A complete system of Christian theology

Front matter

■;mmm

Class.

Book k

CHAPTER I. The Existence of God 124

CHAPTER n.

The Attributes op God 139

§ 1. Unity of God ." 140

§ 2. Spirituality of God 142

§ 3. Eternity of God 145

§ 4. Omnipotence of God 146

§ 5. Omnipresence of God 149

§ 6. Omniscience of God 151

§ 7. Immutability of God '. 156

§ 8. Wisdom of God : 159

§ 9. Truth of God 162

§ 10. Justice of God 165

§ 11. Holiness of God 161

§ 12. Goodness of God 170

CHAPTER III. The Trinity in Unity 178

§ 1. The Importance of the Doctrine 180

§ 2. Scripture Proofs of the Doctrine 182

CHAPTER IV. Divinity of Christ , 181

§ 1. The Pre-existence of Christ 187

§ 2. Christ the Jehovah of the Old Testament 190

§ 3. Divine Titles ascribed to Christ 195

§ 4. Divine Attributes are ascribed to Christ 199

§ 5. Divine Works are ascribed to Christ 201

§ 6. Divine Worship paid to Christ 205

CHAPTER III. The Effects of the Fall 290

§ 1. The Nature of that Death which was made the Penalty of Sin 291

§ 2. The Legal Relation which Adam sustained to his Posterity 292

§ 3. The Moral Condition in which Men are actually Born into the "World 296

Book V. Page

MORALS OF CHRISTIANITY 461

CHAPTER L The Moral Law 461

CHAPTER n.

Repentance ' 471

CHAPTER IH.

Faith 479

CHAPTER IV.

Love to God 486

CHAPTER Y.

The Duty of Prayer 492

CHAPTER VI.

Observance op the Sabbath 501

CHAPTER VII.

The Love op our Neighbor 515

CHAPTER VIII.

Duties which we owe to our Neighbor 527

CHAPTER V. The Endless Punishment op the Wicked 637

Index of Texts more or less illustrated 651

INTRODUCTION

Befoee we enter upon the discussion of the various topics which more strictly belong to the Christian system, we will offer a few introductory remarks in regard to theology in general, and the sources from which it is derived.

PART I.

OF THEOLOGY IN GENERAL.

In our remarks upon theology in general, we will notice its Nature? its Objects, and its Divisions.

§ 1. The Nature of Theology.

The term theology is derived from 0e6c, (theos,) God, and Aoyoc, (logos,) a discourse ; and literally signifies a discourse concerning God.

The ancient Greeks used the term according to its most literal signification, and hence, those who wrote the history of the gods, their works and exploits, were called -deoXoyot, or theologians. Pherecydes, of Scyros, was the first who was so denominated, and his work was entitled tieoXoyia, or Theology. Homer and Hesiod were theologians in this sense of the word.

In the writings of the Fathers the term is sometimes employed in a restricted sense to denote some particular doctrine concerning God, Accordingly, they speak of the theology of the sacred Trinity, and of the theology of the Son of God ; that is, the doctrine of the Trinity,, and of the Divinity of Jesus Christ.

But in the twelfth century Peter Abelard employed the term to denote particularly learned or scientific instruction in religion ; and this use of the word was preserved by most of the succeeding theologians. In the seventeenth century, however, many of the Protestant divines gave the name of theology to any knowledge respecting God and divine things, thus using the word in its etymological sense.

10 INTRODUCTION. [Part I, § 1.

Theology, in its modern acceptation, is that science which treats of the existence, the character, and the attributes of God; his laws and government; the doctrines which we are to believe, the moral change which we must experience, and the duties which we are required to perform. In this sense theology and divinity are synonymous, both embracing the whole system of revealed religion, and both signifying learned or scientific instruction respecting God. Hence, a theologian, or divine, is one who is able thoroughly to explain, prove, and defend the doctrines of religion, and to teach them to others.

When we say that theology embraces the whole system of revealed religion, we do not intend to convey the idea that theology and religion are terms of precisely the same import ; for though they should not be employed in opposition to each other, as some modern writers have done, yet they differ materially in regard to their signification. Religion, understood subjectively and in its most comprehensive sense, includes, 1. A knowledge of God in regard to his nature, his attributes, his relations to men, and his will respecting them; and, 2. Affections and conduct corresponding with this knowledge. The former, which may be denominated the theory of religion, is addressed to the human understanding ; while the latter, which is the practical part, belongs to the will and affections.

These two essential parts of religion are always united in the teachings of Christ and his apostles. " If ye know these things, happy are ye if ye do them." John xiii, 17. "Be ye doers of the word, and not hearers only, deceiving your own selves." James i, 22. Religion, in this sense of the term, comprehends theology, as a system of doctrines, and also practical piety.

