Page images
PDF
EPUB
[ocr errors]

who were from eternity elected to salvation, and given to him by the Father.

why doth he yet find fault; for who hath resisted his will? Nay, but O man! who art thou that repliest against God? Shall the Calvin does not appear to have written on thing formed say to him that formed it, this subject as a controversy, but his comWhy hast thou made me thus? Hath not ments on Scripture agree with the above the potter power over the clay, of the same statement, The following positions are conlump, to make one vessel unto honour, and tained in the resolutions of the synod of Dort, another to dishonour?-Hath God cast away under this head of doctrine:"The death of his people whom he foreknew? Wot ye not the Son of God is the only and most perfect what the Scripture saith of Elias? Even so sacrifice and satisfaction for sins of infinite at this present time, also, there is a remnant value and price, abundantly sufficient to exaccording to the election of grace. And if piate the sins of the whole world. The proby grace, then it is no more of works. What mise of the Gospel is, that whosoever bethen? Israel hath not obtained that which lieveth in Christ crucified shall not perish, he seeketh for, but the election hath obtained but have everlasting life; which promise toit, and the rest are blinded.-Whom he did gether with the command to repent and befredestinate, them he also called.-We give lieve, ought promiscuously and indiscrimithanks to God always for you brethren be- nately to be published and proposed to all loved of the Lord, because God hath from people and individuals, to whom God in his the beginning chosen you to salvation, good pleasure sends the Gospel.-Whereas, through sanctification of the Spirit and be- many who are called by the Gospel do not lief of the truth.-As many as were ordain- repent nor believe in Christ, but perish in ed to eternal life, believed," Eph. i. 4. Rom. unbelief; this proceeds not from any defect ix. xi. 1—6. viii. 29, 30. 2 Thes. ii. 13. Acts || or insufficiency in the sacrifice of Christ of xiii. 48. They think also that the greater fered on the cross, but from their own fault. part of these passages, being found in the-As many as truly believe, and are saved epistolary writings, after the pouring out of the Holy Spirit, who was promised to guide the apostles into all truth, is an argument in favour of the doctrine.

by the death of Christ from their sins, and from destruction, have to ascribe it to the mere favour of God, which he owes to no one, given them in Christ from eternity.They do not consider predestination, how- For it was the most free counsel, and graever, as affecting the agency or accountable- cious will and intention of God the Father, ness of creatures, or as being to them any that the quickening and saving efficacy of rule of conduct. On the contrary, they sup- the most precious death of his Son should pose them to act as freely, and to be as much exert itself in all the elect, to give unto them the proper subjects of calls, warnings, ex-only justifying faith, and by it to conduct hortations, promises, and threatenings, as if no decree existed. The connection in which the doctrine is introduced by the divines at Dort, is to account for one sinner's believing and being saved rather than another; and such, the Calvinists say, is the connection which it occupies in the Scriptures.

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 efficaciously redeem out of every people, tribe, nation and language, all those, and those only, who were from eternity elected to salvation, and given to him by the Father." These positions they appear to have considered as not only a declaration of the truth, but an answer to the arguments of the Remonstrants.

With respect to the conditional predestination admitted by the Arminians, they say that an election upon faith or good works foreseen, is not that of the Scriptures; for that election is there made the cause of faith In proof of the doctrine, they allege among and holiness, and cannot, for this reason, be others the following Scripture passages:the effect of them. With regard to predes-"Thou hast given him power over all flesh, tination to death, they say, if the question be, Wherefore did God decree to punish those who are punished? the answer is, On account of their sins. But if it be, Wherefore did he decree to punish them rather than others? there is no other reason to be assigned, but that so it seemed good in his sight, Eph. i. 3, 4. John vi, 37. Rom. viii. 29, 30. Acts xiii, 43. 1 Pet. i. 1 Rom. ix. 15, 16.

xi. 5, 6.

