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The following is the account of the business of satisfaction given by the Council of Dort.

"God is not only supremely merciful, but also supremely just. But his justice demands (as he has revealed in his word) that our sins, committed against his infinite Majesty, should be punished not only with temporal but also with eternal punishments, as well of mind as of body-which punishments we could not escape, unless satisfaction were made to the justice of God.

"But when we could not ourselves make satisfaction, and free ourselves from the wrath of God, God, out of his very great mercy, gave his only-begotten Son to answer for us—who, that he might make satisfaction, was made sin and a curse for us, or in our stead, on the cross.

"This death of the Son of God is the only and a most perfect offering and satisfaction for sins, of infinite value and price, abundantly sufficient to expiate the sins of the whole world."*

The following is what the Westminster divines say on this subject in their Confession of Faith.

"The Lord Jesus, by his perfect obedience and sacrifice of himself, which he, through the eternal Spirit, once offered up

avtiλutgov, nisi rejecta in eum esset poena, quam meriti eramus. Ideo idem Apostolus, redemptionem in sanguine Christi definit remissionem peccatorum; ac si diceret justificari nos vel absolvi coram Deo, quia sanguis ille in satisfactionem respondet. Cui et alter locus consonat, deletum fuisse in cruce chirographum, quod erat contrarium nobis. Solutio enim vel com. pensatio notatur quæ nós a reatu absolvit. Institut. Lib. ii. cap. 17. § 5.

Secundum doctrinæ caput de morte Christi, et hominum per eam redemp


Articulus primus. Deus est non tantum summe misericors, sed etiam summe justus. Postulat autem ejus justitia (prout se in verbo revelavit) ut peccata nostra, adversus ejus infinitam majestatem commissa, non tantum temporalibus, sed etiam æternis, tum animi tum corporis pœnis, puniantur: quas pœnas effugere non possumus, nisi justitiæ dei satisfaciat.

II. Cum vero ipso satisfacere, et ab ira dei nos liberare non possimus, deus ex immensa misericordia Filium suum unigenitum nobis sponsorem dedit, qui, ut pro nobis satisfaceret, peccatum et maledictio in cruce pro nobis, seu vice nostra, factus est.

III. Hæc mors Filii Dei est unica et perfectissima pro peccatis victima et satisfactio, infiniti valoris et pretii abunde sufficiens ad totius mundi peccata expianda. Acta synodi nationalis Dordrechtanæ, p. 251.

unto God, hath fully satisfied the Justice of his Father; and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him." [Chap. viii. sect. 5.]

"Christ by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father's Justice in their behalf." [Chap. xi. sect. 3.]

Extract from Whitby, referred to in the Letter, p. 219.

On the text "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead," Whitby has a note, from which the following is quoted-"If they hear not, that is, obey not Moses and the prophets, WHOM THEY OWN TO BE PERSONS SEnt from God, AND DELIVERING HIS MESSAGE, one rising from the dead would not persuade them to break off their iniquities;"-"No reason," says Whitby, "could be conceived, why they should hearken to one risen from the dead and calling them to repentance, rather than to those prophets, WHOM THEY ACKNOWLEDGED TO BE SENT FROM GOD."

To the preceding letter, no answer has been returned. If any should be hereafter received, it will be mentioned (if received in season) in the Editor's Note to the present number, and inserted in the number following.

April 3, 1813.


Nec vero hæ sine sorte datæ, sine judice, sedes.-Virg.


A contrast between Calvinism and Hopkinsianism. By the Rev. Ezra Stiles Ely, A. M. stated preacher in the Hospital and Almshouse in the city of New-York. New-York, S. Whiting & Co. 1811. 8vo, pp. 280, price $1,75. With its Recommendations.

THIS work has much more consequence from the persons and interests with which it is connected, than from any equity in the compilation or ability in the notes. We intend to review both the work, and the letters which recommend it. We shall review the letters first, because this will best show our readers why we consider the work of importance to the public; and because we shall thus give an opportunity, before our next number, for those to look at the book, who have not already seen it, and who take sufficient interest in the subject.

The letters are printed upon a separate sheet, and have been circulated, at least in part, with the book. We think them of consequence enough to be preserved in the Repository; and we shall thus also meet the present convenience of the readers of this article.

Our reasons for paying such unusual attention to the recommendations of a work will be so obvious in the course of our remarks, that we need not anticipate them here.

We now give the letters as they stand in the circular of the publishers of the "Contrast."


Copy of a Letter from SAMUEL S. SMITH, D. D. L L. D. President of the College of New-Jersey.

