Positive theology

Introduction

Somewhat more than a year since, a very simple circumstance awakened the thought in my mind, that a work similar to the one I now send forth, might aid in diffusing the enlarged and liberal sentiments and feelings on religion now obtaining strong footing in the Christian world; and also that it might help in showing to the public the true position of the Christian Church. I immediately sketched the plan of the work, and commenced its preparation for the press. My first intention was to compass the whole in a pamphlet of about one hundred pages, that it might have the greater number of buyers and readers. But experience soon taught me the impracticability of doing even ordinary justice to the questions I proposed discussing in so narrow limits. I was, therefore, compelled either to abandon the undertaking or give up my first intention respecting its size. I chose the latter ; hence the book that now commences its voyage, long or short, prosperous or disastrous.

It will not, I trust, be regarded in me as asking extenuation for any faults this volume may contain, if I should say, that it has been written amid the wearying labors and exhausting cares and anxieties of ministerial duties ;

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IV INTRODUCTION.

and those in the same profession will know, "by happy experience," how to estimate them. And I may add, that during the same period, I have been holding, with a clergyman of this State, a written discussion, which .has already reached over three hundred pages, and which will, if Providence permits, run through two hundred more. But enough of this. I have voluntarily written the book, and must, therefore, assume the responsibility, whatever may have been the circumstances surrounding me.

The questions developed in its pages are of great interest, entering largely into the true basis of Christian brotherhood; and likewise form the distinctive features of the Christian Church. I have also aimed to discuss them in the form of familiar letters, with this principle distinctly before me: that I would not advocate any sentiment, nor submit any argument, ivhich I should desire in the future to recall. How far I have been controlled by this, time and more mature reflection may determine. As it is, I commit this volume to the brotherhood as the conscientious and cherished sentiments of a brother.

THE AUTHOR

Contents

LETTEE I.

PAGE

The Bible is the only Eule of Keligious Faith and

Letter I

You have kindly asked me for my reasons for being a member of the Christian Church, and it becomes my duty as a candid man to give them ; as far, at least, as is, at present, practicable. That you have a right to make this request, I most cheerfully grant, and with equal cheerfulness set about the work of answering. I do this : first, because you confess your want of information touching my religious sentiments, held in common with the Church of which I am a member; and, second, because I regard them, my sentiments, as founded in truth. This, however, remains to be demonstrated to you.

Before I state my first reason, permit me to guard you in two directions : 1st. I do not claim to be the exponent of the sentiments which form the characteristics of the Christian Church, distinguishing it from other religious denominations ; yet, I may say, without being chargeable with egotism, that I am familiar with, and cordially accept them as the platform of my faith and practice. 2d. I wish to be clearly understood, when referring to the sentiments of other religious denominations, that I do so only that you may judge whether they or I are the more nearly "evangelical" and with no unkind or uncourteous feelings, for many among them I hold as pious, devout Christians, numbering them with my cherished friends.

Having guarded you in these two directions, I shall proceed to submit my first reason for being a member of the Christian Church, viz. : This Church accepts the Bible — the Scriptures of the Old and Nm Testaments— as its oxly eule of religious faith and practice. This it does without the addition of creed or confession of faith, asking its members to study earnestly this inspired law of the kingdom, and to obey its commandments to the best of their ability ; at the same time, it concedes to all the right of conscience in their search after and perception of truth. It desires no mind to be trammeled by the decrees of either popes, or cardinals, or bishops, or Councils, or Synods, or Conferences ; but to be left free with the Bible as its only infallible light, its unerring guide.

Now all this suits me well. Not only does it meet the warmest feelings of my heart, but it commands the deliberate approval of my judgment. A higher and broader plain of religious association can not, in this life, be secured. It is the highest stand-point of Christian liberty, overlooking God's kingdom of truth, where no creed or confession of faith lifts up its wails of brass, circumscribing the vision to its own stereotyped limits. There are no dogmas here, backed up by ecclesiastical authority, projecting their shadows between the soul and its search after more light. If new and more consistent ideas of Christianity are developed to the mind, it does not tremble to accept them, lest they should prove too large for the graduated scale of orthodoxy; lest it — the soul — should be declared walking upon territory outside of the limits meted out by self-named "evangelical" D. D.'s.