that he should give eternal life to as many as thou hast given him-The good Shepherd giveth his life for the sheep.-I lay down my life for the sheep. He died not for that nation only, but that he might gather together in one the children of God that are scattered abroad.-He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people. zealous of good works.--He loved the church, 2. They maintain that though the death and gave himself for it, that he might saneof Christ be a most perfect sacrifice, and tify and cleanse it, and present it to himself, satisfaction for sins, of infinite value, abun- &c-And they sang a new song, saying. dantly sufficient to expiate the sins of the Thou art worthy; for thou wast slain, and whole world; and though on this ground the hast redeemed us to God by thy blood, out Gospel is to be preached to all mankind in-of every kindred, and tongue, and people, discriminately; yet it was the will of God and nation." John xvii. 2. x. 11, 15. xi. 52, that Christ, by the blood of the cross, shouldTit. ii. 14. Eph. v. 25-27. Rev. v, 9. efficaciously redeem all those, and those only 3. They maintain that mankind are total

ly depraved, in consequence of the fall of the first man, who, being their public head, his sin involved the corruption of all his posterity; and which corruption extends over the whole soul, and renders it unable to turn to God, or to do any thing truly good, and exposes it to his righteous displeasure, both in this world and that which is to

come.

in trespasses and sins. Wherein in time, past ye walked according to the course of this world among whom also we all had our conversation in times past, in the lust of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others." Rom. v. 12-19. Ps. li. 5. Gen. vi. 5. Ps. liii. 2, 3. Rom. iii. Eph. ii. 1-3.

They admit that the Holy Spirit, as calling men by the ministry of the Gospel, may be resisted; and that where this is the case, "the fault is not in the Gospel, nor in Christ offered by the Gospel, nor in God calling by the Gospel, and also conferring various gifts upon them; but in the called themselves. They contend, however, that where men come at the divine call, and are converted, it is not to be ascribed to themselves, as though by their own free will they made themselves to differ, but merely to him who delivers them from the power of darkness, and translates them into the kingdom of his dear Son, and whose regenerating influence is certain and efficacious.

The explanation of original sin, as given 4. They maintain that all whom God hath by Calvin, is as follows: "Original sin predestinated unto life, he is pleased, in his seems to be the inheritable descending per-appointed time, effectually to call by his word verseness and corruption of our nature, pour- and Spirit out of that state of sin and death ed abroad into all the parts of the soul, which in which they are by nature, to grace and first maketh us deserving of God's wrath, salvation by Jesus Christ. and then also bringeth forth those works in us, called, in scripture, the works of the flesh. These two things are distinctly to be noted, that is, that, being thus in all parts of our nature corrupted and perverted, we are now, even for such corruption only, holden worthy of damnation, and stand convicted before God, to whom nothing is acceptable but righteousness, innocence, and purity. And yet we are not bound in respect of another's fault; for where it is said that by the sin of Adam we are made subject to the judgment of God, Rem v. 18. it is not so to be taken, as if we, innocent and undeserving, did bear the blame of his fault; but as, in consequence of his offence, we are ultimately clothed with the curse, therefore it is said that he hath bound us. Nevertheless from him not the punishment only came upon us, but also the infection distilled from him abideth in us, to the which the punishment is justly due."

In proof of this doctrine the Calvinists allege, among others, the following scripture passages: "Whom he did predestinate, them he also called; and whom he called, them he also glorified.-That ye may know what is the exceeding greatness of his power to The resolutions of the divines at Dort on us-ward who believe, according to the workthis head, contain the following positions.ing of his mighty power, which he wrought "Such as man was after the fall, such chil-in Christ when he raised him from the dead. dren did he beget-Corruption by the righ--Not of works, lest any man should boast. teous judgment of God being derived from|| For we are his workmanship, created in Adam to his posterity-not by imitation, but by the propagation of a vicious nature. Wherefore all men are conceived in sin, and are born the children of wrath, unfit for every good connected with salvation, prone to evil, dead in sins, and the servants of sin; and without the Holy Spirit regenerating them, they neither will nor can return to God, amend their depraved natures, nor dispose themselves for its amendment.

