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enquiry. If any of your corres- True; but that promise is made to pondents can answer this question, the prayer of faith, and I have not and set the subject in a clear and yet made the prayer of faith, for I convincing light, they will confer have not the faith which is necesa very great favour upon the Christ
sary. This promise, then, affords ian public. This idea, that the
me no evidence, and so, I cannot faith necessary to prevailing pray- yet believe. Where, then, is the er, is a “ full confidence” that our evidence, upon which I can ground request will be granted, is not for my faith? Is it said, any where in the first time suggested by this scripture, that this individual will writer. We have heard it fre- be saved? No. I see not, then, quently of late. But, is it true? how I can ever make the prayer of The following difficulties have oc- faith for this individual, unless I curred to me : Faith must be have an immediate revelation from founded on evidence. What is God that this individual will be the evidence that the thing I ask saved? But, does God make such for, will be granted: Is it the pro- revelations now? Has the age of mise of God to hear and answer prophecy and of miracles returnprayer? But that promise is made ed? If this is so, it is important to the prayer of faith. I must be that we should be informed of it. conscious that I make the prayer Besides, if this is the way we are of faith, before I can take hold of to obtain the faith necessary to that promise. Here, then, I have prevailing prayer, if it is made by got into a circle. I must believe immediate revelation from God, I that the thing will be granted, be- feel excused for my unbelief, so fore I can pray aright. But I long as I have no revelation. But must be conscious that I pray this cannot be so, for faith is a duaright, before I can believe that ty. I am bound to pray, and to the thing will be granted. I wish pray aright; and while I neglect for the conversion of a particular to pray aright, through unbelief, individual. I wish to pray for it, I sin against God. What, then, in such a manner as to prevail. must i do? Must I shut up my First, then, I must believe that he
eyes, and lock
up my senses, and will be converted. But I must believe with "full confidence,' have evidence that he will be, be- without any evidence, from scripfore I can believe. Where is the ture, sense or reason? No. This evidence? Why, God has said, he cannot be required. My concluhas no pleasure in the death of a sion, then is, that if this is the sinner.' What then? This is said right kind of faith, it must be of every sinner, and all will not founded upon some of the Divine be saved. This is no evidence declarations. But where are those that the individual in question will declarations? Will not some one be saved; and therefore, is no rea- of your correspondents, who unson for my believing that he will derstands this subject, give us be. What more? God has pro- some further light? mised to hear and answer prayer.
FOR THE HOPKINSTAX MAGAZIXE.
at the commencement of these es
says, I shall now attempt to obviESSAYS UPON HOPKINSIANISM. ate a few of the popular objections, No. VII.
which are made to that scheme of OBJECTIONS ANSWERED. religious sentiments, which has According to the plan proposed, been delineated. The objections made to the Hopkinsian system, material points; it might not from are many and diverse. There is hence follow, with absolute cernot a single doctrine of the system, tainty, that it is unscriptural and which has not been controverted. erroneous. Calvin, it is admitted, It requires much less time to state, was a learned and good man. than to answer an objection. Ful. But, he was no more than a manly to answer all the objections, an uninspired man. It would be which have been made against unreasonable to attribute to him Hopkinsian sentiments, would re- such an infallible knowledge of quire volumes. I shall have time Divine truth, as excludes all liaand room to take notice of a few bility to mistake and errour. Calonly of the most general and plau- vin had but just emerged from the sible objections, which are made darkness of Popery: He was, it is to the system at large; leaving it said, but twenty-five years old, to the other numerous writers for when he wrote his principal work, the Magazine, to remove objec- the Institutes: and 'though his taltions against particular doctrines, ents, learning and piety, enabled as they may occur, in the course him to state and defend the docof this essay.
trines of revealed religion, with OBJECTION I.
much clearness and force, for the The Hopkinsian scheme of sen- day; yet, it is more than possible, timents is not Calvinistick.
that, with all his acuteness and This objection is frequently learning, he neither escaped all alleged, with much confidence, errour, nor engrossed all truth. and, no doubt, has great weight in While, therefore, we cherish all the minds of many, who venerate due respect for the memory of the the name of Calvin, while, proba- great Genevan reformer; we ought bly, they have but a slight ac- not to call hin father, and resolve quaintance with his system of sen- that we will go no farther in the timents, and still less with that, investigation of Divine truth, than which is supposed to be in oppo- his works lead us.