Permit me, now, to proceed with a demonstration of the soundness of the first reason for my religious association. By referring to it, you will see there are two points included. 1st. The Bible is a sufficient rule for religious faith. 2d. The Bible is a sufficient rule for religious practice. These two questions, though closely allied, admit distinct statements and arguments ; and I avail myself of this that you may the more easily follow the demonstration. But, before proceeding further, it may be well to define in what sense I use the word rule. I mean by this term a principle, stamlard, or directory; that which adjusts or regulates. We are now pretty well prepared to go forward ; I with the demonstration, and you with the investigation of its correctness.

My first argument, that the "Bible is a sufficient rule for religious faith" rests upon the language of the Spirit. There is no question more clearly taught in the Scriptures than that they contain a full and complete development of the truths and facts essential to a sound religious faith. The very admission that they were given by " inspiration of God," and that salvation depends upon their being accepted as such by us, is sufficient of itself to place the point under argument beyond the reach of cavil. To acknowledge that God has prepared means m for the return of this degenerate world — this outlying but rebellious colony of his — to himself; and that faith in certain fundamental truths and facts is indispensable to this return ; and then to affirm, either directly or indirectly, that he has not in these means given a basis sufficiently broad, incorporating specific statements of the truths and facts to be believed, is at variance with every correct idea of an all-wise and loving Father. Therefore, upon the admission that God has prepared a remedial system for the world's redemption, the conclusion is irresistible, that in this he has furnished ample means for the faith of both head and heart, and needs not the aid of Councils, Conferences, Assemblies, creeds, or confessions of faith to do this work.

But let me refer you to the direct testimony of the Spirit: "And many other signs truly did Jesus in the presence of his disciples, which are not written, in this book: but these are vmtten, that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name." — John xx: 30, 31. It is evident that the record of Christ's life, including many of his miracles, given by Matthew, Mark, Luke, and John, was designed to be a plain source of evidence, to produce and control our faith in Jesus Christ as the Son of God and the Savior of the world. Indeed, this is substantially affirmed in these words:

POSITIVE THEOLOGY.

" But these are written, that ye might believe that Jesus is the Christ, the Son of God;" that our faith might rest in the word of inspiration, and not in the wisdom of men. Not only the purpose of these records is given, viz. : that the world might believe in Christ, but their sufficiency as a rule of faith is affirmed.

The testimony of the apostle Paul, given in his letter to the Christian Church at Rome, is no less direct in proof of the point before us. He says : "So then faith cometh by hearing, and hearing by the word of God" — Rom. x: 17. From this quotation the following conclusions may be drawn : 1st. The Bible, or word of Grocl, furnishes the evidence upon all religious questions essential to be believed as conditions of salvation. 2d. The senses — as hearing — are the mediums through which this evidence is presented to the mind, or through which the mind is to become acquainted with the questions to be believed and the evidence sustaining them. 3d. Faith is the result of the mind's apprehending these questions and their evidence, and its cordially accepting them. If these conclusions are correct, (and I see not, in view of the text quoted, how they can be otherwise,) it follows that the Christian's faith is predicated upon the evidence God has given in his word. And as that faith, accompanied by corresponding works, is sufficient to save him, so must the testimony upon which it rests be equally ample. But this testimony is to be found in the Bible ; therefore, the*Vord of God is a sufficient rule for religious faith.

In the twenty-fourth chapter of Luke you will find an interesting account of an interview between Christ and two of his disciples, in which they, supposing him to be a stranger, gave a brief narrative of Jesus of Nazareth, his mighty works, his death, his burial, and also of the rumor that his sepulcher was found empty that morning; and that certain women had seen a vision of angels, " who said that he was alive." The latter facts they were strongly inclined to doubt. To them the Lord re-

POSITIVE THEOLOGY.

plies, "0 fools, and slow of heart to believe all that the prophets have spoken /" Here Christ charges theni, and justly, too, with stupidity of heart in not believing the things of which they were in doubt. This want of faith in them was the result of their negligence in closely studying the writings of the prophets concerning the Messiah, and, also, their failure in accepting his teachings concerning the work of his mission. Now the force of this allegation lies in this, that the testimony of the prophets, corroborated by Christ's own teaching, was all-sufficient upon which to rest their faith in all the facts connected with the birth, teaching, works, sufferings, death, and resurrection of Jesus ; for if this testimony was not ample, then were they not justly chargeable with carelessness and stupidity.

By referring to the fourth chapter of John's narrative of Christ, you will find a record of a conversation between Jesus and a woman of Samaria, in which he speaks many precious truths. The woman, being convinced, from what he told her, that he was the Christ, went into the city and reported all that he said ; hence it is written, "And many of the Samaritans of that city believed on him for the saying of the woman." But after listening two days to the words of holy truth uttered by the Messiah himself, they turned to the woman und said, "Now we believe, not because of thy saying ; for we have heard him ourselves, and know that this is indeed the Christ, the Savior of the world." It is evident, 1st. That the faith of the Samaritans in Christ as the Messiah rested upon the testimony he gave ; 2d. Since this faith was sufficient, so must the evidence producing it have been.