"Dear Sir,

"Princeton, Oct. 5th, 1811. "I MUST ask your pardon for so long delaying the expression of my thanks for your useful assortment of the religious errors

and absurdities of certain writers in our country, who have gained a reputation, far beyond what nonsense and impiety should acquire for a divine. These follies appear the more striking, by being brought so near together as they are in the Contrast, and separated from that farrago of verbiage and tautology with which they are encompassed in the original volumes. The basis of their argumentation is the same with that of the necessitarian philosophers in France and Germany. And I am persuaded that these profound divines are preparing the way for a more extensive diffusion of infidel principles, and even of atheism, in our country. I wish your book might be generally and seriously read, and the sentiments it exposes duly appreciated. I am, with great regard and respect, &c. "SAMUEL S. SMITH," D. D. L L. D. &c.

"COLUMBIA COLLEGE, New-York, Nov. 19th, 1811.

"I HAVE read with attention, a great part of a book published by the Rev. Ezra Stiles Ely, entitled, "A Contrast," &c. and believe the author has performed a valuable service to the cause of religion, and merited the gratitude and support of Christians in general, by exhibiting, with perspicuity and ability, a view of the novel doctrines lately introduced into some congregations in our country, as contrasted with the real doctrines of the Reformed Church, and the principles of evangelical truth revealed in the word of God, and hitherto cherished in the hearts of the followers of the Redeemer, in every quarter where his Gospel has been preached with simplicity and sincerity.

"P. WILSON," LL. D. Professor of Languages in Columbia College, and one of the Elders of the Reformed Dutch Church.

"IN the above ample and just recommendation of the Rev. Mr. Ely's Contrast, I cordially concur.

"JOHN MC NIECE," A. M. Pastor of the Irish Presbyterian Church in New-York,

"FOR years we have considered as highly desirable to the religious public, a work which should make a fair contrast between the doctrines of Calvinistic churches, and some prevalent errors in theology. In the "Contrast between Calvinism and Hopkinsianism," the author has correctly exhibited, in his Calvinistic columns, the Calvinistic doctrines; and he has arranged, under the term Hopkinsianism, certain sentiments, which appear to us, not only inconsistent with the standards of the Presbyterian Churches, but also at war with the philosophy of the human mind, with common sense, and with the word of the living GOD,

Such sentiments, in whatever connexion they may be taught, by whatever names they may be recommended, ought to be exposed and reprobated in the most decided manner.


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Pastor of the Presbyterian Church in Jamaica, L. Į. "PHILIP MILLEDOLER," D. D.

Pastor of the Presbyterian Church in Rutgers-st. N. Y.. "G. A. KUYPERS," D. D.

One of the Pastors of the Reformed Dutch Church in New-York, "ALEXANDER MC LEOD," D. D.

Pastor of the Reformed Presbyterian Church, New-York. "JOHN B. ROMEYN," D. D.

Pastor of the Presbyterian Church in Cedar-st. New-York. "CHRISTIAN BORK,” a. M.

Pastor of a Reformed Dutch Church, New-York. "THOMAS HAMILTON," A. M.

Pastor of the Associate Church in Nassau-st. New-York. "JOHN SCHUREMAN," A. M. One of the Pastors of the Reformed Dutch Church, New-York. "STEPHAN N. ROWAN," A. M. Pastor of the Reformed Dutch Church, Greenwich, New-York. "ALEXANDER GUNN," A. M. Pastor of the Reformed Dutch Church, Bloomingdale, New-York,


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"THE public attention has been lately drawn to what is commonly called, "THE NEW DIVINITY;" or, by a name still more popular, "HOPKINSIANISM," which professes to improve the received system of Calvinistic doctrine. As truth is eternal, and the way of salvation but one, the very pretence of great "improvements" in the body of Christian theology, is a legitimate cause of suspicion, and ought to put Christians on their guard. For the "new light" which men are apt to boast, not unfrequently proves to be merely a new edition of old darkness. The first approaches of Error, silent, subtle, and insidious, rarely excite alarm; and when her progress is felt, her power has become great, and may be fatal. Therefore, they, who are "set for the defence of the Gospel," ought to watch her steps, expose her designs, and not wait till, of her own accord, she throw off her mask. This is, pre-eminently, their duty, at the present hour, in the city of New-York. No place on the continent has been so long happy in doctrinal concord among all denominations termed evengelical. This, their auspicious unity, has been recently invaded; and invaded by no other means than the introduction of "Hopkinsian" principles, or what are generally recognised as such. It is, therefore, of importance, that Christians should know what these principles are, and how far they agree or disagree with the "faith once deliver

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