The theological class book; containing a system of divinity, in the form of question and answer, accompanied with Scripture proofs, designed for the benefit of theological classes, and the higher classes in Sabbath schools

Front matter

Glass Book

CONTAINING

A SYSTEM OF DIVINITY,

Introduction

In religious subjects, vastly important is the question of Pilate to Christ, What is truth ? Agreeably to the Divine economy in human salvation, men are renewed and sanctified by the Holy Spirit, through the instrumentality of the Word of truth. All the Christian graces are exercised in view of gospel truth. The Scriptures give no account that any, who had arrived to years of discretion, were converted, sanctified, or saved, till they had been favored with religious instruction. How important, then, that mankind should be indocti. ^ d in the Word of God, — should have some definite views of the doctrines, duties, and graces of Christianity ! — Half a century ago, the question in the religious community of New England very generally was, What is truth ? In the present day, the question seems to be, What will promote revivals of religion and Christian enterprises ? While the latter cannot be too highly valued, the former should receive all due attention, as Divine truth is the basis upon which the others rest ; and no further are they to be approved, than they accord with the unerring standard of truth.

A discussion of the great and momentous truths of religion, in a clear and concise manner, and with such a classification and arrangement, as that their

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INTRODUCTION.

mutual connection and dependence may appear, is deemed very desirable, especially when all classes in society, and, most emphatically, the young, are exposed to the ' seductions of vice and the scoffs of infidelity.' Such a discussion, it is hoped, will be found in the following pages. The Author has adopted the catechetical form of writing, as admitting the greatest quantity of matter within the same compass, and as best adapted to the end he had hi view. He has long been of the opinion, that instruction, systematically given, in way of question and answer, is well calculated to impress the mind. It is the first mode of acquiring knowledge, and the most natural and happy mode. This method of instruction is profitable, as it gives just and precise definitions of sacred truth, which the memory can easily retain, and which may serve as a basis on which to raise the superstructure of divine knowledge. Deeply impressed with this consideration, the Author published a Catechism for children and youth, on the doctrines and duties of the Christian religion, in the year 1817 T and, from that time to the present, has been much attached to this manner of imparting divine truth. Such, too, was the mode of instructing, adopted by the Reformers in the sixteenth century, as the most happy, concise, and easy way of communicating religious knowledge. The work is designed as a text book in the instruction of theological classes and the higher classes in Sabbath schools — as an assistant to the mstructer and the instructed.

The Author is aware that there are many books published in the present day for the instruction and benefit of the rising generation, and many of them, he believes, will have a very happy effect. It should,

INTRODUCTION.

vii however, be remembered, that most of them are calculated to instruct loosely — to give vague and general ideas of the Word of God. This method of teaching the doctrines and duties of the gospel, it is acknowledged, will be most pleasing to the lax and indiscriminating; but not to those who wish clearly, accurately, and precisely to apprehend the truth as it is in Jesus ; nor is it the method most conducive to genuine, vital, and active piety.

The work is published at the suggestion and urgent request of many clerical and lay gentlemen. Should it in any good degree answer its design, the Author will feel himself abundantly rewarded. May the only wise God our Saviour bless this effort to advance the cause of truth and righteousness in the earth.

BOSTON. DECEMBER, 1831.

DIRECTIONS.

It is intended that the answers to the questions, and the passages of Scripture which support the answers, should be committed in thought, if not in language, and recited by the pupils j and then that the instrueter should enlarge, illustrate, enforce, and apply by his own remarks, both in relation to the questions and answers, and the Scripture proofs.

Chap. XXXII. Millennium 166 RECOMMENDATIONS

Extracts from Notices and Reviews of the Theological Class Book.

It indicates much thinking and careful investigation, and a pervading, stirring mind, conversant with theological studies. Rarely do we find so much, and such various religious instruction, as is here contained, in about two hundred pages. The mode which the Author has adopted, that of question and answer, is certainly the best adapted to the purpose of instruction, and admits of the most matter within the same compass. The work is rendered more valuable by the illustrations and proofs adduced from Scripture, and placed at the bottom of the page. The volume before us will be found highly useful to preachers, to instructers of Sabbath schools, and a proper book for the higher classes in such schools. — Christian Magazine.

