■" . >•;./ . .• ' *:^ ■■': ■ ••*■■'•..'•••'■ ..:■• "••■•-.,. *■ . ■•■• .;;•■ . 'v-^ • •■ '. •* , ■ j :'v.**^-*i'jy»r :;Ov^-^v .,.--^-Uv;A"/r ■,.. • "'\-T« . . • :■. ■ V . !• • . • » nib. ***i^ !•■.•••• <^' ^^v -:'''w. ^.„ii«*.. 3 3 ^^^«^^^^^ Digitized by tine Internet Archive in 2009 with funding from Princeton Theological Seminary Library http://www.archive.org/details/elementsofpopuOOschm ELEMENTS POPULAR THEOLOGY, WITH SPECIAL REFERENCE TO THE DOCTRINES OF THE REFORMATION, AS AVOWED BEFORE THE DIET AT AUGSBURG, IN MDXXX. S. S. SCHMUCKER, D. D. Professor ot Christian Theology in llie Theological Seminary ol the (jiencral Synod of the Lulhcran Cliurcli, Uellysburg, Pa- SECOND EDITION. NEW. YORK : PUBLISHED BY LEAVITT, LORD & CO. Printed by Q. P. Scott & Co. 33 Ann .Street. 1834. COPY RIGHT SECURED ACCORDING TO LAW. -PREFACE. The following work was undertaken at the request of the General Synod of the Lutheran Church in the United States. The want of a volume on the plan proposed, uniting in a porta- ble form the primary aspects of Christian Doctrine and Prac- tice, and sustaining at the same time some relation to the Lu- theran church, had long been felt and frequently expressed. Out of due respect to the glorious Reformation, the same eccle- siastical body desired, that some reference should be had to the doctrines then avowed, and the Augsburg Confession be intro- duced. With a view that the work might also discharge a por- tion of the debt, due from Protestant churches to the cause of Reformation, amid the accumulated and insiduous efforts of Ro- manists to disseminate their errors, it was deemed expedient not to omit the list of Catholic corruptions of Christianity against which the early reformers protested before the Emperor and Diet, and which their churches had repudiated even at that ear- ly day. It was desired, that the plan of the work might be systematic, and yet that its discussions should partake rather of the popular than learned character, being designed for laymen as well as the clergy. How far the author has succeeded in meeting the wishes of that respected judicatory of the church, his brethren generally, and the public at large, will judge. Habitually fond of rigid adherence to system, the writer would have preferred the omission of the Augsburg Confession, as that symbol was neither designed for an epitome of Theology, nor is entirely systematic in its structure. This difficulty was however obviated by mainly pursuing a logical connexion in the arrangement of the subjects, and when any particular article of the Confession did not coincide with this order, referring the reader to its appropriate place in the work. The limits pre- scribed to himself, precluded as ample a survey of many topics, as would have been pleasing to the writer, and perhaps grateful to some readers. Condensed as the discussions are, they have swelled the volume beyond its contemplated size. Throughout the whole, it was the author's prayerful effort, to render the work instructive and edifying to the intelligent Christian and theological student ; and he hopes it will be found not entirely useless to ministers of the gospel. From the na- ture of the case, those topics could not be avoided, on which diversity of opinion exists among Christian denominations : and the writer desires those who may dissent from any of the views presented, to remember that he was conducted to their discus- sion by the nature of his work, and not by fondness for polemi- cal altercation. On matters of non-fundamental importance, Christians should agree to controvert with lenity, and differ in peace. Entire harmony of opinion was not an attribute of the church even under apostolic guidance ; nor have we any evi- dence, that diversity of view on minor points, was regarded as a barrier to ecclesiastical communion. Fundamental errorists, in- deed, ought to be the subjects of uncompromising controversy, and of exclusion from church privileges. To this end, as well as to ascertain the fundamental soundness of applicants for sa- cramental and for ministerial communion, some comparison of doctrinal views is unavoidably requisite. Nor is it a mattei' of any moment, whether the parties present their views to each other orally ; or one, or both, communicate by writing. In either case we have a creed ; and, that which is written, pos- sesses some manifest advantages over its oral counterpart. The error of creeds lies not in their being reduced to paper, but in their undue length, and rigour of construction on those minor points which ought not to be embraced in them. There is lit- tle doubt that in each of the several denominations termed or- thodox, there are and always have been members living in har- mony, who differ from each other as much as the symbols of the several churches. As the great Head of the church has so extensively owned the labours of all these denominations ; the ground held bv them in common should be considered funda- mental, and the points of difference regarded in a secondary light as legitimate subjects for free and friendly inquiry. To the amicable discussion of these points even the dissentient read- er therefore cannot object ; but if a single page of this work be found soiled by acerbity of spirit, or harshness of language, the author will cheerfully join the reader in its condemnation. In the composition of the following pages, the author aimed at plainness and perspicuity, as being not only the appropriate style of didactic discussions ; but also best adapted to the cardi- nal design of his work, to convey lucid views of divine truths in a manner intelligible also to unlearned inquirers, b To his numerous friends, who have expressed an interest in the speedy appearance of the work, the author owes a word of explanation on the cause of its delay. During the first year after he engaged in the undertaking, his impaired health enabled him to do httle else than discharge his duties in the Theologi- cal Seminary, and attend to the extensive ecclesiastical business and correspondence necessarily devolving on him. During the leisure hours of the succeeding year, the greater part of the work was written : and the manuscript was sent to the printer in the latter part of December. Before the edition had entire- ly passed through the press, orders were received for all the copies, and a second will be commenced without delay. In conclusion, the writer would commend this volume to the gracious blessing of that divine Being, by whose kind providence it has been completed, with the ardent prayer, that it may sub- serve the interests of His kingdom, and prove a blessing to many souls. Tlieological Seminary, Gettysburg, March 10, 1834. PREFACE TO THE SECOND EDITION. In this edition a more systematic table of contents has been prefixed to the work, the divisions throughout have been desig- nated continuously by chapters, some typographical errors have been corrected, and a few other improvements of minor moment attempted. August, 1834. Erratum, p. 30. line 24. read " after the Saviour's picblic appearance." ANALYSIS OF THE WORK. Page Natural Religion -- 9 Intellectual structure of man - - - - - - H Defects of Natural Religion - - . - - - - 14 Desirableness of a Revelation 15 Different possible modes of Revelation 16 Evidences of Christianity ------ 17 Original Evidences - - - . - - -.