New England Dogmatics. Maltby Geltson

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      And mocking say ‘Come save the land

      Come try yourself to free.’

      A soldier pierced him when he died

      Then healing streams came from his side

      And thus my lord was crucified

      Stern justice now is satisfied,

      Sinners for you and me.

      Behold he mounts the throne of state

      He fills the mediatorial seat

      While millions lowing at his feet

      With loud hosannas tell.

      Though he endured exquisite pain

      He led the monster death in chains

      Ye seraphs raise your loudest strains

      With music fell bright Eden’s plains

      He conquered death and Hell.

      ‘Tis done the dreadful debt is plain

      The great atonement now is made

      Sinners on him your guilt was laid

      For you he spilt his blood.

      For you his tender soul did move

      For you he left the courts above

      That you the length and breadth might prove

      And height of depth of perfect love

      In Christ your smiling God.

      All glory be to God on high

      Who reigns enthroned above the sky

      Who sent his Son to bleed and die

      Glory to him be given

      While heaven above his praised resound

      O Zion sing his grace abounds

      I hope to shout eternal sounds

      In flaming love that knows no bounds

When swallowed up in heaven.11

      Beyond these few historical facts and the testimony to the effectual ministration of his church duties, there is little extent biographical material about Gelston and even less about his time under the instruction of Edwards Jr. This is somewhat problematic at one level. For, we want to be careful not to read Gelston’s Systematic Collection too far afield from the historical context wherein it was composed. With that in mind, and as there is so scant a record of Gelston’s life at the time, his particular place in and value to the New England theological tradition has (for our purposes) a great deal more to do with the particular answers that his Systematic Collection supplies us with than it does with the circumstances of its composition. For this reason, let us briefly and more broadly consider the occasion of his composition, after which we will turn our attention to the significance of its content, paying particular attention to what it says about the nature of the atonement.

The occasion for which Gelston’s wrote his Systematic Collection appears to be in keeping with those activities common to the early New England ministerial tradition, sometimes referred to as the “parsonage seminary.” It was commonplace for college educated ministerial candidates, like Gelston, to receive the bulk of their practical instruction from an established local minister. In the case of Gelston, such instruction came from his time with the younger Edwards—a coveted arrangement to be sure. For, after President Edwards’ death in 1758, scores of ministerial candidates (again, principally from Yale College), including John Smalley (1734–1820), Jonathan Edwards Jr (1745–1801), Aaron Burr Jr (1756–1836), looked to Edwards Sr’s closest disciples for their private practical-theological education in the New England way.12

This post-graduate education, as it were, in most cases involved various (and sometimes voluminous) assigned readings (especially where a minister, like Joseph Bellamy, for example, possessed such a well-stocked personal library), the regular composition and delivery of sermons from that minster’s “desk” (i.e., pulpit), and of chief interest here, the student’s task of answering a sort of Edwardsian-specific, catechetically-structured lists of theological questions.13 The first of these lists to appear was composed by President Edwards himself and was later developed and supplemented (exponentially) by his son, Dr. Edwards. One such list consisted of ninety questions that Edwards Jr expanded to a forbidding 313 questions. Not all of Edwards Jr’s ministerial trainees were assigned the take of answering all 313 questions. The number of questions assigned to a candidate perhaps hinged on the degree to which Edwards Jr perceived to be the needs of each individual under his instruction. For what reason we do not know, but in the case of Gelston, all of them were assigned. The intent of this otherwise rigorous ministerial education was apparently both to prepare younger, inexperienced ministers with the demands that would be upon them by their various (socially and economically diverse) congregations and, perhaps more so, to fortify the future of the New England congregational tradition with Edwardsian ideals, the erosion of which had begun no sooner than with the loss of President Edwards himself.

Gambrell’s careful study of eighteenth-century ministerial training in New England makes it clear that the disciple who seemed to have most aggressively taken up (and certainly developed) Edwards’ educational model was Joseph Bellamy.14 From the late 1750s up until his death in 1790, Bellamy undertook the private ministerial education of over sixty candidate ministers. Following the outline of his own famous True Religion Delineated,15 Bellamy imbibed his students with a sort of Calvinistically-bent moral philosophy; on one occasion, explicitly entreating them, “to preach a morally reasoned Calvinism.”16

Bellamy’s “school of prophets,” as it became known, was arguably the most significant development in the Edwardsian intellectual tradition until Nathaniel William Taylor (1786–1858) and his so-called “New Haven Theology.”17 So pervasive was Bellamy’s influence on the subsequent generations of Edwardsians, that it is more likely the case that those who would eventually claim President Edwards as their theological patriarch were more indebted to Bellamy for their theological peculiarities than they were indebted to Edwards.18 This is perhaps no more evident than by an examination of the continuities and discontinuities that persisted between Edwards, Bellamy, and their successors on doctrine of the atonement—hence our interest in a case study of atonement in Gelston and Jonathan Edwards Jr.19

For Bellamy’s part, he argued that sin was an infinite insult to God’s benevolence and the moral law that reflected it.20 Thus, Christ’s death for sinners was not intended to absolve them of their individual debts to a wrathful God. Rather, it publicly satisfied the unmet demands of the moral law, СКАЧАТЬ