By William M. Brennan, Th.D.
I. Introduction
The history of Christian soteriology reveals two seemingly opposed tendencies: the universalist inclusivism of James Relly (1722–1778), and the supralapsarian particularism of Herman Hoeksema (1886–1965). On the surface, these systems could not appear more divergent. Relly proclaimed that all humanity was already saved in Christ, while Hoeksema insisted that only the elect were ever truly the objects of God’s saving love. Yet upon closer examination, both systems share a deep structural affinity. Each transforms salvation from a covenantal and historical event into an eternal ontological reality, known only when the believer “comes to consciousness” of it.
This essay argues that both systems—Relly’s inclusivistic universalism and Hoeksema’s supralapsarian Calvinism—commit the same theological reduction: the collapse of redemptive history into metaphysical eternity. Scripture, however, insists that salvation is not merely recognized but received; not an eternal state but a temporal act of God’s grace applied through faith.
II. Relly’s Inclusivistic Universalism: Universal Decretal Realism
James Relly, mentor to John Murray (the Universalist preacher, not the Westminster theologian), taught that humanity as a whole was federally included in Christ. Drawing upon Pauline headship theology (Romans 5:12–19; 1 Corinthians 15:22), he reasoned that if all sinned in Adam, then all must be justified in Christ. The atonement was not substitutionary but inclusive—Christ’s obedience was the obedience of all mankind, accomplished vicariously and representatively.
For Relly, therefore, the world is not potentially saved but already saved in Christ. Faith is simply the awakening to this universal fact:
“Faith is the discovery, not the cause, of salvation.”
In his view, unbelief does not condemn but merely blinds a person to what is already true. Thus, the gospel is not an offer of salvation but a declaration of existing reconciliation.
This is an ontological universalism: all men are “in Christ” by divine act, and damnation is merely ignorance of one’s inclusion. Salvation is, therefore, not redemptive but revelatory.
III. Hoeksema’s Supralapsarian Calvinism: Particular Decretal Realism
Herman Hoeksema, founder of the Protestant Reformed Churches, constructed a supralapsarian system in which all redemptive acts are eternally complete in God’s decree. He denied the “well-meant offer” of the gospel, arguing that God’s grace is particular and never expressed toward the reprobate. The elect, he said, were never truly under wrath “in the sense of condemnation,” for they were eternally united to Christ in the counsel of God.
Thus, Hoeksema could write that the elect are “justified eternally in the mind of God,” though they come to conscious enjoyment of that justification through faith. Salvation in time, therefore, is not a real transition from wrath to grace, but a subjective realization of an already decreed, eternally existent relationship.
Like Relly, Hoeksema transforms the gospel from covenantal appeal to ontological revelation. His elect are eternally redeemed; faith does not justify but awakens to justification. The cross itself, in this view, does not effect reconciliation in time but discloses an eternal decree.
IV. The Shared Metaphysical Structure
Despite their opposite scope—Relly universal, Hoeksema particular—both systems share the same metaphysical core:
| Category | Relly | Hoeksema |
|---|---|---|
| Scope | All humanity | Elect only |
| Nature of salvation | Universal inclusion in Christ | Eternal election in Christ |
| View of faith | Recognition of inclusion | Awareness of election |
| Function of gospel | Revelation of fact | Declaration of decree |
| Temporal transition | Denied | Denied |
| Wrath and grace | Apparent, not real | Apparent, not real |
In both cases, salvation ceases to be a covenantal transition enacted by God in history and becomes instead a timeless metaphysical relation—either between humanity and Christ (Relly) or the elect and Christ (Hoeksema). This metaphysical monism erases the dialectic of promise and fulfillment, replacing the drama of redemption with the immutability of decree.
V. The Covenant-Historical Alternative
Orthodox Reformed theology maintains three inseparable but distinct dimensions of salvation:
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Decree (Eternal Intention) — God’s purpose to redeem the elect (Ephesians 1:4–5).
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Accomplishment (Historical Event) — Christ’s atoning death and resurrection (Romans 4:25).
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Application (Covenantal Realization) — The Spirit’s temporal application of redemption through faith (Titus 3:5–7).
Faith is not a discovery of what one eternally possessed, but the Spirit-wrought instrument by which the believer is united to Christ and thus justified (Romans 5:1). This preserves both divine sovereignty and historical realism.
VI. Biblical Refutation of the “Already Saved” Conception
Scripture consistently presents salvation as a real temporal transition, not a mere awareness of an eternal state.
1. Justification Occurs in Time
“Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” — Romans 5:1“By Him all that believe are justified.” — Acts 13:39These texts clearly locate justification after faith, not before it.
2. Before Faith, All Are Under Wrath
“We were by nature children of wrath, even as others.” — Ephesians 2:3“He that believeth not the Son shall not see life, but the wrath of God abideth on him.” — John 3:36The elect, like all others, were truly under wrath until reconciled through faith. Paul’s “we all” (Eph. 2:3) includes believers prior to regeneration.
3. Reconciliation Is Achieved, Not Merely Revealed
“When we were enemies, we were reconciled to God by the death of His Son.” — Romans 5:10Reconciliation occurs “when” we were enemies—a change of state, not eternal stasis.
4. Union with Christ Is Historical, Not Merely Ideal
“In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with the Holy Spirit of promise.” — Ephesians 1:13Here union follows hearing and believing; it is not an eternal possession awaiting consciousness.
5. Faith as Instrument, Not Illumination
“To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” — Romans 4:5Faith is the appointed means of justification, not the awakening to a preexisting justification.
6. Gospel as Sincere Offer, Not Mere Declaration
“Turn ye, turn ye from your evil ways; for why will ye die?” — Ezekiel 33:11“Come unto me, all ye that labour and are heavy laden, and I will give you rest.” — Matthew 11:28These invitations presuppose a genuine divine desire for repentance and faith, contradicting any notion that salvation is already possessed.
VII. The Theological Stakes
Both Relly and Hoeksema, though in opposite directions, collapse covenantal temporality into eternal ontology. In so doing, they undermine:
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The moral seriousness of the gospel command,
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The instrumentality of faith, and
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The necessity of evangelism and repentance.
The Reformed tradition, by contrast, maintains that while salvation is decreed eternally, it is effected historically and applied personally. Christ’s cross is not merely revelatory but redemptive; faith is not realization but union.
VIII. Conclusion
The theological kinship between Relly’s universalism and Hoeksema’s hyper-Calvinism lies not in their outcomes but in their ontology. Both render salvation static—one eternally universal, the other eternally particular—while Scripture presents it as dynamic: decreed from eternity, accomplished in history, and applied in covenantal time.
The gospel call remains the gracious means by which the Spirit brings the elect into conscious, real participation in Christ’s justifying work. To deny this temporal transition is to empty salvation of its redemptive power and reduce it to metaphysical inevitability.
In the words of Paul, which refute both systems decisively:
“How shall they believe in Him of whom they have not heard? and how shall they hear without a preacher?” — Romans 10:14“Now is the accepted time; behold, now is the day of salvation.” — 2 Corinthians 6:2
Salvation, therefore, is not eternally possessed awaiting recognition—it is graciously offered, effectually applied, and truly received in time, through faith, by the covenant mercy of God in Christ.
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