If we do so; sition to it.
while we may extol the name, we In reply to this objection, per- shall manifest a great want of the mit me to observe,
spirit of Calvin, But, 1. If it were true, that the Hop- 3. It is not a fact, that the Hopkinsian scheme is essentially díf- kinsian and Calvinistick systems ferent from the Calvinistick; one of doctrine, are materially differwould suppose, that this, instead | ent; and much less, opposite to of being an objection against Hop- each other. On the contrary, it kinsianism, would rather be a rec- may be demonstrated, that all the ommendation of it, in the appre- leading and essential doctrines of hension of most of those, who dis- the Hopkinsian scheme, are found card and oppose Hopkinsian sen- in the Institutes of Calvin. The timents. A great majority of the plenary inspiration of the sacred opposers of Hopkinsianism, are scriptures, the Trinity of Persons equally opposed to Calvinism, in in the Godhead, the universal deevery form and degree. For such crees, providence and agency of to object against Hopkinsian sen- God, the apostacy of Adam and timents, as not being Calvinistick, the consequent total moral deis not very consistent.
pravity of all his posterity, the 2. If it were true, that the Hop- predestination of a part of mankinsian scheme is different from kind to eternal life, the Divinity the Calvinistick, even in some and atonement of Christ, the Per.
sonality and special influence of vinistick faith; while the real senthe Holy Spirit, the disinterested timents of Calvin, when fairly nature of holy love, the final per- stated, are branded as Anticalvinseverance of saints, and the end-istick and new divinity, by those, less happiness of the righteous and who lay claim to the exclusive use the endless misery of the wicked, of the term Calvinism. are doctrines as strongly main- In the year 1811, the Rev. EZRA tained in the Institutes of Calvin, STILES ÉLY (now Dr. Ely, of as in the System of Hopkins. The Philadelphia) published what he difference between the writings of was pleased to call - A Contrast these two eminent divines, where between Calvinism and Hopkinsthere is any, lies, principally, in ianism." This singular work was their different modes of answering highly recommended by Dr. Smith, objections against the doctrines President of Princeton College, they teach, and in the inferences, by Dr. Wilson, Professor in Colwhich they deduce from them, and umbia College, by Dr. Mason, not in the doctrines themselves, Principal of the Theological Semiwhich they maintain. When those, nary in New York, and since Prewho profess to approve of Calvin-sident of Dịckinson College, by ism, object against Hopkinsianism, Dr. Livingston, President of Newas being a different and opposite | Brunswick College, by Drs. Millesystem; it is apprehended, that dollar, Kuypers, McLeod, Rothey have imbibed wrong notions meyn, and several other distinof one scheme or the other, if not guished clergymen of the modern of both; or else, have not been at Calvinistick school. It may, therethe pains, carefully and candidly fore, be fairly presumed, that the to compare them.
sentiments advanced and advocatIt is not denied, that Hopkins- ed in Mr. Ely's Contrast, are the ianism does materially differ from sentiments, which, at this day, in a certain scheme of sentiments, this country, are reputed genuine which, at this day, arrogates to it- Calvinism. To show how much self the name of Calvinism, and these sentiments differ from anwhich is sometimes called, Mod- cient Calvinism, and at the same ern Calvinism. And modern, in- time, how nearly ancient Calvindeed, it is: for it differs, as wide- ism coincides with Hopkinsianism, ly, and more essentiaily, from the I will here exhibit, on a few points, real sentiments of Calvin, than
A CONTRAST, from those of Arminius or Wes-Consisting of extracts from Ely's ley. As the appellation, Calvin- Contrast and Calvin's Institutes. ist, has been growing venerable
Calvis. by age, and honourable by the in
I. "Original sin is I. " When it is creasing numbers and respecta conveyed from our said, that, by the bility of those, who have assumed parents unto their sin of Adam, we are it; there has been a gradual de posterity by natural made subject to the parture from the principles of the
generation. Allmen judgment of God ; Reformers; which, small and
are guilty of origi, it is not to be taken,
nal sin. -No being as if we, innocent imperceptible at first, has, at can be a sinner, un- and undeserving, length, spread to such a width, til he has sinned. did bear the blame that what would have been de. QUERY. Is this Cal. of his fault.- From nounced as heretical Arminianism, i vinism?”pp. 72,266. him, not the pun
ishment only came or Antinomianism, in the time of
upon us, but also Calvin, is now preposterously pro
the infection distil. nounced the only Orthodox, Cal
ed from him, abid.
CALVIN. eth in us; to the IL, “ The Cal. II. “ 'The Gre. which the punish- vinists say, that al. cians called it (free ment is justly due. I though man has lost will) Anterousian The apostle himself his power to obey , a self-moving,orself. expressly witness- yet God has not lost determining power.) eth, that death came his right to com. How few are there, upon all men, be. mand. What, then, who, when they cause all men have shall we call those hear free-will attri. sinned. And, there. persons, who tell buted to man, do fore, the very in- us, that sinners have not, by and by, confarts themselves are a natural ability for ceive that he is bound, not by ano. moral action," pp. Lord both of his ther's, but by their 45, 54,
own mind and will, own fault. There
ard that he is able could be no guilti.
of himself to turn ness without sin."
himself, &c.” B. II. Book II, Ch. 1. sec.
Ch. 2. sec. 7, 8. 8.
Such is the free. II. “ The Calvin. II. “ God loved
dom of will, which istick doctrine of men as his crea.
