Sivut kuvina
PDF
ePub
[ocr errors]

feel so
of God.
to take
guide.

much respect for the word They are much inclined their own feelings for a And sometimes they carry this so far, as to make their own feelings the rule by which the scriptures are to be interpreted. Whatever does not agree with them, must be explained away. The impressions made upon their minds are equivalent, in their estimation, to a new revelation, which supercedes the revelation contained in the bible. Other sub

in words, acknowledge their dependence on God; they may call it the work of God, and profess to give him all the glory. But while such professions are on their lips, their whole deportment evinces very different feelings of heart. They engage in the work, evidently expecting that they themselves shall do some great thing-In their prayers to God they use a degree of boldness and familiarity, which ill becomes sinful worms, when addressing their Maker; and they make their re-jects of a spurious revival, who have quests in such language as is fit to be used only when we go to an equal to challenge our rights. And when their efforts are successful, they manifest a kind of triumph and exultation, which seems to have a strong resemblance to that of the man who said, "Is not this the great Babylon which I have built ?"

too much information to take this course, manifest their disesteem for the scriptures, by treating them with neglect. They dare not deny their authority, or pretend to a new revelation which renders them unnecessary. But they do not find, in the study of the scriptures, so much pleasure as they do in the study of other books. They are better entertained with reading of a different description; and so the bible is pushed out of place.

9. A genuine and a spurious re

8. There is a great difference between the subjects of a genuine and spurious revival, as to their esteem and reverence for the holy scriptures. The subjects of a gen-vival differ from each other in uine work of grace, feel a high their permanent effects. The subrespect for the word of God. They jects of a genuine revival show, take it for their guide, and study by their after life, that they are it with a teachable disposition. new creatures. After the first They do not wish some parts of it glow of feeling has subsided, "the erased, because it disagrees with peaceable fruits of righteousness" their own views. They are ready still remain. The meek and quiet to renounce all their preconceived spirit of the gospel," the mind opinions, and to embrace every that was in Crist," is still to be truth which the bible reveals.found among them; and forms a It is their earnest desire to know striking contrast to that spirit of what the Lord their God will say; the world which ruled in their and when they hear him speak, hearts before. But a spurious rethey are ready to receive whatev-vival produces no permanent efer he teaches, without murmur-fects, or they are those of a differings or disputings. The bible is to them a precious book. It is "sweeter to their taste than the honey or the honeycomb;" and "more to be desired than gold, yea, than much fine gold."

It is not so with the subjects of a spurious revival. They do not

ent character. Many of the subjects of a spurious revival, after the first glow of feeling has subsided, sink down gradually into the same state they were in before. Their religion has been only a storm of the passions, and has been too violent to be lasting.

And they soon cast off the profes- | principal marks of distinction be

sion, as well as the appearance, of devotedness to God. In other cases, there are some permanent effects; but they consist very much in spiritual pride, vain glory, contempt of others, and a bigotted attachment to certain favourite opinions, or to certain forms of worship, while the genuine spirit of the gospel is not to be found.

Such appear to be some of the

tween a genuine and a spurious
revival. And in proportion as
they are to be found in an indi-
vidual, or in a number of individ-
uals, I think we may safely con-
clude the work to be a genuine
work of grace, or a great and dan-
gerous delusion.

A Friend to Revivals.
Utica Christ. Repos.

FOR THE HOPKINSIAN MAGAZINE.

ESSAYS UPON HOPKINSIANISM.

No. V. The native character and condition of mankind.

moral depravity, and not moral
depravity itself. Men are active
only in their free, voluntary affec-
tions and exercises, which com-
pose their hearts; for these only
are they accountable to God; and
in these consists whatever they
possess of a moral nature.
It is
not true, therefore, as some main-
tain, that human depravity is uni-

Next in importance to the knowledge of God, is a knowledge of ourselves. Some of the greatest and most dangerous errours, pre-versal, i. e. that all the powers and valent in the Christian world, originate from incorrect notions of the nature, origin, extent and consequences of human depravity. The scriptural doctrine of depravity, lies at the foundation of all the doctrines of grace. Hence, Hopkinsians, in their systems, sermons and tracts, have dwelt much upon this subject. I shall endeavour to express their views, as clearly and concisely as I am able, in the following propositions.

faculties, both of the minds and bodies of men, are depraved. Depraved men possess all the corporeal and mental faculties, which Adam possessed before his fall, and are as well able to exercise them. Human depravity does not consist in a dormant principle, taste, or appetite of the mind, which is antecedent to voluntary exercises, and the source of them. If such a principle exists (which lacks all proof) it cannot be of a moral nature, and, therefore, cannot be the seat of moral depravity.