Thus far we have considered religion subjectively, or in its relation to those who possess it ; but it may also be taken objectively to designate the whole sum of doctrines respecting God and his will. In this sense religion is nearly equivalent to theology, but with this difference, that the latter is commonly restricted to the knowledge of the true God, while the former is applied to any system of doctrines respecting either the true God, or false gods and their worship. We therefore speak of the religion of the Romans, of the Turks, of the Hindoos, or of the Indians, as well as of the Christian religion. We speak of false religions, as well as of that which is true; and also of embracing, professing, changing, or renouncing religion, using the term in the same sense.

It follows, therefore, that religion, as distinguished from theology, consists in practical piety, or the performance of all known duties to God and our fellow-men, in obedience to the divine law; and that theology, as distinguished from religion, is a systematic arrangement of doctrines respecting God, his will, and his worship.

As theology consists in a systematic arrangement of the general

Part I, § 1.] NATURE OF THEOLOGY. 11

principles and leading doctrines of revealed religion, it is therefore called a science; and it is donbtless as worthy of that distinction as any other department of human knowledge. Indeed, it may be properly called the science of sciences, because it comprehends in its wide range every other science. It leads us back to the beginning of the world and the origin of man ; and it directs our attention to the arts, manners, customs, religion, and history of ancient nations. It calls into its service language, astronomy, geography, and poetry; it explores the fields of natural, intellectual, and moral philosophy ; it leads us to investigate the wonderful construction of our own bodies in the science of anatomy and of physiology ; and, in a word, it takes in the entire circle of human knowledge, whether it be addressed to the memory, the understanding, or the imagination.

Many of the topics embraced in theology are abstruse, and nearly all of them have been perplexed by controversies which commenced as soon as our religion was promulgated, and have been continued from age to age with all the arguments that ingenuity and learning could supply.

The private Christian, ignorant of the subtle disputes which have arisen concerning almost every article of faith, humbly takes up the Bible as the word of God, and by a short and easy process acquires that measure of religious knowledge which makes him wise unto salvation. But the minister of religion proceeds more slowly, encounters obstacles at every step, and is often compelled to assume the character of a polemic. He must therefore study theology as a science, that he may be able not only to instruct the simple and illiterate, but also to contend with the wise and learned, whether as infidels they oppose revelation in general, or as heretics they impugn any of its doctrines.

From what has been said of theology in general, we must perceive the transcendent dignity and excellence of this science, and consequently the importance of theological study. Whether we turn our attention to the doctrines which theology embraces, or to the moral influence which it is intended to exert upon mankind, we can hardly fail to see that it claims the preference to every other study. To know God as far as he has revealed himself to us is the noblest aim of our understanding ; to love him, the purest and holiest exercise of our affections ; and to obey his commandments, the most rational, honorable, and delightful employment to which our time and talents can be devoted.

A man may be comparatively ignorant of human science and of the liberal arts, and yet by the sanctifying light of pure religion he may find his way to life eternal ; but he who lives without a knowledge of God, though his mind may be stored with every other kind of knowledge, is living like a fool, and shall die without hope.

12 INTRODUCTION. [Part I, § 2.

§ 2. The Objects of Theology.

There are three different objects that men may propose to themselves in the study of theology. They may pursue it, first, merely as a branch of liberal education, in order to gratify a laudable curiosity ; or, secondly, to qualify themselves for the practical duties of the Christian life ; or, thirdly, to fit themselves for the office of the Christian ministry. The first of these objects requires much more than the second ; but more is necessary for the accomplishment of the third than for both the others.

So far as it relates to the first of these objects, it may be remarked that theological science, even apart from its utility, is both ornamental and entertaining ; and no good reason can be assigned why theology should not be studied like any other science, purely for its own sake as a branch of liberal education. With regard to the second object, a qualification for the practical duties of the Christian life, every Gospel minister is thus far a professor of theology, and every attentive hearer of the Gospel is thus far a theological student. But it is chiefly for the accomplishment of the third and most comprehensive object — a qualification for the sacred office of the Christian ministry — that men pursue a regular course of theological training.

The least of what is required in the Christian pastor is that he be qualified to discharge the various duties of the Christian life, for in this respect he ought to be an example to his flock. Farther, he should labor to acquire a knowledge of whatever is necessary for the edification, the comfort, and the protection from all spiritual danger, of the people that may be committed to his care, or whatever may be of use in defending the cause of God. Again, whatever may enable him to make a proper application of all his acquisitions in knowledge, so as to turn them to the best account for the benefit of his people, is no less requisite.