- 19 The character of the oral teachers of Christianity - - ib The nature of the truths taught by them . ... 20 The doctrines to be believed - - : - - ib The changes of heart to be experienced - - - 21 The duties to be practised — (ethical system) - - - 23 The miracles w^rought by the Saviour . - - - 23 The miracles of the Apostles 25 The evidence of personal experience - - - - 27 Progressive Evidences - . . . - - 28 The astonishing harmony of the Old and New Testament - 29 The fulfilment of Prophecy ; in ----- 30 The destruction of Jerusalem ----- ib The dispersion of the Jews ------ ib The departure of the sceptre from the Jews after the Savi- our's Advent -...-.- ib The destruction of the Temple after the Messiah's Advent ib The Revelation of St. John ------ 31 The remarkable extension of Christianity - . - 32 The salutary influence of Christianity on the nations embracing it ib The peculiar adaptation of Christianity to all forms of civil govern- ment and social society — The Mythologies of the Asiatic nations — The discoveries of Geology — of Nummismatology ib Canon of Scripture and Principal Modern Versions - - 34 ANALYSIS OF THE WORK. Gradual corruption of Christianity and the Reformation in the six- teenth century -37 Diet at Augsburg ._._--. -38 Augsburg Confession and the number of its professors - ib Its estimation in the Americo-Lutheran church - - 40 Remarks on the advantages and disadvantages of Creeds 42 The Articles of Christia.n Faith and Practice. God - - 44 His existence .....---45 His attributes .----.--48 The Trinity - 52 Unity of the Divine Being --..-- 54 Trinity of Persons ....---62 Divinity of Christ ...... - 55 Antemundane existence of Christ ----- ib The name of God is applied to him . , , . 56 The works of God are ascribed to him - - . - ib The attributes of God are attributed to him - - - 67 Divine honour and worship of Christ are commanded - 58 Holy Spirit - 60 His personality .-..-_.- ib His divinity ..._.__- ib Relation of the doctrine of the Trinity to Reason - - 63 Decrees and Providence of God ----- fi2 Design of the Divine Providence and Government - - 83 Plan of God in the government of the world - - - 85 Does this plan embrace moral agents T - - - - 89 Is God the author of sin ■? - - - - - - 91 Do the divine decrees and Providence extend to all things ? 94 Are the decrees of election and reprobation formed according to the voluntary conduct of man ?-=■--. 97 I (Luther's opinion on this subject, Art. VII.) - - - ib Scripture passages explained ..... io2 Creation and Preservation 109 The Author of creation _-.---- ib Plurality of worlds - ib Possible pre-existence of the matter of our earth before the Mo- saic creation - - - - - - • - HO Institution of the sabbath ...-_- ib Preservation of the universe - - - - - - 111 ANALYSIS OF THE WORK. Angels. Their creation, character, names and employment - - 113 Evil Spirits 114 Their influence on man _._.-- ib Invocation of Angels useless and sinful - - - - 116 Origin and Primitive State of Man .... 118 Reason ignorant of our origin - - - - ■ H^ Scripture account of our origin and primitive state - - 120 Unity of the human race not disproved by diversity of complexion 121 Depravity of Man - 123 Its origin ......--• 194 Its transmission hereditary ...... 125 Its consequences .._--.- 126 Metaphysical nature of sin - - . . - - 127 Plan of Salvation ..---.♦ 130 Covenant of works _...--. 133 It was a perfect moral government .... ib Its features ._....-- ib Covenant of Grace ....--- 135 The basis of the Covenant (the sufferings and righteousness of Christ) 136 The persons placed under this covenant _ _ . ib Influence of the Atonement (its modus operandi) - - 137 Conditions of this covenant .... - 143 Justification 1*4 Means of Grace 148 Generic nature of the means of grace. They are all either 149 Written exhibitions of divine truth . . - - ib Symbolic exhibitions of divine truth, or - - - ib Oral exhibitions of divine truth ... - 150 Adaptation and influence, yet insuflSiciency of these means, with- out the Holy Spirit 151 Of Prayer in particular 153 Its nature ...----- ib Its advantages ..._..- 158 The mode of its influence 159 The great Moral Change, wrought by the Spirit, through the means of grace - - - - - - - 164 Gospel call 165 Illumination --.- 166 ANALYSIS OF THE WORK. — — — — . ^ — . ^^ Conviction - --..._.- 167 Penitence, legal and evangelical . . . . . 168 Faith -... ib Sanctification. Is not perfected on earth (Art. XII.) - 170 Different names for the change, conversion, repentance, regeneration - - - - - - - - 172 Repentance, how far voluntary - - - - - 173 Duty of immediate repentance . . _ _ . 174 Duty of Christian benevolence or love - - - - 177 Love of complacency - - - - - - ■ ib Love of gratitude _...... ib Love of benevolence ------- 178 Thk Church - - 183 Head of the Church 1 85 Different modes of church government, the Papal, Episcopal, Presbyterian, Independent or Congregational, the Amer- rico-Lutheran - - - - - - - 186 Officers of the Church - - lf;7 Ministers, their call, qualifications, parity - - _ jib Elders and Deacons ------- 192 Members of the Church, their duties, obligation to support the Ministry ib Different modes of supporting the Ministry in Europe and America - - - - - - - - 193 Methodist system a good one - - - - - 194 Baptism .-.-----. 197 Its nature -------__ 199 Its subjects — believing adults and the children of professing Christians 203 Proof of infant baptism ----.. jb The historico-exegetical view of the argument - 203 The argument from the essential unity of the Old and New Testament church - - - - 211 Argument from the unabated necessity of infant member- ship in the New Testament church - - - 212 The scriptures speak of children in the New Testament as in the Old 213 The substitution of baptism instead of circumcision - ib The practice and testimony of the Christian church and the fathers 214 ANALYSIS OV THE WORK. Mode of Baptism - - - - - - - 216 Advantages of Baptism ...--- 224 Confirmation, or Profession of Religion on admission to sac- ramental commnnion .-..-- 228 Course of preparatory instruction . - . - - 229 Vote of the church council ..---- 234 Public profession of religion before the whole church - 235 Ministerial blessing, with the imposition of hands, its anti- quity — Calvin's opinion of it . . - . jb Lord's Supper ........ 240 Its divine institution and perpetuity - - - - 24 1 Error of the Society of Friends, or Quakers - - 242 Nature and design of this sacrament - . . . 243 Mode of the Saviour's presence in the Eucharist - - 245 Luther's view of a " sacramental," substantial, or a real presence ..---- . - 248 The second view of an influential presence of the glwiiied body— (Calvin) 252 Third view, that of peculiar, special, but spiritual blessing 253 Zuingle's view of mere symbolic import, without any spe- cial influence 254 Comparative estimate of these views . - - - ib Sabjects of this ordinance - 255 Religious CiiREMONiF-s— Festivals 267 Civil Governments - - 271 No form of civil government is of divine appointment - 272 Diiferent forms ib Despotism -------- ib Aristocracy - ib Limited or Mixed Monarchy 273 Democracy, or Republicanism ib Influence of the Reformation on the civil liberty of I^urope and America ...