Christ Jesus unto good works-God, that commanded the light to shine out of darkness, hath shined into our hearts, &c.-I will take away the stony heart out of their flesh, and will give them hearts of flesh." Rom. viii. 29. Eph. i. 19, 20. ii. 9, 10. 2 Cor. iv. 6. Ezek. xxxvi. 26.

5. Lastly: They maintain that those whom God has effectually called, and sanctified by his Spirit, shall never finally fall from a state In proof of this doctrine, the Calvinists of grace. They admit that true believers allege, among other scripture passages, the may fall partially, and would fall totally and following: "By one man sin entered into the finally but for the mercy and faithfulness of world, and death by sin; and so death pass- God, who keepeth the feet of his saints; ed upon all men, for that all have sinned. also, that he who bestoweth the grace of By one man's disobedience many were made perseverance, bestoweth it by means of readsinners-I was born in sin, and shapen ining and hearing the word, meditation, exhoriniquity-God saw that the wickedness of man was great upon the earth, and that every imagination of his heart was only evil continually-God looked down from heaven upon the children of men, to see if In proof of this doctrine they allege the there were any that did understand, that following among other scripture passages:did seek God. Every one of them is gone" I will put my fear in their hearts, and back; they are altogether become filthy; they shall not depart from me.-He that bethere is none that doth good, no not one.lieveth, and is baptized, shall be saved.And you hath he quickened who were dead The water that I shall give him shall be in

tations, threatenings, and promises; but that none of these things imply the possibility of a believer's falling from a state of justification.

the churches in London; in nearly all the dissenting meetings of the Presbyterians, Baptists, and Independents; and in all the chapels of Whitfield, Lady Huntingdon, and others of that class. In Scotland it continues also to exist as the established religion; and within a few years it has much revived in that country, through the influence of Mr. Haldane and others; but as those among whom this revival has taken place are not of the established church, they have been treated with indifference by the clergy, and called Haldanists.

him a well of water springing up into everlasting life-This is the Father's will, that of all which he hath given me I should lose nothing. This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent-Whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God. They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out, that they might be made manifest that they were not all of us. Now unto him that is able to keep you from falling, and to Calvin considered every church as a sepapresent you faultless before the presence of rate and independent body, invested with the his glory with exceeding joy, to the only wise power of legislation for itself. He proposed God our Saviour, be glory and majesty, do- that it should be governed by presbyteries minion and power, both now and ever, amen.' "and synods composed of clergy and laity, withJer. xxxii. 40. Mark xvi. 16. John iv. 14. vi. out bishops, or any clerical subordination; and 40. xvii. 3. 1 John iii. 9. ii. 19. Jude 24, 25. || maintained that the province of the civil maSuch were the doctrines of the old Calvin-gistrate extended only to its protection and ists, and such in substance are those of the outward accommodation. He acknowledged present times. In this, however, as in every a real though spiritual presence of Christ in other denomination, there are considerable the eucharist; and he confined the privilege shades of difference. of communion to pious and regenerate believers. These sentiments, however, are not imbibed by all who are called Calvinists.

Some think Calvin, though right in the main, yet carried things too far; these are commonly known by the name of Moderate Calvinists. Others think he did not go far enough; and these are known by the name of High Calvinists.

See Calvin's Institutes: Life of Calvin ; Brine's Tracts; Jonathan Edwards' Works; Gill's Cause of God and Truth; Toplady's Historic Proof and Works at large; Assem

Catechism; Fuller's Calvinistic and Socinian Systems compared.

dwelt in separate cells, and met together only at the time of prayer. Some of them. during the two Lents in the year, observed an inviolable silence, and others for the space of a hundred days On Sundays and Thursdays they fed on herbs, and the rest of the week only on bread and water.