The very title of this work suggests its utility. The system of divinity inculcated in it is strictly evangelical, and the mode of inculcation such as to engage the attention vf the young. The great truths of religion are clearly and concisely stated and properly arranged, so that their mutual connection and dependence may be seen ; and , what is of more consequence, they are solidly supported at every step by quotations from the unerring Word of God. It is designed for the benefit of the higher classes in Sabbath schools, and for the use of societies such as exist in some parts of our country, and might with profit be more generally established, where young people are associated for the purpose of theological instruction and improvement. We think it adapted to be extensively useful.— Spirit of the Pilgrims.

RECOMMENDATIONS.

The theological sentiments of the Author are well known, and the public will be prepared to expect in the book now offered to them a formulary of sound doctrine drawn from the Word of God. In this they will not be disappointed. It is not only a judicious and valuable publication, but exceedingly well timed. We are ver} r glad to have it in our power to recommend a book well calculated to instruct the mature Christian, and yet so plain that children may learn from it " what be the first principles of the oracles of God." It well merits the attention of those who instruct youth in the principles of religion 5 and it is hoped the book will soon find its appropriate place in e very Sabbath school and theological class in the land. — Boston Recorder.

It is a judicious and valuable publication, and at the present time much needed. The work discovers a high degree of discernment in theological science, and must have been prepared with great care and labor. It is written in the best kind of didactic style — perspicuous, and at the same time comprehensive. It is exactly adapted to those who have just left the Sabbath school, and is calculated to be an important help to ministers who have theological classes. It is very desirable it should be introduced into all our societies, and that it be made a study by both old and young.— iV. H. Observer.

THE

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SYSTEM OF DIVINITY.

Chapter I

Existence and Character of God. and the moral Condition and Duties of Man, as manifested by the Light of cVafure.*

Question 1. How does it appear, that there is a God?

Answer, From our own existence, and from what is seen existing around us. (a)

(a) Heb. iii. 4. For every house is builded by some man 3 but he that built all thing's is God. — Ps. xix. 1—3. The heavens declare the glory of God, and the firmament showeth his handy work. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language where their voice is not heard. — Rom. i. 19, 20. Because that which may be known of God is manifest in them, for God hath showed "it unto them. For the invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead.

* By the light of nature is meant the instruction respecting doctrine and duty, which we may obtain by the right use of our intellectual and moral faculties in considering the being and perfections of God, and the relation we sustain to Him, and to one another, as manifested by the works of creation and providence ; — or the knowledge of doctrine and duty, which we may acquire in all ways except by special revelation.

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Q. 2. How do these things prove the being of God?

A. By their very existence, and by the design discoverable in them. 1. By their very existence. The visible universe is ever changing, and is, therefore, not eternal ; for that which is eternal, is self-existent, and that which is self-existent admits of no change in kind or degree. All things, then, which are seen, began to exist. Consequently, they either created themselves, came into existence by chance, or were created by some other being. But self-creation is a contradiction : for it supposes, that a being can act before it exists, or that an effect is the cause of itself Creation by chance is absurd ; for to say, that a thing is produced, and yet that there is no cause of its production, is to say, that something is effected, when it. is effected by nothing, that is, not effected at all. All things, then, which do appear, must have been created by some other being. And the being who created all these things is God. 2. The design, discoverable in the constitution, regularity, harmony, and government of the visible universe, proves the being of God. Design implies a designer, and this designer must exist before the things designed. Consequently, the design, manifest in all things existing around us, proves a designer ; and this designer is God,

Q. 3. What does the light of nature teach concerning the perfections of God ?

A. It teaches His self-existence, eternity, immutability, omnipotence, independence, omnipresence, omniscience, unity, goodness, and wisdom.*

Q. 4. What relation of God to man is discoverable by the light of nature ?

A. The relation of Creator, Preserver, Proprietor, Benefactor, Lawgiver, Governor, and Disposer.

. * It is not certain, that the unity or the perfect goodness and wisdom of God would ever have been discovered by the human mind in its present depraved state without the light of revelation. For a full consideration of the perfections of God, the reader is referred to Chapter III.

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Q. 5. Are all men every where under indispensable obligations to believe in the being of God ?