---- ib The proper end of all civil government - - - - 274 When Revolution is lawful and expedient - - - 276 The principles of the American Revolution - - - ib Violation of these principles in the continuance of Negro Slavery amongst us ib African Colonization a duty, but no remedy for our slavery - - ^7''' 11 ANALYSIS OF THE WORK. Duty of gradual — total abolition of all slavery - - 273 Union of church and state proved contrary to the New Test. 280 Structure of our government .... - 332 Different theories of our national constitution - - 283 As a compact between separate, independent, sovereign States -...-.-- ib Between the States, as such, with the right of peaceful secession ....... ib As a compact between the people of the different States, with limited powers to legislate only on certain specified subjects ... ... 284 Religious liberty secured to all citizens .... 2r,'6 Luther's opinion on persecution .... 287 Millennium. Grounds of its expectation .... 288 Means of its advancement ..... 291 Time of its commencement ..... 292 Nature of the millennial kingdom .... 294 Probable duration ....... 297 Death and Intermediate State ..... 298 Death ib Intermediate state of the soul between death and judgment 299 The Scriptures give it locality .... 301 It is not a state of sleep or insensibility. Refutation of the materialist ....... 302 Nor a state of probation or purgation ... 304 But a state of happiness or misery .... 305 Differing in some respects from the state after judgment - 308 We enter this state in the moment of death ... 309 Resurrection, its certainty, identity of the risen body, time of the resurrection - - - - - - - 310 Final Judgment — the time, the Judge, the law, the sentence 314 Happiness of the Righteous — its nature, gradations, eter- nity and progression - - - - - - - 318 Punishment of the Wicked. — Location of hell, nature of fu- ture sufferings, gradation, and eternal duration - - 323 List of abuses in the Romish Church which the Reformers corrected 337 The Augsburg Confession in the Latin, its original language 357 POPULAR THEOLOGY. CHAPTER I. OP NATURAL RELIGION. Before we enter on the discussion of the doctrines of the Christian religion, it is necessary that sometliing be said con- cerning the channel through which those sacred truths have reached us, as well as the pretensions which they present to our view. And prior even to this investigation, the question naturally arises, do we stand in need of any religion beyond that of reason, and are we capable of sitting in judgment on the evi- dences of a professed revelation ? A glance, therefore, at the intellectual structure of man, the extent of the religion of reason, and the evidences of revelation must, if our subsequent inves- tigations are to be radical, be first indulged, before we enter on the discussion of the Christian doctrines. To beings constituted as we are, no subject can be of great- er importance than that of religion. We not only possess a present capacity for pleasure and pain, which may be continued in a future existence; but it is obvious that he, who so wonder- fully and fearfully made us, can with the greatest facility aug- ment this capacity and make us eternally and indescribably mis- erable or happy in a future world. What subject then can be compared in regard to its importance, with the relations which 2 10 RKLIGION OF REASON. [Cliap. I. we sustain to the Author of our being, the rule, if any, which he has prescribed for our conduct, and the conditions on which our endless happiness or misery is suspended? On all these subjects we now possess extensive information, but there is a very mistaken idea prevalent as to the proportion of our knowledge which is derived from mere reason. Some very erroneously imagine that whatever such men as reject the bible, believe, may be regarded as the pure product of reason. The scriptures have shed an immense mass of light over the whole christian world, minghng with our political institutions, our social relations and even the instructions of the nursery. Hence from our earliest infancy we imbibe principles and adopt opinions, which in after life are never erased from the mind even of the veriest infidel. And as no man can possibly remember whence he derived all his ideas in every past moment of his life, whether from the bible, or from others who are indebted for them mediately or immediately to revelation, or whether they were original suggestions of his own mind; it is certain that we cannot determine by recollection what portion of our knowledge is the product of reason. It has been customary in this emergency, to resort to such heathen nations as had not the bible, for fair specimens of what unassisted reason could tea(;h. But although such an investigation presents the powers of rea- son in a very humiliating light, as truth is our object we are compelled to say, that it is yet more favourable than truth ad- mits. Some doctrines are so important to man, so intimately interwoven with all his wishes, his hopes and his fears, that if once known, they could never be entirely forgotten. We will not here say that some such were originally revealed by God to Adam, for this would be presupposing the truth of Revelation which is yet to be proved ; but we may confidently assert that several such truths, particularly the existence of a God, can be traced more or less distinctly through all the recorded ages of heathen antiquity. And as there is no evidence of their having Chap. I.] INTELLECTUAL STRUCTURE OP MAN. 11 been discovered at any particular time, the probability is that they really did reach back to the creation and were then revealed to man by God himself. This supposition is rendered still more probable, because reason did not gradually improve these doc- trines, as might have been expected if she had at first discovered them : but some of the ancient pagans held them in greater pu- rity than many in modern days. Nor should it be forgotten that Plato in all probability saw the writings of Moses in Egypt, whither he had travelled in search of knowledge ; that Zoroas- ter, whose religious system spread so extensively over the Eastern nations, was probably of Jewish extraction and was certainly acquainted with the Old Testament ; and that the Jews themselves, in their various dispersions, as well as by their commercial intercourse with other nations, spread abroad a know- ledge of their religion. Since therefore all nations learn some of these doctrines by tradition from their ancestors, and the best systems of heathen philosophy were also indebted more or less to revelation ; it is evident that in the opinions of no nation do we see a fair specimen of reason's unaided power. Our only in- quiry must be, what evidences can reason discover for the truth of these doctrines already known to her, and what can she her- self discover concerning our nature and relations in the present life. And first a) As to ourselves : When shutting out from our view every thing around us, we direct our attention to our own struc- ture, we find that we are beings possessed of certain bodily or- gans, wonderfully and fearfully made. Connected with this body we find something