CAMBRIDGE MANUSCRIPT, a copy of the Gospels and Acts of the Apostles, in Greek and Latin. Beza found it in the mo

It is proper to add, that the Calvinistic sys-bly's tem includes in it the doctrine of three coordinate persons in the Godhead, in one na- CAMALDOLITES, an order founded by ture, and of two natures in Jesus Christ, St. Romuald, an Italian fanatic, in the eleforming one person. Justification by faith venth century. The manner of life he enjoinalone, or justification by the imputed righte-ed his disciples to observe was this:-They ousness of Christ, forms also an essential part of this system. They suppose that on the one hand our sins are imputed to Christ, and on the other, that we are justified by the imputation of Christ's righteousness to us; that is, Christ, the innocent, was treated by God as if he were guilty, that we, the guilty, might, out of regard to what he did and suffered, be treated as if we were innocent and righteous. Calvinism originally subsisted in its great-nastery of Irenæus, at Lyons, in 1562, and est purity in the city of Geneva; from which place it was first propagated into Germany, France, the United Provinces, and Britain. In France it was abolished by the edict of Nantz, in 1685. It has been the prevailing religion in the United Provinces ever since 1571. The theological system of Calvin was adopted and made the public rule of faith in England under the reign of Edward VI. The church of CAMERONIANS, a sect in Scotland, Scotland also was modelled by John Knox, who separated from the Presbyterians in agreeably to the doctrine, rites, and form of 1666, and continued long to hold their reliecclesiastical government established at Ge-gious assemblies in the fields. They took their neva. In England, Calvinism had been on the decline from the time of queen Elizabeth until about sixty years ago, when it was again revived, and has been on the increase ever since. The major part of the clergy, indeed, are not Calvinists, though the articles of the church of England are Calvinistical. It deserves to be remarked, however, that Calvinism is preached in a considerable number of

gave it to the university of Cambridge in 1582. It is a quarto, and written on vellum: sixty-six leaves of it are much torn and mutilated; and ten of these are supplied by a later transcriber. From this and the Clermont copy of St. Paul's epistles, Beza published his larger annotations in 1582. See Dr. Kipling's edition of it.

name from Richard Cameron, a famous fieldpreacher, who, refusing to accept the indulgence to tender consciences, granted by king Charles II., thinking such an acceptance an acknowledgment of the king's supremacy, made a defection from his brethren, and even headed a rebellion, in which he was killed. The Cameronians adhere rigidly to the form of government established in 1648. There are

This also is the primary and proper signification of the Greek word. Hence its metaphorical use, which is most common, wherein it signifies a moral rule. Aristotle calls the law Kavova Trs Toxas, the rule of the administration; and hence it is that the written word of God being in itself absolutely right, and appointed to be the rule of faith and obedience, is eminently called canonical.'"

net, it is said, abeve fourteen or fifteen congregations among them, and these not large. CAMERONIANS, or CAMERONITES, the denomination of a party of Calvinists in France, who asserted that the will of man is only determined by the practical judgment of the mind; that the cause of men's doing good or evil proceeds from the knowledge which God infuses into them; and that God does not move the will physically, but only The ancient canon of the books of the morally, in virtue of its dependance on the Old Testament, ordinarily attributed to judgment. They had this name from John Ezra, was divided into the law, the proCameron, who was born at Glasgow in 1580, phets, and the hagiographia, to which, our and who was professor there, and afterwards Saviour refers, Luke xxiv. 45. The same at Bourdeaux, Sedan, and Saumur. The division is also mentioned by Josephus. This synod of Dort was severe upon them; yet it is the canon allowed to have been followed seems the only difference was this:-The by the primitive church till the council of synod had defined that God not only illu- Carthage; and, according to Jerome, this minates the understanding, but gives motion consisted of no more than twenty-two books, to the will, by making an internal change answering to the number of the Hebrew altherein. Cameron only admitted the illu-phabet, though at present they are classed mination whereby the mind is morally mov-into twenty-four divisions. That council ened; and explained the sentiment of the sy-larged the canon very considerably, taking nod of Dort so as to make the two opinions

consistent.