To little purpose will it be for the minister to possess even the best materials, if he has not acquired the necessary skill to use them to advantage. The former we may call the theory of the profession ; the latter the practice. The first without the second, however considerable, may be compared to wealth without economy. It will not be near so beneficial to the owner, and to those who depend upon him for support, as a more scanty portion would be where economy is understood and practiced. Nor will the second do entirely without the first, for the best economy can be of no real value where there is no subject on which to exercise it.

It follows therefore, that in the proper qualifications of a Christian minister there are two leading departments: the first regards the science of theology alone ; the second, the application of that science to the purposes of the Christian pastor.

Part I, § 3.] DIVISIONS OF THEOLOGY. 13

§ 3. Divisions of Theology.

Theology is divided, according to the sources from which it is derived, into Natural and Revealed; and it may be arranged under three general epithets, depending upon the distinctive manner in which it is treated, as Didactic, Polemic, and Practical.

1. Natural Theology is that knowledge of God and of divine things which is supposed to be derived from the light of nature, or from the exercise of reason and the suggestions of conscience. It is taught by the advocates of Natural Theology, that man, by a contemplation of the objects around him in the natural world, will be led to infer the existence of a Great First Cause, by whom these objects were created; and to ascribe to this Invisible Being certain attributes and perfections, the signatures of which are seen upon the works of his hands.

From this great first principle of natural religion other doctrines are deduced, such as that God governs the world; that man, in order to possess the favor of God, must practice piety, justice, and benevolence ; that the human soul is immortal; and that there is a future state of retribution, in which the righteous shall be rewarded and the wicked punished. These are generally supposed to be the fundamental articles of Natural Theology; and much reason and eloquence have been employed in illustrating them, and in demonstrating their truth, in opposition to the objections of atheists.

By some theologians the division of Theology into Natural and Revealed is entirely rejected. They maintain that we owe all our knowledge of God, originally, to Divine Revelation; and that therefore, as to its origin, it cannot be natural. But though we allow that God revealed himself to men even in the earliest ages of the world, and that much of that revelation has been transmitted, from age to age, until the present time, yet this division is not to be rejected. The light of nature may not be the primary source of religious knowledge ; but it is obviously an important means by which this knowledge is confirmed, enlarged, and perpetuated. Men are left to examine, in the diligent use of their natural powers, the grounds of revealed truth, to deduce from it its proper consequences, and to build higher upon this solid foundation. They thus obtain additional knowledge by the study and contemplation of nature; and why may not this religious knowledge, thus obtained, be called Natural Theology f

2. Revealed Theology is that system of divine truth which is contained in the Holy Scriptures. It is called Revealed, or supernatural, because it is derived exclusively from the word of God, and not from the deductions of human reason. It includes all the articles of natural religion; but it comprehends many other important doctrines, which never could have been known, had not God revealed them to the

14 INTRODUCTION. [Part I, § 3.

world. What, for instance, could the light of nature teach with regard to the existence and character of angels, the origin of moral evil, and the redemption of man by Jesus Christ?

3. Didactic Theology consists in a plain exposition of the several doctrines of religion, and the adduction of the proofs by which they are sustained. The theologian who pursues his subject didactically, must proceed in the same manner as a teacher of any other science. It is his business to give a clear statement of the constituent doctrines of theology, and the conclusions which may be legitimately drawn from them, together with the train of reasoning upon which these conclusions are founded. He should not only state, explain, and prove the several doctrines of religion, but exhibit them also in their proper order and connection. Didactic Theology should therefore be systematic. Such a methodically arranged form of the great truths of religion will enable the student to contemplate them in their natural connection, and to perceive both the mutual dependence of the parts, and the symmetry of the whole.

It is granted that the doctrines of religion, as taught in the Bible, are not arranged in this systematic form, but are disclosed gradually, as providence required, and as Divine Wisdom directed. This circumstance, however, forms no objection either to the perfection of the Sacred Scriptures, or to a systematic arrangement of the doctrines which they contain. It forms no objection to the perfection of the Sacred Scriptures ; for if we consider attentively the economy of divine grace in relation to the restoration of man, we can hardly fail to see that, in order to the perfecting of the whole plan, it was necessary that the several parts should be revealed by successive degrees, as the scheme advanced toward its completion. If therefore God has revealed, with sufficient clearness, the doctrines to be believed and the duties to be practiced, we have no reason to complain, nor should we dare to prescribe rules to Infinite Wisdom.