which thinks, feels, and acts, called mind, which in all its known properties, is radically different from matter ; though in its operations as totally dependent on the body, as is a musician on his instrument, for the delightful combinations of sound which he produces. Through our bodily senses, we acquire a knowledge of external objects : and we are so constructed, that we naturally and unavoidably regard the 12 INTELLECTUAL STRUCTURE OF MAN. [Chap. I. testimony of our senses as true. No man ever practically dis- believed it, not even those infidels who in theory have professed to do so. And our different faculties are so many additional sources of ideas. We find that the truths with which we thus become acquainted, have more or less intrinsic tendency to pro- duce conviction ; and that we have the ability to investigate the relative degree of this tendency, that is, the strength of evidence. This evidence is in many cases so strong, that, if fairly and impar- tially weighed, we cannot resist the conviction of the truths which it tends to establish. Who could disbelieve one of the plainest demonstrations of Euclid, after having carefully examined and understood the proof on which it rests ? Who could doubt the guilt of a murderer when attested by a dozen of the most credi- ble, disinterested eyewitnesses on earth ? or when seen with his own eyes 1 Why then it may be asked do not all men agree in the belief of Christianity, and of every other truth which some consider fully established ? The reply doubtless is, that man was created a free agent, and as such has a will, a faculty, which, how- ever men may differ in their views of its operations, all must ad- mit to be radically different from the other faculties of the soul. If its operations were necessary and dependent in the same sense as those of perception, memory and judgment, a man would be no more to blame for resolving to steal a purse of gold, than for having perceived a thief in the act of stealing it, or for remem- bering that it was stolen some time ago. In the exercise of this faculty of the soul, we can avoid conviction of a truth by resolving not to examine its evidences, or by approaching the investigation with strong prejudices against the truth, or by ex- amining only part of the evidence. And after we have exa- mined a subject and become convinced of its truth, we can re- solve to disobey that conviction, however strong it may be. Hence men may be voluntary unbehevers ; and intellectual be- lievers of Christianity may voluntarily live in practical disobe- dience to its precepts. Yet the faculty for investigating truth, Chap. I.] NATURAL RELIGION. 13 which God has given us, seems to point out such investigation as our duty; and as the result oi im/partial investigation depends not upon ourselves, but on the strength of evidence which God has placed within our reach for or against any point under ex- amination, obedience to the result of such impartial investigation must be our duty. In short, man is a moral agent, his duty is sincere and uniform obedience to the strongest evidence^ that is, to truth ; and a better definition of virtue than this coidd tiot easily be given. Thus constructed, when we look around us on the universe, what can we learn ? b) That there is a God, we were taught in our infancy. Whether we could have discovered this doctrine if we had never learned it from others is doubtful. Since it is known to us we can see every where in the universe abundant evidences of its truth. Nay so clear are these truths that it is impossible for any good man to disbelieve them. And we very much doubt whether any wicked men in a christian country can sincerely and habitually and confidently disbelieve it. But that our abi- lity to discern the evidences of a truth after it is known, by no means proves that we could ourselves have discovered it ; is exemplified in our daily experience. Take for instance some modern discovery in physical science, some newly invented ma- chine of real value. A man of ordinary mind, after examining it, can see and prove its excellence, and wonders that he did not long ago himself make the discovery ; yet, thousands of years passed over the heads of men, before any one of them made, or rather stumbled upon it. The experiments, in the case of several men who were lost in infancy and grew up wild in the woods, as also those of the deaf and dumb, though the circumstances were adverse to the full developement of mental power, go far to corroborate our doubts as to the ability of un- aided reason to deduce from the works of nature the existence of a God. ^4 DEFECTS OP NATURAL RELIGION. [Chap. I. Nor, when the existence of God is known, can reason cer- tainly estabhsh his unity. The apparent elemental discord in the world, the commixture of good and evil, has led some to conjecture the existence of two conflicting superior powers. Reason may indeed look abroad in the universe and see the harmony of all its various parts. She may see the striking adaptation of the atmosphere to the lungs of man and other ani- mals ; she may perceive how admirably the influence of the sun, moon and stars is suited to the situation and necessities of man ; nay, she may catch a ray of light from the most distant, visible fixed star, and prove that it is subject to the same laws of re- flection and refraction, which govern the light of a candle ; but all this proves only unity of design, evinces only agreement in the plan of the universe, and not that it was created by one su- perior being. Accordingly, as is well known, many among the most enlightened Pagan nations both ancient and modern, be- lieved in either a duality or plurality of deities of various cha- racters and orders. c) But what can reason teach us concerning our relations to a superior poiver ? That we are responsible for our actions she may indeed render probable ; but as her acquaintance with the moral attributes of God is very unsatisfactory, she is unable to point out with certainty the course of conduct most pleasing to him. Though in the constitution of our physical nature, vice is often productive of pain and sickness; yet, in the course of events, how often do the wicked prosper, whilst the good man's way is proverbially rough and thorny ? Why are the righteous and the wicked, subject alike to almost every variety of disease ? Why are they alike swallowed up by the devas- tating earthquake ? That man is a sinner, is known to reason, and was acknow- ledged in affecting terms by many heathens.^ But why he was • Cicero, 2 Tuscul. III. 1. says, " Simulac editi in lucem, et sus- cepti sumus, in omni continuo pravitate et in summa opinionum per- Chap. I.] DESIRABLENESS OF A REVELATION. 