibited in some other way, to
86
CALVINISM.
CALVIN,
AND
righteous. And in another
place, (Gal. iv. 4.) he extendeth
the cause of the pardon that de-
livereth us from the curse of
the law, to the whole life of
Christ, saying; when the ful-
ness of time was cone, God
sent his Son, made of a woman,
subject to the law, to redeem
them that were under the law:
and so affirmed that in his very
baptism, (Matt. iii. 25.) was ful-
filled one part of righteousness,
that he obediently did the com-
mandment of his Father. Fi-
nally, from the time that he
took upon him the form of a
servant, he began to pay the
ransom to redeem us. But the
scripture, to set out the manner
of our salvation more certainly,
doth ascribe this as peculiar and
properly belonging to the death
of Christ." “And yet, is not
the rest of his obedience exclu-
ded, which he performed in his
life as Paul comprehendeth it
wholly, (Phil. i. 7.) from the be
ginning to the end, in saying,
that he abased himself, taking
upon him the form of a servant,
and was obedient to his Father
to death, even the death of the
cross.
And truly, even in the
same death his willing submis
sion hath the first degree, be-
cause the sacrifice, unless it had
been willingly offered, had
others.
perfectly fulfil it; endured most
grievous torments immediately
in his soul, and most painful
sufferings in his body; was cru-
cified, and died; was buried,
and remained under the power
of death, yet saw no corruption.
On the third day he arose from
the dead," " ascended into hea-
ven," "maketh intercession;
and shall return, to judge men
and angels."
A-
"The Lord Jesus, by his per-
fect obedience and sacrifice of
himself, which he through the
eternal Spirit once offered up
unto God, hath fully satisfied
the justice of his Father; and
purchased not only reconcil-
iation, but an everlasting inhe-
ritance in the kingdom of heav
en, for all those whom the Fa-
ther hath given unto him."
"To all those for whom Christ
hath purchased redemption, he
doth certainly and effectually
apply and communicate the
same."
Say. Plat. Con. C. Scot. Con.
P. C. U. S. ch. 8. sec. 3, 4, 5, 8.
and Larger Cat. Q. 59.
"As God hath appointed the
elect unto glory, so hath he, by
the eternal and most free pur-
pose of his will, foreordained
all the means thereunto.
Wherefore, they who are elect-
ed, being fallen in Adam, are
HOPKINSIANISM.
87
HOPKINS,
AND
and obeying it perfectly. For
to give up the penalty, and not
execute the threatening of the
law, when it is transgressed, is
to dissolve and destroy the law;
for a penalty is essential to a
law."
"Therefore had the Redeemer
undertaken to save man, with-
out regard to the penalty of the
law, and suffering it himself, he
would have come to make void
the law and destroy it, to all in-
tents and purposes, He could
not make 'reconciliation for sin,
and bring in everlasting right
cousness,' which it was pre-
dicted he should, without suf-
fering the penalty of the law,
the everlasting rule of right,
eousness."
Syst. Vol. 1. p. 468.
"Sinful men were under the
curse of the law; and in order
to redeem them, the Redeemer
must take their place under the
law, and suffer the penalty, bear
the curse for them, and in their
room."
Syst. Vol. 1. p. 469.
By inflicting the threaten-
ed penalty on him, "God has
agreeable to the strictest truth,
executed the threatening of his
law, according to the true in-
tent and meaning of it; and by
this has opened a way for recon-
ciliation and peace with man,
while his truth and righteous-
OTHERS.
equal advantage as it would be
in the destruction of the sinner;
atonement is then made for his
sins, and a door opened for the
exercise of pardoning mercy."
West on Atonement, p. 29.
"The true reason why God
required an atonement for sin,
was, that the real disposition of
his own infinite mind, toward
such an object, might appear ;
even though he pardoned and
saved the sinner. Could the
character of God, the disposi-
tion of the divine mind both to-
ward holiness and sin, otherwise
appear to equal advantage;
there is not the least reason to
imagine that he would ever
have required an atonement."
West on Aton. p. 15.
Should God pardon without
an atonement, he would appear
to his rational creatures, not to
hate sin, to be defective in his
regard for the public good, and
to violate the spirit of his own
law. Hence his government
could not be respected.
•
West on Aton. ch. 2. head
1, 2, 3, 4.
It was necessary that God
should express his regard to
the penal and preceptive parts
of the law, by making an exhi-
bition in actions of his hatred of
88
CALVINISM.
CALVIN,
AND
OTHERS.
eousness.
nothing profited towards right- redeemed by Christ, are ef
fectually called unto faith in
B. 2. ch. 16. sec. 5. Christ, by his Spirit working in
"We should learn that which
Isaiah teacheth, (Isa. liii. 9.)
that the chastisement of our
peace was upon him, and that
by his stripes we are healed.
For to take away our damna-
tion, every kind of death suffi-
ced not for him to suffer, but to
finish our redemption, one spe-
cial kind of death was to be
chosen, wherein both drawing
away our damnation to himself,
and taking our guiltiness upon
himself, he might deliver us
from them both." It was ne-
cessary that he should be "ac-
counted among the wicked.
(Isa. liii. 21.) Why so? Even to
take upon him the stead of a
sinner, not of a man righteous,
or innocent, (Matt. xv. 18.) be
cause he suffered death, not for
the cause of innocency, but for
sin.” “This is our acquital,
that the guiltiness which made
us subject to punishment, is
removed upon the head of the
Son of God. For this setting
of one against the other, we
ought principally to hold fast,
lest we tremble and be careful
all our life long, as though the
just vengeance of God did hang
due season; are justified,
adopted, sanctified, and kept-
by his power through faith unto
salvation. Neither are any
other redeemed by Christ-but
the elect only."
Con. P. C. U. S. Say. Plat.
and Con. C. Scot. ch. 3. Sec. 6.
"Christ executeth the office
of a priest, in his once offering
himself a sacrifice without spot
to God, to be a reconciliation for.
the sins of his people; and in
making continual intercession
for them."
Larger Cat. Q. 44. Shorter,
Q. 25.
"The only Redeemer of
God's elect, is the Lord Jesus
Christ.' Shorter Cat. Q. 21.
"Neither is there salvation
in any other, but in Christ
alone, who is the Saviour only
of his body, the church.”
Larger Cat. Q. 60.
«Furthermore, by his pas-
sion or death, and by all those
things which he did and suf-
fered for our sakes, from the
time of his coming in the flesh,
our Lord reconciled his Father
to all the faithfull, purged their
sinne, spoiled death, broke in
sunder condemnation and hell,
and by his resurrection from
the dead he brought againe and
•
HOPKINSIANISM.
89
HOPKINS,
AND
OTHERS.
ness are maintained, and glori- vice and love of virtue, as well
as in his words.
ously manifested."
Syst. Vol. 1. p. 494.
The work of Christ, as Re-
deemer, consists in atonement
and meritorious obedience. Al-
though his death was an act of
obedience, yet these are two
distinct things. Atonement con-
sists in fulfilling the penal part
of the law by suffering, to pro-
vide the way for pardon only;
while meritorious obedience is
such conformity to the precep-
tive part of the law as procures
positive righteousness.
"The atonement made by
Christ, in his suffering the pen
alty of the law, has respect only
to the threatening of the law, that
by suffering what was threaten-
ed, and what sin deserves, sin-
ners who believe in him might
be delivered from the curse.
Thus Christ died for sin; was
sacrificed or offered to bear the
sins of many; and he shed his
blood for the remission of sins,
as the scripture asserts. This
atonement therefore only deli-
vers from the curse of the law,
and procures the remission of
their sins who believe in him;
but does not procure for them
any positive good: it leaves
them under the power of sin,
and without any title to eternal
West on Aton. p. 23, 24, 26,
and 27.
"The penalties of the law,
we are to remember, express
the displeasure of the law-giver
in the pain and sufferings of the
transgressor.”
West on Aton. p. 27.
"The honour of the divine
law, agreeably to the true spirit
and import of it, is fully preser-
ved in the government of God,
when his displeasure against
sin is made to appear, to equal
advantage, as it doth in the ex-
ecution of the penalties of the
law; in whatever way it be
done,”
West on Aton. p. 28.
The atonement particularly
regarded the penal part of the
law, and was designed to dis-
play God's anger against trans-
gression. No atonement was
needed to display God's love of
obedience.
West on A. p. 30, 31, and 32.
"As far as God's love of
righteousness, and hatred of
iniquity can be separately view-
ed and distinguished from each
other; the great end of the
death of Christ was to exhibit
the latter, not the former."
Hence the life of Christ was ta-
ken away, by natural evil, to dis-
play the divine hatred of moral
12
90
CALVINISM.
;
CALVIŃ,
AND
over us, which the Son of God
hath taken upon himself."
OTHERS.
restored life and immortalitie.
For he is our righteousnesse,
Inst. B. 2. ch. 16. sec. 5. life, and resurrection, and to be
was
The manner of Christ's death
upon the cross, which "
accursed, not only, by the
opinion of men, but also by the
decree of the law of God,"
was calculated to show, that the
curse was removed from us to
him, that by being made a sacri-
fice and expiatory oblation, we
might be actually delivered, so
that our filth and punishment
might 66
cease to be imputed to
us."
The apostle testifieth,
(2. Cor. v. 21.) the same thing
more plainly, where he teacheth
that he who knew no sin, was by
his Father made sin for us, that
we might be made the right-
eousness of God in him. For
the Son of God being most
clean from all fault, did yet put
upon him the reproach and
shame of our iniquities, and on
the other side covered us with
his cleanness. It seemeth that
he meant the same when he
speaketh of sin, that sin was
condemned in his flesh. For
the Father destroyeth the force
of sin, when the curse thereof
was removed, and laid upon the
short, he is the fulnesse and
perfection, the salvation and
most abundant sufficiencie of
all the faithfull."
Former Con: Helvetia, ch. 11.
"We believe, that whatso-
ever is requisite to our salva-
tion is offered and communi-
cated unto us now at length in
that one Jesus Christ, as he who
being given to save us, is also
made unto us wisdome, right-
cousnesse, sanctification, and
redemption." "We believe
that by that onely sacrifice,
which Christ Jesus offered on
the crosse, we are reconciled
to God, that we may be taken
for just before him, because we
cannot be acceptable to him,
nor enjoy the fruit of our adop-
tion, but so farre forth, as hẻ
doth forgive us our sins.
Therefore we affirm that Jesus
Christ is our entire and perfect
washing, in whose death we ob
tain full satisfaction, whereby
we are delivered from those
sinnes whereof we were guiltie,
and from which we could not
be acquitted by any other
remedie."
French Con.
་་*
"There is no need, that either
we should wish for any other
meanes, or devise any of our
owne braines, whereby we
HOPKINSIANISM.
91
HOPKINS,
AND
life, or any positive favour, or
actual fitness or capacity to en-
joy positive happiness. This
would be but a very partial re-
demption had the REDEEMER
done no more than merely to
make atonement for sin, by suf-
fering the penalty of the law
for sinners, and in their stead.
It was therefore necessary that
he should obey the precepts of
the law for man, and in his
stead, that by his perfect and
meritorious obedience he might
honour the law in the precep-
tiye part of it, and obtain all the
positive favour and benefits
which man needed."
Syst. Vol. 1. p. 198, 199.
"The obedience of Christ,
though most excellent and me-
ritorious, is not an atonement
for the sins of men, or really
any part of it. It is impossible
that
any mere obedience, how-
ever excellent and meritorious,
should make atonement for the
least sin. This can be done by
nothing but suffering the pen-
alty of the law, the evil with
which transgression is threat-
ened."
Syst. Vol. 1. p. 501.
"The sufferings of Christ, as
such, made atonement for sin,
as he suffered the penalty of the
law, or the curse of it, the evil
threatened to transgression,
and which is the desert of it, in
OTHERS.
evil; and hence, because the
blood is the life, (Gen. ix. 4.)
atonement is said to be made
by the blood of Christ.
West on A. p. 33 and 34.
Christ did actually die, as a
substitute, in the room and stead
of the sinner, as an exhibition.
of God's anger against the sin-
ner, and of God's hatred of sin.
"The same disposition of the
Deity, which would have ap-
peared in the death of the sin-
ner, was designed to be exhi-
bited in the death of Christ.”
63.
West on A. ch. 4. p. 54 and
“Christ was a sacrifice in his
bloody and ignominious death,
in a different sense from what
he was in his holy and obedient
life."
West on Aton.ſi. 62,
The perfect active obedience
of Christ was necessary, that be
might not deserve punishment
in his own person, for his own
sins; that he might be an exhi-
bition of the sufferings of an in-
nocent person, for otherwise,
his sufferings would not have
been a greater display of divine
anger against sin, than the dc-
struction of sinners; and that
upon the ground of the mani-
festation of holy hatred of vice
in him, he might make effec-
tual intercession.
West on Aton. ch.5.
92
CALVINISM.
CALVIN,
AND
flesh of Christ. It is there-
fore declared by this saying,
(Rom. viii. 3.) that Christ was in
his death offered up to his Fa-
ther for a satisfactory sacrifice,
that the whole satisfaction for
sin being ended in his sacrifice,
we might cease to dread the
wrath of God. Now it is plain,
what that saying of the prophet
(Isa. liii. 6.) meaneth, that the
iniquities of us all were laid
upon him, that is, that he, in
tending to wipe away the filthi-
ness of our iniquities, was him-
self as it were by way of inter-
changed imputation, covered
with them.” "We could not
certainly believe that Christ
was the ransom, redemption,
and satisfaction, unless he had
been a sacrificed offering. And
therefore there is so often men-
tion made of blood, where the
scripture showeth the manner
of our redemption. Although
the blood of Christ, that was
shed, served, not only for sacri-
fice, but also instead of wash-
ing, to cleanse away our filthi-
ness.'
>2
Inst. B. 2. ch. 16. sec. 6.
"In the death and burial of
Christ, there is offered us a
double benefit to be enjoyed,
that is, deliverance from death,
to which we were become
bound, and the mortifying of our
Aesh." B. 2. ch. 16. sec. 7.
OTHERS.
might be reconciled unto God
besides this one oblation once of-
fered, by the which all the faith-
full, which are sanctified,are con-
secrated, or perfected for ever.
And this is the cause why he was
called the Angel Jesus, that is to
say, a Saviour, because he shall
save his people from their
sinnes."
Con. of Belgia,
"Our onely succour, and re-
fuge is to flie to the mercy of
our Father by Jesus Christ, and
assuredly to persuade our
mindes, that he is the obtainer
of forgivenesse for our sinnes:
and that by his blood all our
spots of sins be washed cleane
that he hath pacified and set
atone, all things by the blood of
his crosse; that he by the same
one onely sacrifice, which he
once offered upon the crosse,
hath brought to effect, and ful-
filled all things."
English Con. A. D. 1562.
"The Godhead and manhood,
were joined together in one per-
son, never to be divided, where-
of is one Christ,very God and ve-
ry man; who truly suffered, was
crucified, dead, and buried, to
reconcile his Father to us, and
to be a sacrifice, not only for
original guilt, but also for actu-
al sins of men."
2. Art. of chh. England.
"God is not only supremely
merciful, but also supremely
HOPKINSIANISM.
93
HOPKINS,
the sinner's stead; by which
he opened the way for sinners
being delivered from the curse,
and laid the foundation for re-
conciliation between God and
the transgressors, by not im-
puting but pardoning their sins
who believe in the Redeemer,
and approve of his character
and conduct."
AND
OTHERS.
"Whatever therefore, would
bring into view the character
and law of God as effectually as
the perfect obedience of suffer-
ing of men, must be consider-
ed as the atonement for sin.”
Maxcy on Atonement.
"Atonement implies the ne-
cessity of suffering, merely as a
medium through which God's
Syst. Vol. 1. p. 502. real disposition towards sin
should be seen in such a way,
that an exercise of pardon
should not interfere with the
dignity of government, and the
authority of law.”
One who had suffered the
pun-
ishment due to his own sins
could not lawfully be punished
any more, but the vicarious
atonement is of such a nature,
that the sinner might lawfully
be punished after the sufferings
of his substitute. His pardon
therefore, after the atonement
is made, is an act of grace.
Syst. Vol. 1. p. 494, 495.
"Infinite wisdom saw it best
that redemption should not ex-
tend to all mankind."
Syst. Vol. 1.p. 363.
The atonement is co-exten-
sive with the effects of the fall.
Syst. Vol. 1. p. 317.
"The Redeemer has made
an atonement sufficient to ex-
piate for the sins of the whole
Maxcy on Aton.
"One great and chief design
of the atonement made by the
sufferings of Christ, was to im-
press a thorough conviction of
God's displeasure against sin.”
Maxcy.
The atonement being view-
ed as an exhibition of anger,
"it is easy to see that it infers
no obligation on the justice of
God, to pardon and save the
sinner,"
West on Aton. p. 118.
"If such a degree of displea-
sure against sinners hath a real
existence in the divine mind;
no external evidence (or mani-
festation,) of its existence can,
possibly, render it unjust for
God to destroy the sinner.
The higher the evidence of this
disposition rises, the more must
94
CALVINISM.
1
CALVIN,
AND
"He was put in the stead of
‚sinners, as sURETY and PLEDGE,
yea, and as the very guilty per-
son himself, to abide and suf-
fer all the punishments that
should have been laid upon
them."
:
Inst. B. 2. ch. 16. sec. 10.
"It was no inconsiderable
thing that the Mediator had to
do; that is, so to restore us to
the favour of God, as to make
us, of the children of men, the
children of God of the heirs
of hell, the heirs of the king-
dom of heaven." In order
to this it was necessary for
"our reconciliation to God,"
to set his obedience in the place
of our disobedience, and his
suffering the penalty of the
law, in the place of our damna-
tion.
Inst. B. 2. ch. 12. sec. 2,
3.
OTHERS
just. And his justice requires,
(as he hath revealed himseíf in
his word) that our sins commit
ted against his infinite majesty
should be punished not only
with temporal, but with eternal
punishments, both in body and
soul; which we cannot escape,
unless satisfaction be made to
Since,
the justice of God.
therefore, we are unable to
make that satisfaction in our
own persons, or to deliver our-
selves from the wrath of God,
he hath been pleased of his in-
finite mercy to give his only be-
gotten Son, for our surety, who
was made sin, and made a curse
for us, and in our stead, that he
might make satisfaction to di-
vine justice in our behalf.”
Canons R. D, C. Head 2. Art.
1, 2.
"God did, from all eternity,
decree to justify all the elect;
and Christ did, in the fulness of
time, die for their sins, and rise
again for their justification."
Con. P. C. U. S. Con. C. Scot.
Say. Plat. ch. 11. sec. 4.
"It is truly and properly said
that Christ has deserved God's "Because all men be sinners
favour for us," so that God and offenders against God, and
cannot consistently with his jus- breakers of his law and com-
tice, punish for those sins which mandments, therefore can no
have been atoned for, or refuse man by his own acts, works,
to accept those for whom a vi- and deeds, (seem they never so
carious righteousness has been good,) be justified and made
procured.
righteous before God: but eve-
B. 2. ch. 17. throughout. ry man of necessity is constrain-
HOPKINSIANISM.
95
HOPKINS,
AND
World; and in this sense has
tasted death for every man, has
taken away the sin of the world,
has given himself a ransom for
all, and is the propitiation for
the sins of the whole world, so
that whosoever believeth in him
may be saved, and God can now
be just, and the justifier of him
that believeth in Jesus."
OTHERS.
it appear grace in God, to par
don and save the sinner.'
•
West on Aton. p. 119.
"Here the direct end of the
atonement is answered; and
such a manifestation made of
divine righteousness, as pre-
pared the way for a consistent
exercise of mercy. Now, God
would not appear to give up his
Syst. Vol. 1. p. 527. law, even though he pardoned
By the atonement Christ has
opened the door of salvation for
every sinner, by "what he has
done and suffered he has ob-
tained a righteousness as suffi-
cient for the salvation of one as
of another, of all as well as of
one, or of any part," but, by his
obedience he has obtained the
saving influences of the Holy
Ghost, and the blessing of a re-
conciled heart, for those only,
who shall in time be actually
redeemed.
Syst. Vol. 1. p. 372. and Vol.
2. p. 63. et passim.
"The atonement and right-
eousness of Christ are sufficient
for the justification and salva-
tion of all them who believe,
be they ever so many, even all
the sinner: or, to exhibit a dis-
position diverse from that which
he expressed in the law. But,
merely from the exhibition
which was made of divine wrath
in the sufferings of Christ, the
pardon, even of one sinner,
could, with no certainty be in-
ferred: unless it might be in-
ferred from the highest evi-
dences of the reality of God's
displeasure against us, that
therefore he would, certainly
not punish, but pardon us. Up-
on atonement being made, the
situation and circumstances are
such, that the great Governor
of the world may consistently
bestow, or withhold mercy, just
as shall tend most effectually to
answer the purposes of divine.
goodness."
West on Aton. p. 140, 141.
"Christ died not for a select
number of men only, but for
mankind universally, and with-
out exception or limitation."
See a number in the "The
α
96
CALVINISM.
CALVIN,
JUSTIFICATION is an act of God,
in which he judicially pronoun-
ces the person before his judg-
ment-seat, to be in the view of
the law, a just person, against
whom justice has no demand,
and in favour of whom justice
demands acceptance. "So we
simply expound justification to
be an acceptation, whereby God
receiveth us into favour and ac-
cepteth us for righteous, and
we say, that the same consisteth
in the forgiveness of sins, and
an imputation of the right
eousness of Christ."
B. 3. ch. 11. sec. 2.
We are justified, in conse-
quence of all which Christ does,
either by obedience, suffering,
or intercession, to merit justifi-
cation.
B. 3. ch. 11. sec. 3.
Whatever procured merito-
riously, justification, is the re-
conciliation, or atonement, by
AND
OTHERS.
ed to seek for another right-
eousness of justification, to be
received at God's own hands,
that is to say, the forgiveness
of his sins and trespasses, in
such things as he hath offended.
And this justification, or right-
eousness, which we so receive
of God's mercy and Christ's
merits, embraced by faith, is ta-
ken, accepted, and allowed of
God, for our perfect and full
justification." "Although this
justification be free unto us,
yet it cometh not so freely unto
us, that there is no ransom paid
therefor at all." It is of grace,
because God "provided the
ransom for us, that was, the
most precious body and blood
of his own most dear and best
beloved Son, Jesus Christ, who,
besides this ransom, fulfilled
the law for us perfectly." "In
our justification, there is not on-
ly God's mercy and grace, but
also his justice, which the apos-
Christ.
B. 3. ch. 11. sec. 4. and ch. 16. tle calleth the justice of God,
sec. 5.
"What, I pray you,* hath
Christ done for us if we are still
and it consisteth in paying our
ransom, and fulfilling of the
law, and so the grace of God
* “What, I pray you," reader, would be the venerable Calvin's indigna-
tion, now could he hear one say, "I am a Calvinist ; and believe that Christ
opened a door of mercy, so that God CAN pardon or punish; and the atone-
ment does not absolutely secure one sinner from damnation?" Would he
thank such an one, for assuming his name, the more effectually, without
exciting suspicions of heterodoxy, to propagate doctrines which he de-
nounced?
HOPKINSIANISM.
97
HOPKINS,
AND
OTHERS.
the human race. Therefore ological Magazine," printed,
the offer of salvation is made to and re-printed by CORNELIUS
all, without exception, and pro- DAVIS entitled, "Redemption
mised to all who believe." and Atonement not the same.”
Syst. Vol. 2. p. 105.
JUSTIFICATION consists in
the pardon of sin, the acquitting
of the sinner's person from the
condemnation and curse of the
law, together with restoration
to favour, and the bestowment
of a title to eternal life.
Syst. Vol. 2. p. 54.
"Atonement does not imply
a purchase of God's mercy; it
does not imply satisfaction to
justice as a cancellation of debt;
nor does it infer any obligation
on justice for the liberation.
of sinners."
Maxcy.
When a sinner is justified,
he is pardoned on account of
the atonement, and accepted as
a just one, on account of the
meritorious obedience of his
substitute.
"The sufferings of Christ
did not satisfy distributive jus-
tice, since that respects per-
sonal character only; and
therefore with respect to dis-
tributive justice, salvation is an
Syst. Part 2. ch. 4. sec. 7. act of perfect grace."
Maxcy.
In order to be justified, the
sinner must first be morally
united to Christ by a sanctified
heart. The sinner must so be-
come one with Christ by love
"The death of Christ is to
be considered as a great, im-
portant and public transaction,
respecting God and the whole
system of rational beings ;"
and public justice alone is satis-
fied by the atonement.
Maxey,
13
1
t
98
CALVIN,
CALVINISM..
AND
liable to suffer punishment for
our sins? For when we say
that he bore our sins upon his
body on the tree, (1 Pet ii. 24.)
we mean nothing else thereby
but that he suffered all the pain
and punishment that was due
unto our sins. And the same
hath Isaiah more lively decla-
red, when he saith, the chastise-
ment, (or correction) of our
peace was upon him. Isa. liii.
5. What is the correction of
our peace but the punishment
due to sin; and which we
should have suffered before we
could have been reconciled to
God, unless he had stood in
our room? Here you see plain-
ly, that Christ suffered the pains
due to sin, to deliver them that
are his, from them."
Inst. B. 3. ch. 4. sec. 30.
Hence, believers are never
punished because justice de-
mands it; but are corrected
with parental kindness. Their
afflictions are not vindictive
curses, but the blessings of love.
It is not God's design to take
yengeance on them, but to make
them more dutiful children.
B. 3. ch. 4. sec. 31, 32, 33.
Neither our own good works,
nor the holy nature of that
faith, which is produced in us,
is the ground of justification,
er the reason why one sinner is
OTHERS,
doth not shut out the justice of
God in our justification, but on-
ly shutteth out the justice of
man, that is to say, the justice
of our works, as to be merits
of deserving our justification."
"So that Christ is now the
righteousness of all them that
truly do believe in him. He
for them paid their ransom by
his death. He for them fulfil-
led the law in his life. So that
now, in him, and by him, every
true Christian man may be call-
ed a fulfiller of the law."
Homilies of the chh. England,
B. 1. sec. 3. part 1.
"Justification is an act of
God's free grace unto sinners,
in which he pardoneth all their
sins, accepteth and accounteth
their persons righteous in his
sight; not for any thing wrought
in them, or done by them, but
only for the perfect obedience
and full satisfaction of Christ,
by God imputed to them, and
received by faith alone. Al,
though Christ, by his obedience
and death did make a proper,
real, and full satisfaction to
God's justice in behalf of them
that are justified; yet inas-
much as God accepteth the sa-
tisfaction from a surety, which
he might have demanded of
them, and did provide this sure-
ty, his own only Son, imputing
his righteousness to them, and
HOPKINSIANÍSM.
99
HOPKINS,
AND
of him, "that it is proper to
reckon or impute the righteous-
ness of the Redeemer to the
sinner." "The righteousness
of the Mediator comes upon
men, or is imputed to them for
their justification, by their uni-
ting themselves to him, in a
cordial approbation of his right-
eousness, and his holy charac-
ter."
"Sinners are united to Christ
by faith;" or by such a benevo-
lent disposition as includes all
the christian graces.
OTHERS.
“ Legal justification is an act
in favour of one who is actually
just; but gospel justification is
an act in favour of a transgress-
or. This act of justification
does not pronounce him to be
undeserving of punishment ;
but it delivers him from pun-
ishment which he actually de-
serves. It does not declare
him to be entitled to divine fa-
vour, on account of his own per-
fect obedience; but it secures
to him that favour to which he
is not thus entitled.”
Mass. Miss. Mag. Vol. 2. p.
198.
"Faith so unites the bė-
"As perfect obedience was
liever to Christ, that it is fit the condition of legal justifica-
and proper that he should be
considered and treated as so far
one with him, as to pardon and
justify him for the sake of
Christ, out of respect to his suf-
ferings and obedience, by which
he has merited such favour for
all his; for all who are thus
united to him." "The believer
is so united to him that it is
proper and fit that his right-
eousness should be improved
in the sinner's favour."
Faith however is by no means
the meritorious cause of justi-
fication.
"The
tion, so faith is the condition of
gospel justification."
faith of Christ, or believing in
Christ is made to stand in the
same place in respect to gospel
justification, in which the works
of the law stand in a legal justi-
fication."
Mass. Miss. Mag. Vol 2. p.
201.
:
Christ did not so take the:
place of the sinner that justice
could require his sufferings, for
"if justice could demand his
sufferings, he was treated ac-
cording to his own personal
100
CALVINISM.
CALVIN,
AND
accepted, rather than another.
While enemies we were given
to Christ; he died to procure
our pardon and justification,
and being before enemies, by
the act of imputation we are
reconciled to God.
B. 3. ch. 11. sec. 13, 17, 20,
22, 23.
It is a "trifling subtilty" to
say, that our righteousness
must stand upon love. We
grant indeed with Paul, that no
other faith justifieth, but that
which effectually worketh with
charity or love, but faith deri-
veth not its power of justifying
from that effectualness of cha-
rity. Yea, it justifieth by no
other means, but because it
bringeth us into the communi-
cating of the righteousness of
Christ."
B. 3. ch. 11. sec. 20:
"No man therefore is well
founded in Christ; but he who
hath a complete righteousness
in him: forasmuch as the apos-
tle saith. (1 Cor. i. 30.) not that
he was sent to help us to obtain
righteousness, but that he him-
OTHERS.
requiring nothing of them for
their justification but faith,
which also is his gift, their jus-
tification, is to them of free-
grace "
Larger Cat. Q. 70 and 71.
1
"Faith justifies a sinner in
the sight of God, not because
of those other graces which do
always accompany it, or of good
works that are the fruits of it,
nor as if the grace of faith, or
any act thereof, were imputed
to him for his justification; but
only as it is an instrument by
which he receiveth and appiieth
Christ and his righteousness."
Larger Cat. Q. 73.
The same doctrines are
taught:
Con. C. Scot. P. C. U. S. and
self might be our righteous- Say. Plat. ch. 11. sec. 1, 2, 3.
ness: namely, (Eph. i. 4.) that
we are chosen in him from eter-
nity, before, the making of the
world, by no deserving of ours,
but according to the purpose of
the good pleasure of God: (Col.
1. 14.) that by his death we have
The justified are perfectly
free in this life, from the re-
venging wrath of God.
Larger Cat. Q.77.
•
HOPKINSIANISM.
101
HOPKINS,
« If faith did not imply a right
taste and disposition, and true
love to Christ, it would not in
any manner or degree, unite
the sinner to Christ so as to
render it fit and proper that his
righteousness should be reck-
oned in his favour, or be any
reason why such a believer
should be justified, rather than
another, who does not believe."
"Faith does not bring into a
justified state, because it is a
good work, or out of respect to
the moral goodness there is in
it;
but because of the natural
fitness there is, that he whose
heart is united to Christ, as it
is by believing, should be re-
commended to favour, and jus-
tified by his worthiness and
righteousness, to whom he is
thus united, and in whom he
trusts."
Syst. Vol 2. p. 23, 58, 61, 62,
65, 66, and 74,
AND
OTHERS.
character, and of consequence
his sufferings had no more
merit than the sufferings of the
transgressor."
Maxcy.
"The nature of the atone-
ment was such, that though it
rendered full satisfaction to jus-
tice, yet it inferred no obliga-
tion on justice for the deliver-
ance of sinners, but left their
deliverance an act of pure
grace;" instead of a legal jus-
tification, by a substitute.
Maxcy.
"Atonement extends to all
men, but redemption will apply
only to a number from among
men.
Atonement doth not
imply the forgiveness of sin.
Atonement is the foundation
for redemption, and not re-
demption itself." Of course
the atonement does not imply
the justification of any sinner.
Theological Magazinę.
It is out of the divine power
so to impute guilt or obedience,
as to transfer either, from
Adam to his posterity, or from
Christ to his people; so that
Christ's righteousness is never
in this sense imputed.
Emmons, f. 304, 305.
102
CALVINISM.
AND
CALVIN,
redemption, and are delivered
from destruction: that in him,
we are adopted by our heavenly
Father as children and heirs:
that by his blood we are recon-
led to the Father: (John x. 28.)
that being given to him to keep
we are delivered from all danger
of perishing and being lost; that
being ingraffed in him, we are
already after a certain manner
partakers of eternal life, being
entered into the kingdom of·
God by hope: and yet more,
that having obtained such a
partaking of him, though we be
fools in ourselves, he is wis-
dom for us before God: though
we be sinners, he is righteous-
OTHERS.
"To justifie, in the apostle's
disputation touching justifica-
cation, doth signifie to remit
sinnes, to absolve from the
fault, and the punisment there-
of, to receive into favour, to
pronounce a man just." This
justification is by the atone-
ment in Christ's blood.
Latter Con. Helvetia. Cons.
Basil, Bohemia, France, Eng-
land, Belgia, and Auspørge.
ness for us: though we be im- "In expounding the word
pure, he is purity for. us;
though we be weak, unarmed
and lying open in danger of Sa-
tan, yet ours is the power, which
is given him in heaven and earth,
whereby he may tread down Sa-
tan for us, and break the gates
of hell."
B. 3. ch. 16. sec. 5.
justified, it is usually said, to be
justified doth signify, of un-
righteous to be made righteous
that is, acquitted from the
guilt for the Sonne of God his
sake, that is laying hold by faith
upon Chris. himself, who is our
righteousness."
Con. Saxony.
* Guilt is a law term, which denotes obligation to suffer the penalty which
is annexed to the law that is violated,
J. H. TOOKE.
HOPKINSIANISM.
103
HOPKINS,
Men are brought into a justi-
fied state by the first act of
faith; and this first act, entitles
by divine promise and constitu-
tion to perseverance in faith,
and consequently continuance
in a justified state. Because,
however, the whole of this justi-
fication is conditional, or grant-
ed on condition of perseverance
in repeated acts of faith, believ-
ers ought daily to pray for the
forgiveness of their sins.
AND
OTHERS.
"Sinners of mankind receive
and enjoy the rewards, the hap-
py fruits of the righteousness
of Christ;" which "benefits of
his righteousness are, of grace,
bestowed upon sinners." "This
is the true and only proper im-
port of the imputation of
Christ's righteousness to be-
lievers-this is to have his
righteousness imputed to them;
for them to receive and enjoy
the benefits, the happy fruits of
Syst. Vol. 2. p. 79,80 and 81. it.”
West on Atonement, p. 109.*
* See Notes A. B. and C. at the end of this chapter.
NOTE A.
A GENERAL VIEW OF THE CONTROVERSY ABOUT
THE ATONEMENT.
The advocates for an indefinite atonement conceive, that they
have espoused the common opinion of the reformed churches.
The Synod of Dort, they say, has decided in their favour; and
this ecclesiastical body was formed by messengers from the pro-
testant churches of Great Britain, the Electoral Palatine, Hes-
sia, Switzerland, Witteraw, the republic and church of Geneva,
the republic and church of Bremen, the republic and church of
Emden, the Dutchy of Gelderland and of Zutphen, South-Hol-
land, North-Holland, Zealand, the Province of Utrecht, Fries-
land, Transylvania, the State of Groningen and Omland, Drent,
and France. This venerable Synod was convened, A. D. 1618,
•
104
ON THE ATONEMENT.
and solemnly declared, in their Canons, Head 2. Art. 3. that,
"the death of the Son of God is the only and most perfect sacri-
fice and satisfaction for sin; is of infinite worth and value, abun-
dantly sufficient to expiate the sins of the whole world." The
Heidelbergh Catechism also says, Ques. 37. "What dost thou
understand by the words, he suffered?' Answer That he, all
the time that he lived upon earth, but especially at the end of his
life, sustained in body and soul, the wrath of God against the
sins of all mankind: that so by his passion, as the only pro-
pitiatory sacrifice, he might redeem our body and soul from
everlasting damnation, and obtain for us the favour of God, right-
eousness and eternal life.” In reply, the Calvinists consent, that
many of the confessions speak of the death of Christ, as a sacri-
fice, in its own nature, of immense value. They admit also, that
in suffering the death of the cross for believers, Christ did dis-
play God's indignation against all sin; for if Christ must die to
procure the pardon of one sin, great indeed is the divine hatred
of every sin. This display of the divine hatred of all sin, how-
ever, was merely incidental to the making of atonement, and not
the ultimate or chief object of the atonement. Should it be de-
manded, "What truths are exhibited by the atoning sacrifice?"
the Calvinists and Hopkinsians would both answer; "that men
are sinners, that God is displeased with all sin; and that should
God pardon the sinner, he is not in the least warranted to
conclude, that the Holy One is reconciled to transgression, or has
abrogated his holy law." These same truths, say the advocates
for a definite atonement, are clearly taught in the divine word;
but does the written display of God's glory, in loving mercy,
while he loves his law and hates sin, make an atonement? The
eternal damnation of the rebel angels is a display of the same
truths; but does the cxhibition of the smoke of torment,
ascending for ever, prepare the way for any sinner's justifi-
cation?" "No!" Why not? Should one creature be damned, and
all others saved, it could not be said, that God had made no exhi-
bition of his abhorrence of sin. All which is urged, concerning
the manifestation of the real disposition of the Godhead, against
transgression, will be admitted; with this exception, that the
manifestation of holy indignation constitutes no expiation of
guilt. The nature of the sacrifice of Christ is such, that God
can, for aught a creature can discover, save one or any assignablç
ON THE ATONEMENT.
105
number of sinners, for whom it may have pleased God that
his Son shall be a substitute. If nothing more is intended
by general, or unlimited atonement, than this, there will be
no longer any dispute upon the subject. But it is demanded;
"for what end was Christ born of a woman, and made under the
law, in the form of a servant?" All answer,
All answer, he was united
to humanity, that he might be "made perfect” as a Saviour, who
could obey and suffer. "For what end did he obey and suffer?"
Answer by the Hopkinsians. He obeyed and suffered that an
innocent person, divine in his attributes, might manifest in the
clearest manner God's infinite abhorrence of that infinite evil,
sin; so that, after this exhibition, made by the sufferings of the
Son of God, whose obedience might have excused him from all
natural evil, should God release the sinner from damnation, and
freely bestow on him unbought blessedness, no rational being
in the universe could think God reconciled to disobedience, or
unmindful of the dignity of his law, government and character.
Answer by the Calvinists. Christ obeyed and suffered, that
he might fulfil the conditions of the covenant of redemption, and
glorify the justice, as well as the mercy of Jehovah, in procuring
such pardon and righteousness for the elect, as should in the
view of the unyielding law, avail for their justification. The
obedient life and the sufferings of the Son of God, therefore,
had this specific object, the justification of the elect. To all the
elect, and to no other persons did God originally design to ex-
tend the atonement. This doctrine is clearly taught in that truly
Calvinistic confession, which was last quoted.
"This was the sovereign counsel, and most gracious will and
purpose of God the Father, that the quickening and saving effi-
cacy of the most precious death of his Son should extend to all
the elect, for bestowing upon them alone the gift of justify-
ing faith, thereby to bring them infallibly to salvation: that is, it
was the will of God, that Christ by the blood of the cross,
whereby he confirmed the new covenant, should effectually
redeem out of every people, tribe, nation and language, all those,
and those only, who were from eternity chosen to salvation, and
given to him by the Father; that he should confer upon them
14
106
ON THE ATONEMENT.
faith, which, together with all the other saving gifts of the Holy
Spirit, he purchased for them by his death; should purge them
from all sin, both original and actual, whether committed before
or after believing; and having faithfully preserved them even to
the end, should at last bring them, free from every spot and
blemish, to the enjoyment of glory in his own presence for
ever."
R. D. C. Canons, Head 2. Art. 8.
"In what sense did
Another question must be proposed.
Christ obey and suffer in the stead and room of the sinner ?”
The learned and venerable Dr. West answers for one party, that
Christ was so substituted for the sinner, " that the same disposi-
tion of the Deity, which would have appeared in the death of the
sinner," was "exhibited in the death of Christ," so that
now God can save any, or all sinners, without disgracing
his throne.
In opposition to this substitution of one exhibition for another,
speaks an English Divine; who maintains such a reality of
obedience and suffering, as effectually secures the actual justifi-
cation of all, for whom the death of Christ was an atonement.
“I cannot but think they are in some degree guilty," of depre-
ciating the merits of Christ, "who will by no means allow that
Christ bore the idem, the same death, the same curse that was
threatened in the law, as due to sin, and to us for it.
What was
that part of the sentence of the law, that was gone out against
sin, which he did not submit unto?”
Rawlin on Justification, p. 135.
"The law found him in the sinner's place, and then God
spared not his own Son: justice found him charged with the
sinner's guilt, and then it stirred up all its wrath; awake, O
sword, against my Shepherd, against the man that is my fellow :
nor did it withdraw its terrors till he could say, it is finished.”
Rawlin on Jus. p. 98.
"The whole weight of our controversy with the Socinians,
upon the doctrine of Christ's satisfaction hinges here: they will
readily grant, that what Christ did in his sufferings and death was
for our good; for our benefit and advantage; and that the effects
ON THE ATONEMENT.
107
But I think we
thereof might some way or other extend to us.
are able to prove with the clearest evidence out of the scriptures,
that his obedience and sufferings were not only for our good, but
strictly and properly on our behalf, and in our stead: that he died
not only as a martyr to bear witness to the truth, and confirm the
doctrine which he preached; nor only as an example of that re-
signation and submission to the will of God, under the heaviest
and most unmerited sufferings;" nor merely as an exhibition of
the wrath of God against sin in general; "but as a sacrifice and
substitute, charged with our guilt, and bearing that punishment,
which was due to our sins, that so he might make full and proper
satisfaction to God for them.”
Rawlin on Jus. p. 91.
Had not Christ been by substitution legally guilty, the inflic-
tion of pain upon him had been unjust: but, "he who knew no
sin in his own person, is said to be made sin for us, by the impu-
tation of our sin to him; that we in a parallel way, by the impu-
tation of his righteousness to us, might be made the righteousness
of God in him.”
Rawlin, p. 123.
Hence it is argued, that it would be an act of injustice
to Christ, and of despite to his righteousness not to justify every
one for whom he died to make atonement: wherefore it is said,
(1 John i. 9.) “ he is faithful and just, to forgive us our sins, and
to cleanse us from all unrighteousness."
To this representation it is objected by the Hopkinsians, that
sinners are released from all obligations to obedience, by "this
idem per idem, this algebraical equation of an atonement;" that
the offers of salvation are unscripturally restricted; and that
should all sinners be required to believe, they would many
of them be required to believe a lie, and therefore unbelief
in all the non-elect can be no sin.
These objections are by the Calyinists thus obviated.
The law is of eternal obligation as a rule of conduct, but be-
lievers are not under it as a covenant of works, to be thereby jus-
tified or condemned. Christ has atoned for all the sins which
·will actually be committed by the believer, and not for those
108
ON THE ATONEMENT.
which might be committed by him, were he not restrained by the
fear, law, and providence of God. Hence, it is as proper to ex-
hort a justified person to obey, as an elected person to make his
election sure, or a regenerated person to persevere to the end.
Would you say to a child of God, "take heed that you do
not fall away," and yet refuse to say, "beware that you do
not sin, so that there is no more sacrifice for you?"
See Con. C. Scot. Con. P. C. U. S. Say. Plat. chap. 19. sec. 6.
and Rawlin on Justification, p. 241.
It may also be remembered that the love of Christ constrains
to obedience, and is the strongest bond of moral obligation.