Let me conclude this argument bv referring to a very striking passage in the prayer of Jesus, recorded by John. The Master says: " Neither pray I for these alone, but for them also which shall believe on me through their word" — John xvii : 20. You will observe that Christ prays most fervently for his apostles, whom he was shortly to commission to go into all the world and preach the word; then for all those who, in after ages, should entertain living faith in him, through the word preached. It will be remarked that this living faith, which brings its possessors within the purview of Christ's prayer, is based upon the word or testimony of the apostles ; and as this faith is all-embracing, uniting the soul to the Redeemer, so must, I conclude, the foundation — the Scriptures — upon which it rests be altogether adequate.

The second argument in maintenance of the question — the Bible is a sufficient rule for religious faith — is that the final appeal irf all matters of Christian faith among Protestant denominations, is made to it. This is evident from the standard writings of the various sects, in which the testimony of the Bible is given in proof of the doctrine affirmed, and which testimony is regarded as final. It matters not how ingeniously a treatise on what may be called fundamental Christian truth is written, it will not be accepted as sound if it is not sustained by the teachings of the Scrip- 2 tures ; or, to say the very least, it must have the apparent support of them. It is furthermore evident that an appeal to the Bible on all points of Christian doctrine is regarded as final, by the different religious organizations, from their usual method of pulpit-teaching. It is expected, nay, more, it is held imperative, that he who comes before the public as a teacher of Divine things, shall sustain the sentiments he affirms, either by the direct language of the Scriptures, or else by their clearly implied evidence. 'Now all this is a tacit admission that the Bible is the only and complete rule for religious faith.

The third argument in support of the point under examination rests upon the express declaration of this sentiment by nine-tenths, if not nineteen-twentieths of all the creeds and confessions of faith in the Protestant world. For any one of them to deny the proposition I am affirming, and then give the Bible, without note or comment, into the hands of the masses, would be as inconsistent as to acknowledge all that I claim, and then take it from their possession.

But I will let some of these creeds speak for themselves on this point. The " Confession of Faith" received by both wings — the New and Old School — of the Presbyterian Church, says: " Under the name of holy Scripture, or the word of God written. are now contained all the books of the Old and New Testament, which are these :" — then follows a catalogue of the books of the Bible; after which, it adds — "All which are given by inspiration of God to be the rule of faith and life." — Chap, i: sec. 2d, Again, in sec. 6th, it says : " The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture." Now all this is from high authority — from two large and influential religious denominations, embodying much learning — and should have great weight with those who compose their membership.

Permit me to introduce the testimony of the Discipline of the Methodist Episcopal Church. It says : " The holy Scriptures contain all things necessary to salyation, so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith or be thought requisite or necessary to salvation." — Sec. 2d, art. 5th. Again, in its " General Rules," sec. 1st, item 7th, it says: " These are the general rules of our societies ; all of which we are taught of God to observe, even in his written word, which is the only rule, and the sufficient rule both of our faith and practice."

I may add here that the fifth article of the Discipline of the Methodist Episcopal Church — as indeed many of their articles of faith are— is nearly a verbatim copy of the sixth article of religion of the Protestant Episcopal Church ; hence, I have the direct testimony of two more large and influential religious bodies in proof of my position. I am surely in a large as well as good company ; especially so when it is remembered that all Protestant denominations give substantially the same testimony.

For the sake of variety and for the information of those who may not know the fact, there is one Church — the Roman Catholic— that takes ground directly opposed to that for which I am now pleading. The Bible is not the throne of authority to each member; but the Church settles all questions of faith. And it will be remembered that when this Church is said to determine articles of faith, the whole membership is not included. None but the pope, bishops, priests, and dignitaries are admitted to this " conclave." The laity have nothing to do but to hear and accept, without question, under the pains and penalties of the most terrible anathemas. To show that this Church — the ecclesiasties — deny an appeal to the Bible in matters of faith, I need only give the language of Archbishop Purcell r of Cincinnati, used in an address at the laying of the corner-stone of the Church of St. Francis cle Sales, on Bunker Hill, Sept. 11th, 1859. He says: "And God never allowed any man to appeal from the Church to the Bible." This is conclusive, as Mr. Purcell stands at the head of authority among Roman Catholics in the United States. It is due that Church that we acknowledge its consistency ; for it denies the right of appeal from its decisions on questions of faith, and acts accordingly. It is encouraging, however, that we have the Protestant world fully committed in favor of the proposition, That the Bible is a sufficient rule for faith.