1^ born with sinful dispositions, and, above all, how he can be re- leased from this malady, she knows not. d) Whether there is an hereafter, that all important ques- tion, which must have so great an influence on our conduct and expectations through life, reason cannot satisfactorily answei-. And admitting that there should be a future existence, she is totally unable to decide whether it will be probationary or re- tributive. Such are the scanty, unsatisfactory lessons derived from rea- son alone. Every sincere inquirer after truth cheerfully re- ceives them, but they should only tend to make him long for clearer hght ; they should only prepare him to receive with greater gratitude the ample and satisfactory instructions of the holy volume. Many of the ancient heathen expressed an ar- dent desire, that God would grant them farther communications of knowledge. Both Socrates and Plato confessed their need of a revelation from heaven : and so generally did the mass of the people feel the uncertainty of their knowledge, that discern- ing legislators, such as Solon, Lycurgus, Nuraa and others, knew no better method of giving sanction to their laws, than by pretending that they had received such revelation. The man therefore who knows the extreme scantiness of reason's instruc- tions, and feels no desire for a farther revelation, is worse than a heathen. He must either be so depraved as to dread every communication from heaven, or as indifferent about his destiny as the brutes that perish ! e) But i7i what manner oicght God to give us farther in- formation on these subjects, if he saw fit to grant it to us? Much^has been said by infidels against the manner, in which God is believed by Christians to have made a revelation : but so far as we know, not one of them has been able to propose a different method, which would be half as reasonable. Ought versitate versamur: ut pene cum lacte nutricis errorem suxisse videa- mur." 16 DIFFERENT POSSIBLE MODES OF REVELATION. [Chap. I. God to make an oral revelation to every individual of the hu- man family in every successive generation ? Would not the great mass of mankind in a few years forget many of the ideas communicated to them ? And if, in order to prevent this, each one would immediately record for his own use what God had taught him, granting that all men were even able to make such a record, would we not soon have millions of bibles instead of one ? And as the views which God would reveal would be substantially the same, we should have millions of repetitions of the same revelation ! How absurd is this, and how much more rational the one recorded revelation which God has given, and which may be circulated over the whole world : Others have maintained that God ought in every successive age, work new miracles to confirm his revelation. But they forget that miracles, thus often repeated, would be miracles no more, would attract no more attention than the regular succession of summer and winter, or at most than the irregular occurrence of thunder and lightning, or descent of rain and hail. In short, if God sees fit to grant to mankind any additional information beyond what the heavens and the earth and the structure of the human soul afford, the most suitable method of its accomplishment so far as we can see, would be this : To communicate these truths which will of course be reasonable in themselves, to one or more suitable individuals; appoint them to teach these doc- trines ; attest the divinity of their mission by satisfactory evi- dence, and provide for the accurate transmission of these truths and evidences to all future generations for whom they were in- tended. It is obvious that oral teachers would present impor- tant advantages in addition to those of the mere written record. Yet who does not see, that although the first oral teachers alone would have sufficed to publish the gospel to their generation, be- cause they were inspired, and therefore infallible ; the oral instruc- tions of their uninspired successors would be liable to constant error, and consequently totally unsafe in directing the momen- Chap. II.] EVIDENCES OF CHRlSTlANlTy. 17 tons interests of immortal souls, unless there were some infalli- ble written record, by which they could be corrected? Such a record was happily made by the first inspired teachers of Chris- tianity, whose instructions when orally given were confessedly infallible and of divine authority, and when written could not be less so. From these books we derive our principal information of the doctrines and some of the facts of Christianity, although at the present stage of our argument, we use them only as ordi- nary authentic narratives, whose genuineness and integrity have often been clearly and satisfactorily established. Now, precisely in this way does Christianity profess to be a revelation from God, and throughout the long series of eighteen hundred years has she triumphantly maintained her claims in the world, whilst the tide of her evidences has been rolling on with uninterrupted and constantly increasing force and volume. CHAPTER II. EVIDENCES OF CHRISTIANITY. In looking at these evidences, they naturally fall into two classes, original and progressive ; those in which the gospel came arrayed to its first hearers, and those additional items of evidence which collected around it, in its progress through the world. I. The original evidences. a) The first thing which struck the primitive hearer of the gospel, was doubtless the character of the men who pub- lished it to them. And who are they % Who ought they to be ? Not kings of the earth, or other great men in power ; lest 3 18 EVIDENCES OF CHRISTIANITY. [Chap. II. their new religion might be suspected of being an engine of state, and its extension be attributed to the arm of civil power : — not the rich, lest pecuniary influence should cast suspicion on it : — not the learned, lest its sacred truths might be regarded as the offspring of their own intellect by men incapable of accurate discrimination. But the persons to whom God would in all probability first make a revelation, and whom he would select to publish it, would be men previously void of mucli influence, yet possessed of good reputation and sound native intellect. Now precisely of this character were the first preachers of the gospel. They were not indeed " ignorant" men, as the English version of Acts 4: 13^ erroneously asserts, but common people, not professional men — persons engaged in private life. In short they were men engaged in tnechanical pursuits, among whom we find as much native vigour of mind, as in any other walks of life. These men their hearers knew to be as little capable of fabricating such a religion as they themselves were. Nor could they suspect their motives ; for they had renounced all prospect of temporal gain to publish this gospel : nor could they doubt the miraculous facts to which they appealed ; for these were attested by hundreds of other witnesses, and repeated in their own presence. How absurd then is the supposition of the preju- diced infidel Volney, that these men were a " combination of artful Imposters," who built upon the credulity of mankind, the stupendous fabric of the Christian Church ! When, therefore, the apostles declared, that they had not invented their doctrines themselves, their fellow citizens readily did and necessarily must have believed them. When they declared, that they were taught by the Lord Jesus, what would be the impression? The populace knew, that the apostles had intercourse with Jesus ; but what proof had they that he was not himself an impostor ? That they could not regard him in this light, is evident from the ma- 1 aypamiaToi Koi iiiCiTai. See Rosenmuener's Scholia. Chap. II.] ORIGINAL EVIDENCES OF CHRISTIANITY. 