In proposing to sinners the terms of reconciliation, the Cal-
vinists do not require their hearers to believe a falsehood. Sin,
ners are assured, that as Moses lifted up the serpent in the wil-
derness, so the Son of man was lifted up, for this purpose, that
whosoever believeth on him might not perish, but have eternal
life, John iii. 14, 15. They are told, that if they believe, they
shall be saved; that ample provision is made for every per-
son who shall at any time possess a contrite heart; and that such
as come to Jesus shall in no case, for any crime, be rejected. Are
sinners required to believe a lie, when required to believe, that
the provision made by the atonement is as ample as the wisdom
of God saw necessary, and as the petitions for pardon will ever
require? What can a sinner be under the necessity of knowing
besides this, that every person, who feels his need of a Saviour,
and from the heart says, "God be merciful to me a sinner," shall
find complete justification? We conclude then, say the Calvin-
ists, that it is scriptural to declare, that the atonement by Jesus
Christ, comprehends whatever is done or suffered by him, to pro-
cure, by merit, the justification of the elect:
OR,
"It is that which effectually removes the offence of sin, and
procures for the sinner reconciliation with God."
Christian's Magazine, Vol. 3. p. 37.
:
ON THE ATONEMENT.
109
We conclude, say the Hopkinsians, giving their definition that
the atonement is simply an exhibition of justice and mercy in the
person of Jesus Christ, in consequence of which, God can pardon
any number of sinners, but is bound by no obligation of justice to
save any one for whom Christ died.
NOTE B.
A DISCOURSE IN FAVOUR OF AN INDEFINITE
ATONEMENT. *
WHO IS THE SAVIOUR OF ALL MEN; ESPECIALLY OF THOSE
WHO BELIEVE." 1 Timothy iv. 10.
In attending to these words, our FIRST inquiry will respect
the import of the expression, all men: our SECOND, the sense
in which Christ is the Saviour of all men: and our THIRD, the
propriety of calling Jesus the Saviour especially of believers.
I. What are we to understand by the words, all men? We
grant, that according to the customary use of language, they do
not necessarily imply every individual of the human race; for
the word all is not unfrequently used in a limited sense. Matt.
iii. 5. "Then went out to him Jerusalem, and all Judea, and all
the region round about Jordan, and were baptized." All, here,
* It is the design of this discourse to exhibit, briefly, what is said in fa-
vour of the last definition in the preceding note. Any person who wishes
a more elaborate display of the sentiments contained in this performance,
may consult “An Essay on the Atonement," lately published in this city.
He who would read something more ingenious and argumentative, but
equally erroneous, is referred to a volume entitled "Sermons, Essays, and
Extracts, by various authors: selected with special respect to the great
Joctrine of the Atonement."
110
ÓN THE ATONEMENT.
means the greater part of the inhabitants, or a very considera-
ble proportion In Phil. ii. 21. it is used in the same manner;
when Paul says, "all seek their own, not the things which are
Jesus Christ's;" but manifestly intends neither to implicate him-
self, nor Timothy, nor the greater part of the Philippian church.
In Titus ii. 11. all denotes many of almost every nation and
description. "For the grace of God that bringeth salvation
hath appeared to all men." These instances are sufficient to
show, that when we would ascertain the meaning of any such
common word, we must advert to its connexion with the context.
Proceeding by this rule, we shall find, that all, in the text, is
used in its unlimited sense, for every one of the human race;
because all men are comprehended either in the class of believ-
ers or unbelievers; and God is expressly said, not only to be the
Saviour of all believers; but of all other men. Consequently
"the living God" is the Saviour of every descendant of Adam.
That by all men we are to understand every individual of our
race, is evident from many other similar expressions, concerning
the universality of redemption.
Heb. ii. 9,
"We see Jesus, who was made a little lower than
the angels, for the suffering of death, that he by the grace of
God should taste death for every man." St. John declares, that
Jesus is not only the Saviour of all believers, but also of all un-
believers, when he says, "He is the propitiation for our sins,
and not for ours only, but also for the sins of the whole world."
From 2 Cor. v. ch. 14th and 15th verses, it is evident that
Jesus died for every individual who was legally dead by sin.
"We thus judge," says Paul, "That if one died for all, then
were all dead and that he died for all." Jesus, therefore, is
the Saviour of every individual child of Adam. In writing to
Timothy, Paul says, "God our Saviour will have [or commands]
all men to be saved for - Christ Jesus
self a ransom for all.”
gave him-
Peter, in his 2d Epistle, iii. ch. 9th ver says, the Lord is "not
willing that any should perish, but that all should come to repent-
ance;" and consequently be saved, through the universal re-
demption.
ON THE ATONEMENT.
111
1
Rom. v. 18. "As by the offence of one, the judgment came
úpon all men to condemnation; even so by the righteousness of
one, the free gift came upon all men, to justification of life.”
In Rom. xiv. 15. and 1 Cor. viii. 11. it is represented, that
some are in danger of perishing "for whom Christ died;” and in
2nd Pet. ii 1. we read of some who deny the Lord who bought
them, and bring upon themselves swift destruction.*
}
II. We come now to inquire, in what sense Christ is the
Saviour of all men; it is evident that he is not the Saviour
of unbelievers in every sense in which he is the Saviour of
believers because then no such distinction as the text con-
tains, would have been found in the Bible. He is the Saviour of
the whole world, by office. God appointed him to the redemp-
tion of every man; and he voluntarily undertook the work.
John iv. 14" We have seen and do testify," saith the apostle
John, "that the Father sent the Son to be the Saviour of the
world." Then said the Son, "sacrifice and offering thou didst
not desire, mine ears hast thou opened; burnt-offering and sin-
offering hast thou not required. Then said I, lo, I come! In
the volume of the book it is written of me, I delight to do thy
will." "Him hath God exalted with his right hand to be a
Prince and a Saviour."
As the sun is constituted a light in the firmament, for the be-
nefit of all mankind, so is Jesus Christ appointed to be the "Sun
of Righteousness," to every man that cometh into the world,
He is the true light, which all may behold. Hence he saith,
"Look unto me and be ye saved, all the ends of the earth.”
* If it shall be proved, that these passages of scripture have been mis-
construed, or misapplied; the whole foundation of the discourse will be ta-
ken away, and the superstructure must fall. The doctrine of an indefinite
atonement must then lie in ruins, or be reared upon other corner stones;
for the declaration that Christ is the Saviour of the whole world, taken in
its broad extent, will not prove that he was an atoning sacrifice, for all
the sins of all mẹn. He may be in many respects the Saviour of another,
who makes no atonement for him. Washington was the political Saviour o£
bis countrymen, but he made no satisfaction for their sins.
112
ON THE ATONEMENT.
(Isa. xlv. 22.) As every man may claim a right to the sun, as
ordained for his use, so every child of Adam may claim Jesus
as his Saviour and plead before God, saying, "Christ hath died.”
The brazen serpent, erected among the Jews, in the wilder-
ness was typical of Christ. It was erected for all the people to
look
upon, when bitten by the venomous reptile. It was constitu-
ted the instrumental Saviour of the whole congregation, as truly as
of one man. An individual had only to prove, that he was bitten,
in order to prove, that he had a right to the brazen medium of sal-
vation.
As a gospel minister is ordained over every family and indi-
vidual of his society, so Christ, being ordained by God a Re-
deemer, is the Saviour of all the families and individuals of the
earth. God" laid on him the iniquity of us all.” He died, a
just person, for the unjust of every age, country, and name.
He
magnified the law of God, and provided a way for God to appear
honourable in the remission of any, or all offences.
Jesus himself declares to the unbelieving Jews, "My Father'
giveth you the true bread from heaven." That this gift of the
bread of life, was not confined to the Jews, is evident from nume-
rous passages of the scriptures. Christ was.constituted "a light
to lighten the Gentiles."
The provision made by Christ for all sinners is compared to
a royal feast, made ready, free of expense, to all who are invited.
Now, all things are declared to be ready, for all men, and all are
invited. “Compel them to come in, that my house may be filled,”
saith the master of the gospel feast, in such a manner as to con-
vey the idea of an infinite fulness, of an inexhaustible abundance.
There is bread enough, AND TO SPARE. More provision is made
than can be applied to the use of the elect. All men have the
same right to the bread of life, that any individual enjoys, by the
bounty of God. Jesus is the gift of God, to this sinful world.
God so loved the world, as to give his Son to be a Saviour.
That Jesus is by office the Saviour of all men, is evident, from
those commands of God, which require the unregenerate to be-
ON THE ATONEMENT.
113
lieve with the heart, that Jesus died to save them, poor and
perishing sinners. 1 John v. 10. "He that believeth not God
because he believeth not the record that
hath made him a liar;
God gave of his Son. And this is the record, that God hath
given to us eternal life; and this life is in his Son.”
Moreover, Christ represents his coming into the world to be
the aggravation of the guilt and misery of some who finally perish.
How can this be? How can it increase the guilt of any one, not
to believe in Jesus as his Saviour, if Christ did not give his life a
ransom for those who will never enter heaven?
Let a person prove, that he is a descendant of Adam, and is a
sinner, and he makes good his claim, through the gracious pro-
mises of God, to that Saviour, who gave himself a ransom for all.
God gives him leave to say, my Lord, my God, my Redeemer.
Our third and last inquiry respects the propriety of calling
Jesus the Saviour especially of believers. Christ is the Saviour
of all men by office,* but of those only who believe, by application,
1
* Did Christ undertake the office of meriting pardon, acceptance, and
complete salvation for some sinners, or for all sinners, or for no sinner?
"For no sinner. He did not merit for any one justification. He made
such a discovery of the disposition of God, that now God can pardon any
or all sinners. This was his office."
He made atonement, then, for no sinner; and this office of a public show
will little benefit the sinner, who anxiously asks, “how shall a guilty man
be made just before God? Where shall I find a righteousness to present to
my Judge, by faith, which will satisfy that law, which must have its full
demands, or it consigns me to hell?" The Calvinist thinks, that every be-
liever will find in Christ, a righteousness, which was designed for him, per-
sonally; and which inflexible justice can no more refuse to accept, than,
were the sinner to present his own perfect, personal obedience before the
bar, the righteous Judge could pronounce condemnation. Were the doors
of a prison opened, as they might be by a turnkey; what would it profit
those persons whose debts were not paid? Justice would still detain them.
The divine law must either relinquish what it claims of the sinner, or it
must be satisfied by some one, so that the sinner can be released; and
can no longer, of right, be held in prison. HE, who cancels all the char-
ges recorded in the volume, to be opened at the judgment, against the re-
bel, is that rebel's Redeemer.
15
114
ON THE ATONEMENT.
or in effect. Believers own Jesus as their Saviour: they receive
him, by faith, as the propitiation for their sins; and he becomes
actually their salvation. A minister ordained over any congre-
gation, is a minister especially of those, who attend upon his ad-
ministrations, and are benefited by them. By office he is the
minister of all. Every individual may call upon him, for the in-
struction he can give, and the ordinances he is empowered to
dispense. But he is in effect the spiritual servant of such alone
as attend upon his ministry.
A physician may have the charge of an hospital. By office he
is the physician of every individual; but in effect of those only
who ask his advice, obey his prescriptions, and are recovered by
his medicines.
One skilful in the navigation of our coast is appointed pilot of
our ships. Some accept his services, but others reject them.
He is the pilot of all by office, but in effect of those only, who
commit themselves to his care, and are guided into some harbour
of safety.
Thus Christ is invested by the Father with the office of Saviour
This he sustains towards the whole guilty world. But they
alone are benefited, who attend on his ministry; apply to him,
as the great physician of souls, and commit themselves to his
guidance. He actually saves, and therefore is the Saviour,
especially, of all who believe his preaching, are healed by his balm
of Gilead, are piloted by him into the haven of felicity.
Now, is it a difficult thing for one who entertains these views
of universal redemption, and the actual salvation of believers, to
answer objections? Is it impossible to escape from THE DILEM-
MA* into which our opponents imagine they have brought us.
We reject each of the three propositions, which are considered
the only alternatives upon this subject. Christ "underwent the
pains of hell,” for neither "all the sins of all men;” nor “all
the sins of some men;" nor" some sins of all men." The idea,
* Christian's Magazine, Vol. 1. p. 74.
ON THE ATONEMENT.
115
that Christ suffered the pains of hell, is not inculcated in the
scriptures; nor does reason teach us, that it was necessary
for the salvation of sinners, for the pardon of condemned male-
factors.
It is enough for us to know, that Jesus Christ suffered and
tasted death for every man, so that God can be just when he jus-
tifies any assignable number of the ungodly. Jesus prepared the
way for God to pardon one sin, and by the same suffering, to par-
don all sin. We cannot suppose, nor shall we believe, until God
saith it, that Jesus suffered a certain degree of pain, to buy off one
from hell; and more pain, to purchase another sinner. Christ
offered himself once for all. When he died he ceased from suf-
fering, so that he never made atonement by actually enduring
the misery of hell, for any man. He suffered, in this world,
without enduring in any sense the pains of hell, enough to dis-
play the divine justice and mercy, in the act of pardoning trans-
gression against the holy law. We affirm, that all which Jesus
endured was necessary to the salvation of one sinner, and ade-
quate to the salvation of all sinners.
"Why then should not the sin of unbelief be pardoned ?”*
It is pardoned, in thousands of instances; when repented of
and forsaken.
* When a few such questions are proposed, the advocate for a generaj
and indefinite atonement cannot fail to have recourse to Arminianism for
answers. If atonement is made for all, they feel the necessity of saying that
the reason why one is saved and another is lost, is to be sought in the dif
ference which men produce in themselves. Hence it has bocome custom-
ary to say, that penitence renders a person the proper object of mercy The
Arminians do not hesitate to say, that God will save as many as he can
possibly persuade to accept of pardon. It follows therefore, from each of
these systems, that the number of the saved depends rather upon human
volition, than the divine election.
one
NOAH WEBSTER, ESQ in his dictionary, defines an Arminian to be “
who denies predestination, and holds to free will, and universal reden:p“
tion." In its proper place he might have introduced the name Hopkinsiar
before the same definition.
116
ON THE ATONEMENT.
“But why should not all unbelievers be saved ?”
So long as unbelief continues, it is in its own nature an effec-
tual bar to that holy happiness, in which salvation chiefly consists.
Should any one be justified, while an unbeliever, he could not be
happy even in heaven. He must repent and be sanctified. This
unbelief is the source of all sin, and a combination of every
damning ingredient.
"But since there is ample provision for the salvation of all,
why does not God bring them to repentance ?"
He does every thing which his character and our freedom
require to be done; and then, in justice, causes us to reap ac-
cording to what we have sowed. "What more could I have
done?" "Ye will not come unto me that ye might have life?"
ļ
NOTE C.
A CRITIQUE ON THE FOREGOING SERMON.
7
Such discourses are better calculated to mislead the inconsi-
derate, than to convince the "noble Bereans." The text should
have been critically examined. Ota Cavri, The living God,
is the antecedent to the relative pronoun who; which is an ex-
pression, rarely, if ever applied to the second person of the
Trinity. It denotes God, the Father. The text therefore, de-
clares, that God extends his preserving, and saving goodness, in
a greater or less degree to all men; but especially to his children.
Should this construction be rejected, and should it be admitted
that the passage refers to our Lord Jesus Christ, it will not
follow, from his being called the Saviour of all men, that he ac-
tually made satisfaction for the sins of all men. If Jesus has
procured a space for repentance, and the temporary forbearance
of God, for the non-elect, it does not of course follow, that
he made an atonement, to satisfy divine justice, and merit accept-
ON THE ATONEMENT.
117
•
F
¡
ance, for every rebel. Should it be said, however, that Christ
made atonement for all; the discourse has proved, that all may
be restricted to a less number, than the whole of the human
race. It might be said, Christ is the Saviour, of all men, who are
elected, by divine appointment, or office; and especially the
Saviour of those of the elect who do now actually believe, and
enjoy the purchased blessings of the atonement.
The same kind of ignorance or negligence has perverted
many other passages. In Hebrews ii. 9, and 10. the apostle is
speaking of the sons of God; and declares, that in bringing
them to glory, it became the Captain of their salvation to
be made perfect, in the character of a Saviour, by taking upon
him a body capable of suffering; so that he could taste of death,
or die, iñeρ πavτor. The original contains nothing answerable to
man; and the eliptical expression should undoubtedly be sup-
plied by úlov, son. Christ was made, for a little while, lower than
the angels, that he might die for every son, about to be brought
into glory.
The holy scriptures contain nothing more favourable to
the doctrine of a general atonement, than the declaration of
John, that Christ "is a propitiation for our sins; and not
for ours only, but also for the sins of the whole world." 1 John
ii. 2. In these words, the apostle addressed himself to thosc
believers, for whom his epistle was immediately designed, and to
whom it was directed, saying, "my little children, sin not: but
if any man should be tempted and sin, let him remember,
to prevent him from sinking in despair, that we have an Advocate
with the Father, who is the propitiation for the sins of every one,
who now believes; yea, even for the sins of the whole world,
which shall at any future time believe on his name." World is
often restricted in this manner; and Christ has a spiritual world,
in opposition to that which lieth in wickedness.
If, however, as some suppose, John addressed Jewish Chris-
tians; by the whole world, he might have intended believers
of all nations; or of the Gentiles; for the inhabitants of the
Roman Empire, and the uncircumcised, generally were denomi-
nated "the whole world." Luke ii. 1. Upon these principles
1
•
}
!
118
ON THE ATONEMENT.
may be explained the 1 John iv. 14. and all similar passages,
which speak of God's loving the world, and of Christ's being the
Saviour of the world. If these explanations are unsatisfactory,
the advocates of a definite atonement have no objection to grant-
ing, again and again, that Christ is so far the Saviour of all men,
that all the privileges which the elect and the reprobate enjoy in
this life are derived to them, through the Saviour: while they
firmly deny that the pardon of sin is purchased for any one, who
will not be finally pardoned. In the 2 Cor. v. 14, 15: Paul is
speaking of those, who are constrained by the love of Christ;
and declares, that he died for all such persons, who were dead.
But if he is speaking of all mankind, Christ may have died for
all, while his death was constituted an atonement for the elect
alone. One good man may die for another, so that the survivor
may derive advantage from the death, while it makes no re-
conciliation between God and the sinner.
It was taken for granted, that atonement was made for all
mankind, because God commands all men to be saved, and is un-
willing that any should perish. 1 Tim. ii. 4. and 2 Pet. iii. 9. The
application of these passages will avail as much against the doc-
trine of a particular election, which is not denied, as against
a particular atonement. If God may consistently command
men, not elected, to repent, he may men, for whose sins no price
of redemption has been paid; and if he is "not willing" that
the reprobate should perish, he has the same disposition, and is
not willing," in the same sense, that the unredeemed should
perish.
((
If the persons said to be in danger of perishing, "for whom
Christ died," (Rom. xiv 15. and 1 Cor. viii. 11.) were elected,
the same reasoning will hold good. If they were not elected,
Christ did not by substitution die for them, so as to make atone-
ment for their sins; and all such persons not only are in danger
of being lost, but actually will go to perdition.
The only remaining passage of scripture, which was quoted
in the discourse, and which deserves particular notice in this dis-
cussion, is the 2 Pet. ii. 1. "Even denying the Lord who bought
them."
1
ON THE ATONEMENT.
119
יו
The word ayogañavra, rendered bought, is never used as
synonymous with Καταλλαγη, atonement, or ἱλατηριον, pro-
priation; but is derived from a word which signifies simply
to procure to one's self. The persons said to be bought were
aysgatavta, procured as any thing is obtained, either by exchange
or purchase, at a market place. Should you procure to your-
self an ox at the market, you might pay a price for him; but it
would not be a price of redemption. Should you procure a fat-
ling for your guests, you would not say, that you had made atone-
ment, or reconciliation, or a propitiation for it, to the man of the
stall. Neither may you say, that atonement was made for these
persons, who were bought, and denied their Master.
▲ɛFπOTÝÿ, “the Lord, who bought them,” and who was denied
by them, is in Luke ii. 29 Acts iv. 24. and 2 Tim. ii. 21. used to
denote the Father, in distinction from Jesus, the God-man-
mediator, and there is no reason to suppose, that in this passage
it means Christ.
The false teachers, who brought in damnable heresies, are said
to have denied the Lord, who procured them to himself, or set
then apart, as his teachers. In this sense, many, who are bought
of the Lord, being put into the ministry of reconciliation, deny
the Lord Jesus, whom they should preach, and the true doctrine
of the atonement, which is the foundation of the gospel system
For a more full elucidation of these important passages of
scripture, the reader is referred to the writings of Dr. Owen;
and to an essay (in six numbers, on the doctrine of the atone-
ment,) written by one of the most learned divines, and acute
metaphysicians of our country; which is contained in the 3d
volume of the Christian's Magazine.
When a writer pretends to find no difficulty in escaping from.
the dilemma exhibited in the Christian's Magazine, he is to be
suspected of prevarication or ignorance. Christ, says the ser-
mon, suffered the pains of hell, for no sinner.
If he did not actually endure the wrath of God, in his holy
soul, it is difficult to account for his agony in the garden, and før
120
ON THE ATONEMENT.
his exclamation on the cross. Some pretend that all this agony
arose from his peculiar discoveries of the evil nature of sin, and
from his unusual apprehension of God's hatred of it; but not
from any actual torments which he himself experienced.
All the Calvinists believe, that Christ was so "made a curs e
for us," as to suffer, at some time before his ascension, the pains
of hell. Some of them think these torments commenced in the
garden and continued until he "gave up the ghost." Others of
them believe, with Calvin, that the expiatory sufferings, in the
soul, were not completed until the resurrection. If either of
these opinions can be proved to be scriptural, the sermonizer
must discover some new way of extricating himself from the
dilemma.
When the expiring Jesus said, "it is finished,” it is by no
means certain that all his sufferings were ended.
In his prayer,
before his apprehension, he said, "I have finished the work
which thou gavest me to do," (John xvii. 4.) when it remained
for him, afterwards, to heal the wound caused by Peter, to answer
for himself before the tribunal of Pilate and the sanhedrim, to
bear his own cross, to endure reproach, to suffer on Calvary, and
arise from the dead, for our justification. The expression, "it
is finished," no more proves that the sufferings of Christ were
terminated, than his prayer proves that all his mediatorial works
were accomplished.
+
The Saviour was intent upon perfect obedience to the whole
will of God. To his disciples he said, "This that is written must
yet be accomplished in me." It is said in the 28th verse of the
19th of John, that "Jesus knowing that all things "nda TeréλECTα1,
had hitherto been accomplished, that the scripture might be com-
pletely fulfilled, said, I thirst." In consequence of this, a sol-
dier put a sponge of vinegar to his mouth, and Jesus tasted it;
so that the prophecy in the 69th Psalm, verse 21. "In my thirst
they gave me vinegar to drink," was accomplished. Nothing
besides this, remained to be done before his death, that all the
things written concerning him might have their fulfilment. So
soon as he had tasted, he said, concerning this prediction,
Teredeσrar it is accomplished," or brought to its end. Then,
ON THE ATONEMENT.
121
having power to lay down his life, he bowed his head, and volun-
tarily died.
I know of no other passage which apparently contradicts Cal-
vin's doctrine, that Christ suffered the pains of hell in his hu-
man soul not only before death, but while his body was in the
grave. There is no impossibility in a soul's suffering, when se-
parated from the body: and there is nothing more incredible in
the doctrine, that Christ suffered the pains of hell after death,
than that he endured them on the cross. From what Christ said
to Mary, it is argued by some, that the God-man-mediator did
not cease from suffering while in the world of departed spirits.
He does not represent himself to have entered into his glory,
which he had with the Father before his humiliation. “Oün yag
avabɛCŋxa, I have not yet ascended." John xx. 17. It is de-
manded, "how then could Christ say to the penitent thief, 'to-
day shalt thou be with me in paradise?" Upon a former occasion,
Jesus Christ spake of himself as the Son of man," who is in
heaven." When he spake to the thief he was in paradise, in
one sense and gave the penitent an assurance that he should be,
in the course of that day, received to the same celestial world.
To-day you shall be admitted to heaven. Yet he who was by his
divine ubiquity in heaven, not having returned to a state of hap-
piness, might bear the iniquities of his people, being made sin
for them, while in the immediate presence of the Eternal Fa-
ther.
:
If Christ in
"Thou wilt not leave my soul in hell, neither wilt thou suffer
thine Holy One to see corruption." Psalm xvi. 10. Peter quotes
this passage, (Acts ii. 27.) and applies it to Christ.
no sense endured the pains of hell, it is demanded by some, who
agree with Calvin, why does he exult in the promise, that he
shall not be left in hell, nor suffered to see corruption? It is grant-
ed, that the Hebrew word b、xw, used in the Psalm, and the Greek
ads, used in the Acts, frequently denote the state of the dead,
or the world of departed spirits, "without regard to the good-
ness or badness of the persons, their happiness or misery."*
The phraseology of these passages, therefore, does not exclude
the doctrine, that Christ suffered after death. In one place at
*
Campbell on the Gospels.
16
)
122
ON THE ATONEMENT.
least, (Psalm ix. 17.) 1x, hell certainly denotes a state of pun.
ishment beyond the grave. "The wicked shall be turned into
hell." Were we to exclude the idea of suffering from this state
of departed spirits, from this bixw, or ädas, or hell, we should
make this awful denunciation apply equally to the righteous and
the wicked, for ali men must be turned into the grave; and the
world of departed spirits; where all are either happy or misera-
ble. If happy, they are said to be in heaven: if miserable, in
hell.
All the ancient Protestant Confessions say, without any quali-
fication, “he descended into hell." The Con. C. Scot. and the
Con. P. C. U. S. add to the Creed this marginal explanation;
"he continued in the state of the dead, and under the power of
death, until the third day." This, however, does not contradict.
the opinion that Christ suffered while in the state of the dead ;
for both these confessions say, chapter VIII. section IV. that
he "underwent the punishment due to us, which we should have
borne and suffered, being made sin and a curse for us, enduring
most grievous torments immediately from God in his soul.” Ac-
cording to all the confessions, Christ suffered the pains of hell
at some time, and for a certain season.
That he suffered for sin, in his holy soul, after death, I
will neither affirm nor deny, but present the reader with some of
the Great Reformer's observations, which may tend to excite
inquiry, and elicit the truth.
"It is not meet to pass over his descending to hell, wherein is
no small importance to the effect of redemption." "In treating
of the sum of our doctrine, it is necessary that it have a place
allowed it, as a thing that containeth a very profitable mystery of
a very important matter, which ought not to be despised."
"Now, if any will not for precise curiosity admit it into the
Creed, yet it shall straightway be made to appear plainly, that it
is of so great importance to the sun of our redemption, that if
it be left out, there is lost a great part of the fruit of the death
of Christ." Inst. B. 2. ch. 16. sec. 8. Upon that part of
the Creed, in which it is said, he "was crucified, dead and
buried; he descended into hell;" Calvin observes, "there are
A
ON THE ATONEMENT.
123
again some who think, that there is no new thing spoken in this
article, but that in other words the same thing is repeated which
was spoken before of his burial: forasmuch as the word infer-
num, hell, is in the scripture oftentimes used for the grave I
grant that to be true which they allege of the signification of the
word, that hell is oftentimes taken for the grave; but there are
against their opinion two reasons, by which I am easily persua-
ded to dissent from them. For what an idleness were it, when a
thing not hard to understand, hath once been set out in plain and
easy words, afterwards with darker implication of words, rather
to point towards it than to declare it. For when two manners of
speaking that express one thing be joined together, it behoveth
that the latter be an exposition of the former But what an ex-
pression were this, if a man should say thus: whereas it is said
that Christ was buried, thereby is meant that he went down to
hell? Again, it is not likely that such a superfluous, vain repeti-
tion could have crept into this abridgement, wherein the chief
points of our faith are summarily noted in as few words as was
possible. And I doubt not that so many as shall have somewhat
diligently weighed the matter itself will easily agree with me."
Inst. B. 2. ch. 16, sec. 8.
"But concerning Christ's going down to hell, beside the con-
sideration of the Creed, we must seek for a more certain exposition,
and we assuredly have such a one out of the word of God, as is
not only hoy and godly, but also full of singular comfort.
Christ's death had been to no effect, if he had suffered only a cor-
poral death; but it behoved also that he should feel the rigour of
God's vengeance: that he might both appease his wrath and satis-
fy his just judgment. For which cause also it behoved that he
should as it were hand to hand wrestle with the armies of hell, and
the horror of eternal death We have even now alleged out of the
prophet, (Isa. liii, 5.) that the chastisement of our peace was laid
upon him that he was stricken of his Father *for our sins, and
bruised for our infirmities. Whereby is meant that he was put
in the stead of sinners, as surety and pledge, yea, and as the very
guilty person himself, to abide and suffer all the punishments that
should have been laid upon them: this one thing excepted, that
he could not be holden still of the sorrows of death. There,
fore it is no wonder if it be said, (Acts ii. 24.) that he went down
!
}
124
ON THE ATONEMENT,
་
to hell, since he suffered that death wherewith God in his wrath
striketh evil doers.* And their exception is very fond, yea, and
to be scorned, who say, that by this exposition the order is per-
verted, because it were an absurdity to set that after his burial
which went before it. For after the setting forth of those things
that Christ suffered in the sight of men, in very good order fol-
loweth that invisible and incomprehensible judgment which he
suffered in the sight of God; that we should know that not only
the body of Christ was given to be the price of our redemption;
but that there was another greater and more excellent price paid
in this, that in his soul he suffered the terrible torments of a
damned and forsaken man.
"According to this meaning doth Peter say, (Acts ii. 24.)
that Christ rose again, having loosed the sorrows of death, of
which it was impossible that he should be holden, or overcome,
* The words to which Calvin here refers are these: "whom God hath
raised up, having loosed the pains of death." The common reading is
τὰς ὠδῖνας του θανατον, but many copies read ΐδου. It is worthy of in-
quiry in what sense the pains, or torments of death or hell were loosed at
the resurrection.
I have introduced what Calvin says upon this subject; because candour
requires, that when exposing the aberrations of the Hopkinsians, I should
not conceal the departure of the Calvinists themselves from their founder.
I know of no other doctrine of original Calvinism, besides this of the de-
scent into hell, which is not cheerfully subscribed by the Calvinists of the
present age.
It is to be remembered, "however, that Calvin's works were never
adopted for the standard of any of the Calvinistic churches.
They
formed confessions of faith for their own use; and because these standard's
generally agree with the doctrines of the most distinguished of the Re-
formers, they are called Calvinistic.
OLD
To oppose this single opinion, or to support it, will not constitute a
Calvinist; unless we should proceed upon the principles of a late “
FASHIONED CHURCHMAN," and call a few coarse daubings, performed by
a pudding stick, instead of a pencil,
<< A FULL LENGTH PORTRAIT
OF CALVINISM.” See a highly instructive, and delicately sarcastic review
of this work, commenced in No. 4, of the 4th Vol. Christian's Magazine.
ON THE ATONEMENT.
125
He doth not name it simply death: but he expresseth that the
Son of God was wrapped in the sorrows of death, which proceed-
ed from the wrath and curse of God, which is the original of
death. For how small a matter had it been, carelessly as it
were, in sport to come forth to suffer death? But this was a true
proof of his infinite mercy, not to shun that death which he so
sore trembled at. And without doubt the same is the apostle's
meaning to teach, in the epistle to the Hebrews, where he wri-
teth: that Christ was heard of his own fear. Some translate it
reverence or pity, but how unfitly, both the matter itself, and the
very manner of speaking proveth. Christ therefore, praying
with tears and mighty cries, is heard of his own fear: not to be
free from death, but not to be swallowed up of death as a sinner;
because in that place he had put our person upon him.”
"This is our meaning: that he suffered the grievousness of
God's rigour, for that he being stricken and tormented with the
hand of God, did feel all the tokens of God when he is angry
and punisheth. Whereupon Hilariy argueth thus, that by this
going down we have obtained this, that death is slain. And in
other places he agreeth with our judgment, as where he saith:
the cross, death, and hell are our life. Again, the Son of God is in
the hell, but man is carried up to heaven. But why do I allege the
testimony of a private man, when the apostle affirmeth the same,
mentioning this for a fruit of his victory, that they were deliver-
ed which were by fear of death all their life long subject to bon-
dage?" "So by fighting hand in hand with the power of the
devil, with the horror of death, with the pains of hell, it came to
pass, that he both had the victory of them, and triumphed over
them, that we now in death should no more fear those things,
which our Prince hath swallowed up."
Inst. B. 2. ch. 16. sec. 10 and 11.
"They have recourse to another cavil, that though Christ fear-
ed death, yet he feared not the curse and wrath of God from
which he knew himself to be safe. But let the godly readers
weigh how honourable this is for Christ, that he was more ten-
der and more fearful than the most part of the very dregs
of men.
Thieves and other evil doers do obstinately hasten to
death; many do with haughty courage despise it: some others
126
ON THE ATONEMENT.
وا
do mildly suffer it. But what constancy or stout courage were
it for the Son of God to be astonished, and in a manner struck
dead with the fear of it? For even that which among the com-
mon sort might be accounted miraculous, is reported of him,
that for vehemency of grief, even drops of blood did fall from
his face. Neither did he this to make a show to the eyes of
others, but when in a secret corner, whither he was gone out of
company, he groaned unto his Father. And this puts it out of
all doubt, that it was needful that he should have angels to come
down from heaven to relieve him with an unwonted manner of
comforting. How shameful a tenderness, as I said, should this
have been, to be so far tormented for fear of common death, as
to melt in bloody sweat, and not to be able to be comforted, but
by sight of angels? What? doth not that prayer thrice repeated,
(Matt. xxvi. 29.) Father, if it be possible, let this cup depart
from me,' proceeding from an incredible bitterness of heart,
shew that Christ had a more cruel and harder battle than with com→
mon death."
"This is our wisdom, well to understand how dear our
salvation did cost the Son of God. Now if a man should
ask me if Christ went down to hell, when he prayed to escape
that death; I answer, that then was the beginning of it: where-
by may be gathered, how grievous and terrible torments he suf-
fered when he knew himself to stand to be arraigned for our
cause before the judgment-seat of God." Inst. B. 2. ch. 16. sec. 12.
The doctrine that Christ locally descended to the souls of the
fathers, confined in some subterraneous region, called Limbus,
or purgatory, is explicitly condemned, by Calvin.
Inst. B. 2. ch. 16. sec. 12,-
The answer to the 44th question of the Heidelbergh Cate-
chism says that these words, "he descended into hell," were
added, “ that in my greatest temptations, I may be assured, and
wholly comfort myself in this, that my Lord Jesus Christ by his
inexpressible anguish, pains, terrors, and hellish agonies, in
which he was plunged during all his sufferings, but especially on
the cross, hath delivered me from the anguish and torments of
hell.”
/
ON THE ATONEMENT.
127
Witsius says, "although the article of Christ's descent to
hell is found, in so many words, neither in the holy scriptures,
nor in the most ancient Creeds; yet in some sense, it is relia
giously believed and asserted by us."
Witsii Exercitationes sacræ in Symbolum, Exer. 18. cap. 8.
"
"When, therefore, we profess to believe that Christ descended
to hell; we think that article has reference partly to his body,
and partly to his soul." Ibid cap. 9. "So far as it respects the
body, it denotes his burial, or the retention of his body in the se-
pulchre, and in the state of death." Cap. 10. "But we have
also signified that it can be applied to the soul: not however be-
cause it is written in Psalm xvi. 10th, thou wilt not leave my
soul in hell:' for it is not necessary to understand that passage
as referring to that part of man which we call soul or mind. The
Hebrew word w, which the Psalmist uses, sometimes signi-
fies the animal, or the irrational, Gen. i. 20, 21. or the rational
part."
"What therefore prevents, that if we do not, with the
venerable Beza, in his first edition of the New Testament, trans-
late it, we at least expound it, non derelinques cadaver meum
in sepulchro.' For that by NEPHES is sometimes denoted the
mortal body, and by SCHEOL the sepulchre, I think is abundantly
supported by what has been already said. Nevertheless, we
profess to believe, that the soul also descended to hell: not how-
ever in that sense, in which it pleases the Romanists, after somé
of the ancients, to teach, as if the soul of Christ, after separa-
ted from the body by death, truly, properly and locally had visit-
ed certain subterraneous places; whether of Tartarus, that he
might show to those whom eternal punishments detain, and even
to the Devil himself, the potency of his reign and the triumph
regained from transgression; or of I know not what Limbus,
which is said to be situated on the margin of Tartarus, that he
might announce to the spirits of the fathers, salvation procured
by himself, and bring them back thence with him, to be borne
to heaven." Cap. 13 et 14. This descent, says the same learn-
ed writer, into hell, is a figurative description of the pains of
soul, which Christ endured before death. See the whole of Ex-
ercitatio XVIII,
•
128
CALVINISM.
i
CHAPTER X.
OF EFFECTUAL CALLING. *
CALVIN,
AND
OTHERS.
"Effectual calling is the work
of God's almighty power and
grace, whereby (out of his free
and special love to his elect,
and from nothing in them mo-
ving him thereunto,) he doth,
in his accepted time, invite and
draw them to Jesus Christ, by
his word and Spirit; savingly
enlightening their minds, re-
newing and powerfully deter-
mining their wills, so as they
(although in themselves dead
There are two kinds of call-
ing. The first is an universal
calling, by "the
outward
preaching of the word," which
renders even reprobates inex-
cusable. The second is a spe-
cial calling, given to the elect,
which is a manifestation of their
election, which consists in "the
inward enlightening of his Spi-
rit," by which "he maketh the
word preached to be settled in
their hearts."
Inst. B. 3. ch. 24. sec. 1 and 8. in sin) are hereby made willing
"That general calling is
common to the wicked; but
this special calling bringeth
with it the spirit of regenera-
tion, which is the earnest and
seal of the inheritance to come,
and able freely to answer his
call, and to accept and embrace
the grace offered and conveyed
therein."
"All the elect, and they only
are effectually called; although
others may be, and often are,
* The expression, "effectual calling," has become almost obsolete, in
the vocabulary of modern theology. The reason is obvious. The idea
which was formerly expressed by it, is deemed Arminian heresy. Since
men are not affected by the fall, in any thing but the will, and since that
will is only to be changed by the creation of a new and holy volition, there
can be no propriety in speaking of this creation, as of a calling, inviting, and
effectually persuading the sinner. Dr. Hopkins' System contains one chap-
ter on regeneration," and another on "divine illumination;” in both of
which, he attempts to prove, that the scriptural " enlightening of the mind,”
consists in the bestowment of "a HEART to know God.”
HOPKINSIANISM.
129
CHAPTER X.
OF EFFECTUAL CALĻING.
HOPKINS,
•
AND
OTHERS.
Regeneration is an act of Effectual calling consists in
God's creating in the heart of
the sinner, by his own immedi-
ate energy, a willingness to be
saved.
God, in which, by his almighty
energy he produces "the ex-
ercise of a new heart." In this
act, of which God is the agent,
man is passive; and is "the
subject on which, or in which,
the effect is wrought." The
effect wrought, is a holy voli-
tion, and in exercising this,
which is conversion, or turning
about from sin to God, man is
active. The effect of regene-
ration may be called, in general,
love, or universal, disinterested
benevolence.
2, 3.
Emmons, p. 368. and Wit-
liams' 4th Sermon.
"It appears, from what has
been said, that men need no su-
pernatural divine assistance, in
order to make them able to
obey all the commands of God.
If men needed any supernatural,
divine assistance, in order to
make them able to obey any of
the divine commands, they
Hop. Syst. Part 2. ch. 4. sec. would be unable to obey those
"The subject of this operation,
in which this change and effect
is wrought, is the will of the
heart; that is, the moral and
not the natural powers and fa-
culties of the soul. As moral
depravity is wholly in the will
or heart, the source and seat of
all moral actions, the divine
operation directly respects the
heart; and consists in changing
and renewing that. The un-
derstanding or intellect, con-
sidered as distinct from the will,
commands so long as that ne-
cessary assistance was with-
holden: which would be the
same as for God to require
more of them than they are able
to do. But this he never does.
Men, therefore, need no super-
natural, divine assistance, in
order to make them able to
obey all the commands of God.
So long as they are upheld in
being, they are able, without
any aid or assistance whatever,
to do all that God requires."
Mass, Miss. Mag. Vol. 3. p.
367.
17
130
CALVINISM.
CALVIN,
wherewith our hearts are sealed
up against the day of the Lord."
B. 3. ch. 24. sec. 8.
"We are called to the know-
ledge of God; not such as, con-
tented with vain speculation,
doth but fly about in the brain,
but such as shall be sound and
fruitful, if it be rightly con-
ceived, and take root in our
hearts."
B. 1. ch. 5. sec. 8.
AND
"The letter thereof is dead,
and the law of the Lord killeth
the readers of it, when it is se-
parated from the grace
grace of
Christ, and not touching the
heart, only soundeth in the ears.
But if it be effectually printed
in our hearts by the Holy Ghost,
if it present Christ unto us;
then it is the word of life, con-
verting souls, giving wisdom to
little ones, making hearts cheer-
ful, and giving light to the eyes.
(Ps. xix.) The apostle calleth
his preaching the ministry of
the Holy Ghost, (2 Cor. iii. 8.)
meaning that the Holy Ghost
doth so stick fast in his truth,
which he hath expressed in the
scriptures, that then only he
putteth forth and displayeth his
force, when the scripture hath
her due reverence and dignity."
Inst. B. 1. ch. 6. sec. 4. and
ch. 9. sec. 3.
OTHERS.
outwardly called by the minis-
try of the word, and have
some common operations of
the Spirit; who, for their wil-
ful neglect and contempt of the
grace offered to them, being
justly left in their unbelief, do
never truly come to Jesus
Christ."
Larger Cat. Q. 67, 68 Con.
P. C. U. S. Con. C. Scot. and
Say. Plat. ch. 10. sec. 1, 2, 4.
"But when God accomplish-
es his good pleasure in the elect,
or works in them true conver-
sion, he not only causes the gos-
pel to be externally preached
to them, and powerfully illumi-
nates their minds by his Holy
Spirit, that they may rightly un-
derstand and discern the things
of the Spirit of God; but by
the efficacy of the same regene-
rating Spirit, pervades the in-
most recesses of the man; he
opens the closed and softens
the hardened heart, and circum-
cises that which was uncircum-
cised, infuses new qualities into
the will, which though hereto-
fore dead, he quickens, from
being evil, disobedient and re-
fractory he renders it good,
obedient, and pliable; actuates
and strengthens it, that like a
good tree it may bring forth the
fruits of good actions."
:
Con. R. D. C. Head 3. and
art. 11. of the Canons.
HOPKINSIANISM.
131
HOPKINS,
is a natural faculty, and is not
capable of moral depravity."
Syst Vol 1. p. 532.
"This point is particularly
observed and stated, to expose
and rectify a mistake which has
been too often made, represent-
ing regeneration as consisting
chiefly, if not wholly, in renew-
ing the understanding, as dis-
tinguished from the will, and
letting light into that, antece-
dent to any change of the heart,
and in order to it; and by which
light in the understanding, the
will is inclined and turned from
sin to holiness. This is turn-
ing this matter upside down."*
"It is indeed impossible to give
true moral light and under-
standing to the depraved mind
of man, by any operation what-
soever, on the intellect, an-
tecedent to the renovation
of the will; for the dark-
ness is in the latter, and con-
AND
OTHERS.