A. They are. The evidence which he has afforded them of His existence, by the light of nature, binds them to this duty. Consequently, atheism, or the disbelief of God in any, even in the heathen, is awfully criminal ; because it rejects the instructions, and discredits the testimony of God Himself, in the works of His hands, (b)

Q. 6. Are mankind naturally prone to reject the evidence of God's existence ?

A. They are ; as appears from experience and observation, (c)

Q. 7. Whence does this proneness arise ?

JL From the depravity of their hearts. This is the only reason why any in Pagan, Mohamedan, or Christian countries are Atheists, (d)

Q. 8. Is' belief in the existence of God an essential doctrine of religion ?

A. It is the very first and fundamental principle of all true religion, (e)

Q. 9. Is it important to have just views of God ?

A. It is highly important : for without them, we

(b) Rom. i. 20, 21. For the invisible things of Him from the creation of the world are clearly seen, being 1 understood by the things that are made, even His eternal power and Godhead ; so that they are without excuse : Because that when they knew God, they glorified him not as God, neither were thankful ; but became vain in their imaginations; and their foolish heart was darkened.

(c) Rom. i. 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. — Ps. lxxxii. 5. They know not, neither will they understand 5 they walk on in darkness. — Job xxi. 14, 15. Therefore they say unto God, Depart from us ; for we desire not the knowledge of thy ways. What is the Almighty that we should serve him, and what profit should we have, if we pray unto him !

(d) Ps. xiv. L The fool hath said in his heart, There is no God. — Ps. x. 4. The wicked, through the pride of his countenance, will not seek after God ; God is not in all his thoughts.

(e) Heb. xL 6, But without faith it is impossible to please him ; for he that cometh to God must believe that he is ; and that he is a rewarder of them that diligently seek him.

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shall naturally and necessarily be led astray in respect to our religious sentiments and practices. (/)

Q. 10. What duties does the light of nature teach, as incumbent on man ?

A. It teaches his duty of loving, obeying, serving, worshipping, and enjoying God ; and his moral duties towards his fellow creatures, (g)

Q. 11. Does the light of nature teach that mankind are in a sinful state ?

A. It does. When man's conduct is compared with his duty, as made known by the works of creation and providence, conscience points out his transgressions, (g)

CHAPTER II. Sacred Scriptures

Q. 1. What is meant by the Sacred Scriptures ?

A. God's successive written revelations to mankind, or the Holy Bible, containing the books of the Old and New Testaments, given by inspiration of God. (a)

(f) John iv. 24. God is a spirit, and they that worship him must worship him in spirit and in truth. — Rom. i. 22 — 25. Professing themselves to be wise, they became fools ; and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves ; who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed forever. — Ps. 1. 21. Thou thoug^htest that I was altogether such an one as thyself.

(g) Rom. ii. 14, 15. For when the Gentiles which have not the law, do by nature the thing's contained in the law, these, having not the law, are a law unto themselves 3 which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.

(a) Heb. 1. 1, 2. God, who at sundry times, and in divers manners, spake in time past unto the fathers-by the prophets, hath in these last days spoken unto us by his Son. — 2 Tim. ui. 16. All scripture is given by inspiration of God.

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Q. 2. What books are included in the Old Testament ?

Q. 3. What books are included in the New Testament ?

A. Matthew, Mark, Luke, John, Acts, Romans, I Corinthians, 2 Corinthians, # Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation.

Q. 4. Are the books commonly called the Apocrypha, which are sometimes appended to the Old Testament, divinely inspired ? or are they any part of the Sacred Canon ?

A. There is no evidence, that they are ; but there is much evidence, that they are not. 1. The authors of them do not pretend to be inspired. 2. They neither agree with themselves, nor with the Holy Scriptures. 3. The Jews never acknowledged them to be of Divine authority, as they were written after the days of Malachi, with whom the spirit of prophecy ceased, as they universally believed. 4. They are never quoted by Christ and His apostles. 5. They were never received in the first ages of the Christian church, as canonical Scripture.

Q. 5. How are the books of the Apocrypha to be regarded ?

A. Simply as human writings, containing some truths and facts important to be known.

Q. 6. In what language were the Sacred Scriptures at first written ?

A. The Old Testament was principally written in Hebrew, and the New Testament in Greek. 1*

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Q. 7. What is meant by the Septuagint ?

A, The translation of the Old Testament info Greek, as is supposed, by seventy-two interpreters or translators. They are usually called the Seventy, as that is a full or round number.

Q. 8. When was the common English version of the Bib3e made ?

A, More than two hundred }'ears ago, in the reign of James I, king of England. Fifty-four of the most learned men of the realm were appointed to this service. Forty-seven only engaged in the work ; and, after five or six years* labor, the present translation was published in 1613.