You may ask, "How can the various religious denominations reconcile their declaration,' 'that the Bible is a sufficient rule for Christian faith,' with their making and defending creeds and confessions of faith, distinct from the Scriptures?" "Well, sir, such a question is more easily asked than answered ; and since I acknowledge no creed but the Bible, I shall not even attempt its solution, but leave it for those who grant all that I claim for the one, yet tenaciously cling to the other, however inconsistent it renders their practice with their theory.

I shall now proceed to sustain the second point contained in the first reason for my being a member of the Christian Church, viz. : That the Bible is a sufficient rule for religious practice. And it may be well to define what I mean by the word practice. I use it to signify Christian life or conduct. Of course, the term rule is to be understood in the same sense as in the argument of the former point.

To proceed. My first argument in proof of the question now before us, is drawn from the positive claims of the Scriptures. It is written: "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 mag be perfect, thoroughly furnished unto all good works" — 2 Tim. iii : 16, 17. In this quotation, there are four specialties, all entering into a Christian life, for the attainment of which the Scriptures are given. 1st. Doctrine, rendered from the word dcdaexaMav, and means, in this connection, teaching first principles or truths. 2d. Reproof, from the word ate^fov, and it from sA-yy/o, and means to convince of error, to refute, to show to be erroneous. 3d. Correction, from the word s-awpdto- <t.'v, and means to strengthen, to restore to a pristine state. 4th. Instruction, from Ttaudeeav, and it from noude/m, and the latter from ttakcj (a child,) and means to lead forward, to train up, as one would a child. In these four particulars — teaching, convincing of error, straightening, and training — to secure which the Scriptures are eminently serviceable — the following conclusions are clearly deducible : 1st. That thev, the holv writings, are sufficiently plain in setting forth all fundamental religious truth or doctrine essential to a sound, vigorous faith. 2d. That they are entirely competent to correct or reproye the mind of any erroneous idea or sentiment it may entertain. 3d. That they furnish all the instruction necessary to enable the mind to straighten or correct any erroneous impressions or sentiments it may have, and to conduct it into the way of truth. 4th. That they are fully ample to train the soul that has received their teachings, marked the errors it may have imbibed and straightened or corrected them, up to a higher plain of Christian experience — to bring it nearer the bosom of Grod. The ultimatum of all these priceless treasures of the Bible, is "that the man of Grod may be perfect, thoroughly furnished unto all goo^. works."

Again : there are many passages in the Bible that clearly maintain its entire sufficiency as a rule of religious practice. My limits, however, will allow me to give but a few of them. In the nineteenth Psalm we read: "The law of the Lord is perfect, converting (or restoring) the soul. The testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart. The commandment of the Lord is pure, enlightening the eyes.''' 1 The terms laiv, statutes, testimonies, and commandment doubtless refer to the revealed will of God contained in the Old Testament Scriptures, but may now, without any infraction of truth, include the writings of the New Testament. I may, therefore, claim from this testimony, 1st, The competency of the Bible to restore the soul by the perfection and plainness of its truth ; 2d. To impart wisdom to the understanding by its clear testimony ; 3d. To fill the soul with joyful hope by its righteous statutes ; 4th. To impart light to the intellect by the adaptation o£ its commandments to the various relations and duties of life.

Paul, in writing his second letter to Timothv, says: "And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus" This sustains with much force the preceding quotations, and affirms the sufficiency of the Scriptures to impart the wisdom necessary to salvation.

My second argument in proof of the position under investigation is, That the Bible teaches certain leading principles which are entirely competent to govern men in all honorable and useful relations and, pursuits in life. They are called Truth, Justice, 'Righteousness, Integrity, Candor, Compassion, Philanthropy, etc. That these principles are clearly inculcated in the Scriptures, will not be denied ; and that they are practical in all righteous employments, is indisputably evident. Truth is designed to hold control over both head and heart in all occupations which contribute to the wellbeing of the human family, from the lowest up, through all grades, to the very highest plain of action. So of the other leading principles; all are to be interwoven with the very elements of the soul ; and when their firm, clear, Divine counsel prevails, man will be true to his God, to himself, and to the world. It matters not whether he is in the President's chair, in the halls of Congress, on the judge's bench, in the counting-room, in the mechanic's shop, on the farm, or in the busy marts of trade, these principles, clothed as they are with. God's authority, are broad enough to cover the entire area of any or all these callings, and strong enough to sustain any one who may fill them.