19 nifest sincerity apparent in his whole Hfe, but especially from the fact, that he neither sought nor accepted any advantage or honour from his fellowmen, which he could so easily have ob- tained by accommodating himself to the Jewish ideas of the Messiah, as a temporal prince. On the contrary he knew and himself predicted, that privation, persecution and death would be his reward. Such never had been the conduct of cunning deceivers prior to that time, and never has been since. Impostors had arisen before and have been known since ; but their con- duct invariably betrayed them. Mahommed pretended to be a messenger from God, but the licentiousness of the religion which he taught, the sword by which he promulgated it, and the na- ked views of self-aggrandizement which his condu<.'t betrayed, proved his imposture. But in Jesus is seen nothing that could reflect suspicion on his character. He came indeed to publish a rehgion, but they knew it was a religion of self-denial ; it com- manded men to bridle their passions, to cultivate the nobler powers of the soul, to love and practise virtue. He came also to establish a kingdom, but he told them it was a " kingdom not of this world." He paved for himself a way to a throne- but it was a throne in heaven. To establish his kingdom he drew the sword — but it was "the sword of the Spirit." His loins were girt, but with truth ; he wore a breastplate, but of righteousness, and a shield, but it was a shield of faith ; for his was a religion of peace and good will to men, and forbade " To wade through slaughter to a throne, And shut the gates of mercy on mankind." Nor had the Jews any ground for considering Jesus as an enthusiast. The moderation uniformly evinced by him in the execution of all his designs, and especially the vast comprehen- siveness of his plan for a spiritual kingdom, which according to his own declarations was to be executed almost entirely after his death, forbids the idea. 5i1 ORIGINAL EVIDENCES OK CHRISTIANITY. [Chap. IT. b) The character of the first teachers of Christianity was, therefore, in itself calculated to arrest the attention of the pri- mitive hearer and prepossess him in favour of their communica- tions. But this interest was soon heightened, and this confi- dence increased by the nature op the doctrines which THEY TAUGHT. The truths of the sacred volume relate either to doctrines to be believed, or changes of heart to be experienc- ed, or toduties of life to be performed, and may therefore accurate- ly be divided into doctrinal^ experimental and )i7'actical. In all these departments of truth the primitive hearer was arrested, as he would naturally expect, by many things new, interesting and of eternal importance, and some things especially relating to God, which seemed to border on mystery. But as the truths con- cerning the divine being, which he had known and believed be- fore, were of the same kind ; as he could no more comprehend the mode of the divine omnipresence, the fact of which he had long behoved, than the mode of the incarnation of the Son of God, and the trinity, which these new teachers inculcated, he considered this contiguous mystery as no objection. ^ Each class of these truths, moreover, contained numerous positive evidences of divine origin. The doctrines which they taught, corrected the errors of both Jews and Gentiles, and supplied the deficien- cies of their religious systems. Instead of a God whose name was legion, being indeed many, the Christian religion taught the polytheistic heathen the existence of one living and true God — instead of idols of wood and stone, which their own hands had manufactured, it presented to them God as a spirit, pervad- ing immensity with his presence, and beholding withonmiscient eye the thoughts, words and deeds of all his creatures. Instead of the external homage through types and ceremonies at Jeru- salem, it taught the Jew and Samaritan that the service of Je- * For the full discussion of the relation of the trinity to reason, the con- sideration of which would in this place have interrupted the argument, the reader is referred to the article of the trinity. Chap. II.] ORIGINAL EVIDENCES OF CHRISTIANITY. 21 hovah is not confined either to mount Gerizim or Jerusalem, but that God is a spirit, and must be worshipped in spirit and in truth, and may every where be found. Instead of the dark- ness and uncertainty which hung around the future destiny of man, it brouglit hfe and immortality to clearest light : it elevat- ed the veil which separated between time and eternity, and spread before them in all their length and breadth, the future mansion of the blessed, as well as the doleful prison-house of the accursed. Above all it taught to every serious inquirer with a degree of clearness not to be misunderstood, and with an amplitude leaving nothing to be desired, a satisfactory an- swer to the momentous, the thrilling question, " what must I do to be saved?" The serious gentile found these doctrines so strongly commend themselves to his mind, and the reflecting Jew found them moreover so coincident with the doctrines of Moses and the prophets ; that they felt the nature of this new religion combine with the character of its publishers, to arrest their attention and command their assent. Nor could the changes of heart which Christianity required, appear unreasonable to the serious mind. That mankind were depraved creatures, prone to do and delight in that which they knew to be wrong, even the heathen had acknowledged. Now Christianity required, that this depraved heart should be so changed by the power of God, as to take delight in those holy occupations, which are best calculated to promote our happiness on earth, and must constitute the source of our felicity in heav- en : that we should be transformed into the image of God, and like him love holiness, dehght in the prosperity of our fellow- beings, forgive our enemies, and place our supreme affections on things above. That such a change must be conducive to hap- piness, that it was in every respect reasonable, the primitive hearer must have perceived ; nor could the tender of its pro- duction, by the spirit of God, in all who would attend and obey the instructions of the apostles, be objectionable in his view. 22 MORAL EVIDENCES OF CHRISTIANITY. [Chap. II. The ethical system of Christianity in hke manner must have made a favourable impression on the primitive hearer. The Jew found it elevating the standard of virtue far above the re- quisitions of Moses and the prophets/ and saw his duty set forth in a light that could not fail to flash conviction into every se- rious, inquiring mind. The gentile found many of his imagined virtues blotted out from the catalogue, such as love of fame, self-confidence, stoical apathy under suffering, hatred of ene- mies and suicide ; and beheld their place supplied by milder, more humble and benevolent dispositions. The Christian re- ligion inculcated love to enemies ; taught its votary to bless those that cursed him, to do good to those that hate him, and pray for them who despitefully used him \^ to love and do good to all mankind. It taught a path of duty adapted to the con- stitution of man, harmonizing fully with all his relations in life, requiring him to give unto Csesar the things that are Caesar's, and to discharge to God the duties which he owed to the great author of his being. The primitive hearer, therefore, found the truths proposed by the Saviour and his apostles, in them- selves so new as to arrest their attention, so important as to ex- cite their hopes and fears, so reasonable and plausible as to in- vite their belief. But these communications were accompanied by other circumstances, calculated still more to excite an inter- est in their bosoms and completely to command their assent. c) Those who first preached these doctrines, declared, that God., who sent thetn, authenticated their mission by performing diverse miracles ; and the primitive hearer actually witnessed such works with his own eyes. The miracles of the Saviour himself, who professed to be the Son of God, were not only first in order, but also most numerous, stupendous and important. But were they of such a nature, and performed under such ' » Matth. 