Q. 9. Have the Sacred Scriptures been published in any languages besides the Hebrew, Greek, and English?

A, They have in many, both ancient and modern. By the benevolent exertions of the different Bible Societies in the present day, the Scriptures have been translated into more than a hundred and fifty languages and dialects, and been published ; and they will, no doubt, through the Divine assistance, be soon translated into all languages under heaven, and be published, and be distributed among all people.

Q. 10. Was it desirable and necessary, that God should make to mankind such a revelation as He has in the Sacred Scriptures ?

A, It was, that He might assure them of a future state ; — that He might set forth, in the most full, clear, and impressive manner, His perfections and their duty ; — that He might enforce their obedience to Him by the most powerful motives ; — and, especially, that He might make known to them the riches of His grace in salvation by Jesus Christ, (b)

(b) 2 Tim. i. 10. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel. — 2 Tim. iii. 16, 17. All scripture is given by inspiration of God. and is profitable for doctrine, for reproof, for correction, for instruction in righteousness ; that the man of God may be perfect; thoroughly furnished unto all good works. — 2 Cor. v. 14, 15.

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Q. 11. What is meant by the inspiration of the Sacred Scriptures ?

A. By it is meant, that the sacred Penmen were moved, directed, and assisted by God what to write, and how to write, and when to write ; so that they did write exactly, and in all respects, as they were moved, or borne on, by the Holy Ghost.

Q. 12. How does it appear that the sacred writers were possessed of an inspiration of this nature, sometimes called plenary inspiration ?

A. From the fact, that they could not have delivered to the world what they did as a divine revelation, with confidence and safety to themselves, unless they had been conscious of their own inspiration, and they could not have been conscious of their own inspiration, unless they had been thus inspired ; — that they could not have written what they did respecting God and Jesus Christ, angels and men, time and eternity, heaven and hell, unless they had been thus inspired ; — and that they profess to be thus inspired, (c)

For the love of Christ conslraineth us, because we thus judge, that if one died for all, then were all dead. And that he died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again. — Heb. xi. 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt, for he had respect unto the recompense of the reward. — Luke ii. 10, 11. And the angel said unto them, Fear not ; for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is bora this day in the city of David, a Saviour, which is Christ the Lord.

(n) 2 Tim. iii. 16. All scripture is given by inspiration of God. — 2 Pet. i. 20, 21. Knowing this first, that no prophecy is of any private interpretation.' For the prophecy came not in old time by the will of man 5 but I10I3- men of God spake as they were "moved by the Holy Ghost. — 1 Cor. ii. 13. Which things also we speak, not in the words which man's wisdom teacheth. but which the Holy Ghost teacheth. — Gal. i. 11, 12. But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. — Rev. i. 1, 2. The revelation of Jesus Christ, which God gave unto him, to show unto his servants, things which must shortly come to pass, and he sent and signified it by his angel unto his servant John ; who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

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. Q. 13. When it is said that the Scriptures were given by Divine inspiration, is it meant, that God spake and did all which is related in the Scriptures, or that every thing there written is true ?

A. Certainly not. Many things, which are related in the Bible as spoken and done, were spoken and done by Satan and wicked men. The Tempter spake falsely to our first parents, and the three friends of Job uttered what was not true concerning God. The incorrect opinions of good men, as well as their failings, are often told in the Scriptures. But for our instruction and warning, God directed the sacred Penmen to record what is written hi the Holv Oracles, (d)

Q. 14. What is the evidence that the Bible is a revelation from God ?

JL There is evidence from history ; — from the miracles recorded in it, wrought in the presence of competent witnesses ■ — from its prophecies and their fulfilment ; — from the unrivalled sublimity of its language, the nature and harmony of its doctrines, aud the perfect purity of its precepts ; — from the glorious effects it has produced upon the hearts and lives of multitudes ; — from the sacred character of its writers ; — from the propagation of Christianity ; — and from the analogy there is between natural and revealed religion. 1. All history, so far as it speaks on