God does not effectually call
by enlightening the understand-
ing; for unrenewed sinners
see the true character of God;
and the more they are enlight-
ened in the knowledge of this,
the more they hate every thing
good.
Emmons' 15th Ser. and Wil-
liams, p. 82. et passim.
"Nor is there any superna-
tural assistance given them in
regeneration; for they do not
need that. All God does in re-
generating sinners, by the al-
mighty power of his Holy Spi-
rit, is to make them willing to
do, what they were really able
to do before. Sinners are as
really able to repent and believe,
and do every other duty before
they are born again, as after
they are born again.”.
Mass. Miss. Mag. Vol. 3. p
368. and Emmons, p. 267.
* The poets have represented their LOVE to be blind. This fiction has
become a part of the new divinity. Love is the effect to be produced, and
then the understanding is to be enlightened. This love regards an object,
which is not presented to the mind; or which it does not see. It is to be
produced without any illumination of the understanding. The Hopkinsian
LOVE, therefore, is also blind. But in opposition to this doctrine of a po-
etical feeling about the heart, which is not excited by the view of any thing,
the Calvinists believe, that before a sinner can have any affection of love
for any spiritual object, that object must first be presented to the eye of his
understanding, in such a manner that it shall appear lovely. Before there
can be any rational affection for Ch ist, he must be exhibited, as the chief
among ten thousand. Faith must look on Jesus before it is possible for her
to feel that he is altogether lovely.
1
1
132
CALVINISM.
CALVIN,
AND
"So at length it cometh to
pass, that man made afraid with
the feeling of eternal death,
which he seeth to hang over
him by the deserving of his
own righteousness, turneth
himself to the only mercy of
God, as to the only haven of
salvation that feeling that it is
not in his power to pay that he
oweth unto the law, despairing
in himself, he may take breath
again and begin to crave and
look for help."
:
OTHERS.
"And whereas some affirme
that so much integritie of minde
was left to man after his fall,
that by his naturall strength and
good workes he is able to con-
vert and prepare himself to
faith and the invocating of God,
it is flatly contrary to the Apos-
tolike doctrine and the true con-
sent of the Catholike Church.”
Con. of Wirtemberge.
"We beleeve, that this true
faith, being bestowed upon eve-
Inst. B. 2. ch. 7.sec. 3. ry one of us by the hearing of
the word of God, and the ope-
ration of the Holy Spirit, doth
regenerate us, and make us as
it were new men, raising us up,
unto newnesse of life, and set-
ting us free from the bondage
of sin.” Con. of Belgia.
"For when a man is once
brought into knowledge of sin,
then he truly beginneth to hate
and abhor sin; then he hearti-
ly disliketh himself, confesseth
himself to be miserable and
lost, and wisheth himself to be
another man. Further, when
he is touched with some feel-
ing of the judgment of God
(for the one immediately fol-
loweth upon the other) then he
lieth stricken and overthrown,"
and looketh "afterward unto
the goodness of God, unto the
mercy, favour and salvation,
that is through Christ."
"That we might obtain these
benefits of Christs, namely, re-
mission of sins, justification,
and life everlasting, Christ hath
given his gospell; wherein
these benefits are layed forth
unto us, as it is written in the
last of Luke, that repentance
should be preached and remis-
sion of sinnes, in his name among
all nations. For whereas all
men born after a naturall man-
ner have sinne in them, and
cannot truly satisfie the law of
God, the gospell bewrayeth our
B. 3. ch. 3. sec. 7. sinne, and sheweth us Christ
B. 3. ch. 3. sec. 3.
"The beginning of our con-
version unto God is fear."
HOPKINSIANISM.
133
HOPKINS,
consists in the wrong inclina-
tion of that; and therefore can-
not be removed, but by renew
ing the heart. Others have
supposed, that there is in re-
generation, an operation on the
understanding, or intellect,
first, in order to enlighten the
mind; and then by divine en-
ergy, the will is renewed, and
brought to comply with the
light let into the understanding.
But this is unscriptural, and
contrary to the nature and order
of things." "Nothing is neces-
sary but the renovation of the
will, in order to set every thing
right in the human soul: and
if the will be not renewed, or a
new heart be not given, by an
immediate operation, no opera-
tion on any other faculty of the
soul, and no supposable or pos-
sible change, can set the heart
right, or renew it in the least
degree."
Hop.Syst. Vol. 1.p. 535, 536.
AND
"This illumination, there-
fore," consists, " in forming
the heart to true discerning,
and hereby opening the eye of
the mind, to see the truths re-
vealed in the scriptures; or in
forming the single eye, which
will receive the light which be-
fore shined."
Syst. Vol. 1. p. 595.
OTHERS.
"1st, God cannot make them
willing to be saved, by giving
them a sense of guilt."
Emmons, p. 362.
"Nor, 2dly, Does it appear
possible, that he should make
them willing to be saved, by
giving them a sense of danger.”
Emmons, p. 363.
"Nor, in the last place can
he make them willing to be sa-
ved, by giving them a sense of
the worth of their souls, and
the importance of eternal hap-
piness." Emmons, p. 364.
“Since sinners are unwilling
to be saved, when they see their
danger and feel their guilt, and
when the way of salvation by
Christ is clearly pointed out;
no moral suasion [even should
God use it,] or objective light,
can have the least tendency to
make them willing."
Emmons, p. 366. and Wil-
liams, p. 89.
"Willing is acting. Wil-
ling right is acting right, and
willing wrong is acting wrong.'
"God by his immediate effi-
ciency, in converting a sinner
makes him will right; which is
effectually calling him, or gi-
ving him a new heart."
In turning to God, and in first
loving him, the sinner is as ac-
tive, as in any subsequent act
of obedience.
Emmons, p. 337. et passim.
A
!
!
!
134
· CALVIN,
CALVINISM.
AND
"God doth regenerate only
the elect, with incorruptible
seed for ever, so that the seed
of life planted in their hearts
never perisheth."
OTHERS.
the Mediatour, and so instruct-
eth us touching remission of
sinnes. When as the gospell
doth convict us of sinne, our
hearts thereby terrified must
B. 3. ch. 2. sec. 11. firmely beleeve, that there is
given unto us freely for Christs
sake, that remission of sinnes,
and justification by faith, by the
which we must beleeve and
confesse, that these things are
given us for Christs sake, who
was made an oblation, and hath
appeased the Fathers wrath for
us.”
"This therefore is the true
knowledge of Christ, if we re-
ceive him such as he is offered
of his Father, that is to say,
clothed with his gospel. For
as he is appointed to be the ob-
ject of our faith, so we cannot
go the right way to him, but by
the gospel going before to guide
And truly there are open-
ed to us the treasures of grace,
which being shut up, Christ
should little profit us."
us.
B. 3. ch. 2. sec. 6.
"It is manifest that God hath
always made use of his word,
as the mean of conveying solid
and sufficient instruction to
those whom he inclined to have
taught."
Con. of Auspurge.
"In regeneration the under-
standing is illuminated by the
Holy Ghost, that it may under-
stand both the mysteries and
will of God."
Con. Helvetia.
In effectual calling man is al-
together passive.
Con. C. Scot. Say. Plat. Con.
P. C. U. S. ch. 10. sec. 2.
"The Sonne of God doth
dwell in the church," "and by
his word doth kindle in our
mindes the knowledge of God,
and doth confirme and governe
our mindes by the Holy Spirit.”
Con. of Saxony.
God gives to ordinances a
"spiritual efficacy."
Con. P. C. U. S. Say. Plat.
B. 1. ch. 6. sec. 3. and Con, C. Scot. ch.7. sec. 6,
L.
HOPKINSIANISM.
135
*
HOPKINS,
An honest and good heart;
AND
OTHERS.
"The scripture represents
God, as not only making men
willing to be saved, but as ma-
king them willing by an act of
his power."
** "He not only
addresses their eyes and ears,
by external objects, and their
understanding and consciences,
by moral motives; but he ac-
tually operates upon their
hearts, and there produces new
feelings or affections, by the
same almighty power, which
he exerted in creating the
a single eye; a renewed mind;
an illuminated soul; a new
heart;
; a wise and understand-
ing heart; an heart to know
God; and disinterested affec-
tions, are all synonymous ex-
pressions. In like manner, a
blind mind, an evil eye, a hard
and stony heart, a darkened un-
derstanding, an unrenewed
temper, and self-love, all signi-
fy the same thing, even selfish
affections.
Syst. ch. 4. of Part 2. sec. 4 world, and in raising Christ
and 5. passim.
from the dead. Nothing short
of this can be meant, by his rai-
sing men to spiritual life, ma-
king them new creatures, and
working in them that which is
well pleasing in his sight."
* The following passages are supposed to favour the idea of calling the
sinner, by creating his willingness to be saved. "Thy people shall be wil-
ling in the day of thy power." "I will give you an heart of flesh,
and cause you to walk in
to walk in my statutes." "Now he that hath wrought us for
the self same thing is God." "That ye may know what is the hope of your
calling, and what the riches of the glory of his inheritance in the saints,
and what the exceeding greatness of his power to us-ward who believe, ac-
cording to the working of his mighty power;
Jesus when he raised him from the dead."
were dead." "We are his workmanship,
good works."
"He is a new creature:
work in you, will perform it." "Worketh in
Working in you that which is well pleasing."
which he wrought in Christ
"You hath he quickened, who
created in Christ Jesus unto
"He who hath begun a good
you both to will and to do."
"God gave the increase."
See Note C. at the end of this chapter.
136
CALVINISM.
CALVIN,
AND
OTHERS.
"By the outward ordinances,
as our Lord makes the repro-
bate inexcusable, so, in the pow-
er of his spirit, he applies unto
the elect effectually, all saving
graces purchased to them in
the covenant of redemption,
"Our question is not here
how diversely Christ draweth
us unto him, or prepareth us to
the endeavour of godliness:
only this I say, that there can be
no uprightness found where
reigneth not the Spirit which
Christ received to communi- and maketh a change in their
cate the same to his members.* persons. In particular, 1, Hel
Then, according to the saying doth convert and regenerate
of the Psalmist, (Ps. cxxx. 4.) them, by giving spiritual life to
'with thee is mercifulness, that them, in opening their under-
thou mayest be feared.' No standings, renewing their wills,
man will ever reverently fear affections and faculties, for giv-
God, but he that trusteth that ing spiritual obedience to his
God is merciful unto him: no commands. 2. He gives them
man will willingly prepare him- saving faith, by making them,
self to the keeping of the law, in the sense of deserved condem-
but he that is persuaded that nation, to give their consent
his services please him: which heartily to the covenant of grace,
tenderness in pardoning and and to embrace Jesus Christ un-
bearing with faults, is a sign of feignedly. 3. He gives them
fatherly favour. Which is also repentance, by making them
showed by that exhortation of with godly sorrow, in the ha-
Hosea, Hos. vi. 2. Come, let tred of sin and love of right-
us return to the Lord, because eousness, turn from all iniquity
he hath plucked us, and he will to serve God."
heal us: he hath stricken us,
and he will cure us."
Sum of Saving Knowledge,
Head 4. in Scot. Con.
Inst. B. 3. ch. 3. sec. 2.
t
See note A at the end of this chapter.
The Calvinists believe, that in effectually calling rational beings, who
have the power of volition, God deals in a rational way; so that without
creating volitions immediately, all the elect are infallibly brought to hate
iniquity and love holiness. The divine influences operate upon the man,
who is to be called into God's marvellous light, through the instrumentality
of appropriate means. These means of effectual calling, are denominated
means of grace. For a description of these, see at the end of this chap-
ter, Note B.
HOPKÍNSIANISM.
137
卜
​HOPKINS,
AND
It is the design of the preach-
ing of the gospel to show sin-
ners the duty of immediate and
perfect holiness; to convince
them of their great wickedness;
and teach them what they must
really do, by their own volunta-
ry act. Being acted upon, they
must exercise disinterested
love, repentance and faith, or
perish. "And when men en-
joy the gospel, God opens the
hearts of whom he pleases."
In view of gospel truths, God
creates holy exercises of re-
pentance and faith, in some who
could, but otherwise never
would believe and obey.
OTHERS.
"Some suppose, that there are
various ways, in which God can
make sinners willing to be sa-
ved, without any immediate
operation upon their hearts.
But it appears from fact, that
this is the only way, in which
even omnipotence can bring
them to a cordial compliance
with the gospel."
Emmons, p. 359, 360, 361 and
362.
"By common grace, God in-
vites and commands men to ac-
cept salvation, and makes them
feel their obligation to submit
to the terms of life. But by
special grace, God actually in-
Syst. Vol. 2. Part 2. ch. 4. clines their hearts to embrace
sec. 9.
"The divine operation in
regeneration, of which the new
heart is the effect, is immediate,
or it is not wrought by the en-
ergy of any means as a cause of
it; but by the immediate power
and energy of the Holy Spirit.
It is called a creation, and the
divine agency in it, is as much
without a medium, as in crea-
ting something from nothing.
Men are not regenerated, in
the sense in which we are now
considering regeneration, by
light or the word of God."
Syst. Vol. 1. p. 536.
Jesus Christ freely offered to
them in the gospel. God usual-
ly exercises common grace to-
ward sinners, long before he
makes them the subjects of
special grace. He often em-
ploys every mode of moral sua-
sion, a great while, before he
puts forth an act of his power
to make them willing to be
saved."
Emmons, p. 666.
18
138
ON THE APPLICATION
NOTE A.
ON THE APPLICATION OF REDEMPTION.
The elect sinner, for whose sins Christ made satisfaction, and
for whose person he purchased salvation, is, at the time appoint-
ed in the counsels of peace, apprehended of the Saviour by the
Holy Spirit, and so quickened in Christ, that he, who was once
dead, embraces the Lord of glory, for his righteousness and
strength.
According to the covenant of grace, Christ takes this sinner,
claiming him for his own ransomed property, and infuses, by his
Spirit, a new, spiritual principle of life. Christ unites himself
to the sinner by his quickening Spirit, and the sinner unites him-
self by faith to the Redeemer. This union is reciprocal, because
the parties concerned are mutually united; and spiritual, because
it is effected by the Holy Ghost. It is also called mystical, be-
cause it is an inexplicable fact, which is asserted in divine reve-
lation: but it is not more mysterious than the union between
matter and mind; between divinity and humanity in Christ; or
between the Father, the Son, and the Holy Ghost in one God-
head.
1
That the Father, Son, and Holy Ghost are one God; that two
whole, perfect, and distinct natures are united in the one person
Jesus Christ; and that believers are members of Christ's mys-
tical body, are three mysterious facts, to which God in the scrip-
tures bears testimony. These three mysterious doctrines,
taught in divine revelation, are above our comprehension, but
not contrary to our reason. They are the cardinal points upon
which every other part of the system of truth depends, and against
which every error, in a greater or less degree, militates.
Deism, polytheism, and atheism, are directly opposed to the
first, and consequently to the other two. Judaism, Arianism,
Sabellianism and Socinianism, are directly opposed to the se-
cond, and consequently to the first and third. All the errors
OF REDEMPTION.
139
and confusion of doctrines which prevail among Christians, ex-
cepting on the questions which relate to the external order of the
church, militate against the third; and if carried out, consistent-
ly, to their full length, would also indirectly oppose the two first
mysteries.
The formation of the covenant of grace immediately rests on
the Trinity; and the fulfilment of the conditions of that co-
venant on the hypostatical union; while the application of the
benefits purchased depends entirely on the mystical union be-
tween Christ and the redeemed sinner.
Upon these principles proceeds the arrangement of the doc-
trines in the Westminster Standards. "The union which the
elect have with Christ is the work of God's grace, whereby they
are SPIRITUALLY and MYSTICALLY, yet really and inseparably,
joined to Christ as their head and husband; which is done in
their effectual calling." Larger Cat. Q. 66. "We are made
partakers of the redemption purchased by Christ, by the ef-
fectual application of it to us by his Holy Spirit." Shorter Cat.
Q. 29.
"The Spirit applieth to us the redemption purchased
by Christ, by working faith in us, and thereby uniting us to
Christ in our effectual calling." Shorter Cat. Q. 30. See also
Larger Cat. Q. 58.
This doctrine of a spiritual and mystical union is explicitly
taught in the holy scriptures. "I am the vine, ye are the branch-
es; he that abideth in me, and I in him, the same bringeth forth
much fruit; for without me ye can do nothing." John xv 5.
"Neither pray I for these alone, but for them also which shall
believe on me through their word; that they all may be one;
as thou, Father, art in me, and I in thee, that they also may be
one in us."
"And the glory which thou gavest me I have given
them; that they may be one, even as we are one." John xvii,
20, 21, 22. "We are members of his body, of his flesh, and of
his bones." "This is a great mystery; but I speak concerning
Christ and the Church." Eph. v. 30 and 32.
On this mystical union it is important that every believer
should insist, because upon it depends the whole doctrine of the
140
ON THE MEANS
application of redemption. Regeneration is one benefit purcha
sed by Christ, for the elect sinner, which is bestowed, in the or-
der of nature, before the mystical union is completed. By the
gift of the principle of faith God renews, and by the exercise of
faith the sinner embraces Christ; so that from this time the union
is formed, and the believing sinner possesses spiritual life. By
faith we receive Christ for our Head, and by the pulsations of his
heart the currents of life flow to the remotest members of his
body. He is not only our righteousness, but our life: not only
the way, and the truth, but the spiritual source of all holy acti-
vity. The mystical union is the foundation of our justification,
adoption, sanctification and exaltation to heaven. In Christ alone
can we be pardoned, accepted, purified, and made heirs of the
blessedness of the Redeemer's kingdom,
This is the creed of the whole Presbyterian church. In addi-
tion to the parts of our standards already quoted, let any one
consult the 10th chapter of the Confession, and the 69th ques-
tion of the Larger Catechism. Not one doubt of the Calvinism
of our creed will then remain. This bond of ecclesiastical union
should be preserved inviolate.
NOTE B.
ON THE MEANS OF GRACE, ACCORDING TO THE
CALVINISTIC SYSTEM.
Some philosophical divines utterly reject the idea of means of
grace. But we read in the holy scriptures of a space for repent--
ance,* of an accepted time, and of the day of salvation.† Why
then may we not speak of a day of grace ?
The scriptures speak of knowing the grace of God,‡ and of
the bestowment,§ dispensation, and reception, of the grace of
* Rev. ii. 21. † 2 Cor. vi. 2.
Eph. iii. 2.
Colos. i. 6.
¶ 2 Cor. vi. I.
$ 2 Cor. viii. 1.
OF GRACE.
141
God. These expressions seem to imply, that there are means
of knowing, dispensing and receiving.
By the word grace the scriptures convey the idea of favour,
freely bestowed on one who deserves no kindness. In Rom. xi.
5, 6. it is said, “there is a remnant according to the election of
grace. And if by grace, then it is no more of works; otherwise
grace is no more grace. But if it be of works, then it is no more
grace; otherwise work is no more work." Here grace is di-
rectly opposed to every thing merited by works of righteous-
ness, performed by him, who is the object of favour. The man
who merits favour by obedience, repentance, or any other good
work, may claim it as justice: but kindness manifested to one
who has done nothing to deserve it, is grace. The GRACE OF
GOD, in this extensive sense, is bestowed, in a greater or less de-
gree, on all men; for they have enjoyments which they do not
deserve; but he gives to his people only "the grace of God
which bringeth salvation"* Through this grace they obtain the
pardon of their sins, and acceptance of their persons.
By the
grace, therefore, of which the believer is the subject, is intended
that favour which saves a rebel from the miserable effects of his
own sin, from the punishment of hell, and introduces him, as a
justified person, to the happiness of heaven.
Analogy would lead us to suppose that this salvation, which is
of grace, is accomplished by appropriate means: for EVERY
OTHER DIVINE DISPENSATION, with which man is acquainted, is
characterized by the use of means. In the creation of Adam,
Jehovah made use of red earth, for the formation of his animal
frame; and by means of breathing into his nostrils the breath
of life, produced a living soul. When Eve was to be produced,
means were again used; for God brought a deep sleep upon
Adam, and from one of his ribs made woman. The use of means,
in the creation of our first parents, was calculated to convey im-
portant instruction to their descendants, who were to live an
animal and a spiritual life, through some appropriate instru-
mental agency. After the creation of the first pair, means were
* Tit. ii. 11.
142
ON THE MEANS
used for their preservation. In God they were to live, move,
and have their being; but not without the instrumentality of
light, heat, air, water, food, respiration, the circulation of the
blood, nervous agency, muscular force, and the voluntary, or in-
voluntary exercise of numerous animal functions.
They were to be instructed. For this purpose the Creator
gave them the organs of sensation. He furnished objects as a
sort of alphabet, and taught them to read in the opening volume
of nature. In teaching, he was pleased to use means.
He cau-
sed the sun, moon and stars to shine upon their organs of vision,
and thus taught them to think of these heavenly luminaries, and,
by beholding the greater or the less light, to distinguish be-
tween days and nights, seasons and years. God appeared in
some visible form, and made audible, articulate sounds; so that
he affected by these means, the eyes and ears of our progenitors,
and through them supplied their souls with knowledge. Ha-
ving conveyed ideas to their minds, or having taught them to
think of external objects, he taught them also to remember,
compare, combine, and abstract their thoughts; and thus, by the
use of their mental powers, to advance in human wisdom.
Men were to communicate their thoughts to their companions.
For this purpose God has given expression of countenance, the
power of gesticulation, of speech, of representation by symbols
and images, besides the ability of attaching definite ideas to ar-
bitrary characters.
We may trace the history of man from Adam to the present
day, and we shall find, that God has used means in relation to his
creatures; and that the whole system of intercourse between
man and all other beings is a system of means.
There were means of creation, preservation, government, re-
velation, thought, feeling, conversation and action, from the be-
ginning. The connexion which God has established between
cause and effect in the natural world, affords presumptive evi-
dence, that instrumental agency is an universal principle of
divine proceeding in the moral world. Why are we to supposej❤
that in grace alone, means are rejected?
DF GRACE.
143
The love of God for fallen men, is sometimes called grace.
This love was in the heart of God from everlasting ages, for
"God is love.” This grace was the originating cause of that
grace which a sinner receives; and the eternal source of all the
means by which that favour was procured, and is actually com-
municated to the rebel. The divine disposition to save was in
no sense procured; but the actual remission of sin, and the justi-
fication of "the ungodly," certainly was purchased by costly
means. This remission and justification constitute the gift of
life, which the believer receives, and which is called grace.
"Re-
ceive not the grace of God in vain.”* It is as proper, therefore,
to speak of the means of grace, as of the means of salvation, for
grace is that favour which God bestows upon the sinner, in the
very act of saving him.
This grace, or this salvation, was obtained through the incar-
nation, obedience, and sufferings of the Son of God. "God so
loved the world"-here is the moving cause-" that he gave his
only begotten Son." Here is the provision of means, by which
is to be purchased this favour, "that whosoever believeth in
him should not perish, but have everlasting life." By taking
upon himself humanity, Jesus was "made perfect," as a Re-
deemer, that he might become the author of eternal salvation.
To procure the bestowment of pardon, "God was manifest in
the flesh." Jesus Christ is the great mediatorial agent between
Jehovah and his guilty people. The grace which is bestowed
upon the transgressor, is a gift purchased by his precious blood.
Hence we read of "the grace of God, which is given you by
Jesus Christ;"§ of " the grace that is in Christ Jesus," and of
God, "in Christ reconciling the world unto himself." "Grace
and truth came by Jesus Christ,"** and by him, "we have re-
ceived the atonement."+t In the first chapter of the epistle to
the Ephesians, the saints are said to be blessed, with all spiritual
blessings in heavenly places, in or through Christ: to be chosen
in HIM: to have been predestinated to the adoption of children
by Jesus Christ; and to have the forgiveness of sins, termina-
2 Cor. vi. 1.
† Heb. v. 9.
§ 2 Tim, ü. 1. ¶ 2 Cor. v. 19.
1 Tim. iii. 16. $ 1 Cor. i. 4.
** John i. 17. †† Rom. v. 11.
144
ON THE MEANS
ting in complete redemption, through his blood. In the four-
teenth verse of the same chapter, we read of the salvation of the
saints, as "the redemption of the purchased possession."
When we speak of a purchase, a price is presupposed.
Hence the apostle Paul says, to justified persons,
66 ye are
bought with a price."* We can be justified and have peace
with God, only "through our Lord Jesus Christ "+ The whole
spiritual church, “he hath purchased with his own blood." It
is God, who is rich in mercy, who quickens us, on account of the
great love wherewith he loved us, even when we were dead
in sins; but then, he quickens us not, except it be "together
with Christ;" that being raised together, and made to sit
together in heavenly places, in Christ Jesus, He may show, in
the ages to come, the exceeding riches of his grace, in his
kindness towards us through Christ Jesus.§ "We are his
workmanship, created in Christ Jesus."||
The whole gospel is a revelation of the grace of God, and a
history of the means by which that grace was procured, and
is now made effectual to the salvation of purchased rebels. The
means are such, in their magnificence, as the glorious work
required. Whatever difference of opinion may exist concern-
ing the nature and extent of the atonement, no professor of the
religion of Christ will deny, that the incarnation of the Divinity,
the obedience, suffering, death, resurrection, exaltation and in-
tercession of the Messiah, are the means, by which all the grace,
which guilty man receives in this life and the future, was in
some manner procured. It is established, therefore, that, in one
sense at least, it is scriptural to affirm the existence of means of
grace.
Favour, however, purchased and reserved in store, is of no
use until it is conveyed to the persons for whom it is designed.
The grace of God, as it respects the sinner, is nothing, except
it be dispensed to him, and received by him.
* 1 Cor. vi. 20. and vii. 23.
† Rom. v. 1.
+ Acts xx. 28.
§ Eph. ii. 4, 5, 6, 7.
|| Eph. ii. 10.
OF GRACE.
145
It
Jesus Christ having received gifts of pardon and peace, for a
«peculiar," or, as we read in the margin of some bibles, for
a "purchased people,”* is pleased, in the use of suitable means,
to bestow them, so that of his fulness they all receive ❝ grace for
grace."t He causes his redeemed ones to accept of the
redemption, which he has procured by his sacrifice of him-
self. Should any one demand, “by what means is the grace of
God communicated to the sinner?" an answer may be given,
in one short sentence. "By grace are ye saved, through faith.”‡
It is by the gift of justification, that an unjust or ungodly person
is saved. This is the grace which God gives him, and which he
embraces, through the instrumentality of faith. Christ is made
of God, "unto us wisdom, and righteousness, and sanctification,
and redemption," through faith in his name. Therefore it
is said, " he who believeth, and is baptized, shall be saved."
is "by faith," that Christ dwells in our hearts.§ "All have
sinned and come short of the glory of God," and must be ever-
lastingly accursed, except they be justified by some vicarious
righteousness. God is gracious, and therefore provided a
Saviour, who obeyed and suffered in the sinner's place; so that
now, "it is God that justifieth," in consequence of the atone-
ment by Jesus, which is the meritorious, not the originating.
cause. Hence we read of "being justified freely by his grace,
through the redemption that is in Christ Jesus; whom God hath
set forth to be a propitiation THROUGH FAITH in his blood." It
is through faith alone, that Christ becomes effectually the Sa-
viour of any transgressor. The faith in question, is that by
which we receive the gift of eternal life, so as to become, in the
judgment of God, one with Christ; and which works by love,
purifies the heart, and overcomes the world. It is such a belief
of divine truth, revealed in some manner to the understanding,
and made effectual by the Spirit, as disposes the sinner to
accept of Christ for his Saviour, and obey the King of Zion as
his Sovereign. This is the gift of God: for, "by grace are ye
saved, through faith; and that not of yourselves; it is the gift
of God."¶
* 1 Pet. ii. 9.
Mark xvi. 16.
† John i. 16.
§ Eph. iii. 17.
+ Eph. ii. 8.
¶ Eph. ii. 8.
19.
146
ON THE MEANS
Having ascertained, that the grace of God is gifted to the sin-
her through faith, and being taught that this faith is itself a gift,
we come to the inquiry,
By what means is faith produced?
How does God communicate that faith, which is the grand
medium by which the rebel becomes actually interested in the
grace of God, purchased for him by Jesus Christ?
Christ not only purchased grace for men, but the means
of conveying it to them through faith, and the means of produ-
cing that faith. On this subject, Paul says, “Who then is
Paul, and who is Apollos, but ministers by whom ye believed,
even as the Lord gave to every man? I have planted, Apollos
watered, but God gave the increase. Now he that planteth,
and he that watereth are one; and every man shall receive
his own reward, according to his own labour. For we are
labourers together with God: ye are God's husbandry; ye
are God's building. According to the grace of God which
is given unto me, as a wise master builder I have laid the foun-
dation, and another buildeth thereon."* Paul, certainly, was an
advocate for the means of grace, who, while he laboured, gave
God the glory. He speaks of gospel ministers as instrumental
agents, by whom God brought the Corinthian christians to
the possession of the "saving grace of faith." The word
of God is compared to seed, which must first be planted, and wa-
tered, before it will be caused, by divine influences, to grow. “I
have planted " Paul had scattered divine truth, like seed, upon
the minds of sinners. He had gained their attention, and taught
them the principles of christianity. "Apollos watered." Thus
a second agent was used by the Spirit, to perpetuate the in-
fluence of that truth which Paul disseminated. Then God
made the truth effectual. The glorious personage here re-
presented to be the author of spiritual life is the Holy Ghost.
By his own blood, Christ purchased a right to send the Spirit, to
work faith in his redeemed people. "It is the Spirit that
1 Cor. ii. 5-11.
OF GRACE.
147
quickeneth," the Holy Ghost, who teaches, and dwells in
the believer;t the Spirit, who takes of the things of Christ and
shows them to us, who creates us in Christ Jesus; who leads
the sons of God, through progressive sanctification to peace,
joy, triumph and glory. "That which is born of the Spirit, is
spirit." The gift of spiritual life is compared by Paul to
the bestowment of vegetable life. "God gave the increase,"
or the "Holy Spirit made to grow the word of life in the human
heart." This mode of speaking is warranted by high authority.
"Behold," said the Divine Teacher, "a sower went out to
sow his seed: and as he sowed, some fell by the way side,” or in
the path-way, "and it was trodden down, and the fowls of the
air devoured it. And some fell upon a rock; and as soon
as it was sprung up it withered away, because it lacked
moisture. And some fell among thorns, and the thorns sprang
up with it, and choked it. And other fell on good ground, and
sprang up, and bare fruit an hundred fold.”
"Now the parable
is this: The seed is the word of God."||
diffuses, in any manner, the word of God, is a sower, under the
providential government of the Holy Spirit. The hearts of
men are coed to ground continually beaten with the foot,
and to rocky, thorny, or good soil.
Every man, who
All that soil on which the word of God is to be sown and
flourish, is, in its original state, hard, thorny, and unfruitful,
except in noxious plants. Before it can receive, retain, and
cherish the seed, it must be prepared by the labours of God's
husbandmen. Hence the scriptures speak of a preparatory
work, which is not improperly denominated divine culture.
"Thus saith the Lord to the men of Judah and Jerusalem,
break up your fallow ground, and sow not among thorns."§ In
the tenth chapter of Hosea we read, "O Israel, thou hast
sinned." "Ye have plowed wickedness, ye have reaped
iniquity." "Sow to yourselves in righteousness, reap mercy.
Break up your fallow ground for it is time to seek the Lord.”
Fallow ground is that which has been long unoccupied, and ung
‡ John iii. 6,
John vi. 63.
† 1 Cor. ii. 13. and iii. 16.
Lukę viii, 5-11.
Ş Jer. iv. 3.
:
1
148
ON THE MEANS
*
I
fruitful, except in the spontaneous production of weeds. Some,
times, that is called fallow ground, which has been once plowed,
but is not yet prepared for seed, and consequently brings forth
neither grass nor grain. The spiritual meaning of the command
is, that we should prepare the hearts of men, which now are
unfruitful, for the reception of the word of God, and the produc-
tion of the fruits of faith. If they have been already once
plowed, or excited, we are to plow them again, that they may be-
come mellow: then we are to cast in the seed of gospel truth, and
water it, humbly depending on God to bless our exertions, and
make his own word productive of holiness.
The grand instrument used by God to break up the fallow
ground of the human heart is the law. This exhibits the truth,
in relation to man's obligations, character, condemnation, and ex-
posure to eyerlasting punishment.
That divine truth, and particularly that part of it, which
relates to the law, in distinction from the gospel, is the principal
instrument of breaking up the fallow ground, and preparing the
heart for the reception of the seed of faith, will appear from
many passages of the word of God. Christ prays for all, who
shall be saved, saying, "sanctify them through thy truth; thy
word is truth :" and adds, "for their sakes I sanctify myself, that
they also might be sanctified through the truth." John xvii.
17—19. Now if the whole of sanctification, including its
commencement, which is regeneration, is effected by the Spirit
through the truth, it is reasonable to suppose that conviction, and
what Calvin calls, the preparatory work of faith, is accomplished
by the same means. "The commandment is a lamp, and the law
is light; and reproofs of instruction are the way of life." Prov.
vi. 23. The law is said, (Gal. iii. 24.) to be “our schoolmas-
ter to bring us unto Christ, that we might be justified by faith."
Before we can have saving faith in Christ, we must be convinced
of sin; because, until we feel that we are helpless sinners,
we shall not look to the Saviour for deliverance.
It is by
the law that we are so convinced as to become "poor in spirit."
"By the law is the knowledge of sin.” Rom. iii. 20.
"I had not
known sin but by the law: for I had not known lust, except the
law had said, thou shalt not covet.” "I was alive without
OF GRACE,
149
the law once; but when the commandment came, sin revi-
ved, and I died.”
This is preparatory to the commencement of the life of faith,
We must be slain by the law, in order that we may be made alive
by the gospel. The law of the Lord is perfect, converting the
soul: the testimony of the Lord is sure, making wise the sim-
ple: the commandment of the Lord is pure, enlightening the
eyes.” Ps. xix. 7, 8.
2
Peter represents grace and peace to be given to sinners,
"through the knowledge of God, and of Jesus our Lord."
Pet. i. 2. He considers also, that men escape the pollutions of
the world, through the instrumental agency of the same know-
ledge. 2 Pet. ii. 20. Our Lord had previously taught the same
doctrine, when he said, John xvii. 3. " this is life eternal, that
they might know thee, the only true God, and Jesus Christ.”
When the heart is prepared, through that FEAR which is the
beginning of wisdom, (Prov. ix. 10.) then God sends his gospel to
the sinner, through an enlightened mind, into the affections.
This, according to Calvin, is the use of the law and the gospel,
in the restoration of fallen man. In the application of these
it pleases the Holy Spirit to make use of that human instrumen-
tality, which is in itself impotence, but which, in his hands, is
mighty. Feeble men are commanded to speak the word of God
faithfully; and concerning this same word, the Lord demands;
"is not my word like as a fire, and like a hammer that breaketh
the rock in pieces?" Jer. xxiii. 29. Such is the power of
the gospel that it is denominated, "the word of life." Philip.
ii. 16. To the Corinthian converts Paul says, "as my beloved
sons, I warn you. For though ye have ten thousand instruct-
ors in Christ, yet have ye not many fathers; for in Christ Jesu■
I have begotten you through the gospel." 1 Cor. iv. 15. Paul had
prepared them, through preaching the law, by which is the
knowledge of sin, to despair of help from human aid, and from
their own personal righteousness. Then he preached the right-
eousness of Jesus the substitute, who bare our sins in his own
body on the tree, and God gave the grace of faith, which embra-
ces the offered salvation. Paul planted the gospel seed; and af-
terwards, Apollos, by proclaiming the same truth, watered it.
150
ON THE MEANS
This, however, would have been in vain, had not the Spirit caus-
ed that very seed, which was planted and watered, to grow: so
that these ministers should become successful "labourers to-
gether with God." The Lord did give the increase, and they
were, therefore, persons "by whom," or instruments by which,
the Corinthians were brought to the saving belief of the truth.
The Spirit created these sinners anew in Christ, but it was
through Paul as a spiritual father. God gave it to him and
others, to enlighten the eyes of the Gentiles, and bring them to
the knowledge of that truth, which is able to make men wise to
salvation. 1 Tim. ii 4. and 2 Tim. iii. 15.
"
Paul calls Timothy his "own son in the faith ;" and concern-
ing Onesimus, a servant, who had fled from his master to Rome,
whom the apostle had been the instrument of converting, he
says to Philemon, "I beseech thee for my son, whom I have be-
gotten in my bonds When Paul would persuade the master
to receive his servant kindly, he says, "if he hath wronged thee,
or oweth thee aught, put that on mine account," and then deli-
cately adds, "I do not say to thee, how thou owest unto me even
thine own self besides." Paul had actually begotten, by the gos-
pel, to spiritual life, Timothy, Onesimus and Philemon.
If there are no means of communicating "the grace of faith,”
why do we read of one sinner's turning another from the error
of his ways, to serve the living God? Why is it said, "that he
which converteth a sinner shall save a soul from death, and shall
hide a multitude of sins?" James v. 20. Why did Paul become
"all things to all men," but that he "might by all means save
some?" Why do we find such a caution and promise as are con-
tained in these words? "Take heed unto thyself and unto the
doctrine; continue in them: for in doing this thou shalt both
save thyself, and them that hear thee." 1 Tim. iv. 16. Paul
informs the Romans, that he was ready upon all occasions to
preach the gospel, because it was "the power of God unto sal-
vation," and because he desired and expected "some fruit
among" his hearers. Rom. i. 13, 16. Why is a "ministry
of reconciliation" appointed for the church, and continued in it,
by divine appointment? 2 Cor v. 18. We are informed, Eph.
iv. 11, 12, that apostles, prophets, evangelists, pastors and
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151
teachers were given "for the perfecting of the saints-for
the edifying of the body of Christ;" which is the church. Evi-
dently, then, there are means of grace; there are means by
which the vineyard of the Lord is cultivated, and his “building,”
his temple, erected.
Many other parts of the holy scriptures might be adduced, to
prove that purchased grace is conveyed from Christ, by the ope-
rations of the Holy Ghost, through faith; and that the gift of
faith is ordinarily communicated through the instrumentality of
truth.
God's people are made willing, in this manner, to embrace
Jesus, in the day of his sovereign grace and almighty power.
Man is enabled to wield the sword of the spirit, the word of God:
and the Lord makes bare the bosom of his foes, directs the at-
tack, and makes the weapons of the spiritual kingdom sharp in
the hearts of the King's enemies. Eph. vi. 17. and Ps. xlv. 5.
The "word of God is quick and powerful, and sharper than any
two-edged sword, piercing even to the dividing asunder of soul
and spirit, and of the joints and marrow, and is a discerner of the
thoughts and intents of the heart." Heb. iv. 12.
Having arrived at the conclusion, that divine truth is the me-
dium through which the Spirit communicates faith, and thus ef-
fectually calls the heirs of salvation, it remains to be exhibited,
by what means THIS TRUTH is brought into operation.
Instead of working without instruments, in teaching the truth,
God invariably adapts them to his designs. The knowledge of
God, of man, of the law, and of the gospel, is to be conveyed to
the human mind. It does not please Jehovah, so far as we can
learn, immediately to create ideas, or thoughts, upon these sub-
jects; but he presents objects, and employs both our bodily or-
gans and mental faculties. When God has been pleased to make
an immediate revelation of any truth, he has even then done it
through the faculties of the being, which were already in exist-
ence. When "at sundry times, and in diverse manners,” God
"spake in time past" to the prophets, and through them to the
fathers, the Holy One assumed some visible form, and used the
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sounds of a human voice. His revelations were through signs,
visions, sounds and dreams.
That all.
To perpetuate the knowledge of saving truth, the Father of
mercies has given mankind the Holy Bible. From this we de-
rive knowledge, through our organs of sight, or of sound.
We either read or hear it. These scriptures we are to search
and meditate upon, with diligence and devotion. Parents are to
teach them to their children, masters to their pupils and servants,
and the ministers of the gospel to all classes of men.
may have access to the truth, the scriptures are to be published
in all languages, and spread to all lands. That the people may
be constrained, and in some sort compelled to hear the whole
truth, public teachers are to expound the scriptures, and the mis-
sionaries of the cross are to preach the gospel to every crea-
ture. In this manner will be ushered in that glorious day, when
effectual calling will be universal, and the knowledge of God
will cover the whole earth.
Ask
The means which Jehovah uses to bring those to the know-
ledge of the truth, who shall be heirs of salvation, are almost as
numerous as their peculiarities of character and situation.
twenty intelligent Christians by what means God effectually
called them out of daakness into his marvellous light, and each
will have to exhibit' something singular, in the mode of divine
operation through the truth. The Lord, who made us, knows
every string which reaches the human heart, and his hand can
touch ten, or ten thousand of them, so as to produce heavenly
melody in that soul, which once resounded only with infernal
discords.
All those means, which are blessed by God, for the convey-
ance of salutary truth to the mind, may be called means of grace,
or means of effectual calling; because God makes use, some-
times of one, and at other times of another, or of many in union,
to work his pleasure in the soul.
FAITH is the primary, and TRUTH the secondary means of be-
stowing grace. The means of conveying truth constitute a third
order; and these may be subdivided into three classes.
OF GRACE,
153
The first comprehends those in which divine providence is
the immediate author of the means, as well as of the gracious
influences. God sends affliction, disappointment, tribulation,
sickness, adversity generally, or prosperity, or some unusual oc-
currence, which he causes to promote serious reflection. He
awakens sensibility, perhaps by the death of a friend, child, or
partner; he knocks loudly at the door of the sinner's heart;
forces a passage for truth, quickens the conscience, convinces of
sin, slays by the law, and then freely gives faith in "one mighty
to save." By his unusual providences the Lord often speaks,
causes the sinner to hear, and makes the dead soul live.
The second class comprehends those means, which men use
by divine appointment, and under the guidance of Providence
for the salvation of their fellow men. Of this description are
the training of children in the way in which they should go, fa-
mily worship, the preaching of the word, the other public ordi-
nances of the Lord's house, particularly the administration of
the sacraments, gospel discipline, the example of the pious, and
friendly admonition. All these may come under the general de-
nomination of planting; and when seed is, in this manner, com-
mitted to the soil, God does usually give the increase.
The third class comprehends all those means, in which impen-
itent sinners, either from the force of conscience, education,
habit, or any other cause, are used under Providence as agents,
immediately acting upon themselves. It is not pretended, that
God requires any thing short of immediate and perfect holiness,
or that the unrenewed sinner serves God by the use of these
means; for his heart is unsubdued, and there is not found one
good thing towards the Lord God of Israel, in any part of him.
Still, we affirm that God, who brings good out of evil, through
the sovereign grace of the Lord Jesus Christ, often causes sin-
ners, essentially and everlastingly to serve themselves. What
they perform from no good motive is often converted, by the Ho-
ly Spirit, to their saving benefit.
The second and third classes of subordinate means are not un-
frequently caused to co-operate. The parent trains his child,
and from filial affection, natural but not holy, the child consents
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ON THE MEANS
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to be trained; and the Spirit of the Lord operates through this
concurrence of means, so that when the child is old, he departs
not from the way of wisdom.
In obedience to command,
servant attends, and God
A master reads the word of God.
or from a conviction of decorum, his
sets home to his heart the words of life.