into it the apocryphal books; which the council of Trent farther enforced, enjoining CANDOUR is a disposition to form a fair them to be received as books of holy scripand impartial judgment on the opinions and ture, upon pain of anathema. The Romanactions of others: or a temper of mind un-ists in defence of this canon say, that it is soured by envy, unruffled by malice, and unseduced by prejudice; sweet without weakness, and impartial without rigour. Candour is a word which, in the present day, is found exceedingly convenient. To the infidel it is a shelter for his scepticism, to the ignorant for his ignorance, to the lukewarm for his indifference, and to the irreligious for their error. "True candour is different from that guarded, inoffensive language, and that studied openness of behaviour, which we so frequently meet with among men of the world. It consists not in fairness of speech only, but in fairness of heart. It is not blind attachment, external courtesy, or a timeserving principle. Exempt, on the one hand, from the dark jealousy of a suspicious mind, it is no less removed, on the other, from that easy credulity which is imposed on by every specious pretence. Its manners are naffected, and its professions sincere. It conceals faults, but it does not invent virtnes. In fine, it is the happy medium between undistinguishing credulity and universal suspicion." See LIBERALITY.

the same with that of the council of Hippo held in 393; and with that of the third council of Carthage in 397, at which were present forty-six bishops, and among the rest St. Augustine. Their canon of the New Testament, however, perfectly agrees with ours. It consists of books that are well known, some of which have been universally acknowledged: such are the four Gospels, the Acts of the Apostles, thirteen epistles of St. Paul, first of St. Peter, and first of St. John; and others, concerning which doubts were entertained, but which were afterwards received as genuine; such are the epistle to the Hebrews, that of James, the second of Peter, the second and third of John, that of Jude, and the Revelation. These books were written at different times; and they are authenticated not by the decrees of councils, or infallible authority, but by such evidence as is thought sufficient in the case of any other ancient writings. They were exten sively diffused, and read in every Christian society; they were valued and preserved with care by the first Christians; they were cited by Christian writers of the second, third, and fourth centuries, as Irenæus, Clement, the Alexandrian, Tertullian, Origen, Eusebius, &c.; and their genuineness is

CANON, a word used to denote the authorized catalogue of the sacred writings. "The Greek word xavw," says Dr. Owen, "which gives rise to the term canonicul, seems to be derived from the Hebrew approved by the testimony of those who were kaneh, which in general signifies any reed whatever, 1 Kings xiv. 15. Isa. xliii. 3. and particularly a reed made into an instrument, wherewith they measured their buildings, containing six cubits in length, Ezek. xl. 7 xliii. 16. and hence indefinitely it is taken for a rule or measure. Besides, it signifies the beam and tongue of a balance, Isa. xlvi.cient Christian writers, as Origen, about 6. They weighed silver on the cane; that

[ocr errors]

contemporary with the apostles themselves. The four Gospels, and most of the other books of the New Testament, were collected either by one of the apostles, or some of their disciples and successors, before the end of the first century. The catalogue of canonical books furnished by the more an

A. D. 210, Eusebius and Athanasius in 31

is, saith the Turgum, In the balance.' Epiphanius in 370, Jerome in 382, Austin in I

$94, and may others, agrees with that || ciates in white, and their eminences are which is now received among Christians. dressed in the same colour. St. Peter's See articles BIBLE, CHRISTIANITY, church is hung with rich tapestry, upon SCRIPTURES; Blair's Canon of Scripture; || which the arms of the pope, and of the Jones' Canonical Authority of the New prince or state requiring the canonization, Test; Michaelis' Lect. on the New Test.; are embroidered in gold and silver. A great Du Pin's Canon of Script., v. i.; Pri-number of lights blaze all around the church, deaux's Connections, v. i.; Dr. Owen on ||which is crowded with pious souls, who wait the Hebrews, Introd. with devout impatience till the new saint has CANON, a person who possesses a pre-made his public entry, as it were, into parabend or revenue allotted for the performance of divine service in a cathedral or collegiate church. Canons are of no great antiquity. Paschier observes, that the name was not known before Charlemagne; at least, the first we hear of are in Gregory de Tours, who mentions a college of canons instituted by Baldwin XVI. archbishop of that city, in the time of Clotharius I. The common opinion attributes the institution of this order to Chrodegangus, bishop of Mentz, about the middle of the eighth century.