5: 17. 21—22. 27. 28. 31. 32. 33. 34. &c. 2 Matth. 5: 43. Chap. II.] EVIDENCES OF CHRISTIANITY. 23 circumstances, as to be clear of all suspicion ? How could the sincere inquirer doubt when even his enemies confessed, This man doth many miracles ; when he knew that they were of the most various nature. He healed all kinds of sickness.^ He miraculously changed water into wine.^ He provided for Pe- ter the piece of tribute money in the fish's mouth :^ and pro- cured for him a miraculous draught of fishes.* He walked upon the sea.' He commanded the wind and waves and they obeyed.^ He miraculously fed atonetimeabovefour thousand, and at anoth- er five thousand persons, beside women andchildren.'^ Hedisplay- ed divine foreknowledge.® He raised the dead' on several occa- sions, and finally he himself arosefromthedead.'" It was also no- torious, that these exhibitions of miraculous power, were not con- fined to one place^ where Jesus might have enjoyed facilities for deception. Of some the theatre was Jerusalem, others were per- formed in the temple, others in Galilee, others in diflferent towns and villages, and some the Saviour healed, whom he even did not see ! Nor where his friends the only spectators of his mira- cles. Enemies of learning, ingenuity and virulence were of- ten present ; especially Judas, who had every possible opportu- nity to detect the supposed fraud, as well as every inducement to divulge it. And could any reflecting Jew for a moment in- dulge the supposition, that if the traitor had entertained the least suspicion that Jesus was an impostor, he would have felt any compunction at having brought him to merited punishment; much less have brought back the money, acknoiDledged i\\Q.ihe had betrayed innocent blood, and gone and hanged himself? Nor could it have appeared possible, by any ingenuity what- ever, to eflfect an imposition on his disciples and his enemies, with regard to the principal and most striking of all his miracles, ^ Matth. 4: 23. 24. ^ John 2: 1—11. ^ Matth. 17: 27. " Luke 5: 4—7. ^ Matth. 14: 25. « Mark 4: 35—39 - '' Matth. 14: 21. « John 1: 49. 50. ^ John II: 1—47. ^ * John 20. Luke 24: 1—40. 24 RRSURRECTION OF JKSUS. [Chap. II. his own ressurrection from the dead. For, that he Avas truly dead was confessed by his most inveterate foes. When Joseph of Arimalhea desired of Pilate the body of Jesus, Pilate would not grant his request, until, having inquired of the centurion, he found that Jesus had been dead some time. And the soldiers, who had been sent to break the legs of all three, brake the legs of the two malefactors, but coming to Jesus (we are told) " they brake not his legs, because he was dead already." And now when the Saviour had been committed to the tomb, what could any prudent inquirer, what could an enemy of the gos- pel wish, to make the evidence absolutely conclusive? Why that some cautious, discerning person, or better still, some such enemy of Christ, could be there, and watch the grave during the eventful three days. Now all this, the first hearers of the apostles well knew, had actually been done.^ "The chief priests and pharisees came to Pilate, saying, sir, we remember the deceiver said, while he was yet alive. After three days I will rise again. Command, therefore, that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, he is risen from the dead : so the last error shall be worse than the first." How natural these suspicions ! How exactly like what many at the present day would feel ! We may then rest assured, these were the very persons who would not suffer an imposture to be practised so much to their injury by which they would stand condemned as murderers of innocent blood. " Then said Pilate unto them, ye have a w^atch, go your way, make the grave as sure as ye can. So they went and made the sepulchre sure, sealing the stone, and setting a watch" That the Saviour, however, notwithstanding all this precaution, actually arose from the dead, was a matter of absolute certainty to those whom the apostles first addressed ; for he had frequently ap- peared to different persons, at one time to more than five hun- > Matth. 27: 62—66. Chap. II.] MIRACLES OF tHE APOSTLES. 25 dred brethren, and during forty days after his resurrection he instructed his apostles in the things pertaining to the kingdom of God/ after which as he was conversing with his disciples at Bethany, " whilst they beheld, he w^as taken up, and a cloud received hira out of their sight."'^ Hundreds were yet living, who had been eyewitnesses of these stupendous miracles, and in any ordinary collection of hearers in or near Jerusalem, one or more of these persons would usually be embraced. d) It was moreover known, that this Jesus had himself com- missioned his apostles, Judas excepted, to publish his doctrines to all nations ; hence their divine authority could not be disput- ed, and they were authorized to teach. And Jesus told them that the Holy Ghost, whose special influences should be poured out on them at pentecost, would bring to their recollection, and further teach them all things necessary for their official duties. There could be no doubt therefore of the infallible ac- curacy of their instructions. The hearers of the apostles, more- over, knewT, that Jesus had conferred on them the power of tvork- ing- miracles in his name ; for they indisputably exercised it. When Peter healed the lame man,^ even the Jewish sanhedrim was compelled to exclaim, " For that indeed a notable miracle hath been wrought by them, is manifest to all them that dwell in Jerusalem, and we carmot deny it."^ No, we cannot deny it, we who have heretofore possessed the confidence of the people, we whose interest so strongly demands it, we whose honour and power depend on it ; we cannot deny it. And why ? Be- cause the lame man was for many years known to thousands, who all now see him restored. We cannot deny it, because we and hundreds beside us, know it with as much certainty, as we do the existence of Jerusalem, the city in which we dwell ; for we see it with our own eyes ! e) The reflecting Jew would moreover remember, that about ' 1 Cor. 15: 5—8. ^ ^^.^g j. 9^ 3 ^^ts 3. 5_7^ * Acts 4: 16. 