A gay, thoughtless youth, is instigated by advice, curiosity, or
the insufferable fatigue of doing nothing, to frequent the house
of God. His attention is first gained by the eloquence, logic,
zeal, or manifest sincerity of the preacher. Christ is preached,
and the doctrine of Christ crucified, induces a spirit of inquiry.
The rebel begins to consider his way, (Hag. i 7.) and his latter
end. Deut. xxxii. 29. The law performs its appropriate work,
and the gospel becomes unto him the power of God unto salva-
tion. The ordinance of baptism is administered, and another
sinner, who came to please a pious parent, is taught of God
that he needs to be washed in the fountain set open for Judah
and Jerusalem. Prayer is offered. An impenitent person makes
an attempt to pray; and is for the first time convinced, that his
heart is not right with God. The knowledge of this truth is in-
strumental in preparing the way for the reception of the gift of
faith. The Lord's supper is celebrated. An impenitent sinner
sees an acquaintance, a father, a mother, a child, a partner, seated
at the sacramental table, and is constrained by the Spirit of the
Lord to ask, even to the salvation of his soul, "why should not I
become a guest ?"
A believer exhibits in his life the excellency of christianity;
an unbeliever takes knowledge of him that he has been with Je-
sus; and looking upon the image of the Son of God, is chan-
ged through the knowledge of God, into the same likeness.
One newly converted lisps the praises of Jesus. An uncon-
verted friend listens, and exclaims, "once it was otherwise! I
heard blasphemy: now I hear ascriptions of glory to Christ.
Whence this change? There must be a power in the gospel; a
reality in Christianity." Again he listens, catches the tones
OF GRACE.
155
the cords of his tongue are loosened, and he in turn, is taught to
speak for God, and say, "worthy is the Lamb, who was slain."
Through such means God has already effectually called mul-
titudes into his kingdom. By such feeble instrumentality he
has caused his grace to extend from heart to heart, from house to
house, and from land to land,
1
From this exhibition of the means of grace, all the children of
God should take encouragement to plant and water the seeds of
truth. Use the word of God like an instrument to break the
rocky heart. Cultivate the Lord's vineyard If any "fig-tree"
has been unfruitful for many years, "dig about it" once more,
and possibly it may abundantly reward you for all your labour.
"He that observeth the wind shall not sow; and he that regard-
eth the clouds shall not reap." "In the morning sow thy seed,
and in the evening withhold not thy hand; for thou knowest not
whether shall prosper, either this or that, or whether they both
shall be alike good." Ecclxi. 6.
NOTE C.
ON THE ARMINIAN TENDENCY OF HOPKINSIANISM.
It has been often asserted, and never disproved, that many of
the doctrines of Hopkinsianism tend directly to support the
theory of Arminius. If any one doubts upon this subject, let
him compare Emmons with any Arminian writer, upon the sub-
ject of original sin, imputation, and effectual calling; or regene-
ration, by the change of exercises.
Since many of the Eastern divines are fond of colloquial dis;
cussions, it may not be improper to adopt their method, and
introduce
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A DIALOGUE
BETWEEN
THREE REVEREND BRETHREN OF DIFFERENT
SENTIMENTS.
"Thank you! thank you, brother,” said an Arminian Doctor,
drawing his long pipe from his mouth, and putting his hand on
the knee of his friend, the Hopkinsian, "you have made me ap-
pear orthodox to the world, for you vindicate my proscribed sen-
timents in the most decişiye manner.”
Hopkinsian. "You have long been orthodox, so far as amo-
king is concerned."
Arminian. “Yes, yes, you have given that severe old John
of Geneva a home thrust under his fifth rib, of which he will ne-
ver recover."
On hearing this speech, the follower of Calvin wrinkled his
brow, and emitted two puffs of smoke with one breath.
Hop. You know, man, that I am a strict Calvinist.
Arm. Far be it from me to say, that I know any such
thing. You think so: but, verily you no more agree with Cal-
yin than I do; for you affirm, that Adam's sin was never imputed
to any one of his posterity; that the first man alone was guilty
of original sin; and that no corruption is derived by natural ge-
neration.
Hop. I do affirm all these things; but what then?
Arm. Why! you will run your system a little further, paral-
lel with mine. You will grant that conversion to God, which is
the effect of regeneration, consists in a change of moral exer-
cises; and that God is as much the author of a sinful as of a holy
volition.
OF HOPKINSIANISM.
157
Hop. All this I teach, both in public and private.
Calvinist. Therefore, since you contradict the plain lan-
guage of the scriptures, you both teach heresy, every Lord's day.
Arm. Pray, brother Calvinist, be at peace, while I prove that
his reverence who claims your name, is actually one of my fra▾
ternity. What do I more than deny the doctrines of original sin,
imputation, and
.?
Hop. And regeneration and predestination, which I do not
deny.
Arm. Were you to preach from Ephesians iv. 23. “be re-
newed in the spirit of your mind," would you not first, show
what is implied in being renewed; secondly, prove that all men
are commanded to be renewed; and thirdly, establish the doc-
trine, that all men have all necessary natural ability to make
themselves new creatures in Christ Jesus?
Hop. A better division of the subject, or more appropriate
language, I could not desire. On the last Sabbath I handled that
text precisely in the manner you propose,
Cal. You handled it very roughly then! I do not wonder that
your people, in spite of all your Calvinism, are thorough Armin-
ians.
Hop. One at a time, if you please,
Arm. We should treat that text in the same manner. What
then, is it, to be renewed in the spirit of the mind? You will-
say with me, 1st, That it does not imply any change in any thing
derived by birth, or which God gave us in the formation of our
bodies, or in the texture of our souls.
Hop. So far as this I can certainly proceed with you, because
sin cannot enter into the composition of matter or spirit.
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ON THE TENDENCY
Cal. That moral depravity may not, is more than either of
you can prove; for men "are by nature children of wrath :" and
every child of Adam, is "wholly an unclean thing." The man,
who will pretend that the body and soul, in all their faculties,
have not suffered by the fall, is bound to prove, that Adam before
his transgression was subject to inordinate animal passions, to
disease, to obscure perceptions, to false reasonings, to a pervert-
ed conscience, and an uncontrolable heart. He must prove
that man, in the image of God, was as weak, wretched and wick-
ed, as he now is without it.
Arm. Let me follow the train of reasoning, which we have
already commenced. Regeneration does not imply, 2dly, The
implantation of a new principle, taste, nature, faculty, power, or
seat of the affections. So far as these are concerned, we were
made right at first; we were created beings capable of intellec-
tual and moral action, and having the same natural ability for good
and evil. Man is able to reflect upon the objects of perception,
and act in view of motives. He has the same freedom of will
now, which his progenitor had in his first estate. If this animal
and rational nature should be renewed a thousand times, that
would not constitute regeneration, so long as sin and holiness
consist entirely in the nature of volitions.
Hop. I could not more clearly state my own sentiments,
Proceed.
Cal.
Pray adduce your scripture, gentlemen, before you
charge all these doctrines to the Holy Spirit.
Arm. "Lo, this only have I found, that God hath made man
upright "There is a spirit in man, and the inspiration of the
Almighty giveth him understanding.”
Cal. and Hop. Your quotations are not to the purpose. The
first declares the uprightness of man before the apostacy; and
the second is simply a declaration that God is the Father of
spirits.
OF HOPKINSIANISM,
159
·
Ħop. I should answer, that "love is the fulfilling of the law;"
and since God requires nothing but that which fulfils the law, no
new principle or nature is required, because love is an exercise.
Cal. God, indeed, requires good fruits, but will they ever be
produced without the implantation of their root, and the growth
of the tree which bears them? When love is required, all which
is necessarily presupposed in order to it is likewise required.
However, I am impatient to hear in what you twin Arminians
will make regeneration consist.
Arm. It implies nothing but a change in our moral exercises,
and consequently in our habits of feeling. "Be renewed in the
spirit of your mind," is of the same import with this command;
"change your vile dispositions." A good disposition is the com-
bination of benevolent exercises. An evil disposition is the re-
He, who exercises kind affections, is said to be a man
of a kind disposition. Disposition is sometimes called heart.
Any one, therefore, who has a right disposition has a new heart.
verse.
J
Hop. You have become very much of a Hopkinsian, Sir: for
thus far I agree with you.
Cal. You should rather say, that you and all of your divinity
college have become subtle Arminians.
Arm. It follows, from what has been already mutually estab-
lished, that regeneration implies a change, not in any thing na-
tural, but in something acquired; in the disposition. The
man, who has indulged hatred towards God, must love his Ma-
ker; and produce, in view of every proper motive, holy voli-
tions.
Hop. You have gone too far. The evil disposition is neither
native nor acquired, but created; and because all natural, or un-
renewed men possess such a heart, it may be termed natural.
Against nothing else, which you have said, do I object.
At
Arm. Your doctrine of created sin is an abomination.
present, however, I will state the second general proposition,
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ON THE TENDENCY
that all men are commanded to be renewed. The words which
we have taken for our guide in this discussion, are directly in
proof of this statement. Similar passages abound. "Repent
ye, and believe the gosper." Repent and turn from all your
transgressions; so iniquity shall not be your ruin. Cast away
from you all your transgressions, whereby ye have transgressed;
and make you a new heart and a new spirit.”
"Turn yourselves
and live." "Work out your own salvation."
manded by every divine requirement of repentance, faith, and
holiness, to be renewed.
Sinners are com-
Hop. It is needless to multiply arguments upon this subject,
for no one will deny the duty of being conformed in our moral
exercises to the divine law.
Here the good lady of the Hopkinsian Doctor interposed with
an invitation to tea. While seated in the parlour, the Calvinist
related several instructive anecdotes, and was as cheerful as his
neighbour, who shook his large white wig, of monstrous size,
and venerable for its powder, with perpetual laughter. The
Hopkinsian was not so lively, because he was sometimes antici-
pating the end of the argument; and because his wife would now
and then, very indiscreetly mingle a little slander with the doc-
trine of perfectly holy exercises. After the needful refresh-
ment and relaxation, the three divines returned to the study.
Each one made ready his metaphysical barometer, the pipe, when
the Arminian resumed the discourse.
"The third general proposition in which two of us were
agreed was this; That all men have all necessary natural ability
to make themselves new creatures in Christ Jesus.”
Hop. You are correct in your statement; and the reason of
the proposition may be easily given. It is unreasonable to re-
quire of any creature what he cannot perform. The command-
ments of God are all reasonable. Therefore, they are such as
can be obeyed by the beings to whom they are directed. Now
the Lord saith, "put off concerning the former conversation,
the old man, which is corrupt according to the deceitful lusts :-
put on the new man, which after God is created in righteousness
'OP HOPKINSIANISM.
161
!
·
and true holiness." All the incapacity of the sinner consists in
the will. He will not come to Christ that he may have life.
Cal. Pray, does this incapacity lie in the nature of the will, or
in the power of volition.
Hop. In neither. It consists simply in the act of the will,
or in the volition. He has no other inability than this, that he
has no right volition.
Cal. You affirm, then, that the imbecility lies not in the sin-
ner, not in his powers of mind or will; but in the nature of a
volition, WHICH HE HAS NOT. Thus you say, that in the sinner
himself, there is no kind of inability to obey the whole law and
gospel. Do you not read, that men are dead in trespasses and
sins, and must be quickened, or made alive, before they have any
spiritual life, or any ability to please God?
Hop. Men are figuratively said to be dead, because they have
no moral ability, no disposition to perform the things required
of them. "Wherefore he saith, awake, thou that sleepest, and
arise from the dead." Those persons, who are compared to dry
bones, have such natural ability that they are commanded to hear
and live.
Arm. You have rightly interpreted those passages, which,
have troubled the Arminian Israel.
Cal. You might with more propriety say, that he has wrested
them from their natural meaning. Should either of you wish
to express a complete destitution of natural, moral, and every
other kind of ability, he could not do it more clearly, than by
using the similitude of death. Why, then, will you pervert the
word of God? You will next make heaven and hell figures of
speech.
Arm. It is a plain dictate of common sense, that an impossi-
bility can never be a duty. We may argue, therefore, from the
nature of the case, as well as from the divine perfections, that
every man is able to obey his God, when required to make him-
self a new heart. God does command all men to be renewed
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ON THE TENDENCY
and if they absolutely cannot, he is unreasonable, absurd, and un
just. If He gave them a morally depraved taste, principle, cha-
racter, heart or nature, which they cannot change, his command-
ments would prove, that he delighted to aggravate the misery
which he had himself produced It will not remove the difficulty
to say, that God suffered their progenitor to ruin them, or destroy
their power of complying; for as they had no agency in the
apostacy of the first man, so they incurred no guilt; and a just
being will never punish a person for experiencing misfortune,
which he was not alive to avoid.
Hop. To me your discourse appears reasonable; but how
do my sentiments support your system?
Cal. You would each of you do well, in forming theories,
occasionally to look into the Bible; for your language reminds
me of a young man, who was in the study of divinity, and was
preparing to take orders by reading Pailey, without even a New-
Testament in the house of his residence. Whether you will
admit the scriptures to be rational or not, they do teach, that
mankind being fallen in their progenitor, derive from him a cor-
rupted nature, which renders them evil, and disabled in relation
to good. We have ability and freedom to evil, and may there-
fore justly be punished. But if we obey in any one instance, the
ability and will are to be ascribed to grace. By our imbecility,
ignorance and obstinacy, we are shut up to the necessity of ac-
cepting life, even the whole spiritual life, from its first princi-
ple to its last exercise, as the gift of God, through Jesus
Christ.
Hop. That salvation is of grace I teach; because God in mer-
cy makes us willing to do, what we were able, but not inclined to
perform.
Arm. You have so far harmonized with me, my brother Hop.
kinsian, that now I feel some reluctance in opposing you. Your
weapons however must be directed against yourself, if you do not
entirely renounce the Presbyterian of Geneva. You say, that
God gives man natural power to obey him; but creates a moral
disposition to sin, which is a moral inability, and which cannot
t
OF HOPKINSIANISM.
163
be removed by any human exertion. But God does require men
to be renewed, to put away their evil heart of unbelief, to change
their vile disposition; and if they cannot do it, if he has not giv-
en them the requisite ability to obey, he requires an impossi-
bility.
Hop. It is however, a moral and not a natural impossibility.
Arm. It is as unjust to require a moral as a natural impossi-
bility; for the first is simply an impossibility in relation to moral
or religious subjects; and the second, in relation to natural ob-
jects. To require, in regard to the heart, an impossibility, is as
unjust, as to require an impossibility in relation to the hands or
feet. If a man is destitute of ability to love, which is a moral
ability, you cannot reasonably require him to love, any more than
you could command with propriety an impotent man, labouring
under a natural inability, to walk.
But God requires all men to love him; and since all the di-
vine requisitions are reasonable, it follows, that no man labours
under any kind of inability to make that new heart, which con,
sists in exercises of love.
Cal. Your reasoning against the pretender to Calvinism is
correct. My brother ought to take, at once, your Arminian
ground and defend it; or say with Calvin, that God still has a
right to deinand of men that obedience, which they, by the fall,
have lost ability to render. He should say, that the fallen man
has no more power, of any sort, to live, than the dead man to
move. Then he would give God's grace the glory, not only of
making sinners willing, but able, to render an acceptable sacri-
fice to the Lord.
Arm Were he so opposed to my sentiments as you are, Į
should despair of his becoming, what you call a heretic, but
what I deem an orthodox divine.
Hop. I still maintain, that men have natural power to obey;
to make themselves new hearts; but they want a moral ability,
which consists in a right volition,
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ON THE TENDENCY
+
Arm. That is merely saying, that men want a new heart;
and not that they want the moral power to produce it; for you
affirm that a right volition constitutes the new heart. A volition
is not something which may be created, which is then confined,
like a bird in its cage, in some corner of the mind, and which,
when convenience requires, may be brought into exercise. A
volition is itself an exercise, or it is the act of willing.
Hoft. All of our school, however, maintain, that every holy
exercise, or volition, is created, or produced by divine effi-
ciency.
Arm. You say too, that God is the efficient cause of every
volition; and equally of holy and sinful exercises. Now I ad-
mit, that divine agency has as much concern in one of my men-
tal acts, and cordial exercises, as another: but I cannot think
that God creates in me either sin or holiness.
An efficient cause is that cause which produces the effect, and
gives character to the thing produced; or makes it what it is,
whether matter or mind, wood or stone, light or darkness, moral
good or moral evil. The explanation of the proposition, then,
that God is the efficient cause of every volition, is this; that Je-
hovah produces every moral action. Man may be the instru-
ment through which an action is performed, but God is the
mover, cause and agent, who makes holiness and sin. Loving,
hating, envying, repining, are moral exercises, which we have
been accustomed to ascribe to sinful men, but if this doctrine be
true, God causes me to love my friends, hate my enemies, envy
the prosperity of the wicked, and repine at his dealings. Every
external action is performed in consequence of some volition,
and therefore the holy God makes men sinners or saints, without
any of their own efficiency. Whoever causes a volition must
be the author of that exercise, and if there is any sin in choosing
evil, and if God makes our will, Jehovah, (O the horrible impie-
ty of the doctrine !) must be accounted a sinful being. If we
are merely instrumental, and not efficient agents, there can be no
more iniquity imputed to an assassin, than to the instrument of
death, which is found in his bloody hands; and we might as well
exhort the dagger to repent, as the wretch who used it; for he
薯
​OF HOPKINSIANISM.
165
was not the original mover, not the author of the murderous vo-
Hition, or of the overt act; neither can he by any moral power
which he possesses to perform the moral action, exercise repent-
ance.
Hop. You have forgotten, it seems, that holiness and sin con-
sist entirely in the nature of choice or volition, and not in the
causing of volition.
Arm. Tell me, do you predicate sin of any thing but moral
action?
Hop. Already have I said that we do not.
Arm. But you have said too, that sin may be predicated of the
nature of volition, or, which is the same, of the quality of an ac-
tion. Now, there is a manifest difference between action and
the quality of action; between the act of willing, and the nature
of the volition, which is produced. But you have said that sin
consists in the nature of choice. Nature is not action. The
nature of choice is the effect of action. It is something produ-
ced by the being who causes it. Now you have said, that sin
consists in action, and in the nature of the moral action. By
which will you abide?
Hop. I say, that sin consists in moral action.
If you
Arm. And this, you say, is immediately caused by God, so that
the action is his; and the sin consists in his action.
should now change your position, and again say, that it consists
in the nature of action, you would gain nothing; but must
admit, that this nature is the effect of divine action; so that
upon your principles, there is but one sinner in existence !
Cal. Your reasonings are impious on each side of the
question.
Arm. These are not my sentiments. I am merely showing
your brother Calvinist the tendency of his own doctrines. I can
easily extricate myself; but I know not how to disentangle him,
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}
From this absurdity, into which his assertion, that God is the
efficient cause of every volition, has brought him, I argue, that
his fundamental principle is erroneous, and that every man is the
efficient cause of all his own volitions. God preserves man in
the possession of all his moral powers, and, if he loves or hates
God, it is to be attributed to nothing but human agency, excited
by the voluntary use of motives.
Cal. That is, truly, the tendency of the theory which you have
opposed; but if both of you will be scriptural teachers, you
must ascribe all iniquity to men and devils, while you give God
all the glory of man's obedience. Fallen men have the power
of doing evil; and when God plants his word in them, the root
of faith is the secondary cause of every holy thought, volition,
word and action. "Their righteousness is of me, saith the
Lord." If God is the author of the sinful desires and actions of
men, it is true that he punishes other beings, who are susceptible
of pain, but not chargeable with criminality, for his own actions.
Arm. Reverse the last sentence if you please, so far as the
nature of the action is concerned, and then see the inference
from your own system.
Cal. With all my heart! If God is the author of holy desires
and actions, when he makes a rebel happy, he crowns his own di-
vine grace. Is there any thing horrible in this?
Arm. You give God all the merit of good works.
Cal. Yea, verily, I have pleasure in doing that. It is one part
of the felicity of heaven, to say, "grace! rich grace! not unto
us! not unto us, O Lord! thine is the glory!"
Hop. But how do you make it appear, that a dependent being
can be the author of any of his own volitions? How can any man
love or hate God, without being acted upon, by the mighty
power of him in whom all move?
Arm. It is a plain dictate of common sense, that all guilt must
devolve upon the mover of unholy desires; upon the person
OF HOPKINSIANISM.
167
;
causing, or originally exercising sinful volitions, and not upon
the instrument. There is no blame to be attached to the pocket
pistol of the duellist who honourably murders
to the action produced by the powder and ball

ban; or
è cause
of this action is the guilty being, whose hand directs the instru-
ment of death, and to his blood-thirsty soul we charge home the
guilt. His action is sin; and his heart sinful.
Since, therefore, common sense forbids me to call God
the author of sin: and since one volition no more requires
divine efficiency than another, I conclude that man, who is the
criminal or holy agent, is the prime mover of all his moral
actions. There is fallacy in the intimation, that God causes the
volition, and that the sinner brings it into action when he pleases,
for a volition is nothing but an exercise, which does not exist be-
fore it is exercised. Besides, the sinner cannot bring this voli-
tion into exercise, without willing to do it; for which volition he
is as equally dependent as for any former one; and hence, one
volition to bring into exercise another volition, must precede
another, without end.
You say, that it is impossible for God to create any being, that
is capable of choice, which is not caused. Are, then, Jehovah's
powers of creation confined to the formation of machines, which
cannot act, without being subject to immediate physical causa-
tion?
Any being but an equal, he can create; and I know of no
greater difficulty which omnipotence could find in making a man
free, and the efficient agent of his own finite exertions, than in
creating spirit. It is not so difficult to conceive of a finite as of
an infinite efficiency; and would you deny the latter, because you
cannot comprehend it? Man was made in the image of God, in
relation to his moral powers, of thought, volition and action.
This image was never lost. Man now can choose good and re-
fuse evil, even as Adam could, who was like his Maker. Every
man, according to my system, and to yours, if you would be con-
sistent, has the same kind of freedom and ability which Jehovah
possesses. Every argument which you adduce to prove, that
man is not the efficient agent of his own volitions, tends to
1
?
!
+
168
ON THE TENDENCY
!
:
:
}
prove that no being can cause his own exercises; that the
volitions of the divine mind are dependent upon some pre-exist-
things, and that there must be a prior cause to the
all volitions.

ing nat
first ca
Hop. If man is the cause of his own exercises, tell me, I pray
you, how can God govern him, in every moral action, for the di-
vine glory?
Arm. You seriously think, then, that the supreme Governor
of the world cannot accomplish his purposes without perform-
ing every action himself?
Hop. Indeed, I do.
Arm. You suppose then, that your Maker has ability to
manage no government, except upon mechanical principles.
God is infinite in understanding, and in resources.
He can
do all his pleasure, while every man walks in his own ways. If
man was infinite, there might be some difficulty in managing
him; but if a man can do his pleasure with a wild beast,
when he has him secured in a cage, without causing his animal
volitions, I should suppose that the Lord of all could dispose of
man, and overrule his actions for the promotion of his benign
purposes.
Cal. Before the apostacy, man had the power of willing good
and evil; but since the image of God was defaced, man, un-
renewed, retains only the ability of choosing sin. When God
renews the fallen being, he restores some ability to perform
what is pleasing to his eternal Holiness. But what use would
you make of your Arminian, or rather Hopkinsian doctrine
of power?
Arm. I would say, as my friend does, that when the sinner is
willing, he exerts his ability to make himself a new heart.
Hop. Remember, however, that I attribute this willingness to
grace.
OF HOPKINSIANISM.
169
Arm. This act of willing, however, is as much the sinner's act,
as any former choice of sin; so that according to your system,
as well as mine, the sinner's salvation, since the atonement
is universal, depends entirely on himself.
Hop. Does not God assist some more than others?
Arm. Yes: God helps those persons most, who help them-
selves most; for when we will or work, God works in us to will
and to do; for in him we live, move, and have our existence.
Hop. Are not some elected to everlasting life?
Arm. Yea, verily; those persons are elected, who by their owA
natural ability make their calling and election sure.
Hop. Does not God give to some spiritual life?
Arm. Yes; to those who awake from carnal security, and arise
from the death of sensuality. I use your own language, when I
say, that God creates in those persons a clean heart, who make
themselves a pure heart. He draws these with loving-kindness,
who consent to follow him. He will have mercy upon those who
first have mercy on themselves. The unregenerate often
change their disposition in temporal matters; and why may
they not with respect to spiritual things? The understanding is
often convinced, so as to present motives to the heart, and
habitual effort will produce a new train of affections.
Men may even learn to love what was once an object of
disgust. From habit they may even love that, which is, in
its own nature, poisonous to the constitution,
Cal. Did you ever hear a sage divine compare the formation
of the new heart, to the acquisition of a taste for tobacco?
Arm. No: never,
22
?
170
ON THE TENDENCY
11.
Cal If you have not, I have. Imagine that some lounger of
fifteen has taken up a resolution to be a brave fellow. He pro-
cures a large box, and fills it with the Indian plant. Repeatedly
he reels to and fro, like a drunken man; but finally he loves the
bane of his life. According to your plan he is making a new
heart. By habit he has acquired a taste for that, which, in
its own nature, is poisonous to the constitution! O shame, shame
on such divinity! Brethren, let me warn you of the tendency of
your doctrines. You open wide the door to infidelity, and every
enemy of Christianity.
Arm. I will not suppose, that you are so unfriendly as to in-
tend that sarcasm for me, or for any follower of Arminius.
Cal.
Arm.
Do you not make piety a habit ?
Do not the strict Calvinists make the new heart con-
sist in the habit of soul, which is formed by exercise?
Cal. Those who lay claim to strict Calvinism, in opposition
to the standard works of Calvinism, must answer for themselves.
Hop. I am ready to answer for them, that they do not use the
word habit to denote the new heart. They merely say, that nơ
one can form an idea of the heart, in distinction from moral ex-
ercises. The man who habitually loves what is morally good,
has indeed what some call the habit of holiness; for a continued
mode of action may be called a habit.
Arm. You grant, what I affirm, that to continue the train of
good exercises forms a virtuous habit. This HABIT I call the
new heart; and those EXERCISES which form the habit, you call
the new heart.
Cal. Can the Ethiopian change his skin, or the Leopard his
spots ?
OF HOPKINSIANISM.
171
Here the servant entered with an invitation to supper. By
mutual consent the discussion ceased: but it was proposed that
each one, at some more convenient season, should resume thé
vindication of his peculiar doctrines.
$
172
CALVINISM.
CHAPTER XI.
OF THE CHRISTIAN GRACEȘ.*
CALVIN,
"Now we shall have a per-
fect definition of faith, if we
say, that it is a steadfast and as-
sured knowledge of God's kind-
ness towards us, which being
grounded upon the truth of the
free promise in Christ, is both
revealed to our minds, and seal-
ed in our hearts by the Holy
Ghost."
Institution, B. 3. ch. 2. sec. 3.
"The object of faith is not
barely God, as the schoolmen
coldly affirm, but God display-
ing himself in Christ."
B. 3. ch. 2. sec. 1.
"Faith beholdeth Christ in
no other glass than the gospel."
“There is a general relation of
faith to the word, and faith can
no more be separated from the
word, than the sun-beams from
the sun from which they pro-
ceed. Therefore in Isaiah
(Iv. 3.) God crieth out: hear,
AND
OTHERS.
"Justifying faith is a saving
grace, wrought in the heart of
a sinner by the Spirit and word
of God, whereby he, being con-
vinced of his sin and misery,
and of the disability in himself
and all other creatures to re-
cover him out of his irst con-
dition, not only assenteth to the
truth of the promise of the
gospel, but receiveth and rest-
eth upon Christ and his right-
eousness, therein held forth,
for pardon of sin, and for the
accepting and accounting of
his person righteous in the
sight of God for salvation."
Larger Cat. Q. 72.
This faith is the gift of God.
Larger Cat. Q. 71. Con. C.
Scot. Con. P. C. U. S. and Say:
Plat. ch 11. sec. 1.
Faith is given only to the
elect. The manner of giving
is, by the working of the Holy
* The primary Christian Graces, according to all theological writers, are
FAITH, REPENTANCE, HOPE, and LOVE. To this order, however all do
not assent. Some invert it, either wholly or in part; and others virtually
reduce them all to one. These Christian graces are all comprehended un-
der the general phrase, "evangelical obedience;" because the gospel re-
quires them; and the person who believes, repents, has good hope through
grace, and loves God and his neighbour, obeys the gospel.
HOPKINSIANISM.
173
CHAPTER XI.
OF THE CHRISTIAN GRACES.
HOPKINS,
AND
"In order to believe on
Christ, men must be born
again."
Dr. Hopkins' statement of his
own creed, in the Memoirs of
his life, published by Dr. West,
p. 205.*
"I. Saving faith is repre-
sented in many passages of
scripture as consisting in a be-
lief and assurance of the truth
and reality of those things which
are revealed and asserted by
God in the divine oracles. Or
a conviction and an assured
knowledge, that the gospel is
true; that Jesus Christ is the
Son of God, and the Saviour of
the world; and they who have
this belief, assurance or know-
ledge, are considered and de-
clared to be in a state of salva-
tion."
Syst. Vol. 2. p. 2.
OTHERS.
"Disinterested affection is
the tree, which supports repent-
ance and faith and all the other
branches of Christianity."
Mass. Miss. Magazine, Vol.
3.p. 341.
One of the first and most im-
portant duties included in this
disinterested love, is uncondi-
tional submission to God, with-
out any view to his mercy.
Emmons, p..29. Hopkins'
Syst. Part 2. ch. 4. and Hop-
kins' Sermons, p. 307 and 311.
* Dr. Hopkins has clearly taught that men must first be born again, and
then believe, while Calvin taught, that the communication of the saving
grace of faith, was itself the beginning of spiritual life. In the 4th chap-
ter, of the 2nd Part of the System, we find five general observations con-
cerning faith, and then a definition, which is afterwards supported by three
general heads, some miscellaneous remarks, and an "improvement.” That
the reader may form some idea of the doctrine concerning faith, he is
presented with most of the observations, which are connected, (by arith
metical concatenation) in their systematical order.
174
CALVINISM.
-
CALVIN,
AND
me, and your soul shall live.'
And that the same is the foun-
tain of faith, John sheweth in
these words: (John x. 13.)
'these things are written that
ye may believe.' And the pro-
phet meaning to exhort the peo-
ple to believe, saith, (Ps. xcv. 8.)
this day if ye shall hear his
voice.' &c. And to hear is
commonly taken for to believe.”
"Therefore take away the
word and then there shall re-
main no faith. We do not here
dispute whether the ministry of
man be necessary to sow the
word of God that faith may be
conceived thereby, which ques-
tion we will elsewhere treat
of ; * but we say that the word
OTHERS.
Spirit, and the manner of work-
ing is ordinarily, through the
ministry of the word, persua-
ding and enabling the sinner
to embrace the offered Saviour.
Con. C. Scot. Say Plat. Con..
P. C. U. S. ch. 14. sec. 1 Lar-
ger Cat. Q. 67. and Shorter.
Cat. Q. 31.
Saving faith is of such a na-
ture, that it is capable of in-
crease and diminution, of being
strengthened and weakened,
and of growing up to a full as-
surance.
Say. Plat. Con. C. Scot, and
Con. P. C. U. S. ch. 14. Sec. 1、
and 3. and Larger Cat. Q. 80.
* "It was the office of the second Elias, (as Malachi witnesseth, iv. 6.)
to enlighten the minds and to turn the hearts of fathers to the children, and
unbelievers to the wisdom of the righteous. Christ pronounceth that he
sendeth apostles, that they should bring forth fruit of their labour. John
xv. 16. But what that fruit is Peter shortly defineth, saying that we are
regenerated with incorruptible seed. 1 Pet. i. 23. And therefore Paul glo-
rieth that he by the gospel begat the Corinthians, and that they were the
seal of his apostleship. 1 Cor. iv. 15. Yea, that he was not a literal minister.
1 Cor. ix. 2. such as did only beat the ears with the sound of voice, but
that there was given him an effectualness of spirit, that his doctrine should
not be unprofitable. 2 Cor. iii. 6. In which meaning also in another place he
saith, that his gospel was not in word only, but in power. 1 Cor. ii. 4. He
affirmeth also that the Galatians, by hearing received the spirit of faith-
Gal. iii. 2. Finally, in many places he maketh himself not only a worker to-
gether with God, but also assigneth himself the office of giving salvation.
1 Cor. iii. 9. Truly he never brought forth all these things to this in-
tent, to give unto himself any thing, were it never so little, separately from
God; as in another place he briefly declareth, saying, our labour was not
unprofitable in the Lord, according to his power, mightily working in me.
1
HOPKINSIANISM.
175
1
HOPKINS,
"II. Saving faith, in a num-
ber of places, is represented-
as consisting in the exercise of
the heart, and choice of the will;
this being essential to it, and in-
cluding the whole.”
Of this description are the
passages, which speak of re-
eeiving Christ, coming to him,
eating his flesh and drinking his
blood, calling upon his name,
looking unto him, trusting in
þim and seeking him. "There-
fore a saving belief of the truth
of the gospel, supposes and im-
plies right exercises of heart,
in tasting and relishing moral
beauty, and embracing it as
good and excellent.”
The gospel is an exhibition
of "the sum of all the moral
beauty and excellence that is
to be seen by created intelli-
gences, in the whole universe."
He who has a true discerning
of this beauty, and has a renew-
ed heart which loves Christ, the
central sun of all this moral
AND
OTHERS.
According to the 11th Ser-
mon of Dr. Emmons, love is
the essence of obedience, which
is first created in the heart, and
comprehends in its own nature
all the christian graces.
" If
we turn our attention inwardly
and examine the operations of
our own minds, we shall be con-
vinced that love is something
very different from either per-
ception, reason, or conscience.
These are natural faculties,
which do their office independ-
ently of the will.* It depends
upon our perception, not upon
our will, whether an object
shall appear either white or
black. It depends upon our
reason, not upon our will, whe-
ther a proposition shall appear
either good or evil. But it
depends entirely upon our
choice, whether we shall love
either a white or a black object,
either a true or false proposi-
tion, either a good or an evil
action. Hence we intuitively
1 Thess. iii. 5." Inst. B. 4. ch. 1. sec. 6. "In the mean time, the Father of
lights cannot be forbidden, but as he enlighteneth the bodily eyes with the
beams of the sun, so he may enlighten our minds with sacraments, as with
à brightness set mean between. Which property the Lord taught was in
his outward word, when in the parable he calleth it seed. Mat. xiii. 4
"As we say that from seed corn both springeth, increaseth and groweth
up to ripeness; why may we not say that faith taketh from the word of
God both beginning, increase, and perfection?"
Institution, B. 4. ch. 14. sec. 10, 11:
* See Note C. at the end of this chapter.
176
CALVINISM.
CALVIN,
LAND
itself howsoever it be convey-
ed to us, is like a mirror where
faith may behold God. Whe-
ther God doth therein use the
service of man, or work it by
his own only power, yet he doth
always show himself by his
word unto those, whom his will
is to draw unto him: wherefore
Paul defineth faith to be an obe-
dience that is given to the gos-
pel. Rom. i. 5.”
OTHERS.
"True faith is not only a
certain knowledge, whereby I
hold for truth all that God has
revealed to us in his word,but al-
so an assured confidence which
the Holy Ghost works by the
gospel, in my heart; that not
only to others, but to me also,
remission of sin, everlasting
righteousness, and salvation,
are freely given by God, mere-
ly of grace, only for the sake
Inst. B. 3. ch. 2. sec. 6. of Christ's merits."
"We deny not in the mean
time that it is the office of faith
to agree to the truth of God,
how oftsover, whatsoever, and
in what sort soever it speaketh:
but now our question is only,
what faith findeth in the word
of the Lord to lean and rest up-
on.
When our conscience be-
holdeth only indignation and
vengeance, how can it but trem-
ble and quake for fear? And
how should it but flee God,
of whom it is afraid? But faith
ought to seek God, and not to
flee from him. It is plain there-
fore that we have not yet a full
definition of faith, because it is
not to be accounted for faith to
know the will of God, of what
sort soever it be but what if
in the place of will, whereof
21.
Heidelbergh Catechism, Q.
"The first coming unto
God, good Christian people, is
through faith, wereby (as it is
declared in the last sermon) we
be justified before God." It
is to be observed, "First, that
this faith does not lie dead in
the heart, but is lively and
fruitful in bringing forth good
works. Secondly, that without
it can no good works be done,
that shall be acceptable and
pleasant to God.”
Homilies of the Church of
England, B. 1. Art. 4. part 1.
Without faith "can no good
work be done, acceptable and
pleasant unto God; for as a
branch cannot bear fruit of it-
self, saith our Saviour Christ,
except it abide in the vine; so
cannot ye, except ye abide in
many times the message is sor-
I am the vine, and ye are
rowful and the declaration the branches: he that abideth
me.
HOPKINSIANISM.
177
HOPKINS,
glory, has saving faith. "There-
fore men must have an obedi-
ent, holy disposition of heart,
in order to exercise saving faith.
It is with such a renewed heart
that men believe unto right-
eousness.
AND
OTHERS.
know, that love is a free, volun-
tary affection, which is entirely
distinct from every natural fa-
culty of the mind. It is neither
a power nor principle of action,
but rather an act, or exercise
itself." That love which God
requires, and which fulfils all
the demands of the law, "is
universal, extending to being
in general, or to God and all
his creatures. • The right-
eous man regardeth the life of
his beast. The primary ob-
ject of true benevolence is being
simply considered, or a mere
capacity of enjoying happiness
and suffering pain. It necessa-
rily embraces God and all sen-
sitive natures." "It is there-
fore, the nature of true benevo-
lence to run parallel with uni-
versal being, whether uncrea-
ted or created, whether ration-
al or irrational: whether holy
or unholy." "True love is
impartial. It regards every
proper object of benevolence
according to its apparent worth
and importance in the scale of
being."* "True love is not
only universal and impartial,
but disinterested. Mercenary
love can never form a virtuous
character. This Cicero de-
Syst. Vol. 2. p. 4 to 12.
"III. It appears from the
scriptures that love is implied
in saving faith, and is essential
to it; so that where there is no
holy love there is no true faith.".
"Faith which worketh by love.'
(Gal. v. 6.) The apostle does
not here say, that faith worketh
love or produces it, as if faith
preceded as the cause of love;
and that love is connected with
faith, and follows it, as the cer-
tain consequence and effect of
it.
But he says, faith worketh
By love, as some machines
move by wind or water, springs
or weights. He asserts that
love is the life and active nature
of saving faith. By this it is a
loving active faith; love being
the life and soul of it." "And
now abideth faith, hope, love,
these three; but the greatest
of these is love. Love is the
greatest, as faith and hope are
comprehended in love, as the
active nature, life, and essence
of them." Love is the very es- monstrates-and all dramatic
* See Notę A. at the end of the chapter.
23
178
CALVINISM.
CALVIN,
AND
OTHERS.
dreadful, we put kindness or in me, and I in him, he bringeti
mercy ? *
"Truly, so we shall come
nearer to the nature of faith.
For we are then allured to seek
God, after that we have learned
that salvation is laid up in store
with him for us ""
"Therefore
there needeth a promise of
grace, whereby he may testify
that he is our merciful FA
THER; for that otherwise we
forth much fruit: for without
me ye can do nothing." "Faith
giveth life to the soul; and they
be as much dead to God that
lack faith, as they to the world
whose bodies lack souls. With-
out faith, all that is done of us
is but dead before God "True
faith doth give life to the works,
and out of such faith come good
works, that be very good works
indeed."
""
All good works spring from
faith in Christ.
cannot approach unto him, and
upon that alone the heart of Hom. C. England. B. 1. Art.
man may safely rest. For this 5. part 1.
reason, commonly, in the
Psalms, these two things mer
cy and truth do cleave together,
because neither should it any
thing profit us to know that
God is true, unless he did mer-
cifully allure us unto him: nei-
ther were it in our power to
embrace his mercy, unless he
did with his own mouth offer it.
Ps. lx. 11. I have reported
12 and 13 Art. C. England.
"Moreover, our charitie, (or
love,) and our workes cannot
please God if they be done of
such as are not just: wherefore
we must first be just, before we
can love or doe any just workes.
We are made just (as we have
said through faith in Christ, by
* Calvin was no advocate for that which is dignified with the title of
“unconditional submission to the will of God" Submission to the divine
will is, indeed, the indispensable duty of every rational being: but it is to
be remembered, that we are not required to submit to any imaginary, or
hypothetical character of Jehovah. We are to love that God who actu-
ally exists, and possesses the character attributed to him in the holy scrip-
tures. We are to submit to his will, who has revealed himself, the Lord,
the Lord God, merciful and gracious, long-suffering and abundant in good-
ness and truth, keeping mercy for thousands, forgiving iniquity, transgres-
sion and sin, and that will by no means clear the guilty." This is a defi-
nite character. To this God sinners must yield willing obedience. Did
we know nothing of God, but his justice, we might submit, but it would be
from fear.
HOPKINSIANISM.
179
AND
HOPKINS,
şence of faith.
implies a right taste and exer-
cise of heart, which can be no
thing but love; and the light
and discerning which is essential
to faith, implies disinterested
benevolence."
OTHERS.
"True faith writers acknowledge." "This
God himself maintains in his
controversy with Satan, about
the sincerity of Job." It is al-
so taught in the 1 Cor. ch. xiii.
where the apostle commends
charity as seeking not her own.
This true love is the fulfilling
of the law, because it conforms
the heart to that God, who is
love. When we love perfectly,
Syst Vol. 2. p. 13 to 17.*
" IV. Repentance comes in-
to the nature and essence of
faith"
This is evident, because, we are perfect as our Father,
1. The scriptures represent. who is in heaven is perfect; and
repentance as necessary in or- God can require no more of
der to pardon. 2. Because man.
"forgiveness of sins is pro-
mised to repentance." and
"3. Because faith is represent-
ed in the scripture as the only
condition of pardon and salva-
* The Calvinists believe that love is implied in faith, as a consequence,
or fruit. Instead of considering love as a machine which is to be turned
by love, as by wind or water, they compare the union of a sinner with the
Lord Jesus Christ, to an ingraftment. The scion must be inserted into
the good olive, before it can grow; and then, "contrary to nature," the
fruit must be made to partake of the excellency of the tree, instead of be-
ing such as would naturally spring from the nature of the graft. Natu-
rally, the fruit is of the description of the bud, with which the vine is in-
oculated; but contrary to nature, God makes us partake of the vine; and
after the spiritual connexion is formed, we have our "fruit unto holiness.”
† Calvinists use the word, condition, in a different sense. They say that
according to the covenant of redemption, the atonement was the only con
dition of pardon and salvation. Faith is represented as an instrument, or
means of uniting us to Christ, instead of a condition of our mystical union
with the Saviour. By faith we are made members of Christ's body, and
so soon as we are thus connected with the Head, we derive spiritual life,
and ability to love and act, as the limbs of the human body are moved by
means of the nervous energy of the brain. Before the mystical union is
formed, the heart cannot palpitate with one emotion of love.
180
CALVINISM.
CALVIN,
AND
thy truth and thy salvation, I
have not hidden thy goodness
and thy truth. Ps. xxv. 20.
Thy goodness and thy truth
keep me."
Inst, B. 3. ch. 2. sec. 6.
"As the persuasion of the
fatherly love of God is not fast
rooted in the reprobate, so do
they not soundly love him again
as his children, but are led with
a certain affection like hired
servants. For to Christ only
was the spirit of love given, to
this end, that he should pour it
into his members."