Calvin rejects; con. election includes tures, while he hat.
sistently with wbich the idea of a par. ed them as sinners,
he might hold, and, ticular atonement.-- and therefore sent
for aught appears, The atonement was his Son, to obey
did hoid, that men a satisfaction made and suffer, as a sub.
have natural power for the sins of the stitute.- Now it is
to do their duty; elect.–To all the plain, what that
while, in an unre. elect, and to no oth- saying of the pro
newed state, they er persons, did God phet (Isa. liü. 6)
have no moral poworiginally design to meaneth, that the
er, i. e, no inclina. extend the atone. iniquities of us all
tioit to any thing ment." pp. 26, were laid upon him,
holy. 266, 105. &c.” B. II. Ch. 16, IV.“ Faith is the
iv. “ The begin. On page 116 is sec. 4, 6.
first exercise of the ning of believing " a Critique," de.;
It would seem, regenerate soul.- doth already consigned to prove a from these and sim- The believing pen- tain in it the recoti limited atonement. ilar expressions, that itent loves God. ciliation, whereby
Calvin viewed the How can a man re- man approacheth to atonement as made pent, or perform God; as Paul saith, for mer, as such, any good works. With the heart man and, therefore, suf before he firmly be believeth unto rightficient for all. He lieves ?" pp. 182, cousness." B. II. no where clearly 218, 220.
Ch. 17, sec, 8. expresses his idea
V. “God has not V. "John plainof the extent of the suspended man's ly testifeth, that atonement. That he salvation upon any they, who believe in held to a linited condition, which he his name (the name atonement, is only сап, , or ever will of Christ) are made an inference from perform. The a• the children of God. his notion of im- tonement is the only Christ sendeth the putation. But, if it condition, on which apostles to publish may be inferred is suspended the the gospel to all the from Calvin's idea sioner's salvation.” nations of the world, of imputation, that p. 47.
subjoining, that he held to a limited
they who believe, ato:ement; it may
and are baptized, as justly be inferred
shall be saved," B. from bis view of the
II. Ch. 1, sec. 1, and general offers of the
B. IV. Ch, 16, s. 28. Gospel, and the cri.
Calvinists VI. When it is minality of unbelief, maintain, that God said, in the Psalms, that he held to an can govern his crea- that God doeth all unlimiled atone. tures, without doing things that he will, ment.
all their decds him. this has respect to
Calvin. 5.-11.- Angels male all the doings of men. introduced by Paul, be set before us, themselves Devils. If God appoints war in a parenthesis, to which alone we must The Calvinists be- and peace, who will explain the reason behold with fired lieve that God ef. say, that men act, of his great sorrow eyes so that if all fectually calls the without being caus. | for his countrymen. hope of onr private elect, without cre- ed, and that the a. Some of them, how. benefit were cut off, ating holy volitions gency of God is out ever, differ in con. yet we would not in them immediate. concerned in their struction; and sup. cease to wish and ly.-God so gov. actions?--They tri- pose that Paul, in pray for the sanctierns moral agents, Ae, wbo thrust expressing bis ar. fication of God's as to do his pleas- in a bare. permis dent attachment to name and for other ure, without creat. sion, in place of the the Jews, said, "I things that pertain ing their actions." Providence of God. did wish myself to to his glory: as we PP.56, 57, 136, 262. --The words of Sol. | be set apart,” or see in the exam.
omon, The king's devoted, as anathema ple of Moses and
KINGDOM hearts of evil men, 32, proves that he of God." B. III. wbatsoever he will; was willing to be ac. Ch.20, sec. 35. and yet rendereth cursed for his breth. to them according ren.-The truth is, to their deserv. that the scriptures
ings.” B. I. Ch. 18. speak of pardon VII. « The Con- VII. But, altho' | under the simili. fessions say nothing the whole prayer, tude of blotting out of disinterested love (the Lord's prayer) a debt. Moses enin the Godhead. - is such, that, in ev. treated that his per. In every moral ac. ery part of it, re. sonal transgressions tion, the agent must gard is especially might be remitied ; be either interested to be had to the one merchant, or uninterested.-- glory of God; yet having paid another Did we know noth- the three first peti. his due, might say, ing of God but his tions are peculiarly « Please to blot me justice, we might appointed to God's out of your book.” submit; but it would glory, which alone --A willingness to be from fear. It is we ought to look be damned, must be idle, therefore, to to, in them, without an unboly emotion. pretend, as many any respect to our Let us rest assured, do, that the sinner own profit.-When therefore, that he, must first love God, we pray, that the who is finally wil. before he can have name of God may ling to be accursed, any warrant to be. be hallowed, be- will be accursed." lieve in the Sav. cause God will pp. 18, 178, 187, iour. Calvinists gen- prove, whether we 223, 224. erally believe, that love and honour the expression, for bim freely, or for From the above Contrast, it is I did (could) wish hope of reward; we that myself were ac- must think nothing thought, that three Inferences may curred from Christ, of our own interest, fairly be drawn, with which I shall (Rom. ix. 3) was but his glory must | close the present essay: