An examination of the origin, progress and unity of the church of God : together with its doctrines, institutions and ordinances ; exhibiting the connection of its various dispensations in the development of the plan of human salvation ; with an appendix containing the religious principles of the church. The whole comprising a system of general theology

Appendix

CONTAINING THE

RELIGIOUS PRINCIPLES OF THE CHURCH.

THE WHOLE COMPRISING A SYSTEM OF

GENERAL THEOLOGY,

BY HOWELL COBB

GEORGIA. $fy.

..Crfe

Entered, according to Act of Congress, by HOWELL COBB, In the Office of the Clerk of the District Court for the District of Georgia.

ADVERTISE M ENT,

Catalogue of Books used in the preparation of this Work.

Bible. — King James' Version.

Do Douay and Rhcims. — Dunigan and Brother— N, Y. Commentary . — Adam Clarke.

Do. Comprehensive. — Jenks.

Do. Benson.

Theological Dictionary. — Wa'son.

Dictionary of the Bible. — Martindale, J Encyclopedia of Religious Knowledge. — Brown. Flavins Josephus. — Whiston.

History of the United States. — Bancroft.

Catholic Doctrine and Faith.- — Pius IV.

Common Prayer. — Protestant Episcopal Church. Ca tholic Christian. — Challoner.

History of the Reformation. — D'Aubigne.

Do. Do. Protestants of France. — Felice.

Dictionary of the English language. — Webster. Life of the Rev. John Wesley. — Watson.

History of the Church of England. — Short.

Jews' Letters to Voltaire. — Lefanu.

Religious Ceremonies. — Burder.

It is proper here to remaik that we have sometimes, copied from these authorities, entire articles ; making such alterations, however, as were deemed necessary to render the article copied, suitable to our purpose. We have, in every way, made the freest use of the labors of others, whenever we deemed it necessary. Sometimes we have annexed the name of the author to the extract made, and sometimes we have omitted it, using, however, the quotation marks in every instance.

Preface

Truth.

In directing our inquiries to the investigation of any subject, nothing can be so desirable as the attainment of truth. This should be the ultimatum of all our intellectual efforts and philosophical researches. Error is proverbially dangerous, and lies in direct antagonism to our highest interests : its tendencies are hurtful to the mind, and demoralizing to the soul. Fallacies once adopted, not only pervade the intellectual powers ; warp the judgment, and pervert the reason ; but extending themselves through the moral constitution, often produce the most fatal results in .conduct : hence, it is found to be generally true, that error in theory, begets corresponding error in practice ; it becomes necessary, therefore, in seeking for truth, to guard diligently, against those multiplied sources of error, which ever connect themselves with the weakness of our intellect and the imperfection of our knowledge. These remarks are especially applicable to the great doctrines of Theology; since no truths are so important, so fearfully interesting as those which blend themselves with the interests of the soul, and the immortal destinies of man. Error here, is pregnant with the most fatal consequences. None may conjecture the evils that will be. realized by those who pervert the truth of God, (either by stating what is wrong, or omitting to state what is true,) and thereby betray themselves and others into the reception of ruinous falsehoods. It may be proper to remark in this connection, that these truths are in themselves immutable, and impervious to the influence of human sentiment. No system of opinions, however faithfully adhered to, or zealously maintained, can possibly alter the truth of God : this shall remain when the world itself is in ruins. This shall survive when the last vestiges of human achievement shall lie wrecked and desolate upon the waveless shores of time ; it becomes our dutv, therefore, to search out vi PREFACE.

and obey these truths. And this, from the vast amount of learned e'Tor, (the most pernicious kind of error), with which the subject has become enveloped, can only be accomplished by a mind chastened by the determination to discard everything calculated to embarrass the pursuit.

We submit the following methods by which truth may be ascertained ;

1. Intuition and perception. — : These give us a knowledge of self evident truths ; of things that admit of n > possible doubt ; of things coming under our own knowledge, in which there is no room for deception.

2. Human testimony. — This comprehends facts received from others, of which we have no personal knowledge ; such as historical records, oral testimony, &c. This requires the following marks in the witness : 1. Veracity; 2. Ample means of information; 3. The absence of any motive to deceive. 3. Reasoning. — This embraces the deductions and conclusions of logic. It recognizes the relations of cause and effect ; acts of the judgment; analysis; comparison, &c. 4. Demonstration. This embraces all those truths which are ascertained by mathematical process. It includes calculation in numbers ; the relation of quantities, &c. Truths thus acquired, are supposed to be of the highest authority.

Moral truths are such as appeal to our convictions of right and wrong ; such as address themselves to the conscience, and have their foundation, directly or remotely, in the Bible. Religious truths are such as point out our duty to God, and have their consummation in the eternal salvation of the soul : these last include moral truths, as an integral element. It is to the investigation of religious truth, that our efforts will be principally directed in this treatise.

Divine Revelation.

The importance of those truths embraced within the compass of Divine Revelation, has been generally acknowledged by the religious world. Philosophy has now fully conceded its own insufficiency to teach the things of God, and human experience has demonstrated it. That " the world by wisdom knew not God," is a truth so manifest as to resolve itself into a self-evident proposition; and no fact has so clearly attested the moral wants of the world, and enforced the divinity of the Bible, as the readiness with which men have universally concurred in the reception of the declarations of the sacred volume. The

PREFACE. yil

people were in darkness, and the Bible cuno to enlighten them. They were diseased with sin, and it re/ealed the remedy. The world lay in wickedness, and the Book of God displayed the sun of righteousness, rising in beauty and grandeur upon its benighted hemisphere. Men were plunged into misery and despair, and the Bible came and opened to their astonished view, the way to happiness and immortality.

With these facts before us, it will certainly be conceded, that no class of subjects can so appropriately demand our attention, as those revealed in the Scriptures. And it is equally apparent, that no science can be so interesting to men, as the science of Theology. To know the relations we sustain to God and to one another ; to understand our various duties and obligations ; to be made acquainted with the conditions of a future state of being ; to be indoctrinated into those great truths which constitute the frame-work of the Gospel, are certainly things worthy of our highest attention.

In presenting, therefore, this system of General Theology, our object is to divest the subject of all metaphysical refinements and glosses, and to present the truth in its own native simplicity and beauty, as God has revealed it in His word. We have proceeded, therefore, on the rule, that the Bible is its own best interpreter ; taking it for granted that the authority of the word of God must lie, at the foundation of all practical religion, and speculative Theology.

Principles upon which the organization of the Church tvas

based.

Man, in his present state of being, is placed under a mixed form of moral government. The history of our race is but the development of a perpetual struggle between the conflicting principles of good and evil ; light and darkness ; truth and error ; and owing to the universal depravity of our nature, it has been generally observed, that there is in human practice and principle, a vast preponderance of what is sinful and demoralizing, over what is righteous and good. A love of sin, is the great distinguishing trait, in the character of man. Vice, in some of its varied forms, predominates in all nations, and influences all grades of society. It enthrones itself in the human heart, and wields a controling influence over the life and conduct of man, robbing him of his happiness in time, his salvation in eternity.

To counteract these moral evils, and to check the progress of vice in the world, the Almighty Being was pleased to furnish man with a viii PREFACE.

religion pre-eminently adapted to his moral necessities, and calculated to lead him from sin and misery, to holiness and virtue. In order to the development and perpetuation of this system, God saw proper to set up a visible Church in the earth, which should serve as a light to the world, a repository of religious principles, and a guardian of the sacred interests which He had entrusted to man. But not only was it to be a " witnessing Church," bearing testimony for God, in the midst of prevailing depravity — the exemplar of sacred truths and principles, piercing with its rays of divine light, the dark veil of superstition and idolatry, that enveloped the world — but it was designed to be an aggressive Church, as the history of its progress will show — waging uncompromising warfare with the powers of darkness, and tending to establish the empire of truth — the dominion of holiness over the nations of the earth.

It will be evident, however, to every reflecting mind, that this great work could not be accomplished at once ; that the Church could not fulfill its stupendous mission in a brief period. Vice enthroned in high places, was to be opposed ; darkness was to be enlightened ; ignorance instructed, and iniquity, wide-wasting and ruinous, was to be met and vanquished, by the opposing forces of truth and religion. The fulfillment of this important object then, would require time ; days, years, centuries must elapse, before the sacred mission of the Church could be consummated, and its millennial glory and triumph in the earth, fully realized.

In looking back, therefore, into the history of the Church, and tracing its progress downward to the present era, we find abundant corroboration of the fact, that the advancement of religious knowledge, and the triumph of Christian principles in the world, has been a progressive work, depending instrumentally, upon the faithfulness of the people of God. It will also be perceived, that the first communications of religious light to the Church, were but faint and feeble, in comparison with that more perfect system of divinity, which has since been successively communicated, until it has at length attained its present meridian height of evangelical splendor. It must also be conceded, that there is a perfect harmony ; a beautiful coherency; an entire unity of principle and design, as developed in these successive phases, in the progress of the Church, which mark upon it the seal of divinity. That notwithstanding these varied degrees of light and truth were exhibited to different individuals, at widely distant periods of time, yet they all bear the unmistakable impress of the same Spirit, and display the operations of

PREFACE. j x

the same Eternal Mind, in perfecting the plan of human redemption.

The following propositions, therefore, connected with the organization and progress of the Church, must, in order to the proper investigation of the subject, be kept constantly in view :

1. That the establishment of a visible Church was necessar} 7- , as a repository of religion, and as a witness for God.

2. That the communication of a system of religion to the Church, was a progressive work, man being unprepared, from his ignorance and depravity, to receive the entire system at once.

3. That the making of these communications to the Church was a divine work. That they were made by God himself, at different periods, under different dispensations, characterized by different manifestations of the Three Persons in the Holy Trinity — the Father, the Son, and the Holy Ghost.

4. That God has an aggressive work for the Church to perform, upon which must depend instrumentally, the salvation of the world.

Death and Eternity.

Death and Eternity, are among the most solemn and interesting subjects, embraced within the compass of divine revelation. So deep and potent is their influence upon the human heart, that no reflecting mind can dwell upon them for any length of time, without being awed and solemnized by the terrible associations with which they stand connected. The most thoughtless will often turn pale and shudder when a momentary vision of " Ghastly Death," and "Dread Eternity" flits across the mind — when the horrors of the gloomy grave, with its mournful paraphernalia, and the undeveloped realities of futurity, intrude themselves upon the gay dream of life : thus it is ever with the impenitent, who in all the wide range before them, can see "no friend" upon whom to rely; hear no cheering and encouraging voice, saying, " my rod and my staff, they comfort thee." But to the believing soul, there are thoughts of a different character that mingle themselves with the contemplation ; thoughts solemn, yet buoyant, joyous and happy ; thoughts pregnant with glorious anticipations of a *' home in heaven," of an endless abode in that far-off " happy land" where there is no more sorrow or death The humble child of God ; the meek pilgrim upon the high- way of Zion, under the influence

¥ x PREFACE.

of an abiding faith, looks to death and eternity, as the ultimatum of his brightest hopes, the consummation of his highest aspirations.

From the Scripture testimony which we shall present to the reader, upon this subject, we think the following truths will be made manifest :

1. That at some unknown and indefinite period in futurity, this world, as it now exists, will be "dissolved" by fire; that all of its physical and material appendages, are to be " burned up ;" and that with the elements of the old world, thus purified, "a new heaven and a new earth, wherein dwelleth righteousness" are to be formed as a permanent and perpetual abode for God's people.

2. That pending this dissolution of the world, there will be a universal resurrection, and all the dead who have fallen since the creation of the world, will be restored to life, and rendered immortal.

3. That subsequently to the resurrection of the body, there will be a general judgment, in which the eternal and unalterable state of every individual will be determined, according to the principles of divine truth and justice. That every one is to be judged according to his actions — the good rewarded, and the wicked punished for ever.

4. That the righteous, after they have received the divine approbation, are to enter into a series of enjoyments, bounded only by their capacities to realize, and the power of God to communicate them. They are to be transcendently happy, during a blissful eternity — drinking perpetually, from the inexhaustible fountains of divine love and glory.

5. That death and hell, with every lost spirit, will be consigned 4;o a lake, burning unquenchably, i( with fire and brimstone." This view supposes that the wicked, immediately after death, are banished to hell; ("a place prepared for the devil and his angels,") and that all these, after the judgment, shall be disposed of as just stated.

Retreat, July, 1854.

CHAPTER I a o d.

The subject upon which we now propose to treat, stands at the head of those admitted to be surrounded with mystery. "We cannot fully understand the divine nature, but what we cannot understand, here as well as elsewhere, we are required to believe ; indeed, this is the office of faith. We cannot fully understand Grod ! Why ?

1. Because of the infinitude of His existence. — A finite mind cannot fully apprehend that which is infinite : thus, the truths of eternity, without beginning or end ; of space, without limits or bounds, are incomprehensible to us ; the difficulty here is, not that eternity is without beginning or end, nor space without limits or bounds ; but that human understanding is too feeble to comprehend the facts. So, the infinitude of Grod overreaches our understanding, we cannot comprehend it.

2. Because of the fallibility of our intellect, in consequence of sin. — In our present condition, the mind is full of erroneous influences, the thoughts disordered and impure, the mental faculties blighted and distorted : hence, there exists an impossibility of our understanding fully the nature of a pure, holy, sinless Being.

3. Because of the influence of sensuality. — Our feelings and thoughts are " carnal, earthly, sensual ;" we are in constant contact with objects of sensation — lust, passion, appetite, enthral our souls, and obscure our views of that which is spiritual and divine. In this state, then, enfeebled and weighed down by the clogs of mortality, how little can we know of that pure Spirit, the great and holy One, " that inhabiteth eternity."

The view that we here take of God, leads to the conclusion that there is no past nor future to»Him, but that all is present — one eternal now.

12 GOD.

The foregoing reflections will serve to introduce the following practical views which we shall take of the Divine Being, and of our relations to Him.

1. God as an absolute and independent Being. — This view includes every idea involved in the divine existence, which it does not become us to know. It displays Him in an attitude of inaccessible grandeur and majesty, which cannot fail to excite our wonder, and call forth our adoration. It represents Him as the self-existent, unoriginated, omnipotent and independent Creator and Grovernor of the universe, performing His own will, and working His sovereign pleasure ; keeping His own counsels, and responsible to none for His acts. Since He is the maker of all things, all things must be under His control. Since He is infinitely superior to all beings, all beings must be subject to His will. These considerations will render the following propositions apparent: — 1. That Grod had a right to make the world, and to place it under such natural and physical laws as He saw proper. 2. That He had a right to cre- .ate man, and to place him under such moral laws and restrictions, as in His wisdom should seem best. 3. That He had a proper motive and design in this creation. 4. That He might reveal to man His designs in creating him, and His will concerning him, in connection with the duties required of him. 5. That He had a right to withhold from man whatever it did not become him to know, or whatever, from his constitution, he was incapable of knowing.

These views, if properly considered, will serve to explain the relations which we now sustain to God and the Bible, and will constitute a foundation upon which the following additional propositions may be based. 1. That we have no right to set aside, or do violence to those moral laws and restrictions under which we are placed. 2. That Grod has a right to annex to all such violations, such penalties as He may deem proper, and to inflict them upon the disobedient. 3. That man, in his present state of ignorance, has no right to call in question the equity of the divine administration, or to dispute its authority. 4. That we may not seek information in divine things, or inquire into the counsels of Grod, any farther than He has seen proper to reveal them ; and 5. That it is irrational and deeply wicked to reject or disregard the whole of revelation, because we do not understand a part of it, or to yield to unbelief, because there are mysteries in the Bible.

•

We now pass to a second general view of the divine character.

GOD. 13

2. God in His revealed attributes, and in His relations to man. — These divine attributes, as represented in the Bible, are not only calculated to excite in us the deepest veneration for the character of G-od, but to inspire our hearts with the highest moral and religious sentiments. The following may be considered as a brief summary. 1. Justice and Truth. — "A Grod of truth, and without iniquity ; just and right is He." 2. Purity: " Thou art of purer eyes than to behold evil, and canst not look upon iniquity." 3. Greatness: "The Lord is a great Grod, and a great King above all gods." 4. Glory. " The glory of the Lord shall endure for ever : the Lord shall rejoice in His works." 5. Knowledge : " Talk no more so exceeding proudly ; let not arrogance come out of your mouth : for the Lord is a Grod of - knowledge, and by him actions are weighed." 6. Wisdom: "Daniel answered and said, Blessed be the name of Grod, for ever and ever ; for wisdom and might are His." Power: "Grod hath spoken once; twice have I heard this, that power belongeth unto Grod." 8. Holiness: " But thou art holy, thou that inhabitest the praises of Israel." 9. Goodness and mercy: " The Lord is merciful and gracious ; slow to anger, and plenteous in mercy." 10. Righteousness: "Thy righteousness also, Grod, is very high, who hast done great things: Grod, who is like unto thee?" 11. Truth : " I will praise thee, Lord, among the people ; I will sing unto thee among the nations : for thy mercy is great unto the heavens, and thy truth unto the clouds."

Independent Governor of the world. — " For the kingdom is the Lord's ; and He is the Grovernor among the nations." "0 Lord G-od of our fathers, art not thou Grod in heaven ? and rulest not thou over all the kingdoms of the heathen ? and in thine hand is there not power and might, so that none is able to withstand thee?" " For the Lord most High is terrible ; He is a great King over all the earth." " But the Lord is the true Grod, He is the living G-od, and an everlasting King ; at His wrath the earth shall tremble, and the nations shall not be able to abide His indignation." " Lord of hosts, Grod of Israel, that dwellest between the cherubims, thou art the Grod, even thou alone, of all the kingdoms of the earth : thou hast made heaven and earth.'' " I make a decree, That in every dominion of my kingdom, men tumble and fear before the G-od of Daniel ; for He is the living Grod, and steadfast forever, and His kingdom that which shall not be destroyed, and His dominion shall be even unto the end."

14 GOD.

Manner of making His vnll known. — G-od has employed various ways and means, by which to reveal and impress His will upon men : namely, 1. By an audible voice, sometimes accompanied with emblematical appearances. 2. By visions which took place either in the night, in ordinary sleep, or when the persons were cast into a temporary trance by day-light ; or when about their ordinary business. 3. By the ministry of angels, appearing in human bodies, and performing certain miracles, to accredit their mission. 4. By the powerful agency of the Spirit of GWupon the minds of individuals, giving them a strong conception and supernatural persuasion of the truth of the things perceived by the understanding. 5. By the preaching of Christ and His apostles ; and 6. By the diffusion of the Holy Spirit, convincing the sinner of his rebellious condition, and moving him to repentance and faith : — " For it is Grod which worketh in you, both to will and to do, of his good pleasure. 5 '

Providence of God. — The goodness of G-od being clearly set forth in the Bible, and the relation which He bears to men being fully defined, the doctrine of providence would seem to follow, as matter of necessity. It is evident that G-od must ' have had some design in our creation, and from what we know of His character, that design must be the production of good. As He is good and happy himself, all His dispensations must tend to bring goodness and happiness to His creatures : that is, the economy of His providential government is so arranged, that He may bestow upon mankind generally, the greatest amount of good of which their condition is susceptible.

The providence of G-od is not to be understood as contravening the moral agency of man. It is no contradiction to suppose that G-od may accomplish His providential designs in the government of the world, and yet leave every individual to the undisturbed exercise of his own free will. He may send afflictions or blessings upon nations and individuals, and yet when these visitations are overpassed, men may be hardened or reformed by them, according as they have yielded to or resisted the influences which Providence intended to accomplish through this medium. God performs providential acts, according to His own will : man may be benefited by them or not in proportion to the use he makeaof them. The hardening of Pharaoh's heart, after the afflictions of Egypt, on the one hand, and the repentance of the Hebrews, subsequent to the Babylonish captivity, on the other, are prominent illustrations of the subject. The mysterious workings of providence, and the ultimate design of Grod in them, are beautifully exemplified in the case of Joseph in Egypt, and the Hebrew children in the furnace of fire.

Providence, in general, may be considered in its individual and national applications :

1. Providence as it relates to individuals. — This comprehends the divine care and supervision extended to mankind — 1. In supplying their natural wants, and overruling their temporal interests. " Therefore, take no thought, saying, What shall we eat ? or, "What shall we drink ? or, Wherewithal shall we be clothed ? (for after all these things do the Grentiles seek ;) for your heavenly Father knoweth that ye have need of all these things."

2. Preservation from sickness, misfortune, 8fc.— u Surely He shall deliver thee from the snare of the fowler, and from, the noisome pestilence. He shall cover thee with His feathers, and under His wings shalt thou trust : His truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noon-day/'

3. Sending afflictions for our spiritual good. — 1. " And ye have forgotten the exhortation, which ^speaketh unto you as unto chltoren : My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him: for whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. If ye endure chastening, Grod dealeth with you as with sons : for what son is he whom the father chasteneth not ? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence : shall we not much rather be in subjection unto the Father of spirits, and live ? For they verily, for a few days chastened us after their own pleasure ; but He for our profit, that we might be partakers of His holiness. Now, no chastening for the present seemeth to be joyous, but grievous : nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore, lift up the hands which hang down, and the feeble knees : and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed." 2. ^And not only so, but we glory in tribulations also : knowing

16 GOD.

that tribulation worketh patience, and patience experience, and experience hope.''

4. Providence extends to the evil as well as the good. — " He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."

2. Providence as it relates to nations. — " By me princes rule, and nobles, even all the judges of the earth." " For the kingdom is the Lord's; and He is the Governor among the nations." " Shall a trumpet be blown in the city, and the people not be afraid ? shall there be evil in a city, and the Lord hath not done it?" " Thus saith the Lord G-od of Israel, Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of the city. And I myself, will fight against you with an outstretched hand, and with a strong arm, even in anger, and in fury, and in great wrath. And I will smite the inhabitants of this city, both man and beast : they shall die of a great pestilence. And afterward, saith the Lord, I will deliver Zedekiah, king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadnezzar, king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life ; and he shall smite them with the edge of the sword ; he shall not spare them, neither have pity, nor have mercy."