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CALVIN, thy truth and thy salvation, I the meere grace of God, who have not hidden thy goodness doth not impute unto us our and thy truth. Ps. xxv. 20. sinnes, but imputeth unto us Thy goodness and thy truth the righteousnesse of Christ, keep me.”

, yea and our faith in Christ he Inst. B. 3. ch. 2. sec. 6. imputeth for righteousnesse " As the persuasion of the unto us Moreover the Apos. fatherly love of God is not fast tle doth plainly derive love rooted in the reprobate, so do from faith, saying, the end of they not soundly love him again the commandment is love, piroas his children, but are led with ceeding from a pure haert, u a certain affection like hired good conscience, and a faith unservants, For to Christ only feigned. was the spirit of love given, to Latter Con. Helvetia, ch. 15. this end, that he should pour it

66 And this faith is the meere into his members."

gift of God, because God alone B. 3. ch. 2. sec. 12. of his power doth give it to his “ But hereupon hangeth the elect, according to measure, chief stay of our faith, that we and that when, to whom, and do not think the promises of how much he will, and that by mercy which the Lord offereth his holy Spirit, through the to be true only in others beside meanes of preaching the gospel, us, and not at all in ourselves; and of faithfull prayer. This but rather that in inwardly em- faith hath also her increases, bracing them we make them which unlesse they were like

wise given of God, the apostle B. 3. ch. 2. sec. 16. would never have said, Lord ina 6 We make the foundation crease our faith.“Faith comof faith to be the free promise eth by hearing, and hearing by

our own

* 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 be has revealed himself by bis word and works. The whole character of God, which is exhibited, is the object of 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 unknow character, or will, which demands faith or submission,

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HOPKINS, tion by Christ.” « From these 6 It appears from express premises it follows, that saving declarations of scripture, that faith and repentance are not love answers the full demand of two distinct exercises, but im- the law.” ply and include each other.” • What Mark calls believing, Mark xvi. 16. Luke calls re- " It is the nature of true love pentance, Luke xxiv. 47.” Acts to make us feel and act in every xx. 21. Murk i. 15. Mat. xxi. respect, just as God requires.". 32, and Acts xxvi. 20. are quo- If we love God, we shall love ted to prove, that such a re- our neighbour, love God's supentance as includes saving premé and universal dominion, faith precedes the proper ex- love to pray, and delight in ercise of faith in Jesus. “ As obeying all the commandments. repentance towards God is put Love will lead us to believe on first, so it takes place in the the Lord Jesus Christ; for faith mind first, in the order of na- worketh hy, [or rather, is workture, and precedes faith in Je- ed by] LOVE. It is the « natu. sus Christ.”

ral tendency of love, to produce “ Evangelical repentance," every virtuous feeling and achowever, or repentance for sins tion, « Love restrains men against Christ and the gospel, from every thing which God and for the great sin of un- forbids.” In short neither the belief, “ is not prior to faith in law nor the gospel, requires any Christ.”

thing but LOVE. All obediVol. 2. p. 17–28. ence consists in the positive exV. The whole of evangelical ercises of true love ; and all obedience is included in saving disobedience in the positive exfaith. “ Saving faith does not ercises of false love, or selfish

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* 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 principle of good, which produces good volitions, because all volitions are immediately 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 !

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CALVIN, of God, because faith properly the word of God. And in another stayeth upon it.” “ Faith seek- place he willeth men to pray eth for life in God, which is not for faith. And the same also found in commandments or de calleth faith powerful, and clarations of penalties, but in that sheweth it selfe by love. the promise of mercy, and in Gal. v. 6." no other promise but such as is Latter Con. Helvetia, ch 16. freely given," “ The faithful The last quoted chapter aiso do every way embrace and re- says, that we are “ created or ceive the word of God, but we regenerated through faith.” appoint the promise of mercy “ Now we attaine unto these to be the proper mark of faith." so divine benefits, and the true

B. 3. ch. 2. sec. 29. sanctification of the Spirit of “ We are regenerated by God, by faith, (which is the faith.” “ Now it ought to be meere gift of God, not by any out of question, that repent- either our strength, or merits :) ance doth not only immediately which faith being a sure and unfollow faith, but also spring out doubted substance, and laying of it."

hold on things to be hoped for “ As for them that think re- from the good will of God, pentance doth rather go before doth send out of it selfe chari

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* 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 believes, he may have an evangelical conviction of sin, hatred of it, and a desire 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:

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HOPKINS, roduce obedience, or the latter “ If love is the fulfilling flow from the former, as the of the law, then a good heart effect from the cause; but faith consists in love." Only sepaitself is evangelical obedience, rate the exercises of love from and cannot be distinguished a good heart, and there will be from it.”

no good heart left. Syst. Vol 2. p. 28. heart were distinct from love, 66 The various christian exer- then we could form a clear idea cises, which are denoted by dif- of it distinct from love. But ferent names in scripture, and whenever we think of a good commonly called christian gra- heart, either in ourselves or in 6es, are not in themselves so others, we think of kind, tender, distinct and different as not to benevolent feelings, or the eximply each other."*

ercises of pure, divine love. Vol. 2. p. 86. And it is out of our power to « Right views and exercises conceive of a good heart, which of heart, respecting God, con- is not wholly composed of good sidered as being what he is affections, or the genuine feel. in himself, is Love, considered ings of true benevolence.” in the general nature of it, as

Emmons, p. 249 to 263. consisting primarily in disinterested benevolence, and comprehending all holy love. This is generally meant perhaps by love, when spoken of in scripture, in distinction from other graces, such as faith, hope, &c. and is the root and essence “ Some suppose, that a good of all right exercises of the heart essentially consists in a heart."

good principle, taste, or relish, Vol. 2. p. 38. which is totally independent of “ Repentance, faith, hope the will. They imagine that and every christian grace, may Adam was created with such a all be comprised in the same good principle, taste or relish; exercise of heart.” They “ are which was the source of all his reaily love diversified, with re- holy exercises and actions, be

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* See Notes B. and C. at the end of this chapter.

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AND faith than flow or spring forth tie, and then very excellent of it, as a fruit out of a tree, fruits of all vertues.” they neverknew the force there- Former Com, Helvetia, writof, and are moved with too ten A. D. 1536. weak an argument to think so." “ Among good workes the

B. 3. ch. 3. sec. 1. chiefest, and that which is the “ Christ, (say they) and John chiefest worship of God, is in their preachings do first ex. faith, which doth bring forth hort the people to repentance, many other vertues, which (Matt. iii 2.) and then they after- could never be in men, except wards say that the kingdom of their hearts had first received heaven is at hand. (Matt.iii. 7.) to beleeve.

How shall they Such commandment to preach call on him in whom they doe not the apostles received, such or. beleeve 2* So long as mens der Paul followed, as Luke re- mindes are in doubt, whether porteth. Acts xx. 21. But God heareth them or not, so while they superstitiously stick long as ever they think that upon the joining together of God hath rejected them, they syllables, they mark not in what doe never truely call upon God. meaning the words hang toge. But when as once we do acther. For when the Lord knowledge his mercy through Christ and John do preach in faith, then we flie unto God, we this manner :

repent ye, for love hiin, we call upon him, the kingdom of heaven is come hope in him, looke for his helpe, near at hand: do they not fetch obey him in afflictions, because the cause of repentance from we doe now know our selves to mere grace and promise of sal- be the

of God.”_ vation ? Therefore their words « These services doth faith are as much in effect as if they bring forth. Very well there

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* 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, implies 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 contends 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.

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