On the other hand, it is no ojection to a systematic arrangement oi the doctrines of theology, that they are not thus digested in the Bible. God has given us a revelation of his will, that it may be employed for our spiritual instruction, our moral improvement, and our eternal salvation; he has given us a capacity to make a proper use of this revelation; he requires us to employ this capacity so as to turn the spiritual benefits which he has so graciously bestowed upon us to the best account; and we are therefore at liberty, nay, it becomes our duty, in the proper exercise of our reason, to arrange the doctrines of revealed religion into that form which will best assist us in obtaining the benevolent end that God had in view in revealing: his will to man.

But while we admit that the doctrines of the Bible are not arranged in a systematic or scientific form, we are not to suppose, on the other hand, that revealed religion is destitute of all order; or that the Bible

Part I, § 3.] DIVISIONS OF THEOLOGY. 15

is an assemblage of writings which have no relation to one another but that of juxtaposition or collocation in the same volume. There is certainly an approach to system in some parts of the Bible, particularly in the writings of St. Paul. It is a consecutive revelation of the counsels of God toward man; and there is order here, as well as in all his other works, though it may require patient investigation to discover it to its full extent. We should therefore study the Scriptures, not to load the memory with a multitude of unconnected ideas, but that we may be able to bring together and systematize the saving truths which they reveal, and thus "understand what the will of the Lord is."

No intelligent man can be a careful and constant reader of the Bible without forming in his own mind a system of doctrines. And he will observe, moreover, that in proportion as this system advances toward completeness, its parts will reflect increasing light upon one another. Are we then to believe that the utility of such a system is either destroyed or diminished by its being communicated to others ? Surely not.

Arrangement in any science is a great help both to the judgment and the memory; and the more simple and natural the arrangement is, the greater is the assistance which it affords. Theology, like any other science, may be digested according to different methods, each of which may have advantages peculiar to itself; but that arrangement is best, upon the whole, in which the order of nature is most strictly followed, and in which nothing is previously taught that presupposes a knowledge of what is afterward to be explained.

4. Polemic Theology consists in a vindication of the doctrines, precepts, and institutions of religion, against the opinions and attacks of errorists. The term polemic is derived from the Greek nokefuicog, (polemikos,) and signifies warlike. A polemic divine is therefore a warrior, in opposing error and defending truth.

It is acknowledged that this epithet sounds rather harshly when applied to a minister of the Gospel, who ought to be emphatically a messenger of peace; and it may be partly on this account that Polemic Theology has been often held in disrepute. It is loudly demanded by many that the voice of controversy be no more heard in the Church of God — that Christians bury all their religious disputes and differences of opinion in perpetual oblivion, and that they dwell together in brotherly union. This demand is no doubt often made in sincerity ; but it always exhibits a great want of discernment. It proceeds upon the supposition that peace is of more value than truth, and that solid and lasting peace may exist without having truth for its foundation, neither of which can be admitted.

We believe, however, that this demand for peace is sometimes intended to conceal a sinister design under the plausible appearance of great liberality — a design to prevent one party from defending its doctrines, that another may propagate its opinions without opposition. Such cries for peace are like the conduct of Joab, when he took Amasa

16 INTRODUCTION. [Part I, § 3.

by the beard, saying, "Art thou in health, my brother?" and smote him in the fifth rib. 2 Sam. xx, 9.

There is nothing more evident than that when truth is assailed it ought to be defended. Thus we see that many of our Lord's discourses were intended to correct prevailing errors. St. Paul declares of himself, that he was "set for the defense of the Gospel;" and Jude exhorted those to whom he wrote to "contend for the faith which was once delivered to the saints." As it would therefore be base pusillanimity to yield, without a struggle, to the enemies of truth, so it would be disgraceful, as well as criminal, in the professed guardians of truth, not to be qualified to sustain the dignity of their office, and to uphold the sacred interests of Christianity. They should be "able, by sound doctrine, both to exhort and to convince the gainsayers." Titus i. 9.

It is not necessary for the theologian to acquire a knowledge of all the controversies that have ever arisen in the Christian Church. Such a task would be both tedious and unprofitable. But it is a matter of the utmost consequence that he be able to maintain the claims of revealed religion against the attacks of infidels, and to defend its fundamental doctrines against all errorists. He should therefore gain a particular acquaintance with the theological disputes and questions of the age and country in which he lives, and with the distinguishingtenets of the different sects with which he is surrounded.

5. Practical Theology is that which states and explains our moral and religious duties. In the two preceding departments of theological science the doctrines of religion are illustrated and defended. These doctrines are the foundation of Practical Theology, and supply the only motives that can lead us to the proper performance of the duties which God requires. In Didactic and Polemic Theology, therefore, the way is prepared for this; for Practical Theology is only the improvement which should be made of the doctrines of the Holy Scriptures.