B. 3. ch. 2. sec. 12.
"But hereupon hangeth the
chief stay of our faith, that we
do not think the promises of
mercy which the Lord offereth
to be true only in others beside
us, and not at all in ourselves:
but rather that in inwardly em-
bracing them we make them
our own.”*
B. 3. ch. 2. sec. 16.
"We make the foundation
of faith to be the free promise
OTHERS.
the meere grace of God, who
doth not impute unto us our
sinnes, but imputeth unto us
the righteousnesse of Christ,
yea and our faith in Christ he
imputeth for righteousnesse
unto us Moreover the Apos-.
tle doth plainly derive love
from faith, saying, the end of
the commandment is love, pro-
ceeding from a pure haert, &
good conscience, and a faith un-
feigned.
Latter Con. Helvetia, ch. 15.
"And this faith is the meere
gift of God, because God alone
of his power doth give it to his
elect, according to measure,
and that when, to whom, and
how much he will, and that by
his holy Spirit, through the
meanes of preaching the gospel,
and of faithfull prayer. This
faith hath also her increases,
which unlesse they were like-
wise given of God, the apostle
would never have said, Lord in-
crease our faith.'
crease our faith." "Faith com-
eth by hearing, and hearing by
* The Hopkinsians say, that we must love God, without any view to
the application of divine mercy in our own case. We must love the ab-
stract character of God. The Calvinists affirm, that we do not know what
God is in himself, so as to believe in him and love him, any farther than he
has revealed himself by his word, and works. The whole character of God,
which is exhibited, is the object if religious regard; and there is no reason
for abstracting one attribute, more than another, and then requiring that
the sinner shall submit to a maimed Deity. The question is, "do you love
that God, who has mercy, for one of his perfections?" It is not an unknowa
character, or will, which demands faith or submission,
i
181
HOPKINSIANISM.
HOPKINS,
AND
tion by Christ." "From these
premises it follows, that saving
faith and repentance are not
two distinct exercises, but im-
ply and include each other."
“What Mark calls believing,
Mark xvi. 16. Luke calls re-
pentance, Luke xxiv. 47." Acts
xx. 21. Mark i. 15. Mat. xxi.
32, and Acts xxvi. 20. are quo-
ted to prove, that such a re-
pentance as includes saving
faith precedes the proper ex-
ercise of faith in Jesus. "As
repentance towards God is put
first, so it takes place in the
mind first, in the order of na-
ture, and precedes faith in Je-
sus Christ."
"Evangelical repentance,"
however, or repentance for sins
against Christ and the gospel,
and for the great sin of un-
belief, "is not prior to faith in
Christ."
Vol. 2. p. 17-28.
V. The whole of evangelical
obedience is included in saving
faith. "Saving faith does not
OTHERS.
"It appears from express
declarations of scripture, that
love answers the full demand of
the law."
"It is the nature of true love
to make us feel and act in every
respect, just as God requires.”
If we love God, we shall love.
our neighbour, love God's su-
preme and universal dominion,
love to pray, and delight in
obeying all the commandments.
Love will lead us to believe on
the Lord Jesus Christ; for faith
worketh by, [or rather, is work-
ed by] LOVE. It is the "natu-
ral tendency of love, to produce
every virtuous feeling and ac-
tion."* "Love restrains men
from every thing which God
forbids." In short neither the
law nor the gospel, requires any
thing but Love. All obedi-
ence consists in the positive ex-
ercises of true love; and all
disobedience in the positive ex-
ercises of false love, or selfish-
* The most consistent metaphysicians will, unguardedly, speak at times,
the language of common sense, in opposition to their own fine-spun theories.
Dr. Emmons has taught, repeatedly, that there is no such thing as a princi-
ple of good, which produces good volitions, because all volitions are imme-
diately created. Here, however, he speaks of the natural tendency of love
to produce virtuous feelings and actions. Does he now consent that love is a
principle, which produces holy volitions? Or does he intend to affirm, what
he has denied, that one good exercise produces another? Common sense
will, now and then, belie speculation !
-
2
182
CALVINISM.
CALVIN,
AND
of God, because faith properly
stayeth upon it.” "Faith seek-
eth for life in God, which is not
found in commandments or de-
clarations of penalties, but in
the promise of mercy, and in
no other promise but such as is
freely given." "The faithful
do every way embrace and re-
ceive the word of God, but we
appoint the promise of mercy
to be the proper mark of faith."
B. 3. ch. 2. sec. 29.
"We are regenerated by
faith." "Now it ought to be
out of question, that repent-
ance doth not only immediately
follow faith, but also spring out
of it."*
"As for them that think re-
pentance doth rather go before
OTHERS.
the word of God. And in another
place he willeth men to pray
for faith. And the same also
calleth faith powerful, and
that sheweth it selfe by love.
Gal. v. 6."
Latter Con. Helvetia, ch 16.
The last quoted chapter aiso
says, that we are "created or
regenerated through faith."
"Now we attaine unto these
so divine benefits, and the true
sanctification of the Spirit of
God, by faith, (which is the
meere gift of God, not by any
either our strength, or merits :)
which faith being a sure and un-
doubted substance, and laying
hold on things to be hoped for
from the good will of God,
doth send out of it selfe chari-
!
* Before we believe the testimony of God, we cannot be sensible of our
lost estate and vile character. Until we believe the law of God to be
holy, just and good, we shall not believe ourselves justly condemned.
Until we firmly believe, that the threatenings of God are true, we shall be
insensible to them, and have no will to escape from impending wrath.
We must also believe, that the promises of God, are all "
yea, and
amen," before we shall trust in them. An unbeliever cannot hate what
he neither sees nor believes to be a crime: nor will sin become odi-
ous to any person, before he believes the testimony of God, concerning
its odious nature. How then, can a man repent, or perform any good
work, before he firmly believes? In that very moment in which any one be-
lieves, he may have an evangelical conviction of sin, hatred of it, and a de-
sire to forsake it, but never before. Repentance is an act of the believer
in putting off the old man of sin, which implies regret at the past, which he
believes to have been evil; and a desire to do no more what he believes to
be evil, together with a sincere resolution to deny all ungodliness. Gratitude,
love, and hope are, in like manner, dependent on faith for existence. But
faith which produces not these good works, is no better than the faith of
devils. In many instances it is not so good, for they believe, and tremble.
HOPKINSIANISM.
183
HOPKINS,
AND
produce obedience, or the latter
flow from the former, as the
effect from the cause; but faith
itself is evangelical obedience,
and cannot be distinguished
from it."
Syst. Vol 2. p. 28.
"The various christian exer-
cises, which are denoted by dif-
ferent names in scripture, and
commonly called christian gra-
ces, are not in themselves so
distinct and different as not to
imply each other.”*
Vol. 2. p. 36.
"Right views and exercises
of heart, respecting God, con-
sidered as being what he is
in himself, is LOVE, considered
in the general nature of it, as
consisting primarily in disin-
terested benevolence, and com-
prehending all holy love. This
is generally meant perhaps by
love, when spoken of in scrip-
ture, in distinction from other
graces, such as faith, hope,
&c. and is the root and essence
of all right exercises of the
heart."
Vol. 2. p. 38.
"Repentance, faith, hope
and every christian grace, may
all be comprised in the same
exercise of heart." They " are
really love diversified, with re-
OTHERS.
ness.
of the law, then a good heart
consists in love." Only sepa-
rate the exercises of love from
a good heart, and there will be
no good heart left. "If a good
heart were distinct from love,
then we could form a clear idea
of it distinct from love. But
whenever we think of a good
heart, either in ourselves or in
others, we think of kind, tender,
benevolent feelings, or the ex-
ercises of pure, divine love.
And it is out of our power to
conceive of a good heart, which
is not wholly composed of good
affections, or the genuine feel-
ings of true benevolence."
"If love is the fulfilling
Emmons, p. 249 to 263.
"Some suppose, that a good
heart essentially consists in a
good principle, taste, or relish,
which is totally independent of
the will. They imagine that
Adam was created with such a
good principle, taste or relish;
which was the source of all his
holy exercises and actions, be-
See Notes B. and C. at the end of this chapter.
184
CALVINISM.
CALVIN,
AND
faith than flow or spring forth
of it, as a fruit out of a tree,
they never knew the force there-
of, and are moved with too
weak an argument to think so.”
B. 3. ch. 3. sec. 1.
"Christ, (say they) and John
in their preachings do first ex-
hort the people to repentance,
(Matt. iii 2.) and then they after-
wards say that the kingdom of
heaven is at hand. (Matt.iii. 7.)
Such commandment to preach
the apostles received, such or-
der Paul followed, as Luke re-
porteth. Acts xx. 21. But
while they superstitiously stick
upon the joining together of
syllables, they mark not in what
meaning the words hang toge-
ther. For when the Lord
Christ and John do preach in
this manner repent ye, for
the kingdom of heaven is come
near at hand: do they not fetch
the cause of repentance from
mere grace and promise of sal-
vation? Therefore their words
are as much in effect as if they
•
OTHERS.
tie, and then very excellent
fruits of all vertues."
Former Con. Helvetia, writ-
ten A. D. 1536.
"Among good workes the
chiefest, and that which is the
chiefest worship of 'God, is
faith, which doth bring forth
many other vertues, which
could never be in men, except
their hearts had first received
to beleeve. How shall they
call on him in whom they doe not
beleeve ?* So long as mens
mindes are in doubt, whether
God heareth them or not, so
long as ever they think that
God hath rejected them, they
doe never truely call upon God.
But when as once we do ac-
knowledge his mercy through
faith, then we flie unto God, we
love him, we call upon him,
hope in him, looke for his helpe,
obey him in afflictions, because
we doe now know our selves to
be the sonnes of God.”.
"These services doth faith
bring forth. Very well there-
* WITSIUS, a distinguished Calvinist, in treating of faith, says, that it is
a gift of God, produced by the external preaching of the word, and the
internal teaching of the Holy Ghost, which presupposes knowledge, im-
plies assent to the testimony of God, and is followed by love, and the other
christian graces. Something must be known, according to the Calvinistic
plan, as the object of faith; and according to the Hopkinsian scheme, as the
motive in view of which, the holy volition shall be produced. The former
says that the mercy of God in Christ must be known; and the latter con-
tends that the least portion of moral beauty is sufficient, for the object, in
view of which, the love of being in general shall be created.
HOPKINSIANISM.
185
HOPKINS,
spect to the objects and opera-
tions of it. Love is often men-
tioned in the scriptures as in-
tending the whole of christian
holiness." “And hope is used
to express the whole of saving
faith,"
AND
OTHERS.
fore the fall. And upon this
ground they suppose, that re-
generation consists in implant-
ing a new principle, taste or
relish in the mind, which is the
source of all the holy exercises
of the subject of grace. But
this sentiment is totally repug-
nant to the law of love. This
law requires no such principle
of holiness, but holiness itself.
The law requires nothing which
is previous to love, but love it-
self."
Emmons, p. 265.
DEFINITION.
"Saving faith is an under-
standing, cordial receiving the
testimony concerning Jesus
Christ, and the way of salvation
by him; in which the heart ac-
cords and conforms to the gos-
pel."
"Some suppose, that sinners
are passive, in having a new
heart, or in becoming real
saints. But if a new heart does
not consist in a principle of ho-
liness, but in the exercise of
holiness, or true benevolence;
then the sinner may be as ac-
Syst. Vol. 2, p. 39. tive in beginning to be holy, as
in continuing to be holy."
Emmons, p. 267.
İLLUSTRATION.
1. The things which the gos
pel contains are matter of pure
revelation. 2. The gospel is
a testimony, concerning God
This love, and consequently
faith, repentance and hope, are
the gift of God, because he cre-
ates the holy exercises of love.
Emmons, Ser. 10,
24
186
CALVINISM.
CALVIN,
AND
OTHERS.
"
had said, because the kingdom fore said Ambrose, Faith is
of heaven is come near at hand,
therefore repent ye."
B. 3. ch. 3. sec. 2.
"Where they comprehend
faith under repentance, it dis-
agreeth with that which Paul
saith in the Acts, that he testi-
fied to Jews and Gentiles, re-
pentance unto God and faith
in Jesus Christ, where he reck-
oneth repentance and faith as
two diverse things. What
then? Can true repentance
stand without faith? No: but
though they cannot be separa-
ted, yet they must be distin-
guished. As faith is not with-
out hope, and yet faith and hope
are diverse things; so repent-
ance and faith, although they
hạng together with one perpe
tual bond, yet they rather should
be conjoined than confounded."
B. 3 ch. 3. sec. 5.*
Faith is the gift of God; (B.
1. ch 7. sec. 5. B. 2. ch. 3. sec. 8.)
the mother of good will, and
of just dealing."
Con. Auspurge.
"Repentance unto life is a
saving grace, wrought in the
heart of a sinner by the Spirit,
and word of God, whereby out
of the sight and sense, not on-
ly of the danger, but also of
the filthiness and odiousness of
his sins, and upon the appre-
hension of God's mercy in
Christ to such as are penitent,
he so grieves for, and hates his
sins, as that he turns from them
all to God, purposing and en-
deavouring constantly to walk
with him in the ways of new
obedience."
Larger Cat. Q 76. Con. C.
Scot. Con. P. C U. S. and Say.
Plat. ch. 15. sec. 1, 2.
All good works are the fruits,
as well as the evidences of faith.
Con. P. C. U. S. Con. C Scot.
and Say. Plat. ch. 16. sec. 2.
* "The gospel presents a faithful testimony to be believed, exhibiting
an amiable object to be loved, and good things to come, to be hoped for.
FAITH respects the truth of the testimony; LOVE what is amiable in it;
and HOPE the good things in prospect."
Lathrop on Ephesians.
It has been said, that calling upon the name of the Lord is faith. Is it
not rather a proof that faith already exists? Who calls upon one, in whom
he does not believe? Who asks for mercy, where he does not believe that
any mercy is to be found? Again, it has been said, that seeking the Lord is
faith. But who seeks any temporal or spiritual good, which he does not
believe to exist? It is also said, that love is faith. But who loves an ob-
ject which he does not previously believe to be lovely?
HOPKINSIANISM.
187
man
HOPKINS,
AND
and the things which he has
done for us, and the good things
which he has freely offered to
all. 3. The gospel represents
as infinitely guilty and
miserable, as wholly undone,
helpless and lost, and altogether
dependent on the Redeemer for
that help and grace, of which he
is, and ever will be, infinitely
unworthy. Now to manifest a
right disposition towards all
these truths, which are exhibit-
ed, presupposes disinterested
benevolence, which is believing
in them; which is holiness.
Vol. 2. 40th to 46th page.
IMPROVEMENT.*
From this view of faith we
learn, 1. That many have been
mistaken in supposing that
OTHERS.
"It is agreeable to the na-
ture of virtue or true holiness
to be created The volitions or
moral exercises of the mind are
virtuous or vicious, in their own
nature, without the least re-
gard to the cause, by which
they were produced. This is
apparent, upon the principles
of those, who deny the possi-
bility of created holiness."
Emmons, p. 279.
It would be selfishness and
sin to love God for this reason,
that he first loved us. Faith,
and every christian grace must
consist in disinterested love.
"We love him because he first
loved us: that is, had he not
been first in his love, and open-
ed a way for our reconciliation,
by sending his Son to be the
propitiation for our sins, and by
* The Calvinists teach, that saving faith is neither a speculative assent
to truth, nor a temporary faith, nor a fanatical persuasion, nor the faith of
miracles, nor the faith of devils, nor a metaphysical faith. They admit also,
that no man can know himself to be a believer, until he has evidence from
the existence of the fruits of faith in his affections and life. They affirm,
however, that the sinner's warrant to believe in Christ, does not arise from
his warrant to believe that he is a believer. This would be the same, as to
require him to believe before he believed, that he might feel authorized to
trust his guilty soul to the Saviour. The sinner must first believe, before
he can have any evidence of his faith. It is idle, therefore, to pretend
as many do, that the sinner must first love God, before he can have any
warrant to believe in the Saviour. The promise is a warrant; and our
love an evidence for faith.
188
CALVINISM.
AND
CALVIN,
which proceedeth from elec-
tion: (B. 3. ch. 22. sec. 10.)
which is founded on the pro-
mise of mercy (B. 3. ch. 2.
sec. 29.) which followeth teach-
ing: (B. 3. ch. 2. sec. 6.) which
is the root of all good things:
(B. 4. ch. 13. sec. 20.) which
changes the whole man; (B.3.
ch. 3. sec. 1.) which breedeth
repentance (B. 3. ch. 3. sec. 1.)
which engendereth love: (B.
3. ch. 2. sec. 41.) and which is
joined with hope. (B. 3 ch. 2.
sec. 42.) "The beginning of
willing and doing well is of
faith."
OTHERS.
"We believe that this true
faith being wrought in man by
the hearing of the word of God,
and the operation of the Holy
Ghost, doth regenerate and
make him a new man, causing
him to live a new life, and free-
ing him from the bondage of
sin." This is "such a faith as
is called in scripture a faith that
worketh by love, which excites
a man to the practice of those
good works, which God has
commanded in his word.-
Which works, as they, proceed
from the good root of faith,
are good and acceptable in the
B. 2. ch. 3. sec. 8. sight of God." "It is by faith
in Christ that we are justified,
even before we do good works :
otherwise they could not be
good works, any more than the
fruit of a tree can be good, be-
fore the tree itself is good."
"Godliness I call a rever-
ence of God, joined with love.
of him, which is procured by
knowledge of his benefits,
For men will neyer with will-
ing obedience submit them-
selves to God, until they per-
ceive that they owe all things to
Con. R. D. C. Art. 24.
"We beleeve that we who
by nature are the servants of
sin, are regenerated unto a
new life, by meanes of this same
faith; and by this faith we re-
ceive grace to live holily,whiles
we do embrace that evangeli-
call promise, that the Lord will
give unto us the Holy Ghost."
French Con.
"By faith is signified a con-
fidence, resting in the Sonne of
God the Reconciler, for whom
HOPKINSIANISM.
189
HOPKINS,
AND
faith consists in believing that
our sins are forgiven, that Jesus
died for us, and that we shall be
saved. Men must first repent
and believe, in order to pardon.
That is not saving faith, which
consists in speculative belief of
the truth, or which includes the
idea of meritorious works, or
which can be separated even in
theory from evangelical obedi-
ence, or which precedes rege-
neration and the existence of a
new heart of love. 2. We learn
why faith is represented as a
duty; because it is, in its own
nature, universal obedience. 3.
The interests of holiness are
secured by this faith. 4. Ac-
cording to this representation
of faith, Paul and James are
perfectly consistent. 5. We
learn why pardon and salvation
are promised to the least degree
of true holiness. 6 We may
see how saving faith is the gift
of God; faith is the gift of
God, as holiness is his gift,
because they involve each other,
and are really the same.'
***
OTHERS.
his spirit regenerated us unto
holy disinterested love, to which
the unrenewed heart is an utter
stranger: had he not thus first
loved us, and done all this for
us, we should never have known
what true disinterested love is.”
We love him, because he crea-
tively caused us to love him.
Hopkins' System, Vol. 1. p.
564. Emmons, Spring, and Wil-
liams, passim.
It is requisite, to the exist
ence of faith, and of every other
saving grace, that the sinner
should have such a disposition,
as implies a willingness to be
damned for the glory of God.
"He therefore cannot know
that he loves God and shall be
saved, until he knows that he
has that disposition, which im-
plies a willingness to be damn-
*"SAVING FAITH, the nature of which we are now to explain, is not
some one single action or habit of the soul; nor ought it to be restricted to
one faculty of the mind alone, but is a certain aggregate, consisting of va-
rious exercises, diffusing their influence in turn, without confusion, and by
a grateful combination mutually co-operating: it imports a change of thẹ
whole man; is the fountain of the whole spiritual life; and finally,is the holy
and curiously inwrought work of the soul towards God in Christ. With
difficulty therefore, can its extensive meaning be distinctly comprehended
under any one expression."
190
CALVINISM.
CALVIN,
AND
OTHERS.
God."
Con. Saxony.
him; that they are nourished we are received and doe please
by his fatherly care; that he is
to them the author of all good
things, so that nothing is to be
sought elsewhere than in him.
Yea, they will never yield them-
selves truly, and with all their
heart wholly to him unless they
assuredly believe, that in him is
perfect felicity laid up for
them."
"No man can love God above
all things, and worthily imitate
him, but he which doth indeed
know him, and doth assuredly
looke for all good things from
him." "By this faith we are
borne againe, and the image of
God is repaired in us. By this
B. 1, ch. 2. sec. 1. faith, whereas we are borne cor-
rupt, our thoughts, even from
childhood, being altogether
bent unto evill, we become good
and upright."
Con. Sueveland.
"It should not however, seem wonderful to any one that we embrace so
much in the name of one Christian virtue. For, as when one says life, he
designates by that one word that which diffuses itself through his whole
soul, and every one of his faculties, and which is both communicated to his
body and extends itself to all the actions of the living person; so when we
say, faith we would signify by that term, that which is the very prolific
fountain of the whole spiritual life, which pervades all the faculties, and is
appropriate to those who are to be united with Christ, and so to be made
alive. to be sanctified, to be blessed."
SO
"There are many actions, as well in natural as in moral things, which,
according to almost universal consent, extend themselves through the
whole soul, and cannot suffer themselves to be restricted to any one faculty,
In natural things, there is free choice, which so far as it is a choice, is re-
ferred to the understanding; but so far as it is free, rather to the will :
that as Bernard somewhere says, ' a man is free to himself, on account of
his will; a decider to himself, because of his reason. In moral things
there is the image of God, and original righteousness, which are to be pla-
ced neither in the intellect alone, nor in the will alone; but which each fa.
culty, of its own right, challenges to itself."
Witsii in Symbolum. Exercitatio III. Cap. 2, 3, 4,
HOPKINSIANISM.
191
HOPKINS,
Holiness consists in right ex-
ercises, and they are created by
God Wherefore, faith is the
gift of God.
AND
OTHERS.
ed, if it be not most for the glo-
ry of God that he should be sa-
ved."
West's Life of Hopkins, p.
System, Vol. 2. p. 40 to 53. 150.*.
* The doctrines of Hopkins are utterly repugnant to all such represen.
tations of the nature of love, and faith, as are contained in the preceding
page of Calvinism. In his dialogue, between a person whom he calls a
Calvinist, and another, denominated a Semi-Calvinist, he attempts to prove
that Paul was actually willing to be damned for his countrymen. Paul, he
says, was actuated by the love of being in general; and if the salvation of
his brethren the Jews, was a greater good than his everlasting, personal
felicity, he was willing to be accursed from Christ, if his rejection might
be their reconciliation.. Hence he argues, that all good men must pos
sess the same kind of disinterested benevolence, which dwelt in the great
apostle.
J
"God has revealed it to be his will to punish some of mankind for ever.
You know not but you are one of them. Whether you shall be saved or
damned depends entirely upon his will: and supposing he sees it most for
his glory, and the general good, that you should be damned, it is certainly
This will that you should be damned. On this supposition, then, you ought
to be willing to be damned, for, not to be willing to be damned, in this
ease, is opposing God's will, instead of saying, thy will be done.”
Life of Hopkins, p. 151.
"Without which submission it is impossible a man should be saved.",
“So there is no other way for us, not to turn enemies to God ourselves, but
to be willing that some of our fellow men should be enemies to him for
ever." "But as soon as we cease to be thus willing to be given up to sin,
we are given up, and turned enemies to God and all good."
Life of Hopkins, p. 151, 156, 157.
See Note D. at the end of the chapter.
.
192
ON THE LOVE OF
!
NOTE A.
ON THE LOVE OF BEING IN GENERAL.
The Hopkinsian writers are excessively fond of the science
of abstraction They have certainly displayed much ingenuity
in their attempts to reduce all things to their first principles.
But it is thought by their opponents, that scriptural doctrines are
not the proper materials for chemical experiments, and chemical
decomposition. The word of God is already a simple declara-
tion of the divine will; and all endeavours to reduce the first
principles of revealed religion, tend rather to promote infidelity,
than to subserve the cause of Christ.
"Holiness is, in the holy scripture, reduced to one simple
principle, LOVE, and made to consist wholly in this, by which is
evidently meant disinterested good will to being in general, ca-
pable of happiness, with all that affection necessarily included in
this." Hopkins' Syst. Vol. 1 p. 350. "Upon this it may be
observed, that a person may have and exercise a proper regard
for himself, and desire and seek his own interest and happiness,
without the least degree of the self-love which is opposed to dis-
interested benevolence, or which is not implied in it. The per-
son who exercises disinterested good will to being in general,
must have a proper and proportionable regard to himself; as he
belongs to being in general, and is included in it, as a necessary
part of it. It is impossible he should love being in general, or
universal being, and not love himself; because he is included in
universal being. And the more he has of a disinterested, uni-
versal benevolence, and the stronger his exercises of it are, the
more regard will he have to his own being, and the more fer-
vently will he desire and seek his own interest and happiness."
Hopkins' Syst. Vol. 1. p. 351.
The REV. ROBERT HALL has given an admirable confutation
of this reasoning. The reader will be gratified with a copious
extract from his sermon on "modern infidelity.”
1
1
}
率
​BEING IN GENERAL.
193
"It is not the province of reason to awaken new passions, or
open new sources of sensibility, but to direct us in the attain¬
ment of those objects which nature has already rendered pleas-
ing, or to determine among the interfering inclinations and pas-
sions that sway the mind, which are the fittest to be preferred.
Is a regard to the general good then, you will reply, to be ex-
cluded from the motives of action? Nothing is more remote
from my intention: but as the nature of this motive has, in my
opinion, been much misunderstood by some good men, and abu-
sed by others of a different description, to the worst of purpo-
ses, permit me to declare, in a few words, what appears to me to
be the truth on this subject.
"The welfare of the whole system of being must be allowed
to be, in itself, the object of all others the most worthy of be-
ing pursued; so that, could the mind distinctly embrace it, and
discern at every step what action would infallibly promote it,
we should be furnished with a sure criterion of right and wrong,
an unerring guide which would supersede the use and necessity
of all inferior rules, laws, and principles.
"But this being impossible, since the good of the whole is a mo-
tive so loose and indeterminate, and embraces such an infinity of
relations, that before we could be certain what action is pre-
scribed, the season of action would be past; to weak, short-
sighted mortals, Providence has assigned a sphere of agency,
less grand and extensive indeed, but better suited to their limit-
ed powers, by implanting certain affections which it is their duty
to cultivate, and suggesting particular rules to which they are
bound to conform. By these provisions, the boundaries of vir-
tue are easily ascertained, at the same time that its ultimate ob-
ject, the good of the whole, is secured; for, since the happiness
of the entire system results from the happiness of the several
parts, the affections, which confine the attention immediately to
the latter, conspire in the end to the promotion of the former;
as the labourer whose industry is limited to the corner of a large
building, performs his part towards rearing the structure, much
more effectually than if he extended his care to the whole.
25
ว
:
194
ON THE LOVE OF
"As the interest, however, of any limited number of per-
sons may not only not contribute, but may possibly be directly
opposed to the general good; the interest of a family, for exam-
ple,to that of a province, or, of a nation to that of the world; Pro-
vidence has also ordered it, that in a well regulated mind there
springs up, as we have already seen, besides particular attach-
ments, an extended regard to the species, whose office is twofold;
not to destroy and extinguish the more private affections, which
is mental parricide; but first, as far as is consistent with the
claims of those who are immediately committed to our care, to
do good to all men; secondly, to exercise a jurisdiction and con-
trol over the private affections, so as to prohibit their indul-
gence, whenever it would be attended with manifest detriment to
the whole. Thus every part of our nature is brought into ac-
tion; ali the practical principles of the human heart find an ele
ment to move in, each in its different sort and manner, conspi-
ring to maintain the harmony of the world and the happiness of
the universe."
To these remarks, contained in the body of the discourse,
Mr. Hall has subjoined the following in a note.
"It is somewhat singular, that many of the fashionable infi-
dels have hit upon a definition of virtue, which perfectly coin-
cides with that of certain metaphysical divines in America, first
invented and defended by that most acute reasoner, JONATHAN
EDWARDS. They both place virtue, exclusively, in a passion
for the general good, or, as Mr. Edwards expresses it, love to
being in general; so that our love is always to be proportioned
to the magnitude of its object in the great scale of being;
which is liable to the objections which I have already stated,
as well as to many others, which the limits of this note will not
permit me to enumerate. Let it suffice to remark, 1. That
virtue on these principles is an utter impossibility; for the sys-
tem of being comprehending the great supreme is infinite, and
therefore to maintain the proper proportion, the force of parti-
cular attachment must be infinitely less than the passion for the
general good; but the limits of the human mind are not capable
BEING IN GENERAL.
195
of any emotions so infinitely different in degree. 2. Since our
views of the extent of the universe are capable of perpetual
enlargement, admitting the sum of existence is ever the same,
we must return back at each step to diminish the strength of
particular affections, or they will become disproportionate, and
consequently on these principles vicious; so that the balance
must be continually fluctuating, by the weights being taken out
of one scale and put into the other. 3. If virtue consist exclu-
sively in love to being in general, or attachment to the general
good, the particular affections are, to every purpose of virtue,
useless, and even pernicious; for their immediate, nay, their ne-
cessary tendency is, to attract to their objects a proportion of
attention, which far exceeds their comparative value in the gene-
ral scale. To allege that the general good is promoted by them
will be of no advantage to the defence of this system, but
the contrary, by confessing that a greater sum of happiness is at-
tained by a deviation from, than an adherence to, its principles ;
unless its advocates mean by the love of being in general, the
same thing as the private affections, which is to confound all the
distinctions of language, as well as all the operations of mind.
Let it be remembered, we have no dispute what is the ultimate
end of virtue, which is allowed on both sides to be the greatest
sum of happiness in the universe: the question is merely, what
is virtue itself? or, in other words, what are the means appoint-
ed for the attainment of that end?
"There is little doubt from one part of Mr. Godwin's work,
entitled "Political Justice," as well as from his early habits of
reading, that he was indebted to Mr. Edwards for his principal
arguments against the private affections; though with a daring
confidence he has pursued his principles to an extreme, from
which that most excellent man would have revolted with horror!
The fundamental error of the whole system arose, as I conceive,
from a mistaken pursuit of simplicity; from a wish to construet
a moral system without leaving sufficient scope for the infinite
variety of moral phenomena and mental combination, in conse-
quence of which, its advocates were induced to place virtue ex-
clusively in some one disposition of mind, and since the passion
for the general good is undeniably the noblest and most extensive
of all others, when it was once resolved to place virtue in any
196
THE CHRISTIAN GRACES
one thing, there remained little room to hesitate which should
be preferred. It might have been worth while to reflect, that in
the natural world there are two kinds of attraction; one, which
holds the several parts of individual bodies in contact; another,
which maintains the union of bodies themselves with the gene-
ral system; and that though the union in the former case is
much more intimate than in the latter, they are equally essential
to the order of the world. Similar to this is the relation which
the public and private affections bear to each other, and their use
in the moral system."
NOTE B.
ALL THE CHRISTIAN GRACES REDUCED TO LOVE, AC.
CORDING TO THE HOPKINSIAN PRINCIPLES.
•
The chapter immediately preceding the last note, must have
convinced every reader, that the Hopkinsians decompose the
Christian Graces, and reduce them all to one. It is in fact their
doctrine, that faith, repentance and hope are all comprehended
in a single exercise of love. Let the reader imagine that the
following discourse is from the mouth of one of these divines,
and that the notes accompanying it are the observations, which a
sensible Scotchman whispers to his own heart, during the de-
livery.
THE DISCOURSE.
NOW FAITH IS THE SUBSTANCE OF THINGS HOPED FOR
THE EVIDENCE OF THINGS NOT SEEN."-Heb. xi. 1.
He that believeth shall be saved. Without faith it is impos-
sible to please God. We are deeply interested therefore,
in the inquiry, "what is faith?" Does it consist in the as-
sent of the understanding to divine truth? Is it nothing more
REDUCED TO LOVE.
197
than a perception of the mind, that Jehovah is a being of veraci-
ty, and consequently worthy of our confidence?
Faith has the promise of salvation. Is faith a belief of every
revealed truth? Must the whole Bible be understood by every
one who shall be saved? It seems desirable, that faith should be
reduced to its simplest state,* that we may see what it is in itself;
and that its effects should be traced, that we may learn to distin-
guish it in actual existence. What is the nature of saving faith?
And how does it discover itself in the children of God? Let us
consider
I. Faith in essence; and, II. Faith in operation.
+
"Faith is the substance of things hoped for; the evidence of
things not seen." This is an inspired representation, which is
worthy of profound regard.
Let us attend to it, with the desire of being thoroughly ac-
quainted with the terms of salvation. Let us search, as those
who seek to know the way of life, and to obtain the full assu-
rance of justification through faith in Jesus Christ.
The text distinguishes saving faith from the simple assent
of the mind to truth. You may have a firm mental persuasion.
of the reality of things NOT hoped for, and of things so disre-
garded by the heart, as to be the object of neither desire nor
fear; neither love nor hatred. Saving faith has much concern
with the affections. It is the substance of things HOPED FOR.
The text consigns to perdition that cold, inactive, insensible,
unprofitable faith, which consists in thought conformed to truth ;
and which comprehends no more piety than the mathematician's
perception that the sum of all the parts is equal to the whole.f
* He must have a good metaphysical laboratory to do that. This redu-
cing of things already simple, commonly confounds men.
† Saving faith, however, does not, exclude thought conformed to truth.
·
i
198
THE CHRISTIAN GRACES
"Thou believest that there is one God; thou dost well;
for there is abundant evidence to prove the existence of the Dei-
ty. It is well to admit this truth; for it would be a proof of in-
sanity or idiotism to deny it. This however is not enough.
"The devils also believe." They have such faith as is the sub-
stance of things not hoped for; which is enmity. This enmity
is the substance of that future punishment which they believe
will be inflicted on them, after the final judgment. Enmity is
the substance of hell-torments. It is enmity which makes the
evil angels miserable.* When they believe in things not hoped
for, they feel such painful opposition to God, such pride, malice,
desire of revenge, and despair, as constitute a copious preliba-
tion of the "wine of the wrath of God," which is to be poured
out after the final judgment.
LOVE is the opposite to HATRED. The substance of things
hoped for, is LOVE. † This is the essence of saving faith. He
who has felt the love of God shed abroad in his heart, in sub-
stance participates of those blessings for which he hopes. We
do not hope for what we do not desire: and we do not desire
what we do not love. Since, therefore, there can be no saving
faith without hope; and no hope without desire, and no desire
without love; we learn that love is the essence of faith || And
where love exists, will be found all those graces which consti-
tute the "new heart."
* What! are there no positive torments in hell? He forgets that this en
mity is punished by God.
† Although love is implied in hope, yet it is neither the essence of hope,
nor of the things hoped for. What I hope for I also love: but love is dis-
tinct from hope. I love wealth; but I do not hope for it. Much less is
love the essence of the things hoped for. I hope to be able to pay my
debts; but love will neither constitute that ability, nor satisfy my cre-
ditors.
That is truth. Hold it fast!!
That does not follow; for things may coexist, and be necessarily cons
nected, which are not of the same essence,
REDUCED TO LOVE.
199
This may be proved, by the following demonstration.
Christ has taught us, that "except a man be born again he
cannot see the kingdom of God;" or, he cannot be saved.
Yet he has assured us, that he who believeth, or has faith, shall
be saved. It follows, therefore, if both declarations are true.
that to be born again, and to receive the gift of faith, are the same
thing. Of course the new birth and faith are one in essence.*
Again, it is written, that "every one who loveth is born of God.”
Hence it follows,† since love, produced in man, constitutes the
new birth, and since the new birth and faith are the same, that
love and saving faith are one in essence. In other words, faith
in its simplest state, is love to God.
•
This love produced in man by the Holy Ghost, is the essence
of what is commonly called "the new heart," "the good and ho-
nest heart," or "a right disposition." Faith then, in its simplest
state, faith in essence, is neither more nor less, than such a right
disposition as is produced by regeneration or by the act of
God, which causes love in that person who formerly had a carnal
mind of unbelief and enmity.
Our Lord Jesus in the parable of the sower, compares the
hearts of men to various kinds of ground; and divine truth to
seed sown by him who preaches the gospel. Those hearts
which he compared to the beaten pathway, to stony and thorny
ground, were destitute of saving faith; for although they might
"a while believe," yet" in time of temptation" they would
"fall away." It is a prerequisite to salvation, that "the fallow
ground" of the affections be "broken up" so that the heart shall
become "good ground," suitable for the production of the
1
* Faith is my act. "Lord, I believe." Regeneration is the work of God
upon me. I am passive in it; for it is the work of another performed up-
on my soul That faith is a gift is true; for God enables me to believe.
This believing is the first act of a regenerated soul.
Not that love, the effect and evidence of a new heart, is the new
heart; but it follows, that he who has not love, the effeci, has not the re-
generated soul, which is invariably the source of love.
•
200
THE CHRISTIAN GRACES
Christian graces.
“Other fell on good ground, and sprang up;
The explanation of our Lord
"But by the good ground are
and bare fruit an hundred fold."
may be literally translated thus :
meant those, who in an honest and good heart having heard the
word, keep it, and bring forth fruit with perseverance." Luke
viii. 15. Here is our Saviour's representation of saving faith.
It is a right disposition. Its essential principle is "an honest
and good heart."* Without this, truth may be admitted by the
understanding, and have a partial influence on the life: but,
without this, no person will so receive the truth, as to be united
to Christ, by a saving moral union,t and escape "the wrath to
come."
It is not necessary to ascertain how great a quantity of truth
this heart receives, in order to determine whether the person
possessing it shall be saved. It is sufficient that the heart,
through regeneration, is made good. Now the heart is a figura-
tive expression, used to denote the disposition of the man.
When this disposition, which consists in moral exercises,‡
is changed from enmity to love, from the supreme love of self to
the love of God, there is said to be created a holy heart, which
receives, cherishes and loves divine truth, to the salvation of the
soul. Should death, however, immediately ensue upon the pro-
* If faith and a good heart are precisely the same thing, since I am justi-
fied by faith, I must also be justified by a good heart. Consequently God
does not justify the ungodly. Faith belongs, indeed, to every good heart,
as the eye or hand belongs to every complete body. But the hand is not
the whole body The preacher does not seem to know that things can be
distinguished, without being separated. I distinguish faith from the state
produced in regeneration; but I do not disjoin the two.
Tut! tut! man, what do you mean by moral union? The members of
every corporate body have a moral union, even while they cordially oppose
and hate one another.
+ Exercise and disposition are as distinct as matter and motion, the lungs
and the act of respiration; or as your written sermon and the act of read-
ing it.
REDUCED TO LOVE,
201
duction of a benevolent disposition in the formerly malevolent
sinner, before any of the doctrines of the gospel were revealed to
the understanding, the renewed person would be safe: this same
heart would love truth and be happy in it, when gospel knowledge
should be one of Jehovah's gifts to his exalted children. Such
may be the regeneration of infants; and such, if it shall please
the Holy Spirit to work in them, the regeneration of persons
destitute of divine revelation. Why should it seem incredible,
that God should now create a disposition of love to that which is
now known to be holy, and afterwards afford new objects to
excite regard? Is not the child born before it is fed? Is not
the honest and good heart produced before the seed is sown
upon it?
The penitent thief is an example of one who had this renewed
disposition, this faith in essence, without living to grow in the
knowledge of God, and bring forth the fruits of faith.
Hear the excellent Saurin upon this subject.
"A true faith must necessarily be a principle of good works.
It may happen, that a man " may have this principle, and may not
have an opportunity of expressing it by practice, and of bring-
ing it into action; he hath it, however, in intention.
"The thief, in one sense,
strictly speaking, did no good work; but in another sense,
he did all good works. We say of him as we say of Abraham,
he did all in heart, in intention. Abraham, from the first mo◄
ment of his vocation, was accounted to have abandoned his
country, sacrificed his son Isaac, and wrought all those heroical
actions of Christian faith, which made him a model for the
whole church. In like manner, the converted thief visited all
the sick, clothed all the naked, fed all the hungry, comforted all
the afflicted, and was accounted to have done all the pious ac-
tions, of which faith is the principle, because he would infalli
bly have done them, had God afforded him opportunity."*
Saurin's doctrine of a principle, was not like your doctrine of exercise.
26
202
THE CHRISTIAN GRACEŚ
Take away this principle of faith, or this first exercise of love,
this goodness of heart, this renewed disposition, and whatever
may be believed about Jesus, the Saviour of sinners, there is no
saving faith left in the soul: but take every thing else away,
even knowledge, good works, memory and reason, and the soul
is still secure, according to a divine constitution through the
righteousness which is by faith.
Faith is the sole term of salvation. Faith then, in its simplest
state, must imply every prerequisite to salvation. It is declared,
absolutely, that he who believeth shall be saved., Again, it is
affirmed that "without holiness, no man shall see the Lord,” or
be saved. It follows, from these two declarations, that evan-
gelical faith and holiness are the same in essence.*
Moreover, holiness consists in conformity of heart to the will
of God, or in a right disposition. Here, again, we have the con
clusion, that saving faith consists in a renewed heart.
In various passages of the holy scriptures we are taught, that
the poor in spirit, the meek, the penitent, the merciful, the pure
in heart, the peace-makers, and those who endure persecution for
righteousness' sake, shall be saved. But none shall be saved
except they have faith. It is a necessary consequence, therefore,
that saving faith should comprehend in its essence, each and all
of the christian graces.
"Without faith it is impossible to please God." Yet you may
please God, if you love what he loves, hate what he hates, and are
thus conformed to his will. The love of holiness, and hatred of
sin, therefore, comprehend every thing which is essential to
saving faith. To love holiness and hate sin, is to have a renewed
disposition, or to believe with the heart unto everlasting life.
* Faith is one constituent part of holiness; but because holiness in-
eludes faith, it does not follow that each part is equal to the sum of all the
parts.
REDUCED TO LOVE.
208
To this doctrine of the identity of saving faith and love, it may
be objected, that Paul saith, "now abideth faith, hope, charity, (or
love,) these three; but the greatest of these is love." I Cor. xiii.
13. "Now if faith and love," says the objector, "are the same
thing, you make the apostle assert that one thing is greater than
itself "*
The answer is easy. There are many kinds of faith.
One is historical, because it depends upon historical evidence,
Another is metaphysical, because it depends upon metaphysical
induction. Another is temporary, because it endureth only for
a time. · Another is the faith of devils, because those who pos-
sess it, like the devils, believe and tremble. Another is the
faith of miracles, peculiar to divinely inspired persons.
Of this the apostle speaks when he says that love is greater
than faith. It is his design to show the superiority of love over
miraculous gifts. "Though I have all faith, so that I could re-
move mountains, and have not love, I am nothing." Saving
faith, or love, is greater than the faith of miracles: for the first
unites us to Christ by a union of affection, and secures glory;
but the second might be possessed by Balaam and Judas, while
they were the enemies of God. Inspiration did not necessarily
imply regeneration and sanctification; but love was in its own
nature, the saving grace of faith, "the substance of things ho-
ped for."
The second part of the text declares faith to be "the evidence
of things not seen." This can be said of that saving faith only,
* Much more might be objected. It is well for the preacher that he has
the pulpit to himself: but it would be well for the people if my uncle
Sauney was there.