The sacred writers represent human depravity as belonging to the will and affections, which compose the heart; as consisting in

[ocr errors]

1. The depravity of mankind is seated in the heart, or will. It is of a moral nature; otherwise it would not be criminal. Men are not to blame for depravity of body, or weakness of intellect, or, indeed, for any thing, in which they are not voluntary and active. Neither the organs and motions of the body, nor the faculties and operations of the understanding, are of 2. Human depravity essentially a moral nature. It is true, that and summarily consists in selfishthe bodies of men are diseased, ness. It is of a moral and crimiand their understandings darken-nal nature; or, in other words, it ed; but this is the effect of their is sin. "Sin is the transgression

loving darkness and hating the light-in choosing the evil, and refusing the good-in hating God, and loving one's own self."

66

of the law." The law requires | thing-that the heart of the sons supreme love to God and self- of men is full of evil-that every measured love to one's fellow- imagination of the thoughts of man's creatures, i. e. the constant exer- heart is only evil continually-that cise of good will, benevolent affec- men are, by nature, dead in trestion, or disinterested love. The passes and sins-and that there is transgression of the law, therefore, none that doeth good, no, not which is the opposite of such love, must be supreme self-love, or selfishness. In this, then, all sin, all moral depravity, essentially consists.

This is the carnal mind, which is enmity against God: this is the evil heart, from which proceed evil thoughts, murders, and all other crimes and vices Such is the representation of scripture: 'all seek their own-being lovers of pleasure-lovers of their own selves.'

one.'

5. Mankind are the subjects of moral depravity from their birth. As they come into the world with all the faculties, which they ever possess, and are men and women in miniature; so they are free, moral agents, and have voluntary exercises, as soon as they have rational souls. These exercises must be either holy or sinful. If their first moral exercises were holy, they would not need to be born again, nor would it be possible to account for the fact, that they all exhibit, in their external conduct, the fruits of a depraved heart, as soon as they become capable of

S. All mankind are subjects of moral depravity. This is evident from experience and observation, and is expressly asserted in sacred scripture. All have sinnedthey are all gone out of the way-making known their feelings. there is none that doeth goodboth Jews and Gentiles are under sin."

any

4. The moral depravity of mankind is total. The meaning of this term cannot be mistaken, after what has been stated above. It obviously does not mean, that thing belonging to man, is depraved, except his heart. It does not mean, that one has as much depravity, as another. Men have different capacities; and, therefore, whilst all, in their natural state, are totally depraved, some have more depravity, and are much greater sinners, than others. But, the term does mean, that all the voluntary exercises of mankind, in an unrenewed state, are selfish, and, consequently, that all their moral actions are sinful. That mankind are thus depraved, is the uniform doctrine of the sacred writers, who assert, that they have not the love of God in them-that in the flesh, there dwelleth no good

The scriptures assert, that mankind are depraved from their birth. "Man is born as the wild ass's colt-The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies-The imagination of man's heart is evil from his youth-That, which is born of the flesh, is fleshDeath hath passed upon all men, for that all have sinned."

6. Mankind come into the world in a state of moral depravity, in consequence of the fall of Adam. Though Adam was not the federal head of his posterity, as they never chose him for their representative; and though no one, but himself, is guilty of his sin, or can justly be punished for it; yet his fall, by a Divine constitution, which God had a sovereign right to make, rendered it certain, that all his posterity would be sinners from their birth. This is believed to be the meaning of the apostle, when he says, in Rom. v. that

"by one man's disobedience, many were made (constituted) sins"-and that "by the offence of one, judgment came upon all

ners'

men to condemnation."

The sin of Adam, in eating the forbidden fruit, may be called original sin, not because it was the first sin commi ted; for the woman was first in transgression; but because it was that sin, which, in a certain sense, originated, i. e. according to the Divine determination, rendered certain the sinfulness of all mankind.