No truth is more clearly sustained by the word of God than that the doctrines of Theology should be turned to a practical purpose. Christ declares: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." Matt, vii, 21. With this agree the teachings of the inspired apostles. "For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." Titus ii, 11, 12. "And hereby we know that we know him if we keep his commandments." 1 John ii, 3.

The practical intention of Theology appears, moreover, from the nature of revealed religion. If we take a view of the several parts of Christian doctrine, it will appear that they have a direct reference to piety and practice ; and that if this point were given up, religion would be of no utility, and the whole subject might at once and forever be

Part I, § 3.] DIVISIONS OF THEOLOGY. 17

dismissed. But the several articles of Theology are such as tend to produce practical piety. This is particularly true in regard to what it teaches concerning God, his Attributes and his Works; as likewise concerninsr the Person and Offices of our Lord Jesus Christ.

The precepts of religion are given for practice, and would not be precepts if they were given only in order that they might be known, but not obeyed. The promises of Scripture always presuppose pious obedience, as they are made to those only who are truly pious; and they would cease to be promises if there were no established connection between obedience and reward.

It. may be observed also that the threatenings of God would have no force, if the necessity of obedience' were excluded. It becomes the duty, therefore, of every minister of the Gospel to represent religion as a practical system, to show the tendency of its doctrines to promote holiness of heart and life, and to explain as far as possible the nature of that "holiness without which no man shall see the Lord."

Theology is not a subject which belongs exclusively to the curious to investigate, and in which speculative men may spend their leisure hours; it is one which claims universal attention. Its instructions are addressed to all classes of men ; to the learned and the illiterate ; to the free and the bond; to them who abound in wealth, and to the children of poverty and want ; to the retired student, and to the man of business engaged in the stirring scenes of life. To all it speaks with equal authority, and it should be equally interesting to all, as pointing out the only way that leads to life eternal.

But while this subject claims a share of every man's attention, because it has a direct bearing upon every man's welfare, there is an additional reason why those who have devoted themselves to the Christian ministry should make it the subject of their most careful and thorough investigation. Theology is their profession, as really as medicine is the profession of the physician, or law that of the barrister. In this profession they should labor to excel; not, indeed, from the same motives that actuate men of other professions — a desire of fame, and the prospect of worldly emolument ; but with a view to the faithful and honorable discharge of the sacred duties of their holy calling.

The nature and responsibilities of this sacred office are concisely and forcibly presented, in the charge which God gave to the prophet Ezekiel. " So thou, O son of man, I have set thee a watchman unto the house of Israel ; therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die ; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of hisway to turn from it, if he do not turn from his way, he shall die in his iniquity ; but thou hast delivered thy soul." Ezekiel xxxiii, 7-9.

PART II.

OF THE SOURCES OF THEOLOGY.

"We now proceed to inquire into the sources from which theological knowledge is derived. These are Reason and Divine Revelation.

§ 1 . Of Reason, as a /Source of Theology.

By Reason we understand, in general, that faculty of the mind by which we distinguish truth from falsehood, and good from evil ; or by which we are enabled to deduce inferences from facts and propositions. But when Reason is spoken of as a source of Theology, it means the rational and moral faculties of man, exercised, without any supernatural assistance, in the investigation of religion.

There are two aspects in which human reason may be regarded ; and what is true of it in one, may not be true of it in the other. First, it may be taken for that high intellectual ability with which man was originally endowed, and which was as sufficient to direct him in all the various concerns of life, as instinct is to direct the lower animals. We do not say that even then Reason was man's only guide. The sacred history clearly shows that he lived in familiar intercourse with his Maker, and was favored with occasional communications of the Divine will.

But, secondly, Reason may signify the rational and moral powers of man in his fallen, sinful, and enfeebled state. It is to Reason, in this sense alone, that our inquiries are now to be directed ; and we will try to ascertain, as nearly as we can, its true relation to the acquisition of theological or religious knowledge. Let us notice the extent of its discoveries, its real use, and its limitation.

1. The Extent of its discoveries as a Source of Theology.

Whether man, by the mere light of nature, can attain all the religious knowledge which is necessary to conduct him to virtue and happiness, is the great question of controversy between infidels and Christians. Of this question the advocates of natural religion take the affirmative, and contend that their theory is supported by what we know of the Divine Perfections. They assert that it would be inconsistent with the justice and the goodness of God to suppose that he would hold men responsible for their moral and religious conduct, if they had not in themselves sufficient means to acquire a knowledge of the Divine will ;