† Union of affection! Is this then, the moral union? A man loves a
young woman. Is it love, or their marriage which completes that union
in which they twain are constituted one flesh? A man loves another woman
more than his wife. Is this a moral union? Union of affection may even
exist between a gang of robbers. Why does he not speak of the spirit-
ual and mystical union of the scriptures? Had any poor sinner loved
God, would there have been any union without a covenant of grace? Or,
can there be a matrimonial union, without some covenant engagement be-
tween the parties ?
204
THE CHRISTIAN GRACES
which has been described. For historical or speculative faith
ARISES from evidence, but FURNISHES no evidence of the truth of
things not seen. I may believe what is false and my faith is no
evidence to prove that my mental persuasion is founded on truth.
I may be conscious of assenting to a proposition; but this con-
sciousness is no evidence of the truth of the proposition. I
may believe with the understanding, that Jesus Christ is the Sa-
viour of believers, while this furnishes no evidence to me, or to
others, of the truth of the gospel history. It is otherwise with
that faith which is of the operation of the Holy Spirit. Saving
faith is, to those who possess it, and often, by its manifestation,
to others, "THE EVIDENCE of things not seen.”
Saving faith has been proved to consist essentially in love.
Now of love we may be conscious. It is an effect of some
cause; for there is no effect without an adequate cause. The
believer may reason with himself. "Now, I love God, For-
merly, I hated him. Whence this change? Who, or what, has
caused this love in me? I did not produce it myself, for while I
was at enmity against God, I had not the disposition, and there-
fore had not the power to cause love. Who then caused it? It
must have been God, for other beings either could not, or would
not, have done it." In this manner, the believer finds his love,
or saving faith, to be the evidence of several unseen things;
but especially of the power of God in changing the human
heart.
$
In this manner also, faith is, to the believer, the evidence of
the truth of the gospel, a thing not seen, but felt by every child
of God. Being convinced of the truth of the gospel, one must
admit its divine origin, and the inspiration of the writers of it,
so that saving faith becomes the evidence of all the unseen things.
contained in the word of God. In this manner, "the Spirit," pro-
ducing love in us, of which we are conscious, "beareth witness
with our spirit, that we are children of God." When we "de-
sire the sincere milk of the word, that we may grow thereby,"
our desire is evidence, that we are "new-born babes-in Christ."
Through the consciousness of love, "he that believeth on
the Son of God, hath the witness in himself.”
REDUCED TO LOVE.
205
This same faith may be so manifested to others, as to afford
evidence of the truth of gospel doctrines, concerning "things
not seen."*
When the infidel perceives, that one, who was formerly a scoff-
er like himself, has become obedient to the gospel, were he to
obey the dictates of reason, he would acknowledge the finger of
God, and say, "these miracles of grace are sufficient evidence
of the truth of Christianity." Indeed, the faith produced in re-
bellious men, and made visible in their conduct, has been, to mul-
titudes, evidence which they could not resist, of all the unseen
realities asserted in the Bible.
+
Faith, then, is more than simple assent to truth. It is not
enough to credit divine testimony. We must feel divine power,
exercised in changing the heart from enmity to love. We must
have faith that will be evidence of the truth of the doctrines of
grace. We must have that faith, which "is the substance of
things hoped for; the evidence of things not seen,"
We come now, SECONDLY, to the consideration of
FAITH IN OPERATION,
Faith is one in principle, but various in operation. Faith, in
essence, is such a disposition as will lead the person possessing
it, to receive and obey, imperfectly here, and perfectly hereafter,
all that moral truth which God, in any manner, reveals to his un-
derstanding,
"Faith," says Saurin, "is a disposition of mind, that chan-
´geth-according to the various objects which are proposed to it.
* "Things not seen" is a scriptural phrase, of definite signification,
for things divinely revealed. They are neither the objects of the natural
eye, nor of our own consciousness. They are not external objects, seen in
material light, nor things within us, seen by the faculty of reflection. They
are the spiritual things, which are exhibited in the word of God. Faith
perceives them with a perfect conviction of their reality.
206
THE CHRISTIAN GRACES
If the object presented to faith be a particular object, faith is ≈
particular disposition; and if the object be general, faith is a
general virtue."
Similar sentiments are expressed in the Presbyterian Confes-
sion of Faith. "By this faith, a christian believeth to be true,
whatsoever is revealed in the word, for the authority of God him-
self speaking therein; and acteth differently, upon that which
each particular passage thereof containeth; yielding obedience
to the commands, trembling at the threatenings, and embracing
the promises of God for this life, and that which is to come.
But the principal acts of saving faith are, accepting, receiving,
and resting upon Christ alone for justification, sanctification and
eternal life, by virtue of the covenant of grace. This faith is
different in degrees, weak or strong; may be often and many
ways assailed and weakened, but gets the victory; groweth up
in many to the attainment of full assurance through Christ who
is both the author and finisher of our faith."*
The whole of the eleventh chapter of the epistle to the He-
brews gives a similar representation of the various operations of
faith. By manifesting this benevolence of disposition, the
❝ elders obtained a good report." Their good and honest heart
was manifested in their piety of life, so that a good report of the
ancient friends of God has come even to these latter ages.
Infidels, of proud, unrenewed temper of soul, deny the Mosaic
history of the creation; but we, who have been renewed in heart,
"understand," from the testimony of God, "that the worlds
were framed by the word of God; so that the things which are
seen were not made of things which did" previously "appear."
To give credence to the divine testimony, respecting the crea-
tion of the world, is one operation of faith, peculiar to those who
enjoy, either by tradition or written revelation, this divine ground,
of faith.
Aye! would he had framed his whole discourse according to that
summary.
REDUCED TO LOVE.
207
One changed in heart by the Spirit of the Lord, might be left
without any evidence, except conjectural, that the things now
seen, were made of nothing. In such a case his saving faith
would not lead him to understand, what was not revealed. What-
ever truth is clearly revealed to one, who has a right disposition,
will be admitted and obeyed: but a truth not known, can be the
object, neither of love to the new heart, nor of hatred to the car-
nal mind. According to the believer's knowledge will be his
exercises of faith.
"By faith, Abel," having the love of God, which induces obe-
dience," offered unto God a more excellent sacrifice than Cain,"
for Abel conformed to the divine command, and offered, as typical
of the Lamb of God, the "firstlings of his flock;" while Cain,
following his own inventions, because he was destitute of love,
brought what was not required,* "of the fruit of the ground an
offering unto the Lord."
Enoch was renewed in the spirit of his mind, and through the
possession of this saving faith, so pleased God by exemplary
bedience, that he "was translated.”
"Without this faith," which consists in rectitude of dis-
position, "it is impossible to please God," by any external obe-
dience.
If
So much knowledge is essential to the existence of the "obe-
dience of faith,” as shall constitute us accountable creatures.
we have "the spirit of faith," 2 Cor. iv. 13. or a new heart,"
all which is necessary to the performance of such actions as will
please God, is the knowledge that God exists, and is a moral
governor of the world. "He that cometh to God must believe
that he is, and that he is a rewarder of them that diligently seek
him." If the dying infant should have the new heart, he might
* How do you know that, Sir? You have no evidence but DR. LEE'S
opinion. It was faith, and not the matter of the offering, which made the
difference between Cain and Abel's oblation. It is easier to invent some
new doctrine than to support it by the scriptures.
208
THE CHRISTIAN GRACES
in heaven have the communication of such knowledge, as should
inspire deeds of faith, or the emotions of love to God, and grati-
tude to Jesus, on whose account the babe of apostate parents
was taken away from actual evil, and exalted to the abodes of
purity and bliss.
This knowledge, in addition to faith in essence, Noah, Abra-
ham, Sarah, Isaac, Jacob, Joseph, Moses, and many other holy-
people possessed in this life; so that by many actions they plea-
sed God. It was the same right disposition which led all these,
in various ways, according to knowledge and circumstances, to
the performance of the divine will. All did not understand the
same truths, because more was revealed to some than others.
All did not perform the same actions, because duty did not re-
quire in all the same operations of faith. Noah believed in heart,
the testimony of God, concerning a deluge which he had not
seen. He credited the word of the Most High, so as to make
the future destruction by water present to his mind; and he
prepared an ark for his security. This was one operation
of Noah's faith. Had his heart been unsanctified, he had disre-
garded the threatenings of Jehovah, and perished with his impen.
itent neighbours.
We see the operation of Abraham's faith in his abandonment
of his native country, and in his preparations for offering to
God in sacrifice his beloved Isaac. Abraham's faith, however,
did not make provision for an universal deluge; nor did Noah's
faith operate in the consecration of a son.
son
Having that confidence in God, which is exercised by every
renewed mind, the parents of Moses disregarded the unjust
mandate of the Egyptian king, and preserved the life of their
This son gave evidence of much love to God, by refusing
princely honours and gratifications; "choosing rather to suffer
affliction with the people of God, than to enjoy the pleasures of
sin for a season; esteeming the reproach of Christ greater riches
than the treasures in Egypt." Time would fail, were I to at-
tempt a representation of the operations of faith in those, “who
through faith subdued kingdoms, wrought righteousness, obtain-
ed promises, stopped the mouths of lions, quenched the violence
REDUCED TO LOVE.
209
of fire, escaped the edge of the sword, out of weakness were
made strong, waxed valiant in fight, turned to flight the armies
of the aliens."
Ye see, brethren, that this saving faith, operated in the an-
cients according to the knowledge they possessed, and to the
circumstances in which the providence of God placed them.
Some endured trials of mockings and scourgings, bonds and im-
prisonment, while others were stoned or sawn asunder, or "tor-
tured, not accepting deliverance," to the shipwreck of faith.
The operations of faith are as various now as they were in the
time of the patriarchs. Some, like Abraham, may love God, ac-
cording to their knowledge, while in uncircumcision, while des-
titute of the ordinances of revealed religion. "We say that
faith was reckoned to Abraham for righteousness," when he was
in uncircumcision. "For he received the sign of circumcision,
a seal of the righteousness of the faith which he had, yet being
uncircumcised; that he might be the father of all them that be-
lieve," "with the heart, unto righteousness."+"though they
be not circumcised; that righteousness might be imputed unto
them also."
Others, like Cornelius, a Roman, a converted heathen, who
prayed from a new heart, before he knew the way of salvation by
Jesus, may, in our age, experience the influences of the Spirit,
so as by their conduct to extort from Peter the exclamation, “of
a truth I perceive that God is no respecter of persons, but in
every nation, he that feareth God and worketh righteousness is
accepted with him."
Believers who enjoy the written word of God, differ in the
powers of their understanding; and consequently must differ in
those truths which are the objects of faith. Many things are
revealed in the word of God to some, which are not revealed to
others, because they have neither the same strength of mind, nor
the same opportunity for searching and understanding the scrip-
Some revealed truths are adapted to the weakest capa-
tures
* Rom. iv. 9. 10 and 11. † Rom. x, 10.
อ
27
210
THE CHRISTIAN GRACES
city, while others are hard to be understood, even by Peter and
many of the apostles. Every Christian is not required to have
faith, with the mind and strength of Paul: but he must believe
with his own understanding, and love God with his own heart.
In one who enjoys a preached gospel and written revelation,
"the principal acts of saving faith are, accepting, receiving, and
resting upon Christ alone for justification, sanctification, and
eternal life, by virtue of the covenant of grace." Before, how-
ever, either of these operations of faith can exist, the heart
must be renewed; and it often is renewed, so as to hate sin, be
truly penitent, and become new in the spirit of Christ, a long
time before the plan of salvation through the blood of Christ is
doctrinally understood.
Sa-
Indeed, commonly, the saving faith of heart is wrought, be-
fore the sinner asks, from deep conviction that he is lost, "what
shall I do to be saved?" It is saving faith, which disposes the
sinner practically to admit the testimony of God concerning his
Son, that he is the Saviour of all the ungodly who believe.
ving faith is the cause of our confidence in the blood of Jesus.*
How then can any put this confidence first, and call the effect
the cause; or the fruit the good tree? It is saving faith which
induces the infected soul to seek the Divine Physician's aid; and
he who asks in faith, or from a penitent heart, shall assuredly
find. It is regeneration which prepares the heart to receive
with confidence that saying which is worthy of universal recep-
tion, that Christ Jesus came into the world to save even the chief
* EXERCISES have now become gods. They create other creatures.
Terrible creatures, indeed, are creating creatures. Faith is an exercise;
and confidence is an exercise; but faith CAUSES confidence. Here we
have a new world, a world of wonders; a world of which exercise is the
god, and exercises are the sole inhabitants. The scriptures say, that the
Spirit is the cause of confidence. Christ exhibited in the gospel is the
foundation of that confidence which is implied in faith. I lay my bur-
den on the Rock, confiding in its firmness. The fact of my laying my
burden upon an immoveable foundation does not produce this confidence.
Nay, had I not confidence already existing in my own mind, I should not
cast my cares upon the Lord.
REDUCED TO LOVE.
211
of sinners. Marvel not then, that we say, it is not enough to
give credit to all that God testifies concerning his Son. "Ye
must be born again.”
Then will the new heart receive the word of God, as good
seed into good ground, which will produce the renunciation of
all confidence in works of righteousness which we have done,
and entire reliance upon that blood which cleanseth believers
from all sin.
The same degree of humility and confidence in Jesus may
not exist in every renewed mind; because the operations of faith
are different in different believers; and in the same person, at
different times All christian graces, however, in due season,
worketh the same SPIRIT, through benevolence of disposition.
Next to confidence in Jesus, saving faith will, under religious
culture, produce love to the Bible, delight in the society of the
pious, religious affection for divine ordinances, and ardent exer-
tions for the promotion of the Redeemer's kingdom. To ascer-
tain, however, whether we possess saving faith, it will not be 'ne-
cessary to ask, "have we all the operations of faith?" but,
"have we any act of faith, which proves the existence of a new
heart?"
What has been said affords three
•
INFERENCES,
1. It does not appear, that a knowledge of the way of salva-
tion is absolutely essential to the existence of saving faith. A
renewed disposition is the only indispensable requisite to salva-
tion. When God has produced such a change, that the rebel,
when enlightened, will love God, the rebel's heaven purchased
by the blood of Christ, is through the mediation of Jesus, secure.
For Christ's sake he shall be saved, being one of the redeemed
people; and in due time, he shall know it to be for Christ's sake,
that he may give Christ the glory.
212
THE CHRISTIAN GRACES
2. The scriptural doctrine of saving faith excludes, of neces
sity, neither infants, nor those persons who are destitute of the
written revelation, from future felicity.* The speaker will not
affirm that infants and heathens are in any case saved; for it is
more than he knows. But if any one affirms, that they are all
lost, it is more than he can prove.
Infidels libel divine revelation, when they say, that the scrip-
tures pronounce sentence of damnation against all children,
who are incapable of rational assent to the gospel; and against
all the poor pagans, who never had the opportunity of believing it.
The scriptures do not confine the operations of the Holy Ghost
to one truth, or one motive. Holy exercises may be created by
God, and at the same time exercised by man, in view of many
motives. Nothing in the word of God forbids us to suppose,
that HE, who hath the hearts of all men in his hands, may turn
the heart, or the moral exercises of a child, as easily as the heart
of a hoary-headed sinner. He who made the inhabitant of the
wilderness, and taught him that the Great Spirit exists, may use
this partial knowledge of God and of duty, as a motive in view of
which to produce that love, or saving faith of heart, which im-
3
:
* I never heard a Hopkinsian admit the possibility of saving infants
before.
Exercises created! They are like the creatures of the poet; or like
Diocesan Bishops; or like that wicked invention of man, the mule, which
are none of them the creatures of God. If exercises are creatures, what
are they? Are they matter or spirit? Are they creatures capable of acting
or of being acted upon? Are they animals or vegetables, or minerals; or
do they belong to the kingdom of the gases? No doubt they are of the
gaseous kingdom! They are certainly more subtle than the common atmos-
phere.
It seems that these creatures have eyes, and live in view of motives. Yet
they are incapable of volition. Should I grasp my cat, and make him
look upon a chesnut in the embers, and then forcibly put his paw into the
fire, that would resemble this creation of exercises in view of a motive.
Away with such nonsense from the church of God!
REDUCED TO LOVE.
213
plies sorrow for known sin, desire of pardon, if God can consist-
ently bestow it, and pious resolution of future obedience. Ha-
ving renewed this person, for aught that appears, God may for
Christ's sake, pardon and save him. It would then hold true,
that there is no other name given under heaven, except that of
Jesus, whereby guilty men can be saved. Let infidels, there-
fore, for ever be silent upon this subject; and acknowledge that
they know nothing more about the heathen and infants than we
do; who acknowledge that they may be saved or lost, according
to the decree of heaven.
3. Christians should be cautious in denouncing those who
give any evidence of saving faith. We are not to expect all the
fruits of holiness will immediately appear. Hitherto the opera-
tions of faith may have been few in one, who by regeneration
has been made spiritually alive from the dead. How far a be-
liever may be left in ignorance, we cannot easily determine.
Neither dare the preacher say, "so far and no farther, a person
may be erroneous in opinion, and criminal in practice, and still
retain the spirit of faith."
If any should imagine this sentiment too liberal, I reply, that
while I denounce error and sin I would hope many persons may
be saved whose faith and love are feeble. "Him that is weak
in the faith receive." It is a grateful persuasion, that in many
cases, the heart is right, where the head is wrong.
Paul has taught us, in the fourteenth chapter of his epistle to
the Romans, that two persons may have saving faith, who are
directly opposed in opinion upon a subject of revealed religion.
One may believe it lawful, and another, unlawful, to eat every
sort of flesh. In consequence of this difference of opinion, their
conduct is opposed; but, nevertheless, we are assured that God
accepts the service of both, because they act from love to what
they severally suppose to be the mind of the Spirit. I conclude
with the apostle's conclusion upon this subject.
"Whatsoever is not of faith is sin,'
""
214
THE CHRISTIAN GRACES
NOTE C.
THE CHRISTIAN GRACES DISTINGUISHED.
BY A CALVINIST.
THE FAITH of God's elect does not, in fact, ever exist in a
state of separation from KEPENTANCE, HOPE, LOVE, and new
obedience. Yet, these graces may be distinguished from one
another, as truly as those stars which constitute a constellation
may be individually seen Each of them is distinct from each,
They are all exercises of a soul born of the Spirit, of a soul united
to Christ, and influenced by the Holy Ghost.
We have no difficulty in admitting, that perception, attention,
abstraction, recollection, desire, fear and hatred, are exercises
of one and the same mind. It would, however, be ridiculous to
confound them. The writer, who should seriously attempt to
prove the identity of these exercises, would be considered insane:
and he who should employ the words, as if they were synonymous,
would find his composition altogether unintelligible.
The various gracious exercises of a renewed mind are equally
distinct; and it is more criminal, because more injurious, to
confound them.
It is absolutely necessary, however, to those who would rea-
son on any subject, and to those who would understand argument,
that they should have a little common sense. We do not say
that they must have much, or that they must be sensible men; for
such a requisition would exclude very many persons, yea, and
very many public teachers, from examining any subject. They
must, however, have sense enough to know, that the body of man
is distinct from its own external actions; that the bone is not the
blood; and that the hand is not the foot. They must have sense
enough to know, that the mind is distinct from its own acts, and
!
DISTINGUISHED.
215
that faculties are distinguished from their exercises. Without
so much sense, on their part, there can be no reasoning with
them. A man, who does not know, that the power of sight is
distinct from the act of looking on an object; and, that an irras-
cible disposition is distinct from being in a rage, cannot under-
stand any argument. Such a man might assert, concerning
a stone which he saw rolling down the hill, that motion was es-
sential to its nature, and that it ceased to be a stone, so soon
as it rested on a level.
In treating of the CHRISTIAN GRACES, the principle must be
admitted, that the regenerated soul is distinct from its own moral
actions and that a holy disposition is distinct from its several
pious exercises.
It must be allowed also, on our part, that to distinguish each
Christian grace from every other, is difficult; but analysis is
also difficult even in material subjects, which are visible and
tangible.
The reason is plainly this: that there is no object presented
to our investigation, which is perfectly simple, either in the ma-
terial world, or among the exercises of our own minds. Every
thing which we see is complex; and what the logicians call a
simple idea, never, in fact, exists. All our mental operations are
complex. It is true we can separate one piece of matter, one
pebble from another, and examine it separately; but this object
is, itself, compound. We may also distinguish one principle, or
one action from another; but each of these is, in itself, again
susceptible of analysis. Sensation cannot exist without percep
tion, nor can either of them without being accompanied by voli-
tion: and a human volition never once existed where the opera-
tions of intellect were entirely excluded. No mental act what-
ever can have existence without volition.
The difficulty, therefore, of distinguishing the Christian
graces, is one which is common to every subject of investiga-
tion.
216
THE CHRISTIAN GRACES
Faith, we have already said, never exists alone; but is always
accompanied by some degree of repentance, love, and hope. It is
nevertheless distinct from each of them.
The word FAITH, when applied to designate a Christian
grace, is properly a technical, theological term; and is not used
precisely in its common acceptation, but in a figurative sense.
It is thus employed, however, because its radical idea is a very
prominent one in the use to which it is applied in theology.
Faith, in this connexion, is not a simple exercise of one
faculty of the mind, exclusive of every other; but gives employ-
ment to all the mental powers of man. It includes perception,
volition, attention, desire, affection, reasoning, and judgment.
Ignorance alone will attempt to resolve it into any one of these.
Faith includes a knowledge of certain facts; an assent to cer-
tain doctrines; trust in a certain object; the approbation of a
certain system; and the acceptance of a certain offer. It im-
plies each and all of these, and even more, but it is not one
of them exclusively. It is that very grace by which the sinner
does all this, that is in scripture called FAITH.
The probable reason why this word was selected to designate
this grace of multifarious operation, is, that the radical meaning
of the word is the most conspicuous idea in the theological mean-
ing. The radical meaning of the word faith is “credit to testi-
mony," and this is the leading idea by which the scriptures
characterize that saving grace, which bears the appellation,
FAITH.
The revelation of grace is the testimony of God. Every part
of the Bible belongs to this testimony Should any one separate
any doctrine from this consideration, that it is a part of the gras
cious testimony of God, he would injure the truth. According
to this dispensation of grace, God in Christ is the only object
of our worship. He has proclaimed it from heaven, to be the
good pleasure of his will, that there should be no transaction, of
DISTINGUISHED.
217
any kind, between man and himself, but according to the consti-
tution of the covenant of grace. No law, no love, no invitation,
no promise, no offer, nothing whatever is addressed by God to
man, or is required and accepted by God of man, but upon the
footing of this dispensation. The whole is a testimony. It is the
province of faith to give credit to testimony. Hence, that grace
which enables and disposes us to receive and act upon the testi-
mony of God concerning his grace, is called faith. Now, from
the very nature of the case it is utterly impossible that any action
of man can be acceptable to God, which is devoid of credit to
this testimony. Therefore it is said, "without faith it is im-
possible to please God."
Faith, then, implies knowledge of this testimony, assent to its
doctrines, approbation of the plan it reveals, and acceptance of
the offer which it makes to the sinner. In this way, and in no
other whatever, it gives reverence, love, and worship to God. It
absolutely disclaims every other method of knowing, or loving,
or serving God.
Unbelieving man is prone, if he seeks God at all, to seek him
according to the rules of some other system, different from this,
or abstracted from it. It requires the power of God to destroy
the vain reasonings and imaginations of such a person, and re-
duce the sinner to the obedience of Christ, the obedience of
faith. Under divine guidance, the soul, crediting the testimony
of God, accepts the gospel offer, and thus becomes united to
Christ. By the constitution of the system of grace, Jehovah,
precluding himself from any transactions with men upon the
footing of any other system, neither demands, nor communicates,
nor accepts any love, or repentance, or any other exercise of
fallen man, without faith, or before it exists. Credit to his tes-
timony, with a knowledge of its contents, and an acceptance of
the offer it makes, God demands of every sinner to whom his
word is revealed. "This is his commandment that ye believe
in his Son." He demands love, repentance, and hope; but he
demands them only through faith. He communicates these
graces; but it is only through faith. Regenerated men exercise
these graces: but it is only through faith.
28
218
THE CHRISTIAN GRACES
Faith then, is the first exercise of the regenerated soul, in
which it embraces the testimony of God and the offer of a Re-
deemer, with a full persuasion of their truth and excellency.
"With the heart man believeth unto righteousness."
REPENTANCE signifies a change of mind, which includes both.
sentiment and inclination.
This grace is demanded of all, who think erroneously, or are
disposed to evil; because in the first they sin in thought, and in
the second they transgress in affection. Repentance is there-
fore the duty of all sinners.
It is in the word of his testimony, that God now calls on men
every where to repent and since he will have no transactions
with any man, according to any other system than that which is
called evangelical, it is evangelical repentance alone that is man's
duty. Any other change of mind would be sin.
Sinners are bound to repent because they are sinners, and God
commands a change of thought, affection and pursuit. Devils
ought to repent for they are sinners; but both devils and " devil-
ish” men, may, like Judas, often change their minds, or both.
their views and inclinations, relative to many objects of regard
and courses of conduct.
In some sense, and in belief of some
truth, they may repent. But devilish penitence is not recorded
on the catalogue of the Christian graces.
Christian penitence is demanded of us by God upon this
ground, that he has given us a testimony concerning himself,
and our duty, to be accredited by us. It is exercised by us, on
the same footing, through faith in that very testimony.
This penitence is a gift of Christ, who is exalted in order tø
bestow repentance on his people, by his Spirit; which repent-
ance he works in them, through faith in the testimony of his
grace. Christ shows his elect nothing, promises them nothing,
gives thom nothing, abstracted from that system which he is ex-
alted to administer. The Holy Ghost gives, in fact, no new dis-
DISTINGUISHED.
219
position to man, but as the Spirit of Christ; and the sinner never
exercises evangelical repentance, without faith in the testimony
which God hath given of his Son.
The revelation of grace, embracing every precept, threat-
ening, offer, promise, is the only light in which the mind is chan-
ged from darkness, and the only motive by which choice is de-
termined to holiness. There is no repentance, therefore, with-
out faith, which discerns this light, and regards this motive. As
God requires of man no other repentance than that which is ex-
ercised in crediting his testimony, so he works by his Spirit no
other than that which he requires. ·
Repentance is from sin to God: but there is no way from sin
to God, except through Christ, and consequently there is no
Christian repentance without faith, which enables us to turn to
God, through Christ. Repentance includes hatred of sin, and grief
for it: but the penitent hates and grieves on account of the con-
trariety of transgression and pollution to that divine excellency
which shines in the testimony which faith alone receives. There
can be no just views of sin, without just views of the authority
which it opposes; and there can be no just views of God, or of
his law, without understanding and accrediting the testimony, in
which those views are exhibited. Again we say, therefore, that
there is no repentance without faith.
Receiving the testimony of God, and embracing the Saviour
which it offers, by faith the soul, enlightened, perceives the evil
of sin, and the value of holiness. Philosophers may reason
about the evil of sin; but unless they are taught by a sight of
the suffering Jesus, they are ignorant and know nothing as they
ought. All the wonderful calculations of ingenious ministers
cannot set sin in such a light, that it shall be the object of evan-
gelical penitence, before the soul savingly believes the true and
faithful saying, that Christ Jesus came into the world to save sin-
ners. Some appear to have supposed, that by their speculations
about the character of God and the nature of transgression, ab-
stractly considered, they could convince men of sin, and that
from this view of the exceeding sinfulness of sin, saving peni-
tence might be exercised. These persons would do well to re-
220
THE CHRISTIAN GRACES, ETC.
f
member, that God requires no repentance, but such as, exerci-
sed in the belief of gospel truth, turns the sinner to God,
through the blood of Jesus; and by the constraining power of
evangelical motives, instigates to new obedience.
The believing penitent loves God. Love, in sinful man, is of-
ten a blind, impetuous passion: but the love which God re-
quires, is an intelligent, spiritual affection. There is no affec-
tion without an object which is mentally perceived. There may,
indeed, be a disposition, which will certainly be affected by a
suitable object, when perceived; but there cannot be love with-
out some previous knowledge.
The objects of CHRISTIAN LOVE, are revealed in the testimo-
ny of God alone. The demand of love is now made on the sin-
ner, in that revelation alone which faith accredits. Heat without
light, and affection without knowledge, may suit the prince of
darkness; but never the children of the light, never the Father
of lights.
Love is shed abroad in the heart by the Holy Spirit. It is
therefore a gift. It is required of us; and is therefore a duty,
It is a Christian grace, by which faith operates, so as to produce
the most benign effects. Faith worketh by love.
In like manner HOPE, and every other Christian grace which
succeeds the mystical union, is a gift, and duty, which gift is re-
ceived, which duty is performed, through faith in the Son of
God.
While, therefore, we love the piety and zeal of many who urge
the duty of unfeigned love to God, we think their dissertations
on the identity of all the graces, are worthy of the label, “con-
FUSION WORSE CONFOUNDED."
DISINTERESTED BENEVOLENCE. 221
NOTE D.
A CALVINISTIC DISQUISITION ON DISINTERESTED
BENEVOLENCE.
The word interest is derived from two Latin words, inter est,
which signify, that the person to whom they are applied is with-
in, the place or thing. Thus we say, that a man, who takes a
deep interest in any concern, is in the thing, or he enters into the
spirit of the affair. To use the word appropriately, when we
say that a man is interested in any business, we should simply in-
tend ardour of feeling; or convey the idea, that his soul is in the
Thus the man of feeling is interested in the tale of woe;
and the benevolent man is interested in the miseries, as well as
felicity, of his fellow men. He who sympathizes with a friend,
enters into his feelings. This emotion of interest may be good
or bad. It may be a benevolent or selfish interest, which we take
in any character or concern.
matter.
Dis, in composition, is a privative particle. Thus we say dia-
honour, to denote that honour is taken away; and dis-join, to
signify that the union of two things is destroyed; or dis-credit, to
express the taking away of credit. In like manner, the analogy
of language would lead us to say, that dis-interest denotes the
privation of all interest, whether good or bad. Dis-interested
benevolence, therefore, strictly speaking, is benevolence from
which all sort of interest is taken away. Now, can any one con-
ceive of a benevolence in which the soul has no lively emotion
of interest?
Some, however, may be disposed to use interest invariably in
a bad sense, to denote selfishness; and then we shall have no ob◄
jection to the taking away of all such interest from benevolence.
But of what use is this long word disinterested, when prefixed
to benevolence? Why is it not enough to speak of benevolence;
222
DISINTERESTED
which signifies to wish well to any and every being, which is the
proper object of holy volitions? It is certainly more simple, and
more scriptural, to speak of love to God, and love to our neigh-
bour; which affection is not inconsistent with a suitable love
of ourselves.
The expression, disinterested benevolence, was probably in-
troduced into theology, to convey something more than any plain
man would derive, from what the word of God says about Love.
It is designed to teach the doctrine of such an imaginary affec-
tion, as implies a willingness to be damned. Paul, it is said,
possessed disinterested affection, for he was willing to be ac-
cursed from Christ for the promotion of the glory of God.
It is affirmed, that such was his love for his brethren, that he
was willing to lay down his immortal life, his precious soul, for
their salvation. A difficulty exists on this supposition, in recon-
ciling the language of Paul and our Saviour. The latter says, no
MAN hath greater love than this, that a man should lay down his
life, meaning his natural life, for his friend; but if the former
was willing to lay down his soul, for any one of his brethren, or
for all of them, he had greater love than Christ allows can exist
in any human heart. If Paul said what is attributed to him,
either he or the Lord was erroneous in representation. It might
suit the Socinians to prove, as Dr. Priestley thought he had done,
that Paul was liable to male false propositions, and record incon-
clusive reasonings; but the Calvinists can more easily believe
that Dr. Hopkins did not understand Paul, than that the great
apostle was a bad logician, or uninspired, or that Paul and his
Master were at variance.
Let us examine the text which has originated this contro-
versy.
66 I
say the truth in Christ, I lie not, my conscience also bear-
ing me witness in the Holy Ghost; that I have great heaviness
and continual sorrow in my heart; for I could wish that myself
were accursed from Christ, for my brethren, my kinsmen ac-
cording to the flesh." Rom. ix. 1, 2, 3,
BENEVOLENCH.
223
The Hopkinsians make Paul say, "for I could now wish that
myself were accursed from Christ :" but this is an evident per-
version of the word Huxóun, which is found in the imperfect time,
middle voice, and is literally rendered, "I did wish." When
Paul was in unbelief, he despised Jesus, as a Nazarene, a Galilean
impostor, and did wish to have no part with him; to be accursed
from him. Having been himself infatuated as his unbelieving
countrymen now were, he knew their danger, and was deeply
affected at the knowledge of their guilt and impenitent obstinacy.
He knew how to compassionate them, because he had been in
their alarming situation. This is an easy explication of the diffi-
cult passage; and supposes his countrymen to be the objects
of his heaviness and sorrow. The other explanation makes the
apostle say, that he had great benevolence, but was grieved at his
own disinterestedness. "I say the truth in Christ; I lie not
my conscience bears me witness in the Holy Ghost, that I have
inexpressible anguish, because I could willingly be damned for
my brethren." Was Paul given to such solemn nonsense? The
Calvinists, generally, believe that the expression, " for I did wish
myself accursed from Christ," was introduced by Paul, in a
parenthesis, to explain the reason of his great sorrow for his
highly privileged countrymen, who were despising the only
salvation. Some of them, however, differ in construction; and
suppose that Paul, in expressing his ardent attachment to the
Jews, said, "I did wish myself to be set apart,” or devoted, as
avabeμa sometimes signifies, à, " by Christ," to the apostleship,
"for my brethren ;" and in " Curcelloi Lectiones," we read îñò,-
by, instead of åæò, from.
DR. LEE supposes Paul to say Huxóuny, "I did boast;" (for
gloriari, to vaunt, is the first signification given to the theme
of that word;)" I myself did boast, (auros iya and not iya autoV)
that I was separated from Christ, Tip, more than my brethren."
Lee's Ser. p. 115,
Common sense declares, that no good man can be willing, that
any penitent sinner should perish; that no man ever hated his
own flesh, and that no man can so love God, as to be willing to
hate him, for ever and ever,
224
DISINTERESTED
Every Christian knows and feels, that he deserves damnation
but his prayer is, "God be merciful to me, a sinner." Salvation
we are commanded to seek; and to be willing to be the enemy
of God, and be accursed for ever, is a direct violation of this com-
mand. A willingness to be damned, so long as men are com-
manded to seek the Lord, must be an unholy emotion. While
the sinner remains willing to perish he must remain unholy;
and opposed to the divine will. Let us rest assured, therefore,
that he who is finally willing to be accursed, will be accursed.
Seek the Lord while he may be found. "Have I any pleasure
at all that the wicked should die? saith the Lord; and not that
he should return from his ways, and live ?”
"Why will ye die, O house of Israel? For I have no plea-
sure in the death of him that dieth, saith the Lord God: where-
fore turn yourselves, and live ye." Ezek. xviii. 23 and 33.
It is said by some, that the prayer of Moses, when he interce-
ded for rebellious Israel, proves that he was willing to be accur-
sed for his brethren. "And Moses returned unto the Lord and
said, 'Oh ! this people have sinned a great sin, and have made
them gods of gold! Yet now, if thou wilt, forgive their sin —;
and if not, blot me, I pray thee, out of thy book which thou hast
written." If the request to be blotted out of the Lord's book
was expressive of a willingness to be damned; then Moses
prayed, that if the people must be damned, he might be damned
with them. "If thou wilt, forgive their sin; and if not," send
me also to perdition. Did Moses ever offer such an absurd and
impious prayer as this? The truth is, that the scriptures speak
of pardon under the similitude of blotting out a debt. Moses
first besought Jehovah to pardon the sin of the people and then
entreated, if Israel was not restored to favour, that his personal
transgressions might be remitted. When Jehovah promises to
pardon, he sometimes declares, "I will blot out your transgres-
sions." In former times, when accounts were erased, one mer-
chant, having paid another what was due to him, might have said,
"please to blot me out of your book.”
The answer, which the Lord gave to Moses, proves that this
· was the nature of his petition. Jehovah did pardon both Moses
BENEVOLENCE.
225
and the people; for having refused to conduct the people, he
now consents to lead them, and postpone the visitation of their
iniquities. "And the Lord said unto Moses, whosoever hath
sinned against me, him will I blot out of my book: therefore
now go, lead the people unto the place of which I have spoken
to thee. Behold, mine Angel shall go before thee: neverthe-
less in the day when I visit, I will visit their sin upon them.”
Exod. xxxii. 31–35.
Job said, “though he slay me, yet will I trust in him.” Job.
xiii. 15. Hence it is inferred, that Job was willing to be damned
for the glory of God. It is denied that Job intended damnation
by being slain. Let those who affirm it prove it if they can. He
declares, that his great afflictions have not destroyed his confi-
dence in God; and then resolves to continue his trust in Jeho-
vah, even should his sorrows and pains terminate in death. Ve-
rily, he trusted in God that he should not be finally rejected.
It is granted to Dr. Emmons, as an unquestionable fact, that
most "dramatic writers" have attempted to form "their amiable
characters upon the principle of disinterested benevolence."
It is believed, however, that these writers, instead of using a
privative particle, compound the Greek Ar with the word inter-
ested, so as to read Air-interested; that is, twice-interested; for
*the characters which they commonly exhibit for imitation are
either enthusiastically or selfishly interested in their exploits.
At any rate it is to be hoped, that neither Cicero, nor a dramatist,
nor a writer of romance, will give a decided cast to theologi-
cal expression.
Every child of God will be benevolent; and even when he
doubts of his own good estate, will desire to promote the glory
of God. He will say, "if I perish, let others be saved: if I
belong to the kingdom of Satan, (and possibly I may deceive my-
self,) my present prayer is, "thy kingdom come." Would to
God that such benevolence as this pervaded every heart!
29
226
CALVINISM.
CHAPTER XII.
OF SANCTIFICATION.
CALVIN,
AND
1. Regeneration, by the gift/
of the saving grace of faith, is
the commencement of sanctifi-
cation.
Inst. passim.
2. Believers in this life are
sanctified but in part.
Inst. B. 3. ch. 2. sec. 20, &c.
3. Sanctification is a pró-
gressive work.
Inst. B. 3. ch. 2. pas:
4. Of the nature of the be-
liever's imperfection; and of
the manner in which this holi-
ness is increased. In order to
be perfect, the christian must
have restored to him the whole
of the image of God, which
was lost by the fall. This is
not restored at once, and never
perfectly in this life. By faith,
which increases, and causes all
the christian graces to flourish,
we become gradually, after re-
generation, more like God.
By beholding the glory of the
OTHERS.
1. In effectual calling, or re-
generation, is commenced the
process of making the elect
holy.
Con. C. Scot. Con. P. C. U.
S. and Say. Plat. ch. 13. sec. 1. et
passim.
2. In this life sanctification is
not perfect in any.
Con. C. Scot. Con. P. C. U.
S. Say. Plat. ch. 13. sec. Z.
Larger Cat. Q. 77. Canons R.
D. C. Head 5. Art. 1.
3. All the above quoted con
fessions teach the same.
4. On the same subjects.
"Sanctification is that real
work of God, by which they
who are chosen, regenerated
and justified, are continually
more and more transformed
from the turpitude of sin, to
the purity of the divine image.
We distinguish this work of
God from the first regenera-
tion, and first effectual calling
to Christ. For the immediate
effect of regeneration is a prin-
ciple of spiritual life, which in
a moment is put into the soul,
HOPKINSIANISM.
227
CHAPTER XII.
OF SANCTIFICATION.
HOPKINS,
AND
1. Regeneration, or the first
production of disinterested af-
fection, is the beginning of
sanctification.
sim.
:
OTHERS.
1. The first creation of a ho-
ly volition, is the commence-
ment of sanctification.
Emmons, Spring, and Wil-
Syst. Vol. 1. p. 540. et pas liams, passim.
2. Dr. Hopkins said the
same.
Part. 2. ch. 4. sec. 13.
3. Where a work of sanctifi-
cation has been commenced,
the promise of God renders it
certain that it will be carried on.
Vol. 2. p. 131. et passim.
4. On the same subjects.
All sin consists in self-love,
or selfishness, and consequent-
ly the remaining sinfulness of a
believer consists entirely in his
remaining selfish exercises. So
far as any man possesses disin-
terested benevolence of feeling
and action he is holy and so
far as he has opposite volitions
he is unsanctified.
2. And the same say all his
followers.
3. All Hopkinsians say, that
God who has begun the work
of holiness in the hearts of his
peopie, will not utterly aban-
don it; but finally make them
constantly holy.
4. On the same subjects.
"The want of love cannot be
a transgression of the law of
love."
Emmons, p. 260.
"Whosoever loves God,
loves him with all his heart,
and to the extent of his natural
capacity. Hence every saint is
conscious, that he feels per-
fectly right, so long as he is
conscious, that he loves God
Syst. Part 2. ck. 4. sec. 4, for his real excellence. And
10 and 13.
he cannot tell, nor can he be
228
CALVINISM.
!
CALVIN,
Lord more and more, the trans-
formation into his image be-
comes more perfect. "So we
see that the mind enlightened
with the knowledge of God, is
first holden wrapped in much
ignorance, which by little and
little is wiped away."
AND
OTHERS.
by the immediate energy of the
Holy Spirit. The effect of the
effectual calling is the mystical
union and communion with
Christ. But the effects of
sanctification are the habits of
spiritual graces and their lively
exercise; and thus sanctifica-
Inst. B. 3. ch. 2. sec. 19. et tion follows upon regeneration
passim.
and effectual calling, at least in
the order of nature, and suppo-
ses those actions of God as go-
ing before it."
Witsius' Econ. B. 3. ch. 12.
sec. 11, 12.
"They who are effectually
called and regenerated, hav-
ing a new heart and a new
spirit created in them, are
"Therefore we affirm again
that which we have above spo-
ken, that the root of faith is never
plucked out of a godly heart,
but sticketh so fast in the bot- farther sanctified really and
tom, that howsoever it be shaken
and seem to bend this way or that
way, the light thereof is never
so quenched or choaked up,
but that it lieth at least hidden
under some embers: and by
this token is plainly shewed,
that the word which is an incor-
ruptible seed, bringing forth
seed like itself, the spring
whereof doth never wither and
perish."
B. 3. ch. 2. sec. 21.
The same means which were
of use effectually to call the
personally, through the vir-
tue of Christ's death and re-
surrection, by his word and
spirit dwelling in them; the
dominion of the whole body of
sin is destroyed, and the several
lusts thereof are more and
more weakened and mortified,
and they more and more quick-
ened and strengthened in all
saving graces, to the practice
of true holiness.”
"This sanctification is
throughout in the whole man,
yet imperfect in this life; there
abideth still some remains of cor-
ruption in every part: whence
ariseth a continual and irrecon-
cilable war; the flesh lusting
HOPKINSIANISM.
229
AND
OTHERS.
told, wherein he is to blame for
not feeling a higher or stronger
affection towards God, than he
actually feels."
HOPKINS,
The work of sanctification is
carried on, as it was commen-
ced; by the divine efficiency in
producing benevolent volitions;
in which holiness entirely con-
sists.
Vol. 1. p. 205. and the last believers consists, not in low,
quoted places.