My third argument, in further maintaining the position assumed, rests upon the special direction of the Scriptures in sundry religious duties growing out of various relations.

1st. Our duty arising from the relation we sustain to the entire brotherhood of man is set forth, with great clearness, in the words of Christ, and is called by common consent "The Golden Rule:" "Therefore, all things whatsoever ye would that men should do to you, do ye even so to them." — Matt, vii : 12. How plain and comprehensive this law! and were it obeyed, how grand would be the harmony among men !

2d. In the social relation the teachings of the Scriptures are not less explicit in furnishing rules of action. I will refer to one : "Thou slialt love thy neighbor as thyself" The practical result of this law is thus given by an apostle : " Love ivorketli no ill to its neighbor" Surely no one can ask for a better precept, nor can a better be given. 3d. Over the home eircle the law of the kingdom projects its authority, its Divine direction. It addresses the husband, saying: "Husbands, love your wives, even as Christ also loved the Church and gave himself for it" To the wife, it says : "Wives, submit yourselves unto your own husbands, as unto the Lord" It then turns to the children, and, in beautiful simplicity, gives them a rule of action under which they should live while around the home hearthstone, and the impress of which they should bear in their hearts through life. It is this : " Children, obey your parents in the Lord; for this is right. Honor thy father and mother; which is the first commandment with promise" It then turns to the head of the family, ancl, still pointing to the children, says: "And ye fathers, provoke not your children to wrath, but bring them up in the nurture ancl admonition of the Lord" How surely have the holy Scriptures hedged about the home sanctuary with rules of life ; and safely will dwell that household, the members of which commit their keeping to these Divine regulations. There is no need of the wisdom or authority of creeds or confessions of faith, than the Bible, to place the f amily under the wings of the Father of love.

4th. On the duties consequent upon the relation of membership in the Church of Christ, the Bible is so full that it would seem like a work of supererogation for me to attempt the proof. Yet it may be necessary that I refer to the fact and its demonstration. (1.) "Not forsaking the assembling of yourselves together, as the manner of some is; but exhorting one another, and so much the more, as ye see the clay approaching." — Heb. x: 25. This is a plain rule admonishing Christians to meet for public worship, and to exhort each other to steadfastness in their profession. (2.) The entire consecration of one's self to God is enforced in these words : "I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, tvhich is your reasonable service." -^Rtom. xii: 1. (3.) There are plain rules given for private and public prayer, "But thou, when tlwu pray est, enter into thy closet, and when thou hast shut thy door, pray to thy Father, which is in secret" etc. — Matt, vi : 6. "Confess your faults one to another, and pray one for another, that ye may be healed" — James v: 16. But it is needless that I should extend this reference further, since rules for religious obedience are found on every page, especially of the New Testament; and no sincere inquirer need remain long in doubt respecting his duty.

5th. It is claimed by some that the Bible gives no special rule by which a trespassing member of Church can be properly and effectually dealt with. Such as raise this question certainly must have forgotten the instruction of Christ, which meets the case in hand. He says : "Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother"

— Matt, xviii : 15. On the efficacy of this rule in reconciling difficulties that may arise between brethren, I risk nothing in making this statement, that ninety-ninehundredths of the troubles arising from personal trespass, disturbing the peace of the Church, might be effectually and harmoniously adjusted if this section of the law were, in its letter and spirit, strictly followed. In it there is profound philosophy, according with human experience. This must appear evident, if you will but examine the first of the three steps in the process : "Go and tell him his fault between thee and him alone" This interview is to be strictly private ; free from all excitement arising from the presence of others, which is often a barrier to the spirit of conciliation. If this step to effect a reconciliation is successful, the matter is to rest here ; but if it should fail, then the next step is provided for — verse 16th ; and if this should not succeed, the further process is prescribed : " Tell it to the Church" — verse 17th ; and if he should still persist in the wrong, then his place is with the heathen man and publican. The rule is complete ; and no man professing Christianity, will presume to raise a question against its perfection. I will give another rule adapted to the restoration of an erring brother: u Brethren y if a- man he overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself lest thou also be tempted," — Gal. vi: 1. This breathes the spirit of the Master, who went about doing good. It makes it the duty of the truly Christian man to go meekly, gently, and kindly to the erring one, and earnestly labor for his restoration. I may claim for this what I did for the law respecting a trespassing brother: that it will seldom fail in bringing the wanderer back to the narrow way.