7. As mankind commence their existence, as rational, accountable creatures, in a state of total moral depravity, so they are under condemnation by the law of God, and are deserving of its penalty, which is endless punishment. "The wages of sin is death ". Being by nature, or from their birth, dead in trespasses and sins, men are children of wrath. Sin and desert of punishment are inseparable. All mankind deserve punishment, greater or less in degree, according to the number and magnitude of their transgressions, and will deserve it, so long as it shall remain true, that they have sinned. Neither the atonement of Christ, nor the forgiveness of God, nor the misery of hell, ever did, or ever can render any child of Adam innocent, or undeserving of punishment.

Such is the depraved, guilty, and deplorable state of all mankind; in which they must have remained and perished, had it not been for the interposition of the Son of God. Which leads me to state the sentiments of Hopkinsians, respecting

The Character and Work of the

Redeemer.

As Hopkinsians, in common with all the Orthodox, hold to the doctrine of the sacred Trinity: so they believe in the mysterious union of

the human and Divine natures, in the One Person of the Lord Jesus Christ. They believe, that, whilst he was really a man, possessing

a true body and a rational soul, he was also God over all, blessed forever. It is now, I apprehend, the prevailing sentiment of Hopkinsians, that Christ is called the Son of God, in reference to his human nature only, and on account of his miraculous conception by the power of the Holy Ghost.

Christ, as man, being made under the law,' was bound to be, what he was, perfectly holy, and obedient, in all things, to the will of his heavenly Father. By his obedience, therefore, he did not merit any thing, either for himself, or others. It was not his obedience, but his sufferings and death on the cross, that made atonement for the sins of men. Accordingly, the scriptures represent the sufferings of the Saviour, his death, his blood, as opening the way for the pardon of sin. Though the sins of men could not be transferred or imputed to Christ, so that he should become guilty of them, or be punished for them; yet his sufferings in the human nature, and as Mediator between God and men, as fully manifested God's hatred of sin and regard to the honour of his law, as they would have been manifested by the condign punishment of all mankind. Hence it was predicted by Isaiah, will magnify the law, and make it honourable;" and the apostle states, that God hath set forth Christ to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, that he might be just, and the justifier of him that believeth in

Jesus.'

He

The atonement of Christ was not designed, either to render God merciful to men, or to render men undeserving of punishment. "The

Lord is good to all, and his tender mercies are over all his works." -It was a disposition in God, to show mercy to men, consistently with the honour of his law and the holiness of his character, that led him to sacrifice his well-beloved * Son.

"God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him, might not perish, but have everlasting life. As the sins of men could not be transferred to Christ; so he was not punished for them; nor did he suffer as much misery as men deserve. But, though the sufferings of Christ were not the penalty of the law, nor equal to what men deserve for sin; yet, being the sufferings of a Person, who was GoD as well as man, they as fully manifest God's hatred of sin, regard to his law, and respect for his character, as would the condign punishment of all mankind. Such a manifestation was necessary to the consistent pardon of a single sinner. -Without the shedding of the

blood of Christ, there could have been no remission of sin at all.' But, such a manifestation having been made by the sufferings and death of the Divine Saviour, in the nature of men, and as Mediator between them and their offended Sovereign; the way is as open, so far as respects the necessity of an atonement, for the pardon of all men, as of an individual. We are, accordingly, taught in scripture, that Christ tasted death for every man, and that 'He is the propitiation for the sins of the whole world.'

6

The atonement by Christ did not oblige God, in point of justice to men, to pardon any of them; but only rendered it consistent and proper for Him to offer pardon to all men, upon reasonable terms. Upon such terms He does offer pardon to men in the Gospel. A statement of these terms, according to the views of Hopkinsians, will be attempted in my next essay. A HOPKINSIAN.

[blocks in formation]

much."

"Prayer," says a certain writer," moves the hand that moves the world." There can be no doubt that the eyes and ears of God are open to the prayer of the righteous: for the scriptures are full of interesting examples to illustrate this point. The prayer of Abraham almost averted the ruin of, Sodom. Had ten such men been in that devoted city, it would not have been destroyed. The efficacy of penitential prayer is so manifest, that little need be said to shew it. Here, let me enquire if, in answer to the prayers of impenitent men, "Bitter waters" have been made sweet; (Ex. xv. 25) the sun and moon to stand still; (Josh. x. 12, 13) the shadow to return backward on a sun-dial ;

« EdellinenJatka »