"He conducts all things, ex-
ternal and internal, with re-
spect to every christian; and so
orders the degree and manner
and time of his influence and
assistance, as to keep them from
falling totally and finally” “It
requires infinite skill and wis-
dom, to sanctify a corrupt
heart, and to order every thing
so, with respect to each indivi-
dual, at all times and every mo-
ment, as effectually to prevent
his falling away, though he
walks upon the verge of ruin.”
Hop. Syst. Vol. 2. p. 203.
"That believers will never
totally and finally fall away, so
as to perish, is not owing to the
nature of true grace, or any
power or sufficiency in them-
selves to persevere unto the
end; but this depends wholly
on the will, and constant influ-
ence and energy of God, work-
ing in them to will and to do.
They are kept by the power of
God, through faith unto salva-
tion."
Emmons, p. 440.
The imperfect obedience of
weak, or languid affections, or
in affections partly holy and
partly sinful, arising from mix-
ed principles in the human
heart; but in their having, by
an unequal alternation, perfect-
ly holy and perfectly sinful voli-
tions, which are of the creative
energy of the Holy Ghost: so
that saints are at different mo-
ments, according to the nature
of their exercises, entirely ho-
ly, or entirely sinful.
Emmons' 18th and 19th Ser-
mons.
God neither gives nor im-
plants any bias, taste, or habit,
or gracious principle, or princi-
ple of grace, in any of the re-
newed, nor do men ever act
from any thing but an immedi-
ate, divine impulse.
Emmons, p. 283, 454, 462.
Sanctification consists in
God's continuing to create ho-
ly exercises. He creates good
and bad actions of the heart;
but when he creates good vo-
litions more frequently than
formerly, and more frequently
than bad ones, then sanctifica-
Vol. 2. p. 131. tion is progressive.
230
CALVINISM.
CALVIN,
AND
saints are of use to promote
the growth of grace in them.
B. 1. ch. 10. et passim.
No exercise of the believer
in this life is perfectly holy.
OTHERS.
against the Spirit, and the Spi-
rit against the flesh. In which
war, although the remaining
corruption for a time may much
prevail, yet, through the con-
tinual supply of strength from
the sanctifying spirit of Christ,
regenerate part doth over-
come, and so the saints grow in
grace, perfecting holiness in
the fear of God,"
the
Con. C. Scot. Con. P, C. U. S.
Say. Plut. ch. 13.
B. 3. ch. 14. sec. 9, &c.
"The godly heart therefore
feeleth a division in itself,
which is partly delighted with
sweetness by acknowledging
the goodness of God, and part-
ly grieved with bitterness by
feeling of his own misery;
partly resteth on the promise of "And as it hath pleased God
the gospel, and partly trem- by the preaching of the gospel,
bleth by reason of the testimo- to begin this work of grace
in
nies of his own wickedness; us, so he preserves, continues,
partly rejoiceth with conceiv- and perfects it by the hearing
ing of life, and partly quaketh and reading of his word, by me-
for fear of death. Which va- ditation thereon, and by the ex-
riations cometh by imperfec- hortations,threatenings and pro-
tion of faith." "Hereup-mises thereof, as well as by the
on proceed those battles, when use of the sacraments.'
the distrustfulness that abideth
in the remnants of the flesh,
riseth up to assail the faith that
is inwardly conceived."*
20.
Con. R. D. C. Canons, Head
5. Art. 14.
The same
doctrines are
taught by all the ancient con-
Inst. B. 3. ch. 2. sec. 18, 19, fessions of the reformed church-
es.
* Dr. Hopkins does not much differ from Calvin on this subject, if we
might judge from some sentences, disregarding others.
"The apostle John decides this point, in most express terms. He says,
if we say that we have no sin we deceive ourselves, and the truth is not in us.
He does not mean, if we say we never did sin, because this is contrary to
his express words, which are in the present time, if we say we have no sin,
now, at this present time. According to this no man can with truth say, at
any time of his life, I have no sin, or I am without sin and perfectly holy.”
Syst. Vol. 2. p. 210.
HOPKINSIANISM.
231
HOPKINS,
"The perseverance of be-
lievers is consistent with their
being sanctified but in part;
and guilty of much sin; and
even by surprise and great
temptation, of particular gross
outward acts of sin. But they
never become totally corrupt
and sinful, as they were before,
and as all the unregenerate are;
and they do not sin with their
whole heart: they being born
of God do not commit sin in
this sense, and as others do;
for his seed remaineth in them:
and they cannot thus sin be-
cause they are born of God."
AND
Vol. 2. p. 131, 132.
There are different degrees
of holiness in believers; and
some of their holy exercises
may be stronger while others
are weaker.
Vol. 2. f. 150-156.*
OTHERS.
The utterly unsanctified are
constantly sinful; while the
partially sanctified are but in-
constantly good. The alterna-
tion of holy and unholy feelings
constitutes that warfare of
which Paul speaks, when he
says, "what I would, that do I
not.” "Saints do have some
perfectly good affections ;" and
"it is no less evident, that they
have some affections altogether
unholy and sinful.” "There
is nothing else which prevents
their being as perfectly holy
and free from sin, as the saints
and angels in heaven." When
God shall cease from the pro-
duction of sinful exercises, and
shall produce constantly holy
ones, their sanctification will be
completed.
Emmons, p. 431-483.
* In this part of the System, Dr. Hopkins is not so consistent with him.
self as the ingenious Dr. Emmons. This latter divine does not hesitate to
say, that no part of a believer's imperfection consists in the weakness of his
exercises, for he either loves God with his whole heart, or with his whole
heart, as the impenitent do, hates God. After what Dr. Hopkins had before
said of holy and sinful volitions, he should have gone, to have been thorough,
the full length of his own system. But the good man was probably startled,
by a glimpse at the consequences of his own theory; and therefore at-
tempted to compound two opposite doctrines. Consequently, upon the
subject of sanctification he is sometimes with Calvin and sometimes with
Emmons.
"This same apostle represents all christians, as in a state of warfare, by
reason of evil inclinations and lust in their hearts, which oppose that which
is the fruit of the Spirit, in them, and prevents their doing what they woukl,
}
232
ON THE IMPERFECTION
NOTE A.
ON THE IMPERFECTION OF GOOD MEN.
•
The three divines whose discussion was lately reported, were
again convened, by the concerns of the church, in one of the
monthly clerical associations.
During the transaction of business, when any dispute was
agitated, they could not avoid the discovery, by a few friendly al-
lusions, that they were rival metaphysicians, and that one was a
Calvinist, another a Hopkinsian, and a third an Arminian.
The flesh lusteth against the Spirit, and the Spirit against the flesh and
these are contrary the one to the other; so that ye cannot do the things
that ye would." Here, he speaks like a Calvinist, of two opposite princi-
ples, existing and opposing each other, in the renewed sinner at the same
time. But he adds, "To will was present. When they looked forward,
they wished actually to do, and be all that christianity dictates, and of
which they could have any idea; but when they came to act, they always fell
short, and sinful inclinations prevented their doing as they desired." This
is the modern Hopkinsian doctrine; that at one time the believer wills that
which is good; but at a subsequent time, wills something directly opposite :
so that one exercise is perfectly good, and a subsequent one, directly the
opposite. The warfare consists in one volition's succeeding another!
The same divine, however, concludes by giving the Calvinistic senti-
ment, (by way of alternation,) that sinful inclinations “defile their best ex-
ercises. Syst. Vol. 2. p. 194. Dr. Hopkins, therefore, was almost as much
inclined to the "taste or principle theory," as to the "exercise scheme.”
By inclination he must have intended something different from exercise, and
something prior to it; for he would not say, after declaring every exercise
to be distinct, and either benevolent or selfish, that one exercise, for ever
past, could defile'one future, with which it had no connexion. May not,
then, an evil disposition exist, which excites to a wicked act? And may not
the doctrine of Witsius and his teacher, Calvin, be true, that "holiness de-
notes that purity of a man in his nature, inclinations and actions, which con-
sists in an imitation and expression of the divine purity ?”
Witsius' Econ. B. 3. ch. 12. sec. 10.
=
OF GOOD MEN.
233
The churches, of which they were bishops, had no common
confession of faith; and it is not a matter of surprise, therefore,
that the clerical conventions should contain a heterogeneous
mass of sentiment.
After the business of the day was over, and their younger
brethren had generally retired for the night, to several of the
neighbouring houses, the three fathers commenced another
nocturnal discussion.
Calvinist. In your sermon before the association to-day,
brother H. you very boldly advocated your own sentiments; but
give me leave to say, I think you was very heretical in your doc-
trine concerning the imperfection of the saints.
Hopkinsian. Well, Doctor C. we must attempt to settle that
matter. I have prepared a dissertation on that subject. What
if I should read it; and allow you two, eager critics, to tear me
into pieces?
Cal. O produce it: produce it. It will have this good ten
dency, if no other; to keep us to some point, and preclude va-
grant reasonings.
Arminian. I shall be glad to hear it, if I can keep myself
awake; but if not, I will tell you what I think of it, when you
have done.
Hop. That is to say, you will judge me, as your hearers,
rubbing their eyes at the sound of your Amen, judge your dis-
courses.
All this was spoken in very good nature; so that after a little
persuasion, the portable desk was unlocked, and forth came
THE DISSERTATION.
The Hopkinsian reads.
characters in existence.
"There are three kinds of moral
The first is holy; the second, unholy ✯
and the third, mixed; or a combination of the two first. As
>
30
234
ON THE IMPERFECTIÓN
cend into heaven, survey all the inhabitants, and it will be found,
that from Jehovah on his throne, to the weakest believer,,
who last arrived at the gate of paradise, all are perfectly holy..
However God and his creatures, which are spirits made perfect,
differ in other things, in freedom from all sin they are alike › and
to be free from sin is to be perfect in holiness."
3
Cal. Hold, hold! The stones of the street, the trees of the
forest, and the beasts of the field, are free from all sin, but are
not perfect in holiness,
Arm. I think he is right upon my plan, that man is in him-
self good; that sin is something adventitious; for when this
superinduced sin is taken away, man is what he was before;
that is, holy, just and good, as a man. Pray, go on Doctor.
Hop. "The glorified saints have the image of God, which
they once lost, entirely restored; the temples, which were once
in ruins, God has rebuilt; and the whole man is formed after the
divine pattern, Jesus Christ.
The second character we find displayed in two worlds. It is
to be seen on earth, and in the prison of despair. If we de-
scend into the dark abode, with the lighted lamp of revelation
in our hand, we shall see that all the damned spirits are of one
character. They are all unholy. Here is one wretched being,
who once inhabited heaven; and here another, who was born on
earth; but this makes no difference in their moral image, for
one is now the Devil; and the other, the child of the Devil.
There is a family likeness between the father and the son. Not
one inhabitant of hell has any love to God. Devils and accursed
men love the same objects. Their dispositions and actions are
of the same description. It may be thought difficult to prove,
that any persons, who are still in our world, are of the same class
with the unholy in the bottomless pit: but is there a greater dif-
ference between Satan and an impenitent sinner, than between God
and his glorified saints? Verily, the wicked must be included in
the denomination of unholy beings; for "God is not in all their
thoughts;" "there is no fear of God before their eyes ;" they
are “children of wrath;" and God declares, that they are not
OF GOOD MEN.
235
tent men.
only "sensual," but even "devilish.” “Ye are of your fa-
ther, the Devil," saith the Son of God, "and the works of your
father ye will do." Did the evil angels rebel? So have impe-
nitent sinners. Do the evil angels hate God? Wicked men are
"haters of God." Does Satan remain unreclaimed by all the
mercies and judgments of God? The same is true of impeni-
The children of the Devil no more love God, or his
Son, or his word, and people, than the Devil himself does. All
of this class of unholy beings have hearts, which are enmity
against God. None of them has the knowledge of the glory of
God. Satan, with eyes of malice, looks upon the ever blessed
God as the tyrant of heaven; and the wicked in our world deem
him "a hard master," an "adversary;" a cruel, capricious be-
ing. Does Satan boast an "unconquerable will," "and cou-
rage never to submit;" or pride, that will not "bow and sue
for grace?" With how much propriety may the sinner confess
that he has the same spirit! Does Satan resolve to do his own
pleasure, defy OMNIPOTENCE, and challenge the wrath of God
to execute its worst judgment! Sinners practically do the same.
Who continues in impenitence, performing his own will, and
consents to be a lover of pleasure, more than of God without
declaring,
"To reign is worth ambition, though in hell:
Better to reign in hell, than serve in heaven ?"
I would not insinuate that all unholy beings have the same de-
gree of wickedness: but all are wicked; while some are more
wicked, and the devil is, by way of eminence, called "the wick-
ed one;" because most wicked. One may be the least wicked
of all unsanctified beings, and yet not have any holiness: no,
not the least love, nor the weakest evangelical faith. One too,
may be the least in the kingdom of heaven, without partaking
in the least degree of sin.
Neither would I be understood to say, that impenitent sin-
ners have nothing about them, or in them, which is naturally
good, or in itself lovely. The vilest youthful libertine may
have a lovely personal appearance; but this is not holiness.
236
ON THE IMPERFECTION
ness.
·
Parents may have an affectionate disposition towards their chil-
dren; but so far as they are animal, they are destitute of holi,
Brutes have natural affection. It is a good and lovely
thing in them, as well as in mankind. The knave, the glutton,
the murderer may be moved by sympathy: and so may the brutes.
This and many other things, are good in themselves; which
have no love to God in them; nothing which can be called họ-
liness.
In amiable natural gifts and graces, sinners on earth differ
from those who are fallen angels and damned spirits. Sinners,
too, have sometimes an appearance of moral goodness, which is
beneficial to society, which some unholy beings have not. Satan
has none of that hypocrisy which induces some men to be exter-
nally religious, while their hearts are after their lusts. The un-
godly often attend public worship; they sing; they pray; they
perform many kind actions; but in the sight of God, who look-
eth on the heart, they have never loved those external duties,
which pride, custom and fear have induced them to observe.
Will you boast of mere formality in religion? Satan and his
rebel legions may warble hymns of praise,
Forc'd halleluiahs!
"And to the Godhead sing,
The third sort of characters is found only in this world. It is
the character of a Christian; and may well be denominated a
mixed character, because it partakes of holiness and sin.
We find it delineated, in the word of God, by the pencil of
the Holy Spirit. It is materially different from the character of
the perfectly sinful, and equally different from that of the per-
fectly holy. A full view of this wonderful character may be
seen in the seventh chapter of Romans; in which Paul relates
his experience of moral good and evil. The whole is summa-
rily comprehended in one verse. "Now then, it is no more I
that do it, but sin that dwelleth in me." Here is a compound of
contrarieties. Philosophy would say, that such a person as Paul
describes himself to be, could not exist: but revelation and the
universal experience of believers attest, that such as Paul de-
scribes hi self, is every renewed person, while in the flesh
OF GOOD MEN.
237
Theologists differ in theory upon this subject, but all admit,
that the believer in this sinful world, is sanctified but in part, and
retains much sin, while he has some holiness. All admit, that
he is a believer who has the least degree of love to God, and
faith in Jesus Christ, so that the quantity of grace need not be
considered, in determining who is, and who is not, of the class
of Christians. All admit too, that grace in the heart is small in
the beginning, and increases in some manner, until the whole
man is perfectly purified from sin. In the general truths con-
veyed in these and similar passages, there is an agreement be-
tween the greater part of gospel ministers, and professed Chris-
tians. Paul was a Christian, who after his conversion, both obey-
ed and disobeyed God; who had peace of conscience, and yet a
conviction that he was still a wretched man who loved sin
enough to commit it, but who sincerely groaned to be delivered
from it. He possessed, like all other children of God, who
dwell in the flesh, a mixed moral character. This mixture of
sin and holiness, is described in various ways. Several of the
systems of explanation are worthy of attention.
1. Some maintain that the imperfection of the saints arises.
from the remainder of a sinful nature. The old and perfectly
sinful nature is in part changed in conversion, and the Holy
Spirit carries on a process of refining what was once wholly evil,
until it becomes wholly good. The sinful nature, which was
inherited from Adam, is thought to be purified, by the increase
of grace, even as the whole lump is leavened by a little leaven.
Hence they suppose Paul intended to teach us, that the unsancti-
fied part of his nature did, what his sanctified part, at the same
moment, disapproved. The old part of his nature warred against
the new part. According to this system, the believer is, in his
very nature, partly an object of the divine love and partly an
object of divine hatred. If the greater part of his nature is not
sanctified, God hates the believer more than he loves him; for
this
very nature is said to be a wicked thing, which God abhors,
This plan supposes a wicked nature to be distinct from wicked
exercises, mental actions, or volitions, and the cause of them."
Cal. The whole of that representation is uncandid; and cal-
culated to make the truth appear ridiculous. If the word of
238
ON THE IMPERFECTION
God is to be accredited, we have a corrupt nature, a carnal mind,
disorderly affections, and corrupt propensities. When we are
once united to Christ by faith, then we begin to bring the body
and the soul into subjection to the gospel. For instance; you
know, that when a drunkard is converted, he will still retain
a corrupted appetite; and there is from constitution and habit a
strong propensity to intemperance: but through help obtained
of his Head, he may by degrees destroy even the inordinate pre-
disposition to ardent spirits. In this case you see how grace
may overcome nature. But before the disposition to inebriation
was subdued, the renewed person might say, that in regard to
the virtue of temperance he was still imperfect, in consequence
of the remainder of a sinful nature. I might apply the same
mode of reasoning to every evil propensity, whether it be animal
or mental, for I conceive it to be a fundamental axiom in reason-
ing, that there are mental principles of action.
Hop. I deny that there is any such thing.
Cal. Might I not say, as a cunning Scotchman said to a New-
Englander, in a similar debate: "Well, well, Sir, I perceive
that you are an unprincipled man ?”
Arm. A good story! unprincipled man!
Cal. The scriptures do certainly compare grace in the heart
to a little leaven, which ultimately affects the whole mass of na-
tural principles and affections; to a seed of mustard, which is
one of the smallest of all seeds; and to a kernel of corn, which
is planted, watered, and made to produce, first the blade, then
the unripe ear, and in due time, the full grain in the car.
Paul declares, that the flesh lusteth against the spirit, and the
spirit against the flesh. By the flesh we are to understand all
the corrupt principles of fallen human nature; and by the spirit
every thing which constitutes the spiritual life. These are con-
trary one to the other. What you have said, of the believer's
being an object of God's hatred more than of his love, betrays
either ignorance or forgetfulness of the fact, that God never looks
upon any sinner, except when viewed in Christ, and considered
as united to him, with any degree of complacency. "The per-
OF GOOD MEN.'
239
Y
sons of believers being accepted through Christ, their good
works are also accepted in him, not as though they were in this
life wholly unblameable and unreproveable in God's sight; but
that he looking upon them in his Son, is pleased to accept and
reward that which is sincere, although accompanied with many
weaknesses and imperfections."
Hop. I have believed, and therefore have I written. If you
have patience I will proceed.
❝2. Others maintain, that the believer has two natures, which
are directly opposite. He is thought to have inherited a wicked
nature, which leads him continually to sin. In regeneration
God creates in him a new nature, which leads to nothing but
holiness. In infancy the corrupt nature, which was produced
by natural generation, is weak; but becomes continually strong-
er and stronger, which causes the transgressor to wax worse and
worse. In new converts, the new nature given in regeneration
is also feeble, but gains strength through the influences of the
Holy Spirit.
Sometimes one of these natures is thought to be dormant,
and then the other governs the believer in his actions. At other
times both natures are active, but one overcomes the other.
Hence, they say, that Paul felt the struggling of these opposite
natures, in one and the same period of time, which made him
say, "when I would do good, evil is present with me." The
holy nature they say, is the " inward man,” which delights in the
law of God; and the unholy nature is called "the law of sin in
the members.” "Now then it is no more I," that is, my holy
nature, "that do it; but sin," or my unholy nature “which
dwelleth in me." When one of these natures is the stronger,
the other is the weaker : when one rules, the other submits; but
sin, through the grace of God has received a mortal wound, and
shall finally die. Then the believer is to have only one nature,
which will be perfectly holy."
Cal.
What have you to oppose to this last representation?
The nature of every creature is capable of changes. The finest
gold may be changed; solid rock may be hardened; and
240
ON THE IMPERFECTION
the flinty heart may become more obdurate. Sinners do grow
worse and worse. There is a progressive depravity in the un-
renewed. Sinful disposition, habit and principle may all become
more vigorous. If a depraved nature is capable of deterioration,
why may not a holy nature be capable of melioration?
་
Paul undoubtedly experienced the operations of the old man,
of sin and death; and of the new man, which after Christ Jesus,
was created unto good works. Where is the Christian, who, in
the strongest exercise of faith, penitence and love, does not at
the same time feel conscious of an evil nature. Even in prayer,
when the child of God is really in the exercise of faith, he often
feels the operation of such animal and spiritual passions as his
new heart condemns. When tempted, when consenting to sin,
through the power of lust, when in the very act of backsliding,
the Christian often breaks out in strong cries to God for help,
for mercy on his sinning soul. When passion does not wholly
becloud reason, the child of God condemns himself and repents
while he sins; and thus transgresses, contrary to his will. He
feels the contending powers of grace and nature, at the same
moment.
During this conversation the Arminian nodded; but he intend-
ed neither assent nor dissent.
Hop. "3. Other theological writers maintain, that man is a
being compounded of certain constituent parts, called principles.
Hence we read of principles of thoughts and action; of a prin-
ciple of fear and hope. All the principles created at first, or
given man in the moment of birth, are said to be principles
which lead to sin, and are therefore called unholy principles.
Sometimes they express the corruption of the unregenerated,
by saying, that they are perpetually actuated by a principle of
selfishness. When the sinner is born again, they say, God has
implanted a new principle in him, among all the other principles
of the old nature of sin. The imperfection of the believer, up-
on this scheme, arises from the weakness of the principle of
grace, and from its inactivity. It often is overcome by the union
of the old sinful seeds of action; but is never exterminated
from the heart
ÖF GOOD MEN.
241
"This principle increases in strength. Sometimes it conquers
all its opponent principles, and then it rules the whole man.
The principle of selfishness may live; but it will be inactivo
when the seed of grace flourishes.
“4. Others teach, that there is a moral taste in man, which re-
sembles the natural appetites. As man has a preparation of pa-
late to love certain kinds of fruit and hate others; so the natu
ral man is said to inherit a moral preparation of mental taste, to
love sin, and hate holiness. While this wicked natural taste
continues, it is said that the person possessing it can no more love
God, than the natural taste can relish bitter, nauseating drugs.
A writer of distinction, who embraces this scheme, has account-
ed for the imperfection of Christians in this way. "There are
in believers while in this world, two tastes, respecting moral
subjects, in direct opposition to each other. One is pleased
with holiness, and the other with the objects of sinful pleasure:
In all true believers the holy taste is stronger than the sinful
These are the words of a celebrated supporter of what
is called “the taste scheme." These two tastes always exist in
the believer's soul; and if the holy taste is always the strongest,
how can the believer sin? "Why, the sinful taste sometimes
overcomes the holy taste," says the same writer. Then I should
humbly suppose, that the holy taste was not always the strongest.”
i
one.
رو
Cat. Brother H. you make and unmake systems, according
to your own fancy. If you think that the Calvinists assert all
that you do, or would attribute to them, you are mistaken. Who
says that man is a being composed of principles? You say that
the soul is a bundle of exercises; but I think that the mind is
distinct from its own exercises and principles of action. This
mind, before conversion, is governed by such principles as the
word of God condemns.
A man of selfish feelings; and avaricious practices, may re-
ceive from God a principle of obedience to Christ. It may be
his settled, habitual rule of action, to do justly and love mercy.
He forsakes his former courses, and generally does good as he
has opportunity. I say therefore, that the new principle over
powers the old nature. They may coexist, while grace reigns
31
242
ON THE IMPERFECTION
傅
​Still, however, when the holy principle is for the time disregard-
ed and inactive, the renewed miser may wickedly indulge some
of his wounded, and weakened, but not entirely eradicated pro-
pensities of the old man.
Hop. "When the new principle is once implanted, it is con-
tended, that it will never die; and that there is something in the
very nature of grace, which ensures final perseverance. "Who-
soever is born of God doth not commit sin; for his seed re-
maineth in him; and he cannot sin, because he is born of God."
This seed is thought to be the new nature, which cannot be chan-
ged or destroyed by any person but God himself It may be
dormant, it is granted, and then sin reigns. In certain circum-
stances," says one, “believers do actually serve sin, and the sin-
ful taste prevails. At such times, some object, calculated to in-
flame the sinful taste, is present-is contemplated—the imagina-
tion fired, and the taste strongly excited, and God is either not
thought of at all, or his glory is little contemplated; and in this
way the sinful taste hurries the man into evil exercises. Thus
David had his evil taste inflamed, while God was out of view;
so that he did very great wickedness. But when he reflected
upon his sin, in the presence of God, he was filed with anguish
of spirit; and said, my bones waxed old through my roaring
all the day long'-' make me to hear joy and gladness, that the
bones which thou hast broken may rejoice.'
6
«Those persons who support either of these systems, maintain
also, that there is sin in the want of this holy nature, taste or prin-
ciple. It is a crime not to have this new heart. It is a guilty
thing to be born without original righteousness. Some of them
teach, that exercises flow from these contending tastes; and
that the exercises are defective, either for the want of more de-
grees of holiness, or because they are partly holy and partly
sinful. Indeed, it is the general opinion, supported by these
systems, that no one affection of the Christian is perfectly sinful,
or perfectly holy. Love to God is mixed with the opposite affec-
tion, hatred to God. In the desire that God would be merciful,
there is thought to be some holiness and some sin. In short, the
mixed character of believers is thought to be constituted by two
opposite natures, or moral palates, or seeds of feeling, or princi-
OF GOOD MEN.
243
ples of action, which make war upon each other; so that the inter-
nal conflict of a believer is a warfare of vegetation. Paul's words
are confidently quoted by the friends of each system. It would
seem from their representation, that he always did what he at the
same moment of time both hated and loved, or what he partly ha-
ted and partly loved. He was conscious of two co-existing wills.
He consented to sin, and he did not consent. He had a volition
to do evil, and a volition not to do evil, in the one and same men-
tal exercise.
"Are these representations of the imperfection of the saints ra-
tional? Are they scriptural? If they are, sanctification is nei-
ther the immediate work of God nor man; but the natural in-
crease of a principle, or the melioration of taste by the natural
exercise of it, or the invigoration of nature by the involuntary
use of its inherent functions."
Cal. It would be more scriptural to speak even of a warfare
of vegetation, than to deny that there is any contest between the
flesh and the spirit We assert, however, no such thing. You
Say, that there is a warfare in the believer's breast, between two
sorts of exercises which never exist at the same time. You
have a battle between two enemies which never meet. When
the holy exercise takes the field, in complete panoply; the sin-
ful exercise has departed. Next, when sin advances to attack
holiness, the pious exercise is no more. Your antagonists are
like the two arms of a woodnonger's saw; continually advan
cing, continually retreating, at equal distance from each other.
This is a battle of alternation. It reminds me of a contest which I
have seen betwen Adam and Eve, represented on the top of the
face of a clock. The little painted Adam put forth his hand, oy
mechanism, to take an apple from the hand of her ladyship; but
at the same moment, the same machinery drew back her arm.
Then she offered the fruit, and the same movement which made
her hand advance, made his recede. This warfare of alterna-
tion has been continued, night and day, for many years.
It is
much like your clockwork fight of succeeding volitions.
On the subject of original sin, and the want of original right-
eousness, we have formerly debated, or rather our sleeping Doc
tor A. proved you an Arminian.
་
:
244
ON THE IMPERFECTION
At this moment the reverend gentleman of whom they were
speaking dropped his pipe on the floor, which effectually restored
him to his senses,
Arm. "Yes, yes," said he, while they laughed at the circum-
stance which awoke him to argument," and I maintain it still,
Has he proved himself orthodox in this dissertation ?"
Cal. He says there are no contending principles, no oppo-
sing dispositions in the good man; but all his desires are per-
fectly holy or perfectly sinful. Brother H. you seem to think,
that the doctrine of a progressive principle of grace, detracts
from the praise due to Jehovah. But tell me, does it derogate
from the goodness of God in providing food for beast and man,
to say, that it is the nature of grass to grow, and of seed corn to
bear fruit? God keeps alive the stamina of vegetables, and cau-
ses the ox to grow. To him the praise is due. In the very na-
ture, however, of a plant, there is something different from the
nature of a flint.
The seed of God remains in every child of the spiritual king-
dom; and in spite of your attempts to fritter away this doctrine,
I do believe that under the blessed influences of God, the prin
ciple of grace is as progressive as the seed of grass or grain.
True, grace would die, should the Lord withdraw his influences,
and so would every seed in existence. But when will you statę
your own system?
Arm. Read the remainder in the morning, that I may hear it.
To the speech of this Gamaliel all consented.
f
A
THE DISSERTATION AND DIALOGUE CONTINUED.
Hop. "A fifth mode of explanation remains to be submit,
ted, which is commonly denominated, The Exercise Scheme .
because it is founded on this general doctrine, that neither sin
nor holiness is predicable of any thing but moral exercise, or vo-
fition; and consequently is to be attributed to no faculty but the
pill."
OF GOOD MEN.
245
Arm. I like that statement much, because it discards the
Calvinistic doctrine of original sin, original righteousness, and
the implantation of a new principle. It also will destroy thẹ
doctrine of the infallible perseverance of the saints,
Hop. It will destroy only that doctrine of perseverance,
which is grounded on the nature of the gracious principle.
Cal. I dislike your statement, because it is contrary to true
philosophy as well as scripture. Man is a complex being, com
posed of body and spirit, which constitute him a compound
agent; and all his actions are therefore of a complex nature, of
they are the actions of the whole accountable creature.
With the nature of the material part of man we are very well
acquainted. It has parts; and one member is adapted to one
kind of animal action, while another is peculiarly fitted for other
purposes: but the members, though they are distinct, yet are not
independent. The legs are adapted to walking; but they can
perform no office, without the co-operation of nervous and mus-
cular energy. The head, the fountain of nervous* influences,
and the spine, the curious canal for the passage of those influen-
ces, are as necessary to the complex action of walking, as the
muscles, tendons, bones and joints of "the strong men," which
support the tabernacle of the soul. Perhaps no action is more
apparently simple, than that of seeing; but simple as it may
appear to the ignorant; all, who understand the construction
of the body, and particularly of the eye, know, that it is extremely
complex. I look upon an object; I see it. What more sim-
ple? But in the first place, rapid as is the twinkling of an eye,
all those nerves which are connected with the muscles of the
curtains of the eye, and the eye itself, must be affected, in
some incomprehensible way, by volition, through the brain.
The face must be turned towards the object to be seen, one eye-
lid must be looped up, and the other drawn down; the ball, like
some telescope elevated, depressed, or moved horizontally, and
then the pupil dilated or contracted as the state of the light may
require.
"
ON THE IMPERFECTION
246
Of the spiritual part of man it is more difficult to form just
conceptions. You compare the soul to the body, and each facul-
ty to some one member. Then you suppose that each faculty
can act independently. You say that the will, considered as dis-
joined from the understanding, chooses. I affirm that a man can
no more choose without mental discernment and thought, than
the arms can move, or the legs walk, without some connexion,
through the spinal marrow, with the brain.
Arm. Let him read his dissertation, and then, if you please,
give your own extemporaneously. You are fond of preaching
without notes.
Hop. "The exercise system supposes man to be constituted
of body and spirit. Nothing appertaining to the body is of a
moral nature, or can be either holy or sinful. Every thing. pure-
ly animal in us, is as innocent as in the irrational creatures of
God."
·
Cal. When you was a young man, and formed this system
for yourself, you must have been either more or less than a man.
You do not pretend to be an angel: and I think the soul
either wanted fire, or the veins blood, or the heart animal heat,
or the eye the capability of beholding beauty, or, you would have
exclaimed with Paul, when conscious of vile animal passions,
and oppressed with what he calls a vile body. “O wretched
man that I am! who shall deliver me from the body of this
death;" from this damning body?
Hop. "The spiritual part of man is constituted by the intel-
lect, the will and conscience. Of these one only is a power of mo-
ral agency. The intellect is capable of separate action; but to
perceive, think, compare, combine and remember, are not moral
exercises. The conscience has its local residence in the ani-
mal heart, the intellect in the brain.* This conscience is natu-
* Emmons' Ser. p. 178.
OF GOOD MEN.
247
Fal, and not moral. In feeling, at the heart, that one thing is
right and another wrong, there is neither holiness nor sin. The
will only is absolutely essential to constitute man a moral agent.
Man must have a choice, before he can be holy or sinful. All
those actions which include choice, however that choice may be
caused, or rather every mental choice, is good or bad; is con-
formed to the moral law, or opposed to it.* These are moral
actions, and because they consist in willing, are called, from volo,
(I will,) VOLITIONS. "My son, give me thy heart," or thy vo-
litions. Choose what is right. Love what you ought.
No new power or principle is required. It is simply love to
God. In the very moment in which the sinner first has a right
exercise, he is regenerated, turned about, or converted. From
that time he who had no holy exercises now begins to have holy
exercises, and consequently is the subject of partial sanctifica-
tion. According to this system, each moral action is either a
good or a bad one; a holy one or a sinful one. There is no
mixture in the exercises. In the act of love to God, there is no
hatred of God. There is no fellowship between light and dark-
*This doctrine of choice is not of modern invention; neither can its
first publication be attributed to the advocates of a divine revelation. The
infidel HOBBS taught, that "though the will be necessitated, yet the doing
what we will is liberty. He is free to do a thing, who may do it if he have
a will to do it, and may forbear, if he have the will to forbear, though the
will to do the action be necessary, or though there be a necessity that he
shall have a will to forbear. He who takes away the liberty of doing ac-
cording to our wills, takes away the nature of sin but he that denies the
liberty to will doth not do so. The necessity of an action doth not make the
law that prohibits it unjust; for it is not the necessity, but the will to break
the law, that makes the action unjust, and what necessary cause soever
precedes an action, yet if that action be forbidden, he that doth it willingly,
may justly be punished." See Whitby on the five points, p. 360 and 361.
:
Another infidel, COLLINS, contended, that man's liberty consisted in
choice, or in doing what we will, while destitute of the power of willing.
In this manner virtue and vice are made to exist, while all things are fixed
fast in fate. Clark's remarks on Collins, p. 14 HUME said that actions
not proceeding from a permanent fixed cause, are neither virtuous nor vi-
cious. Of course, man is not capable of moral good or evil.
Hume's Essays, Vol. 3. p. 149, 150.
248
ON THE IMPERFECTION
ness, moral good and evil, Christ and Belial, the service of God
and the service of Satan. We cannot, in the same single desire
or intention, serve two masters. We cannot partly serve God
and partly mammon, in the same mental action. So far as the
believer loves God, he is holy. And so far as he loves him not
in his exercises, that is, hates God, he is sinful. This leads us
to show in what the mixed character, or the imperfection of the
renewed person consists. According to the exercise scheme,
the Christian's character is mixed, because he has some holy and
some unholy exercises. His imperfection arises from the in-
constancy of his holy exercises. If he was always loving God,
he would be free from sin; he would be holy as the spirits of
just men made perfect, are holy. It is absolutely certain that
believers sin; and they cannot sin without having some desire
or feeling, which is contrary to the divine law and pleasure.
This is the scheme of doctrine which we think is taught by
the apostle Paul. He represents sin as a person, and calls sin
"an exceeding sinner."* This is evidently a figure of speech,
for sin literally is no person, but a thing of which a person is
guilty. He speaks of sin as a person, and says that sin "taking
opportunity under the commandment, wrought effectually in
him, all strong desire," and "slew him." Once Paul had no
spiritual knowledge of the law of God, and then he lived a self-
righteous Pharisee. "I was alive without law once; but when
the commandment came, sin lived again, and I died." When
he comprehended the extent and spirituality of the law, he died
as a self-righteous man, for he saw that he was carnal, and sub-
ject to sin.
"The law indeed is holy; and the commandment
holy and just and good." "We know that the law is spiritual;
but I am carnal, being sold under sin. For what I thoroughly
work, I do not approve. For I practise not that which I incline ;
but what I hate that I do. And if I do that which I incline not,
When converted he saw
When in the exercise
I assent to the law that it is good."
the law to be holy, and himself sinful.
of grace he hated sin, and this proved, that the law was good.
Even when a converted person, he sometimes did, what he at
*Macknight's Translation.
OF GOOD MEN.
249
1
other times hated, and disapproved. Under the influence of
sin, he did what he wished not to do, when in the exercise of
gracious affections. He could not do what he hated to do, while
doing it, for in such a case he must at the same time have willed
to do it, and not to do it; which is an absurdity.
“it
"He could not at the same time hate and love, for that would be
the same as to hate and not hate, which is impossible. Now,
then, when I sin," it is no more I who do it, but sin that dwel
leth in me. I do not act as a converted person, but as an uǹ-
converted person. I do not act like the apostle Paul; but like
Saul of Tarsus. I do not act from the influence of grace, but
sin. It is sin, this exceeding sinner, which disobeys God.
When I sin I do not obey my conscience, but yield to the incli
nations of selfishness. I am tempted by my members, by my
eyes, my ears, my sense of feling, by this body of death, or,
this mortal body, and yield to that very sin which I hate, when I
am in the exercise of love to God I purpose to be holy; I re-
solve to do good; but when the time comes in which I intended
to do some good thing, then I find evil is present with me.
Through the whole of this description the apostle seems to con-
vey the idea, that he had a succession of holy and unholy exer-
cises. He does not say, that each exercise was partly a love and
partly a hatred of what he did. But through the temptations to
which his body subjected him, he was often blinded, and led
captive by sin, when he did what his soul, in the exercise of love
to God, perfectly hated. "The flesh lusteth against the spirit,"
so that the Christian cannot do, when under the influence of sinful
affections, what he would, when his desires are right with God.
DR STRONG,* in his 2d vol. of sermons, page 260th says, con-
cerning Paul, “In him there was holiness and unholiness alterna-
ting in exercise" Better words could not be chosen to repre-
sent the imperfections of Christians. I might cite the opinions
of multitudes, and prove that the greater part of believers ad♣
mit the imperfection of saints to consist in their having sinful
exercises, when every exercise ought to be holy. But opinions
are not arguments; and time will not admit of such citations.
* NATHAN STRONG, D. D. of Hartford, Con,
32
250
ON THE IMPERFECTION
"If any one object, that according to the last scheme a believer
may fall from a state of grace: we reply; "this is not a conse-
quence." Every one who has become a new man in Christ,
shall persevere unto the end, shall not fail of salvation. Every.
one who has a little faith shall grow in faith and love. Every one,
who has the beginning of a holy life, shall go on unto perfection.
The four first schemes suppose that there is something in the
nature of grace, or in the new heart, which ensures the saint's
perseverance: but the last relies upon the promise of God to
keep his people unto the day of salvation. God has promised
that although his children slide, yet they shall not utterly fall
away. Where he has begun a good work he promises to carry
it on unto perfection. The promise and power of God we deem
better security for final perseverance, than any thing in the new
heart."
Arm. It certainly follows, from what you have said, that a
good man may, or may not, persevere unto the end, and be saved.
You have taught, that when a bad exercise is in being there is no
holiness in the believer, and that when a good exercise is in be-
ing there is no sin in the agent. I am happy to learn, that
the Hopkinsian and Arminian views of SANCTIFICATION harmo-
nize.
Cal. Have you concluded your dissertation?
Hop. I have done: show your opinion at large; for I am,
open to conviction.
Arm. I say, a saint to-day; a sinner to-morrow; or a friend
this week, and perhaps an enemy the next; but these new fash-
ioned Calvinists go beyond me. They say, sin and holiness are
perpetually alternating in exercise; and a friend now, but in the
twinkling of an eye, an unreconciled enemy. The only differ-
ence between us seems to be this; that I think the alternations
of holy and sinful exercises may be somewhat longer than they
will allow. They seat the sinner upon a short board, made fast
on a pivot in the center, and like a child astride some fence, he
rises or sinks alternately, to the ground; while I produce a lever,
as long as the father of mathematicians desired, on which the
OF GOOD MEN.
251.
sinner is either raised to heaven, or let down to hell. These
two points are so wide asunder, that the sweeping of the whole
course between the two extremes must necessarily require con-
siderable time.
Cal. I was astonished at the quotation to which you allude;
but if I do not mistake, it is the design of two whole sermons, in
the second volume of Strong; and of two sermons in Emmons,
doctrinally to establish it; that sin and holiness are, more or less
regularly, "alternating in exercise." Were this expression de-
signed for a figure of speech, I would allow it to pass; but since
it is designed for a doctrinal proposition, I think it should be
reprobated, It is calculated to do no good; but to cherish the
fallacious hopes of a man who has no government of his passions,
whose heart is not subjected to Christ, and whose religious feel-
ings are capricious, whose love and hatred are "alternating in
exercise."
Hop. Spare your philippics, my dear Doctor, and give us
your own theory.
Cal. When I say, " man is a sinner," I design to convey the
idea, not that man's will is a sinner; but that the complex being,
composed of several constituent faculties, is a sinner. The ac-
tions of this being are all complex. He cannot choose without
perception; he could neither love nor hate without the co-opera-
tion of intellect: he could not act without motives. As objects
of sight are themselves complex, so are the motives by which a
man is actuated in the imperfect spiritual life. The motives
which influence us to action are all good, or all bad, or mixed
motives. Now who is not sensible of the co-operation of many
motives, in producing the common actions of life? What be-
liever can refrain from confessing, "selfishness mingled with
my charity and self-denial; my affections do not yet perfectly
resemble the pure stream, proceeding from the throne of God
and the Lamb; my righteousnesses are as filthy rags?"
At the same time, the believer can say, "I do not act as I
once did. The love of God has some prevailing influence over
my life. My spiritual discernment, thoughts, hopes, fears, de-
.252
ON THE IMPERFECTION
sires, and exercises universally, are changed. I have some faith,
some love: new principles of conduct, and a seed of grace."
Sin has blinded the understanding. When therefore, I love
any good thing, my affection has some connexion with my views;
and because my view is imperfect, as well as my will disordered,
my exercises of love, when directed towards proper objects,
must all be imperfect.
Arm. You say, however, that this weak, partially blind, and
imperfect creature, can never utterly fall away from his gracious
state?
Cal. I say, that the Lord will have respect to the work of his
hands; that he will water what he has planted; and perfect what
he has begun.
Hop. Concerning the fact, that the work of sanctification
shall be continued, until completed, you and I, Doctor C. are
agreed. In this at least, you will grant, that I am orthodox.
Arm. I clearly see that you Hopkinsians are neither for nor
against any system but your own.
Here the discussion ceased.
The passages of scripture which both the Calvinists and Hop-
kinsians consider decisive proof of the perseverance, or di
vine preservation of every believer, to eternal life, shall now be
stated.
"He that believeth, and is baptized, shall be saved." Mark
xvi. 16. Here is a promise of final salvation made to every be-
liever; to one, who now, for the first time believes, as well as to
him, who has continued to believe, to the last hour of life. It
implies another promise; that he who believes with his heart in
the Lord Jesus, shall be kept through faith to salvation.
"The steps of a good man are ordered by the Lord; and he
delighteth in his way. Though he fall he shall not be utterly casÉ
OF GOOD MEN.
253
!
"9
down; for the Lord upholdeth him with his hand.' Ps. xxxii.
