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ARMINIANISM. XXVI. All actions of a mor. XXVI. When the disposial nature proceed from love or' tion is right the affection is perhatred; and are perfectly good fectly good; when it is evil, or perfectly bad.

the volition is perfectly bad.


XXVII. The unbounded, XXVII. The whole characa disinterested love of God, is . ter of God, revealed in the testhe only proper object of a sin- timony of his grace, is the proner's love : which divine love per object of religious regard. is exhibited in Christ.

XXVIII. No man will be XXVIII. No man ever was damned, and therefore no man willing, while in the exercise should be willing to be damned. of love to God, to be accursed

from him, for any cause.

XXIX. The progressive XXIX. Sanctification is sanctification of the believer made to progress, by forming depends on the succession of habits of holy affecuon, through his exercises of love.

moral suasion,

XXX. The covenant of re- XXX. Virtuous habits and demption secures the final hap- feelings may be lost ; so that piness of all men ; and, as the he who was once a believer means of it, through discipline may lose all grace, not only for and motive, finally, the con- a definite time, but for ever. stancy of right feelings.


SABELLIANISM. XXVI. When love excites XXVI. Every exercise of a to action, the moral exereise is renewed man is perfectly holy, perfectly holy; but, when an or perfectly sinful; so that he evil disposition influences us, is alternately full of the love our actions are urimixed evil. of God, and full of the love of

sin. XXVII. The kindness of XXVII. The whole characGod, manifested by his Son is ter of God manifest in Christ is the proper object of a sinner's the proper object of every ho. love.

ly affection.

XXVIII. No man, who loves XXVIII. Some Sabellians God, can be willing to be damn- say, that Christian love implies ed for any cause.

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.

XXX. Éxercises form has XXX. The covenant of rebits; but holy habits and affec. demption secures the final sal. tions, as well as sinful ones, vation of the believer; but does may be changed ; and grace not in this life secure the conwholly eradicated from the be- stant possession of the least liever's heart.

grace, or constancy in any one holy exercise.


DEISM. XXVI. There is no original. XXVI. A right choice is corruption in man which should perfect virtue ; and a wrong prevent his affections from be- choice is perfect vice; so that ing perfectly good.

it is no matter what any one believes or does, if he has a be.

nevolent heart. XXVII. The whole charac- XXXVI. God, exhibiting in ter of God exhibited in the his works his love for being in works of nature and the Bible, general, is the only proper obis the object of religious re- ject of religious regard. gard; but his benevolence is particularly the motive for love.

XXVIII. Love to God ne- XXVIII. The Deists are so ver can imply a willingness to scriptural as to believe that no be damned.

man ever hated his own flesh; and much less his soul, if he

has any.

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XXIX. Man increases in XXIX. Increase in virtue virtue according as his holy ex- depends entirely on the repetiercises are multiplied, and his tion of virtuous exercises. virtuous habits are strengthened.

XXX. No covenant of grace XXX. No divine covenant secures the constancy of the secures constancy of virtuous least grace, or the continuance volition, or perseverance in beof any holy habit or exercise. nevolent courses. He who is

virtuous this moment, may be utterly vicious the next.



66. The duty of Christians is to confront and repel, not abet the enemy, for 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 sincerely 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 who is not a Calvinist in sentiment, gan conscientiously unite himself 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 societies.

To admit any one who is known to be a Hopkinsian, is nothing 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 fundamental articles of religion, subscribe it. Then it becomes like

the matrimonial covenant between inimicable partners, the bond of perpetual discord.

So long as every man in our free country can serve God according to the dictates of his own conscience, none should complain, 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 result must probably be, that the confession of faith, and form of government now used with the most happy effect, must soon, iike the Cambridge, 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 NewEngland Churches formerly had a confession and system of ecclesiastical 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 wonderful, when we remember that those valuable instruments contain 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 departed 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 adhere to those doctrines for which the puritans forsook their native plains, braved the dangers of the sea, and sought an asylum in the waste, howling wilderness. It is grateful also to state,

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