{d) Gen. iii. 2 — 5. And the woman said unto the serpent. We may eat of the fruit of the trees of the garden 3 but of the fruit of the tree which is in the midst of the garden. God hath said. Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman. Ye shall not surely die ; for God doth know, that in the da}' ye eat thereof, then your eyes shall be opened ; and ye shall be as gods, knowing good and evil.— Job xlii. 8. 9. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering, and my servant Job shall pray for you ; for him will I accept 3 lest I ideal with you after your folly, in that ye have not spoken of me the thing which is riant, like mv servant Job. So Eliphaz the Teinanite. and Bildad the Shuttle, and Zophar the Naarnathite, went and did according as the Lord commanded them : and the Lord also accepted Job.

the subject, declares that the different parts of the Bible, ever since their existence (and some parts of it are the most ancient of writings), have purported to be a revelation from God, and that they have been acknowledged to he such by almost all people in all ages wheresoever the true religion has prevailed. The account of many things, which took place in the early periods of the world, given by the sacred Penmen, is corroborated by the most renowned Pagan writers of 'the highest antiquity. This coincidence between sacred and profane history is an evidence in favor of the truth, and consequently of the divinity, of the Scriptures. 2. A miracle, in a theological sense, is an effect, varying from the stated course or laws of nature, wrought by the interposition of God Himself in attestation of some divine truth, or of the authority of some divine Messenger or Teacher. Consequently, the miracles performed by Moses and the Prophets, Christ and his Apostles, demonstrate, that the hand of God was with them, and that what they wrote as a revelation was of divine origin, (e) 3. Foreknowl-

(e) Ex. xiv. 16, 21. But lift thou up thy rod, and stretch out thine hand over the sea and divide it ; and the children of Israel shall go on dry ground through the midst of the sea. And Moses stretched out his hand over the sea, and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dryland, and the waters were divided. — 2 Kings ii. 8. And Elijah took his mantle and wrapped it together and smote the waters, and they were divided hither and thither, so that they two went over on dry ground. — Mat. iv. 23, 24. And Jesus went about all Galilee teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness, and all manner of disease among- the people. And his fame went throughout all Syria ; and they brought unto him all sick people, that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy ; and he healed them. — Acts v. 12. And by the hands of the apostles were many signs and wonders wrought among the people. — Heb. ii. 4." God also bearing them witness both with signs and wonders, and with clivers miracles, and gifts of the Holy ghost according to his own will. —2 Kings ii. 14. And he took* the mantle of Elijah that fell from him, and smote the waters, and said, ' Where is the Lord God of Elijah V And when he also had smitten the waters, they

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edge belongs to God alone. He, therefore, who foreknows or foretells events, must be God, or some person whom He has inspired. Consequently, the prophecies mentioned in the Scriptures, some of them uttered and written thousands of years ago, which have been fulfilled, and are now fulfilling, with perfect exactness, are a main pillar in supporting their divinity, and do incontrovertibly prove them to be a message from Jehovah to man. (/) 4. The sublimity of parted hither and thither ; and Elisha went over. — Luke viii. 24. And they came to him, and awoke him, saying, Master, master, we perish ! Then he arose, and rebuked the wind and the raging of the water; and they ceased, and there was a calm. — Jonn xi. 43, 44. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with grave-clothes 5 and his face was bound about with a napkin. Jesus saith unto them, Loose him and let him go. — Acts v. 15, 16. Insomuch that they brought forth the sick into the streets, and laid them on bed's and couches, that at the least the shadow of Peter passing by, might overshadow some of them. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits 5 and they were healed every one.

(/) Gen. xvi. 12. And he will be a wild man ; his hand will be against every man, and every man's hand against him 5 and he shall dwell in the presence of all his brethren. — This prophecy respects Ishmael and his descendants, the Arabs, and in them it is exactly fulfilled. — Hos. iii. 4. For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim. — Deut. xxviii. 37. And thou shalt become an astonishment, a proverb, and a by-word among all nations whither the Lord shall lead th^e.— The prophecies contained in these two verses, relate to the Jews, and in them they have been completely fulfilled.— Is. liii. 7, 9. He was oppressed, and he was afflicted ; yet he opened not his mouth. He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth. He was taken from prison and from judgment ; and who shall declare his generation 1 for he was cut off out of the land of the living 3 for the transgression of my people was he stricken. And he made nis grave with the wicked, and with the rich in his death ; because he had done no violence, neither was any deceit in his mouth — An account of the accomplishment of this prediction is recorded in Mark xv. 3, 20, 27, 42, 43, 46. And the chief priests