23, 24. This gives us glorious confidence. Although the
good man sin, yet God will not leave him to commit the sin of
final apostacy. He may fall into grievous sins, but God will up-
hold him, so that he shall not utterly fall away from holiness. If
the good work of sanctification is delayed for a while, God will,
nevertheless, renew it again, and finally perfect it in the day of
the Lord Jesus. "The Lord redeemeth the soul of his servants;
and none of them that once trust in him shall be desolate.” “ And
I will make an everlasting covenant with them, that I will not
turn away from them to do thein good; but I will put my fear in
their hearts, that they shall not depart from me." Jer. xxxii. 40.
"The path of the just is as the shining light, that shineth more
and more unto the perfect day." Prov. iv. 18. Except it is cer-
tain, that he who has some knowledge of God, and some love,
will through life make advances in holiness, this representation
cannot be true.
"Whosoever shall drink of the water that I shall give him,
shall never thirst; but the water that I shall give him, shall be
in him a well of water springing up into everlasting life." John
iv. 14. “Jesus said unto them, ' I am the bread of life: hẹ that
cometh to me shall never hunger; and he that believeth on me
shall never thirst." John vi. 35.
Nearly the whole of this sixth chapter is full of assurances,
that every one, who once believes on the Lord Jesus, shall never
die, but shall have eternal life.
"The righteous shall hold on his way." Job xvii. 9.
"Verily, verily, I say unto you, he that heareth my words and
believeth on him that sent me, hath everlasting life, and shall not
come into condemnation.”
John v. 24.
"Who are kept by the power of God, through faith unto sai-
vation." 1 Pet. i. 5.
"My sheep hear my voice, and I know them, and they follow
me; and I give unto them eternal life; and they shall never
2
254 ON THE IMPERFECTION OF GOOD MEN.
perish, neither shall any pluck them out of my hand. My Father,
which gave them me, is greater than all; and no one is able to
pluck them out of my Father's hand." John x. 27, 28, 29.
"We know that all things work together for good to them
that love God, to them who are the called according to his pur-
pose. For whom he did foreknow, he also did predestinate to
be conformed to the image of his Son. Moreover whom he did
predestinate, them he also called; and whom he called, them he
also justified; and whom he justified, them he also glorified.-
Who shall lay any thing to the charge of God's elect? It is God
that justifieth." It is sufficient here to observe that God par-,
dons and justifies every believer so soon as he believes. If we
deny then, that every believer shall be saved, we must suppose
the eternal God to revoke his decisions, and condemn those
whom he has pronounced free from condemnation. “Who shall
separate us from the love of Christ? Shall tribulation, or dis-
tress, or persecution, or famine, or nakedness, or peril, or sword?
Nay: in all these things we are more than conquerors through
him that loved us. For I am persuaded that neither death, nor
life, nor angels, nor principalities, nor powers, nor things pre-
sent, nor things to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the love of God, which
is in Christ Jesus our Lord." Rom. viii. 28–39.
These are passages, which prove that all believers shall be
preserved unto eternal life. Those who are once pardoned
shall never be punished; once justified, never condemned;
once heirs to eternal life, never disinherited; once sons, no more
aliens.
"Being confident of this very thing, that he who hath begun
a good work in you will perform it, until the day of the Lord
Jesus." Phil. i. 6.
31
}
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SEVERAL SYSTEMS COMPARED.
255
CHAPTER XIII.
CALVINISM AND HOPKINSIANISM CONTRASTED, BY COM-
PARING EACH WITH SEVERAL HERESIES.
Many matters of inferior importance, on which a difference
of opinion exists, might have been introduced into the Contrast,
but it was deemed not expedient. From the fundamental prin-
ciples, which have been already opposed to each other, the dis-
cerning mind can easily imagine how the opponents would rea-
son upon the various ramifications of their respective systems.
It is proposed in this chapter to give a summary contrast, by
comparing both Calvinism and Hopkinsianism with several here-
sies. If we wish to see the difference between any two objects,
it is well not only to examine them in relation to each other, but
also to compare each with a third object. By pursuing this
course in the present case, a double advantange will be gained;
for we shall be able more clearly to discern the difference be-
tween the two, and at the same time, to judge of the tendency of
each.
It will be made evident, that some of the doctrines of Hop-
kinsianism have originated in a collision between the advocates
for a general atonement and the universalists; while others, if
they have not sprung from deistical objections, or from a desire
of compromise with the enemies of our God, Christ; and from
the pride of "philosophy, falsely so called;" may certainly be
traced down in their consequences, through various erroneous
systems, to deism, and in some instances from deism to atheist-
ical fatality.
Those persons, who profess to derive their doctrine of uni-
versal salvation from the scriptures, said, THE ATONEMENT IS
UNIVERSAL. The Hopkinsians said the same.
!
1
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256
SEVERAL SYSTEMS
Then it follows, said the former, that all mankind will be sa-
ved, or that Christ will lose some persons for whom he paid the
price of redemption. This brought the latter to the necessity
either of becoming uinversalists, or of restricting the atonement
to the elect, or of denying what the ancient Calvinists deemed
the essence of the atonement. They said, therefore, that al-
though the atonement was universal, yet it was indefinite, and
rather of the nature of an exhibition, than of a real, legal satis-
faction by personal substitution.
In like manner, the Hopkinsians said, that moral obligation
resulted from the right and wrong in the nature of things; and
that the distinction between these was independent of the divine
will; which distinction fallen man had natural conscience to dis-
"This clearly proves," said the Deist, "that the volume
of nature is sufficient: and, that a needless revelation cannot be
divine, must follow."
cern.
Sin and holiness, said the Hopkinsians, are predicable of no-
thing but created volitions. "And these volitions," said the
Fatalists, "are produced by the First Cause, who could not but
act according to the pre-existing nature of things. Therefore
the nature of things is eternal, and all beings are governed by
fatality."
That the inquirer may judge for himself in these matters,
and that the hasty reader may refresh his memory, without much
trouble, the summary Contrast of several systems will be pre-
sented in the form of a theological chart.
Opinions which most prevail in each denomination will be pre-
sented in preference, even to the sentiments of the founder of
the system. Thus, under the head of Socinianism, shall be ex-
hibited the sentiments, not particularly of Socinus, but of those
persons in America, who agree with that heresiarch in his funda-
mental doctrine, that Christ was not so much as a superangelic
being, but a prophet of Nazareth. Thus also, the Sabellians
will be represented to be Hopkinsians in most points; for that
they are of this denomination, who, in this country, believe that
God the Father, Son, and Holy Ghost, dwell in the humanity
•
་།
"
1
!
i
i
COMPARED.
957
of Jesus, is certainly the fact. In one or two instances, how-
ever, I know of a Sabellian who does not oppose the Calvinists,
except in relation to the Trinity and the hypostatical union.
Under the head of Universalists, the Deists who believe that all
will be saved, will not be regarded; because they belong to the
class of infidels. It is to be observed also, that some Universal-
ists are Arians, some Arminians, some Sabellians, and some So-
cinians; but the great body of them hold to most of the doc-
trines of grace. These last will be principally regarded; be-
cause they alone form a distinct denomination. They are in
America, the followers of Dr. Huntington and Mr. Murray.
The former was the author of a posthumous publication, entitled
Calvinism Improved." It is wonderful that he did not call his
system "Strict Calvinism.”
The latter has been a noted declaimer in Boston, who taught,
until the palsy silenced him, that a complete atonement was
made for every man, which will secure all an escape from all
sort of future punishment.
The other Universalists of America, that do not openly reject
the scriptures, are the followers of Dr. Chauncey of Boston,
whose hell was to last, he did not know for how many ages, until
the half-damned mortals were made meet for heaven, by the sa-
lutary punishments of the infernal regions.
It will be found, upon a view of the whole chart, that Hop-
kinsianism partakes of the fundamental principles of most of the
systems; but at the same time disclaims all affinity to the re-
jection of Christ's divinity, moral suasion, the resuscitated pa-
pal hell, and infidelity.
م
Let the reader, however, while examining what remains of
this work, seek for an answer to this question :
Why have not the Universalists, the Arians, Socinians, and
Sabellians, multiplied within the bounds of the Presbyterian
Church as rapidly as they have in New-England?.
" I speak as unto wise men; judge ye what I say.”
-33
258
SEVERAL SYSTEMS
CALVÍNISM.
HOPKINSIANISM.
I. There is one God; and
but one who is uncreated,
self-existent, eternal, immortal,
invisible, omnipresent, omnis-
cient, omnipotent; immutable
in counsel, but moveable in his
I. There is one God; and
but one; who is uncreated,
self-existent, eternal, immortal,
invisible, omnipresent, omnis
cient, omnipotent, immutable
in counsel, without passions,
incomprehensible, holy, just, affections; incomprehensible
true, faithful, gracious, merci-
ful, benevolent, independent,
sovereign, and perfectly happy
in himself.*
II. There are three persons
in the Godhead; the Father,
the Son, and the Holy Ghost;
which three are one God, and
distinguished only by their per-
sonal properties.
III. The divine authority is
the foundation, and God's re-
vealed will, the rule of moral
obligation.
IV. The scriptures are ne-
cessary to teach man his duty,
because of the native blindness
of his mind.
V. The scriptures alone can
give man the assurance of fu-
turè salvation.
VI. The Old and New Tes-
taments were written under the
plenary inspiration of the Holy
Ghost.
and sovereign, whose moral
perfections are all compre-
hended in the disinterested love
of being in general, and whose
happiness is dependent on the
gratification of his benevolent
feelings.
II. There are three persons
in the Godhead, the Father,
the Son, and the Holy Ghost
which are so distinct as to have
society together, and a mutual
friendship for each other.
III. The nature of things
lays the foundation of moral
obligation.
IV. Natural conscience can
discern the difference between
right and wrong in the nature
of things.
V. The scriptures are indis-
pensable to show man the way
of salvation.
VI. The Holy Spirit inspi-
red every word of the Old and
New Testaments.
* The reader will please to be guided by the sections, and turn his eye
over four pages, before he regards the second article of Calvinism.
COMPARED.
259
UNIVERSALISM.
I. There is one God; and
but one; who is uncreated,
self-existent, eternal, immortal,
invisible, omnipresent, omnis-
cient, omnipotent, immutable
in counsel and affection, incom-
prehensible, and sovereign,
whose moral perfections are all
comprehended in love to being
in general, and whose happi-
ness is dependent on the indul-
gence of his unbounded love.
II. There are three persons
in the Godhead, the Father,
the Son, and the Holy Ghost;
which three are one God, and
distinguished only by their per-
sonal properties.
III. The divine authority is
the foundation, and God's re-
vealed will, the rule of moral
obligation.
IV. The scriptures are ne-
cessary to teach man his duty,
because of the native blindness
of his mind.
V. Divine revelation alone
can assure sinners of eternal
salvation.
VI. The scriptures were
written by the plenary inspira-
tion of the Holy Ghost.
ARMINIANISM.
*
I. There is one God; and
but one; who is uncreated,
self-existent, eternal, immortal,
invisible, omnipresent; who
knows all things but contingen-
cies; who is omnipotent, and
immutable so far as his coun-
sel extends, but moveable in
his affections; who is incom-
prehensible, holy, just, true,
faithful, gracious, merciful, be-
nevolent, independent, and per-
fectly happy in treating his sub-
jects according to their unpre-
destinated conduct.
II. There are three persons
in the Godhead, the Father,
the Son and the Holy Ghost
which are one mind, and one
essence.
III. Moral obligation is
founded on the reason and fit-
ness of things, and the utility
of virtue.
IV. Natural conscience and
reason are sufficient to teach
fallen man his duty.
V. Reason might render the
salvation of sinners, on repent-
ance, probable, but revelation
alone can make it certain.
VI. Some of the Arminians
advocate a plenary inspiration,
and some a general superin-
tendance of the sacred penmen,
260
SEVERAL STUTEMS
ARIANISM.
I. There is one God; and
but one; who is uncreated,
self-existent, eternal, immortal,
Invisible, omnipresent; who
Knows all things but contingen-
cies; who is omnipotent and
immutable so far as his counsel
extends, but moveable in his
affections; who is incompre
hensible; whose moral per
fections are all comprehended
in love to his creatures; and
whose happiness consists in
the gratification of his univer
sal benevolence.
II. There is but one person
in the Godhead; who is called
Father Son, and Holy Ghost, to
denote the different offices
which he sustains.
SABELLIANISM.
I. There is one God; and
but one; who is uncreated;
self-existent, eternal, immortal,
invisible, omnipresent, omnis
cient, omnipotent; immuta
ble in counsel, but moveable in
his affections, incomprehensi
ble, holy, just, true, faithful,
gracious, merciful, and benevo•
lent; whose happiness consists
in the display of his own chas
racter, and the gratification of
his love.
II. The whole undivided
Godhead, manifested in Christ
Jesus, may be called a person;
because God in him assumed a
personal appearance. There is
but one Divine Person.
2
III. The nature of things is III. The nature of things
the foundation of moral obliga-
tion.
IV. The reason of fallen
man is sufficient to discern the
right and wrong in the nature
of things.
V. Reason renders the par-
don of a pénitent sinner proba-
ble; but revelation alone can
assure us of it.
VI. Some are for plenary
inspiration, and some for no-
thing but a general superin-
tendance.
lays the foundation of moral
obligation.
IV. Natural conscience can
discern the difference between
right and wrong in the nature
of things.
V. The scriptures, or some
revelation, are indispensable to
show the way of a sinner's sal-
vation.
VI. The Sabellians general-
ly are for a plenary inspiration,
+
:
SOCINIANISM.
COMPARED.
}
DEISM.
261
I. There is one God; and I. There is one God; and
but one; who is uncreated, but one; who is uncreated,
self-existent, eternal, immortal, self-existent, eternal, immor.
invisible, omnipresent; who tal, invisible, omnipresent;
knows all things excepting con-
who knows all things excepting
tingencies: who is omnipotent, contingencies; who is omnipo
and immutable so far as his tent and immutable so far as his
counsel extends, but moveable counsel extends, but moveable
in his affections; whose moral in his affections; whose moral
character is comprehended in perfections are all comprehend-
love; and whose happiness ed in disinterested love to being
consists in the indulgence of in general; and whose happi-
his universal benevolence. ness consists in the gratification
of his own benevolence.
+
II. All the names of God
express the same being, in dif-
ferent relations, without any
distinction of persons.
III. The fitness of things,
and the utility of virtue are the
foundation of moral obligation.
IV. The reason of man is
sufficient to discover the nature
and obligation of virtue.
II. Jehovah, Jove, and Lord,
all denote the same Supreme
Being, and are equally appro-
priate to the one impersonal
Deity.
III. The obligation to virtue
is founded on its utility, which
is dependent on the nature of
things.
IV. God has made no reve-
lation of duty except in the vol-
ume of nature.
}
V. Reason shows, that the
pardon of the penitent sinner
is probable.
V. Reason is the only light.
of man, on the subject of par-
don and salvation.
។
VI. What Christ said was
true, but the prophets and apos-
tles were liable to record some
of their erroneous reasonings.
VI. The Bible is a useful
book, but was not inspired.
1
262
SEVERAL SYSTEMS
1
GALVINISM.
VII. The second Person of
the Trinity so assumed the hu-
man nature, that Christ Jesus
is both God and man in one
person.
VIII. Holiness in a' moral
agent, consists in the conformi
ty of the whole being to the
image of God.
IX. Sin is any want of con-
formity to, or transgression of
the law of God.
X. Adam was created per-
fectly holy, in all his faculties
and exercises.
XI. The decrees of God re-
spect all actions, objects and
events.
XII. The providence of God
is co-extensive with his de-
crees,
XIII. God so governs moral
agents, as to do all his pleasure
without creating their actions.
XIV. God is the author of
holiness; but is not the author
of sin.
XV. Adam in Paradise had
freedom of will to both good
and evil. He exercised his
own power of will when he first
transgressed. By the fall he
lost his power of choosing good,
and only retained freedom to
evil.
1
HOPKINSIANISM.
VII. The second Person of
the Trinity so assumed the hu-
man nature, that Christ Jesus
is both God and man in one
person.
VIII. Holiness in a moral
agent, consists entirely in be,
nevolent volitions, or exercises
of love to being in general.
IX. Sin consists exclusively
in selfish moral exercises,
X. Adam at first had none
but disinterested affections.
XI. The decrees of God re-
spect all actions, objects and
events.
XII. The providence of God
is co-extensive with his de-
crees.
XIII. It is impossible for
God to govern moral agents,
without creating all their voli-
tions.
XIV. God is equally the au-
thor and efficient cause of ho-
liness and sin.
XV. Adam in paradise had
the same freedom of will, which
his posterity now have. God
moved him to a holy and an un-
holy choice. The first sin was
produced by divine efficiency,
and so is every subsequent sin.
་
COMPARED.
263
UNIVERSALISM.
VII. The second Person of
*
the Trinity so assumed the hu
man nature, that Christ Jesus
is both God and man in one
person.
VIII. On this subject; some
Universalists agree with the
Calvinists, and some with the
Hopkinsians.
IX. Divided as above.
X. Adam at first was per-
fectly holy in all his faculties
and exercises.
XI. The decrees of God re-
spect all actions, objects and
events.
XII. The providence of God
is co-extensive with his de-
crees.
**
XIII. God governs moral
agents by moral means, without
creating their volitions.
XIV. God is the author of
holiness, but not of sin.
XV. Adam in paradise had
freedom of will to both good
and evil, which he exercised,
when he caused his own fall;
but which he never lost, by any
wrong use of it.
ARMINIANISM.
VII. The second Person of
the Trinity so assumed the hu-
man nature, that Christ Jesus
is both God and man in one
person.
VIII. Holiness consists en-
tirely, in the regulation of our
affections according to the fit-
ness of things.
IX. Sin consists entirely in
affections not conformed to the
law of love.
X. Adam was created inno-
cent, and his first affections
were all benevolent.
XI. The decrees of God re-
spect all things but moral ac-
tions, and the contingencies de-
pendent on them.
XII. The providence of God
is co-extensive with his de-
crees.
XIII. God leaves moral
agents so free, within certain
limits, as not to govern them at
all, except by discipline, or mo-
tives.
XIV. God is the author nei-
ther of holiness nor sin.
XV. Adam before and after
his fall had a self-determining
power of the will, which he ex-
ercised even contrary to God's
primary counsels.
1
ALS
A
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:
264
SEVERAL SYSTEMS
}
!
ARIANISM.
VII. Jesus was the first
formed of all creatures, of a
super-angelic nature, and a
God by delegation.
VIII. Holiness consists in
volitions conformed to the rea-
son and fitness of things.
IX. Sin consists in volitions
contrary to the reason and fit-
ness of things.
X. Adam was created inno-
cent, and at first all his affec-
tions were right or benevolent.
XI. The Arians believe in
the Arminian doctrine of de-
crees.
XII. The providence of God
is co-extensive with his de-
crees.
SABELLIANISM.
VII. The whole Godhead
was incarnated, so that God
dwelt in the man Christ Jesus,
as he formerly did, with a visi-
ble glory in the Jewish temple.
VIII. Holiness consists ex-
clusively in benevolent affec
tions, or in love to being in gen-
eral.
IX. Sin consists exclusively
in selfish affections.
X. Adam at first had none
but disinterested affections.
XI. The decrees of God re-
spect all actions, objects, and
events.
XII. The providence of God
is co-extensive with his de
crees.
1
XIII. God governs moral
agents, by no other means than
moral suasion, in any of their
actions.
XIV. God is the author
neither of holiness nor sin.
XV. Adam before and after
his fall had a self-determining
power of the will, which he ex-
ercised even contrary to God's
primary counsels.
XIII It is impossible for
God to govern man without
producing his volitions, say
most of the Sabellians of this
country.
XIV. God is as much the
author of sin, as of holiness.
XV. On this head, some are
Hopkinsians and some Armin-
ians; but in this country, most
Sabellians agree with the first.
F
COMPARED.
265
SOCINIANISM.
VII. Christ was one of the
greatest of the prophets. Some
say he was, and some that he
was not, a man supernaturally
begotten.
VIII. Holiness consists ex-
clusively in the right exer-
cise of our moral faculties.
IX. Sin consists exclusively
in the wrong exercise of our
moral faculties.
X. For a time the first man
Adam, exercised his faculties
in a right manner.
XI. The decrees of God re-
spect all things but moral ac-
tions, and the contingencies
dependent on them.
XII. The providence of God
is co-extensive with his de-
crees.
XIII. God governs man by
motives alone, say some Armi-
nian Socinians; but the Priest-
leyans say, God cannot govern
man without creating his voli-
tions.
XIV. God is the author
neither of holiness nor sin;
but as much the efficient of one
as of the other; say all, but the
Priestleyans.
XV. Divided as in the two
· sections above.
DEISM.
VII. The history of Christ
is either a fiction, or a true ac-
count of a cunning impostor.
VIII. Virtue consists in the
love of being in general, and
the promotion of universal hap-
piness.
IX. Vice consists exclusive-
ly in such affections as are re-
pugnant to the love of univer-
sal being.
X. The first pair of each
race of men, were neither bet-
ter nor worse than their de-
scendants.
XI. The Deists commonly
do not object to the Socinian
predestination.
XII. The providence of God
is co-extensive with his de-
crees.
XIII. Collins, Hobbs, Leib-
nitz, and Hume, with many
other infidels, say, God cannot
govern man without creating
his volitions.
XIV. Some infidels say, God
is the efficient of virtuous and
vicious volitions; and all, that
he is as much the author of sin
as of holiness.
XV. It is supposed, that the
first man had the same freedom
which his descendants possess,
and used it in the same way.
1
34
266
SEVERAL SYSTEMS
1
CALVINISM.
~
XVI. The fall deprived man
of all his supernatural gifts,
and corrupted all the powers of
his mind and body: so that
every child of Adam inherits,
by natural generation, a depra-
ved nature, which implies,
among other things, a darkened
understanding and disordered
affections.
XVII. By imputation, all
men are guilty of original sin;
and are actually condemned al-
ready.
XVIII. The atonement was
something more than a public
exhibition of God's hatred of
sin, love of holiness, and regard
to his law.
XIX. The atonement was a
satisfaction made for the sins of
the elect; which had respect
to them personally, and secures
the pardon of all their iniqui-
ties.
XX. Christ was substituted
for the elect to obey and suffer
in their stead; and was by im-
putation 'legally guilty,* so
that the law could demand his
death.
HOPKINSIANISM.
XVI. The only effect of the
fall, produced in man, was a to-
tal corruption of his will; which
effect came only by a divine
constitution. By the gift of
God, not by natural generation,
all men have a morally corrupt
nature, or evil exercises.
XVII. Adam alone was guil-
ty of original sin; and his sin
can never be imputed to any
person but himself.
XVIII. The atonement was
simply a public exhibition of
God's hatred of sin, and regard
to his holy law.
XIX. The atonement was
made equally for every sin of
every man, and respected sin in
general, but not the persons of
individual sinners: so that it
does not, infallibly secure the
pardon of any one.
XX. Christ was substituted
for all men, simply as the per-
son in whom God displayed his
hatred of sin. No guilt was
imputed to Christ; nor had the
law any demand against him.
The reader will please to remember the definition of guilt, which has
already been given, on page 102.
COMPARED.
267
UNIVERSALISM.
XVI. The fall põlluted all
the faculties of man; so that all
born in a natural manner, are
blind in mind, and depraved in
heart.
ARMINIANISM.
XVI. By the fall, man, lost
none of his powers. He be
came, however, after sin enter-·
ed into the world, subject to
temptation, and consequently
to sin and misery. His will
became subject to improper
volitions.
XVII. By imputation all are
dead and condemned in Adam,
being guilty of original sin, and
consequently of actual trans-
gression.
XVIII. The atonement was
something more than a public
exhibition of God's hatred of
sin and love of holiness.
was
XIX. The atonement
made for every sin of every
man, and respected the person
of every sinner, so as to secure
the salvation of all.
XVII. No man but Adam
was ever chargeable with origi-
nal sin. No man but Adam
can have guilt imputed to him,
for the first transgression.
XVIII. The atonement was
simply a public exhibition of
God's hatred of sin, love of ho-
liness, and disposition. to par-
don penitents.
XIX. The atonement was
universal, and respected sin in
general, but not the person of
any sinner.
i
XX. Christ was substituted
for all men, that he might suf-
fer and obey the law for each.
By imputation he was legally
guilty for all, and justice de-
manded his death.
XX. Christ was substituted
in the place of all sinners, mere-
ly to display the justice and
mercy of God towards all men,
No guilt was imputed to him;
and the law had no demand
against him; in behalf of any
şinner.
1
268
SEVERAL SYSTEMS
ARIANISM.
XVI. After Adam sinned he
became liable to punishment;
and all his descendants are, in
consequence of his offence,
brought into a state of trial,
temptation, sin and misery.
The affections of man were
perverted in this manner, by
the apostácy.
XVII. There is no other
original sin than the first trans-
gression of the first man,
which was never imputed to
any person but himself.
XVIII, There is no other
atonement made for sinners,
but that which consists in a dis-
play of God's real character
and disposition.
SABELLIANISM.
XVI. Adam sinned and ex-
posed himself to punishment.
The sin of his posterity was
also introduced, by a divine
constitution, in consequence
of his transgression. The
will, or heart, was the only part
of man affected by the aposta-
cy.
XVII. The doctrine of ori-
ginal sin and imputation, are re-
jected, even as by the Hopkin-
sians, Arminians, and Arians,
XVIII. The atonement con-
sists in that public exhibition
of God's hatred of sin, which
the whole Godhead was mani-
fested in the flesh to make.
$
XIX. The atonement was
universal; had respect to sin in
general, but does not infallibly
secure the pardon of one sin-
per.
XIX. The atonement was
universal, and had respect only
to sin and the law in general.
It does not infallibly secure the
salvation of any sinner.
XX. Christ was substituted
for all men, simply as the per-
son in whom God displayed his
hatred of sin. No guilt was
'imputed to Christ; nor had the
law any demand against him.
XX. God in Christ took the
place of sinners, suffered and
obeyed, to manifest his disposi-
tion and character; but was
not by imputation guilty; nor
could the law demand the death
of the human nature.
COMPARED.
269
SOCINIANISM.
XVI. By the fall, neither
Adam nor any of his posterity
lost any gift or faculty. His
sin exposed him to punish-
ment; and by imitating his ex-
ample, his children expose
themselves to divine displea-
sure.
DEISM.
XVI. The present inhabit-
ants of the earth are as sound in
all their faculties as their first
parents were. All men are
placed in a state of probation
here, and will be approved or
rejected for themselves.
XVII. There is no such
thing as original sin, saving
Adam's first sin, which could
not be imputed to any one be-
sides himself.
:
XVIII. "To whom," says
Priestley, "did Christ make sa-
tisfaction? To the Devil?"
There was no other atonement
made by Christ than what con-
sisted in declaring God's mer-
cy.
XIX. The atonement above
admitted, was universal, re-
spected no sinner, and secured
the salvation of none.
$
XVII. Thanks to all our
good friends for tearing away
original sin and imputation
from their system. It will ALL
go soon!
XVIII. Deity has sufficient-
ly manifested his disposition
and character in the works of
nature.
i
XIX. No atonement, except-
ing that which a sinner makes
for himself by reformation, is
consistent with reason.
XX. The obedience and suf-
ferings of the prophet of Naz-
areth were designed for the
benefit of all men, as an exam-
ple, and testimony to the gos-
pel. No guilt was imputed to
Christ; nor could any law de-
mand his death for another.
XX. If there was any such
person as Jesus, he could not
have been virtuous or vicious
for another. The doctrine of
the incarnation, the vicarious
atonement, and imputation of
sin is an absurd fiction of priest-
craft.
270
SEVERAL SYSTEMS
CALVINISM.
XXI. In the decree of elec-
tion, the sinners who will be
saved, were given to Christ to
be justified. They were given
when ungodly, and not from
any foreseen faith or repent
ance.
XXII. The sinner, being
both guilty and needy, has no-
thing in himself for which he
ought to be pardoned. The
ground of pardon is the mysti
cal union with the Lord Jesus
Christ.
his
XXIII. God renews
elect, not by altering, separa-
ting or combining faculties na-
tural to man; nor by increasing
or diminishing their number;
but by supernaturally commu-
nicating spiritual life, or "quick-
ening them in Christ."
XXIV. The new principle of
spiritual life is ordinarily con-
veyed to the sinner, by a divine
blessing on the appointed
means of salvation. After it is
implanted in regeneration, it is
permanent, and as progressive,
in its own nature, as any princi-
ple of natural life.
XXV. Faith is first given,
and, by uniting the soul to
Christ, is the root of all the
other Christian graces.
HOPKINSIANISM.
XXI. In the decree of elec-
tion, the sinners who will be sa-
ved, were chosen to be united to
Christ, by a moral union,
through the sanctification of
their hearts. They were not
elected, however, because of
any foreseen repentance or faith,
XXII. The nature and fit-
ness of things require the par-
don of all who repent, love
Christ, and so are united to him
in affection.
XXIII. God renews his
elect, by creating in them, im-
mediately, without means, a
willingness to be saved or
damned for the greatest good';
or, which is the same, by crea-
ting in their hearts disinterest-
ed benevolence.
XXIV. There is no such
thing as an implanted principle
of spiritual life, but the new
heart consists entirely in right
exercises, which are produced
without any instrumental agen-
cy, by a continued creation.
XXV. Love is an exercise
first created, and comprehends
in its own essence all the other
Christian graces.
COMPARED.
271
*
UNIVERSALISM.
XXI. In the decree of election,
all sinners,, who were fallen in
Adam, were chosen to receive
the blessings of the universal
atonement, through the final
production of love in their
hearts.
}
-XXII. The divine love. for
being in general forbids that
God should consign any one to
everlasting punishments.
XXIII. By discipline God
will finally reclaim all men;
bring them to repent of sin,
cause them to love holiness,
and thus unite them to Christ
in a saving union of affection.*
XXIV. God implants no
new principle of spiritual life;
but, by instruction and disci-
pline, (or as some say, by crea-
tion) produces love in the
heart, or holy affections, which
constitute the new heart.
These exercises will be contin-
ued as they were commenced.
}
XXV. Love is the essence
of all the Christian graces.
ARMINIANISM.
XXI. From eternity God
decreed, that all who should by
their own self-determining
power repent, should be par-
doned, in consequence of the
atonement by Christ. If indi-
viduals are chosen, the election
was from foreseen good works.
XXII. The nature and fit-
ness of things require the par-
don of all who repent, love
Christ, and thus are united to
him in a moral union of affec-
tion.
J
*
XXIII. All who have new
hearts, make them by the ex-
ertion of their own faculties,
influenced by the inherent pow-
er of motive, or moral suasion.
XXIV. No principle of life
is implanted. By moral sua-
sion, God by his common pro-
vidence may govern man, so as
to improve his rational exerci-
ses. No divine power, besides
that of upholding the efficient,
finite being, is exerted in giv-
ing a right direction to the will
of the reformed sinner.
XXV A right disposition is
the source of all the Christian
graces.
* Some Universalists, not being much pleased with the common notion
of discipline, assert with the Hopkinsians, that God creates love; and add,
that he will create benevolent affections in all.
272
SEVERAL". SYSTEMS
1
ARIANISM.
XXI. The decree of elec-
tion is God's determination to
pardon all those sinners, who
shall of themselves repent, and
accept of pardon, offered them
through the first-born of every
creature.
SABELLIANISM.
XXI. In the decree of elec-
tion, all those sinners who shall
be saved, were chosen to be sa-
ved, (in consequence of God's
having displayed his own char-
acter,) through sanctification
of the heart.
XXII. -Pénitence is in the
'nature of things a sufficient
reason for pardon; and reform-
ation, for restoration to favour.
XXIII. Regeneration is the
agency of motives in changing
the sinner's affections, so as to
make him a new man, and by
love to unite him to his elder
brother, commissioned to save
in God's stead.
XXIV. When a sinner chan-
ges his affections and conduct
from sin to holiness, it is by the
blessing of God upon his ef-
forts; but God never implants
any new principle of spiritual
life.
XXII. The nature and fitness
of things require the pardon of
all, who by love unite them-
selves to God manifest in the
flesh.
XXIII. God renews his elect
by creating in them, immedi-
ately, without means, love to
being in general; or, volitions
which constitute a heart of dis-
interested affection.*
XXIV. There is no such
thing as an implanted principle
of grace, but the new heart
consists entirely in holy exer-
cises, which are produced, with-
out any instrumental agency,
by creation.
XXV. The reformation of
the will by the influence of love,
is the source of all other Chris-
tian graces.
XXV. Love is the first exer-
cise produced, and compre-
hends in its essence, all the
other Christian graces.
* Thus speak the Sabellians generally, but some in this point, as well as
in all others, not peculiar to their own doctrine of the incarnation, harmo-
nize with the Arminians.
COMPARED,
273
SOCINIANISM.
XXI In the decree of elec-
tion, God determined to par-
don all who should of them-
selves repent, and obey the mo-
ral precepts given by the Great-
est of his Prophets. This elec-
tion is a choice or acceptance,
because of foreknown obedi-
ence.
XXII. Penitence is a moral
satisfaction for disobedience,
which according to the fitness
of things demands the remis-
sion of legal penalties.
XXIII. Regeneration is the
production of right affections,
by the influence and inherent
power of motives.
XXIV. God supernaturally
implants no principle of grace,
in any virtuous man, nor does
the sinner experience any spe-
cial influences of the Spirit,
when he regulates his affec-
tions in a proper manner.
XXV. The love of what is
right, comprehends in its es-
sence all the virtuous affec-
tions.
DEISM.
-
XXI. Deity has determined
both in this world and the fu-
ture to treat men according to
their moral character. There
is no such thing as an election
to life.
XXII. Penitence is a moral
satisfaction for vice; and re-
formation of life, requires, ac-
cording to the fitness of things
the remission of incurred pen-
alties.
XXIX. Every change in the
moral affections may be called
a regeneration; which is pro-
duced by the inherent power of
motives.*
XXIV. God supernaturally
implants no principle of virtue,
in any man; and when a man is
virtuous; it is not in conse-
quence of any special influen-
ces of Deity.
XXV. Love to being in gen-
eral is the only source of virtu-
ous action.
* This is what most infidels say; but some agree that every change of
volition is a regeneration, produced by the First Cause.
35
274
SEVERAL SYSTEMS
CALVINISM.
XXVI. In this life no believ-
er is perfect in disposition or
in any act of obedience; or is
at any time perfectly sinful.
XXVII. The undivided
character of God, exhibited in
the revelation of grace is the
object of Christian love,
XXVIII. Love to God does
not require in any one, under
any circumstances, a willing,
ness to be damned, but the con-
trary.
XXIX. The progressive
sanctification of the believer
depends on God's blessing, and
is in proportion to the saint's
increase in knowledge and
growth in grace.
XXX, The covenant of re-
demption secures the continu-
ance and growth of the princi-
ple of grace, until the believer
shall be perfected in heaven.
In this life he never utterly
falls, for one moment, from
grace.
HOPKINSIANISM.
XXVI. Every exercise of a
renewed person is perfectly
good or perfectly evil; so that
he is alternately, entirely holy
or entirely sinful.
XXVII. Men must love
God without any personal re-
gard to his mercy; for what he
is abstractly considered.
XXVIII. No man truly loves
God or his neighbour, who is
not willing to be damned for a
greater good than his personal
salvation.
XXIX. The progressive
sanctification of the believer
depends upon the succession
of holy exercises.
XXX. For any given time
less than that of his whole pro-
bation, the believer might be
without the least holiness, ex-
cepting the moment occupied
by one exercise of love, and
still be secure, by the promise
of God, of the return of holy
volitions.
COMPARED.
275
UNIVERSALISM.
XXVI. All actions of a mor-
al nature proceed from love or
hatred; and are perfectly good
or perfectly bad.
F XXVII. The unbounded,
disinterested love of God, is
the only proper object of a sin-
ner's love: which divine love
is exhibited in Christ.
XXVIII. No man will be
damned, and therefore no man
should be willing to be damned.
ARMINIANISM.
XXVI. When the disposi
tion is right the affection is per-
fectly good; when it is evil,
the volition is perfectly bad.
XXVII. The whole charac-
ter of God, revealed in the tes-
timony of his grace, is the pro-
per object of religious regard.
XXVIII. No man ever was
willing, while in the exercise
of love to God, to be accursed
from him, for any cause.
XXIX. The progressive
sanctification of the believer
depends on the succession of
his exercises of love.
XXIX. Sanctification is
made to progress, by forming
habits of holy affection, through
moral suasion.
XXX. The covenant of re-
demption secures the final hap-
piness of all men; and, as the
means of it, through discipline
and motive, finally, the con-
stancy of right feelings.
XXX. Virtuous habits and
feelings may be lost; so that
he who was once a believer
may lose all grace, not only for
a definite time, but for ever.
276
SEVERAL SYSTEMS
ARIANISM.
XXVI When love excites
要
​to action, the moral exercise is
perfectly holy; but, when an
evil disposition influences us,
our actions are unmixed evil
XXVII. The kindness of
God, manifested by his Son is
the proper object of a sinner's
love.
SABELLIANISM.
· XXVI. Every exercise of a
renewed man is perfectly holy,
or perfectly sinful; so that he
is alternately full of the love
of God, and full of the love of
sin.
XXVII. The whole charac-
ter of God manifest in Christ is
the proper object of every ho-
ly affection.
XXVIII. No man, who loves
God, can be willing to be damn-
ed for any cause.
XXVIII. Some Sabellians
say, that Christian love implies
a willingness to be damned,
and some deny it.
XXIX. The
progressive
XXIX. The
progressive
sanctification of the believer sanctification of the believer
depends on the succession of depends on the succession of
holy affections.
holy exercises.
21
XXX. Exercises form ha-
bits; but holy habits and affec-
tions, as well as sinful ones,
may be changed; and grace
wholly eradicated from the be-
liever's heart.
XXX. The covenant of re-
demption secures the final sal-
vation of the believer; but does
not in this life secure the cont
stant possession of the least
grace, or constancy in any one
holy exercise.
COMPARED.
277
SOCINIANISM.
XXVI. There is no original
corruption in man which should
prevent his affections from be-
ing perfectly good.
XXVII. The whole charac-
ter of God exhibited in the
works of nature and the Bible,
is the object of religious re-
gard; but his benevolence is
particularly the motive for love.
XXVIII. Love to God ne-
ver can imply a willingness to
be damned.
XXIX. Man increases in
virtue according as his holy ex-
ercises are multiplied, and his
virtuous habits are strengthen-
ed.
DEISM.
XXVI. A right choice is
perfect virtue; and a wrong
choice is perfect vice; so that
it is no matter what any one be-
lieves or does, if he has a be-
nevolent heart.
XXXVI. God, exhibiting in
his works his love for being in
general, is the only proper ob-
ject of religious regard.
XXVIII. The Deists are so
scriptural as to believe that no
man ever hated his own flesh;
and much less his soul, if he
has any.
XXIX. Increase in virtue
depends entirely on the repeti-
tion of virtuous exercises.
XXX. No covenant of grace
secures the constancy of the
least grace, or the continuance
of any holy habit or exercise.
XXX. No divine covenant
secures constancy of virtuous
volition, or perseverance in be-
nevolent courses. He who is
virtuous this moment, may be
utterly vicious the next.
.
278
THE CONCLUSION.
:
CHAPTER XIV.
THE CONCLUSION..
The duty of Christians is to confront and repel, not abet the enemy,
nor admit him into their camp in order to subdue him.”
Introduction to the Christian's Magazine.
When any individual is admitted to the Presbyterian Church
in the United States, he either professes or tacitly consents sin-
cerely to "receive and adopt the confession of faith of this
Church, as containing the system of doctrine taught in the Holy
Scriptures." It has been proved in the preceding pages, that
the system of Hopkinsianism is repugnant to this confession of
faith. This conclusion therefore, irresistibly follows, that no
person, who is fully convinced of the truth of this system, or
whois not a Calvinist in sentiment, can conscientiously unite him-
self to the Presbyterian Church, by assent to its confession of
faith.
Neither can such a person, without prevarication, consent to
the confession of the Reformed Dutch Church, or to the public
standards of any Presbyterian or Episcopal congregation in the
United States. This should be well understood by private
Christians, and by all the rulers in the household of faith.
It is a just conclusion also, that persons who are known to sup-
port doctrines utterly repugnant to these standards, cannot with
propriety be received by the rulers of these ecclesiastical socie-
ties.
To admit any one who is known to be a Hopkinsian, is no-
thing less than connivance at a false profession.
These results are not stated from any disposition to abridge
the religious privileges of nominal or real Christians; but from
a full conviction of their importance to the prosperity of Zion.
A confession of faith should be a bond of union; but it will be
of no utility, when persons of contrary opinions, upon the funda-
mental articles of religion, subscribe it. Then it becomes like
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THE CONCLUSION.
279
the matrimonial covenant between inimicable partners, the bond
of perpetual discord.
•
So long as every man in our free country can serve God ac-
cording to the dictates of his own conscience, none should com-
plain, that those who agree in doctrine choose to be united, even
to the exclusion of others. The seceders from the Calvinism of
the reformed Churches, ought, as honest men, to declare what.
they believe; and, if they please, compose a general confession
for themselves.
Should the teachers and private Christians of this persuasion
continue to enter the Presbyterian Church, the resuit must pro-
bably be, that the confession of faith, and form of government
now used with the most happy effect, must soon, like the Cam-
bridge, Boston, and Saybrook Platforms, without any repeal, be
consigned to the garret; there to moulder, until the antiquarian
shall deem them worthy of a place in his library. The New-
England Churches formerly had a confession and system of ec-
clesiastical government; but the admission of multitudes, who
disregarded those standards, to every privilege and office, has
finally produced this effect, that few churches acknowledge the
authority of their platforms of government, and very few have
any government at all. The Presbyterian church should take
warning; for a family or city divided against itself cannot stand.
That the Saybrook and Boston Platforms should be in many
churches disregarded, after the most solemn adoption by the
original churches of Connecticut and Massachusetts is not won-
derful, when we remember that those valuable instruments con-
tain the marrow of Calvinism. The Hopkinsians, Sabellians,
Arians and Socinians cannot be expected to like them. We
conclude, however, from the contrast which has been exhibited,
that any person, who maintains either of these heresies has de-
parted from the faith of the pious fathers of New-England. Lest
a mistake should here originate, let it be remembered, that very
many in comparison with the whole number of seceders, still ad-
here to those doctrines for which the puritans forsook their na-
tive plains, braved the dangers of the sea, and sought an asylum
in the waste, howling wilderness. It is grateful also to state,
-280
THE CONCLUSION:
J
that of late the Saybrook Platform has been reprinted; and there
is some hope, that the time is not far distant when the Eastern
Churches will be more generally united in some efficient system
of government.
In regard to the Presbyterian Church, it is devoutly to be
wished, that all her members should be well acquainted with
their own creed and form of government, that they may be able
to defend both.
So shall ❝ our feet stand within thy gates, O Jerusalem;" and
the church shall be "builded as a city that is compact together:
whither the tribes go up, the tribes of the Lord, unto the testi-
mony of Israel, to give thanks unto the name of the Lord."
THE END.
ERRATA.
On page 115, note, first line, for advocate, read advocates.
246, the ninth line from the bottom, after vile body;
insert a comma, instead of a period.
255, for Chap. XII. read in some copies XIII..

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