Samuel Hopkins} both held the Traduce theory, yet both held the doctrine of Placzeus or the Root theory, which excludes that idea of antenatal forfeiture which it is the end and boast of the Realistic theory to vindicate. But, on the other hand, the doetrine that each soul is severally and immediately created by God at the instant of con- ception is obviously and absolutely inconsistent with the realistic view of human nature. No Creationist can be a Realist; and no man who doubts between Creationism and Traducianism can be a conscious and intelligent Realist. Now, let it be observed (a) that Augustine, who is so- often claimed as a Realist, never decided between Tra- ducianism and Creationism. Tertullian was the advocate | of Traducianism, Jerome of Creationism. Augustine | doubted. He wrote to Jerome, ‘‘Teach me now, I beg — of you, what I shall teach; teach me what I shali hold, and tell me if souls are every day, one by one, called into being from nonentity in those who are daily being Dorms tv. 4). I desire that that opinion may be mine, but I - am not yet certain.”{ It is simply and absolutely im- possible that a man talking so should be a Realist. — Augustine often says that the whole race, being many, were one in Adam. Turretin, quoting such an expres- sion, explains it thus: ‘‘ A unity not specific nor numeri- cal, but partly a unity of origin, because all are from one blood, and partly a unity of representation, because by the ordinance of God one represented the persons of all.”§ (b) The doctrine of the Reformed Churches could not
* Original Sin, pt. iv., chap. ii. t Works, vol. i., p. 289.
{ Augustinus: De Origine Anime, seu Epistola 166, ad Hieronymum, quoted by Shedd.
? Locus 9, Questio 9.
FEDERAL HEADSHIP OF ADAM. 97
have been realistic, because Calvin and the Reformed cusrrzr theologians, almost to a man, were Creationists. This bal Shedd confesses.* Hagenbach+ says: “ Bellarmine, Calvin, and the theologians of the Reformed Church in general, advocated the theory of Creationism.” He quotes in illustration of this, Calvin, Beza, Peter Martyr, Bucanus, and Polanus; and he certainly might have quoted many more, as Heidegger, Turretin, De Moor, Witsius, Goodwin, Owen, &c. Turretin says with re- spect to Creationism, “ Priorem [creationem] Orthodoxi _ fere omnes sequuntur.” Realism is not the doctrine of
the Reformed Churches. The truth is, it was simply
not dreamt of by the men who wrote our creeds.
(3.) Not one of the creeds in question uses any terms or forms peculiar to Realism. Calvin, Beza, Turretin, Heidegger, &e., all of whom explicitly repudiate Tradu-
_ clanism, an essential element of Realism, unite in affirm- ing that we were in Adam representatively ; that we really and truly sinned in him because his sin is our sin, really and truly our sin as to its federal responsibility. Really and truly, though not physically, but morally— not efficiently with respect to personal agency, but virtu- ally with respect to representative agency and just legal accountability—his act was our act, and we truly sinned in him. This is precisely what Turretin and Heidegger say in the Formula Consensus Helvetica, canons 10—12: “God entered into the CovVENANT OF WoRKS not only with Adam for himself, but also in him, as the head and root, with the whole human race.” “There appears no way in which hereditary corruption could fall as a
' spiritual death upon the whole human race by the just judgement of God unless some sin of that race preceded, incurring the penalty of that death. For God, the supremely just Judge of all the earth, punishes none but
* Vol. ii,, pp. 24, 25. + Vol. ii., p. 264.
CHAFTER Vil.
_¢ Objec-
tions.
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98 THE NATURE OF THE ATONEMENT.
the guilty.” ‘‘For a double reason, therefore; first on account of the transgression and disobedience which he committed in the loins of Adam; and secondly, on
account of the consequent hereditary corruption,” &c. —
Yet it is certain that these men were not Realists. In their personal writings they specifically explain their meaning to be that we were in Adam vepresentatwely. Our Confession and Catechism use the same language in the same sense: “The first. COVENANT made with man was a Covenant of Works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience” (the Realists do not claim that we were in Adam personally).* ‘They being the root of all mankind, the guilt of this sin was imputed, and the same death in sin and: corrupted nature con-
ee ee
veyed to all their posterity, descending from them by —