CANON, in an ecclesiastical sense, is a rule either of doctrine or discipline, enacted especially by a council, and confirmed by the authority of the sovereign. Canons are properly decisions of matters of religion, or regulations of the policy and discipline of a church, made by councils, either general, national, or provisional; such are the canons of the council of Nice, of Trant, &c.

dise, that they may offer up their petitions to him without danger of being rejected.

The following maxim with regard to canonization is now observed, though it has not been followed above a century, viz. not to enter into the inquiries prior to canonization till fifty years, at least, after the death of the person to be canonized. By the ceremony of canonization it appears that this rite of the modern Romans has something in it very like the apotheosis or deification of the ancient Romans, and in all probability takes its rise from it; at least, several ceremonies of the same nature are conspicuous in both. CAPUCHINS, religious, of the order of St. Francis. They are clothed with brown or grey always bare-footed; never go in a coach, nor ever shave their beards.

CAPUTIATI, a denomination which appeared in the twelfth century, so called from a singular kind of cap which distinsta-guished their party. They wore upon their caps a leaden image of the Virgin Mary, and declared publicly that their purpose was to level all distinctions, to abrogate magistracy, and to remove all subordination among mankind, and to restore that primitive liberty, that natural equality, which were the inestimable privilege of the first mortals. CARAITES, a Jewish sect, which ad

CANONICAL HOURS are certain ted times of the day consigned more especially by the Romish church to the offices of prayer and devotion; such are matins, lauds, &c. In England, the canonical hours are from eight to twelve in the forenoon, before or after which marriage cannot be legally performed in any church.

CANONICAL LETTERS, in the ancient church, were testimonials of the or-heres closely to the text and letter of the thodox faith which the bishops and clergy sent each other to keep up the catholic communion, and distinguish orthodox Christians from heretics.

CONONICAL LIFE, the rule of living prescribed by the ancient clergy who lived in community. The canonical life was a kind of medium between the monastic and clerical lives.

scriptures, rejecting the rabbinical interpretations and the cabbala. The Talmud appearing in the beginning of the sixth century, those of the best sense among the Jews were disgusted at the ridiculous fables with || which it abounded. But about the year 750, Anan, a Babylonish Jew, declared openly for the written word of God alone, exclusive of all tradition; and this declaration produced CANONICAL OBEDIENCE, is that a schism. Those who maintained the Talsubmission which, by the ecclesiastical laws, mud being almost all rabbins, were called the inferior clergy are to pay to their bi-rabbinists; and the others, who rejected trashops, and the religious to their superiors.

CANONIZATION, a ceremony in the Romish church, by which persons deceased are ranked in the catalogue of the saints. It succeeds beatification. Before a beatified person is canonized, the qualifications of the candidate are strictly examined into, in some consistories held for that purpose; after which one of the consistorial advocates, ir the presence of the pope and cardinals, makes the panegyric of the person who is to be proclained a saint, and gives a particular detail of his life and miracles; which being done, the holy father decrees his canonization, and appoints the day.

||

ditions, were called Caraites, or Scripturists, from the word cara, which in the Babylonish language signifies scripture.

CARDINAL, one of the chief governors of, the Romish church, by whom the pope is elected out of their own number, which contain six bishops, fifty priests, and fourteen deacons: these constitute the sacred college, and are chosen by the pope. See POPE.

CARDINAL VIRTUES: justice, prulence, temperance, and fortitude, are called the four cardinal virtues, as being the basis of all the rest. See JUSTICE, &c.

CARE, concern, or anxiety of mind arisOn the day of canonization, the pope offing from the uncertainty of something fu

« PreviousContinue »