4 26 MIRACLES OF THE APOSTLES. [Chap. II. that time the expectation of the coming of Messiah prevailed in Israel. And if he knew the predictions which had been given to his people, or if he inquired of Moses and the prophets, how surprisingly clear and striking would he find their applica- bility to Jesus ! Had it been indefinitely predicted, that at some future time, a distinguished personage should arise and establish an extensive empire, it might have been Cyrus or Philip of Ma- cedon, or Alexander the Great, or Caesar, as well as Christ. Or, had the prophecies only determined, that this personage should arise from among the Jews ; it might have been fulfilled in Judas Maccabeus, or Jonathan, or John Hircanus or Aristobulus, as well as by Jesus of Nazareth. But when he finds the pro- phets determining the very time of his appearance, namely before the sceptre or civil power should depart from the Jews ; whilst the sacred temple was yet standing; and at the expiration of the seventy prophetic weeks of Daniel, which ended in the year of his death ; when he heard them specify the very tribe (that of Judah) from which he should descend — yea, the very family of David in that tribe — and the very town, Bethlehem, in which he should be born; and, as there were two towns of that name, add- ing that it was Bethlehem in Judea and not in Galilee ; — when on investigation, the sincere, and inquiring Jew found these, and many other particulars, distinctly predicted by one or other of the prophets, and knew that all these things were so perfect- ly fulfilled in Jesus of Nazareth ; how was it possible for him to doubt ? Who that could weigh the force of evidence, and was anxious to learn the truth, would not have been convinced 7 Who that was not bhnded by prejudice, or enslaved to lust, would not, under such circumstances, have been constrained to exclaim, Lord, it is enough, I believe that thou art the Christ, the son of the living God, to whom else shall we go, thou hast the words of eternal life ! f) Such were the primitive evidences which Christianity presented to those to whom it was first preached. And if they Chap. II.] EVIDENCE OF PERSONAL EXPERIENCE. 27 attended to its doctrines and endeavored to obey its prescriptions, they soon experienced within their soids another, a still more im- pressive and convincing evidence of its divine origin. They found these sacred truths penetrating the inmost recesses of their hearts, shedding abroad their benign light, enlisting their feelings in the cause of God, and urging thera to return to the love and obedience of their forsaken heavenly Father, and find happiness in the paths of his commandments. In short they found, as every inquiring sinner will now find by happy experience, the truth of the Saviour's declaration, If any man will do my will, he shall know of my doctrine whether it be of God.' II. And what is the light in which Christianity presents it- self to succeeditig generations, to us at the present day 7 Has any certain record of its doctrines and duties and fticts reached us? Can its primitive evidences exert any influence on our minds, and has the stream of evidence, as it rolled on through successive centuries, been scattered and lost, or has it accumu- lated greater volume and force? That we have as certain knowledge on the subject of Chris- tianity, as the primitive hearers of the apostles, is indisputable, since in the kind Providence of our God, the very men whom Christ himself appointed as oral teachers of his religion, also reduced their instructions to writing for the benefit of distant Christians and of after ages.*^ Those instructions are found in the books of the New Testament, which we have hitherto, in the progress of our argument, received only as ordinary, au- thentic narratives of the facts recorded in them. But since it is certain, that the written instructions of all men, are at least as accurate if not more so than their oral, extemporaneous commu- nications ; it follows, that the written productions of the apostles ' John 7: 17. ^ John 20: 31. But these things are written, that ye might believe that Jesus is the Christ, the son of God ; and that ye might have life through his name. Luke 1: 1 — 4. 28 PROGRESSIVE EVIDENCE OF CHRISTIANITY. [Chap. II. of Jesiis must be as correct and authentic as their preaching. And it is evident from what has been said, that they were di- vinely authorized teachers of Christianity, and that the instruc- tions which they gave were rendered infaUible by the guidance of the Spirit. Hence, as it would be absurd to suppose, that those who were infallible when they spoke, would instantly cease to be so when they undertook to communicate the same truths to distant Christians or future generations by writing ; it inevitably follows, that the waitings of the apostles have the same kind and same degree of divine authority and Inspiration, which belonged to their oral communications. The call of the apostle Paul was miraculous, but his divine mission and inspiration are established by evidence of the same kind and degree which sus- tains the others. The writings of Luke ai>d Mark receive a similar character from the fact, that those of the former were written in the company of Paul and sanctioned ^ by him, and those of the latter dictated by Peter.'^ And here it may in pass- ing be remarked, that the divine authority of the books of the Old Testament, is also proved by the circumstance of their be- ing so frequently quoted as such, by the infallible Saviour and his inspired apostles. From the above argument we derive the important inference, that having the genuine, unadulterated written instructions of those very persons, who hy divine authority first taught the Christian religion, that religion now comes to us arrayed in the fidl force of all its jirimitive or original evidences. But the stream of evidence has received neio accessions in the course of its progress, and the believer of after ages can find his faith confirmed by additional facts, not accessible to the pri- mitive hearers of the apostles. Among these progressive or cumulative evidences (which we ' Acts 21: 17. 24: 27. &c. see Storr's Biblical Theology, Vol. I. p. 137. 2 See Storr's Bib. Theol. Vol. 1. p. 136. Chap. IL] HARMONY OP THE SCRIPTURES. 29 can take time merely to enumernte, but not discuss,) we may specify, a) The ast07iishing harmony of the hooks of the Old and New Testaments, written in different countries, by different per- sons, and hundreds of years apart ; yet all constituting one con- nected, progressive revelation. This unexampled coincidence of persons, many of whom never even saw each other, in forming one harmonious work, and in communicating such successive and connected degrees of revealed truth, is explicable on no other supposition than that it was the same Spirit who guided ihe pen from Genesis to Revelation. b) Tha fulfilment of jirophecy in the destruction of Jerusa- lem is another progressive evidence. A few years only elapsed after the departure of our Lord, until his disciples witnessed with their own eyes another fearful evidence of the divine origin of their religion. The Saviour had predicted in clear and unequi- vocal terms, the sad catastrophe, which awaited the devoted city of Jernsaletn. He informed the Jews that " there should be great distress in the land and wrath upon the people;" " that they should fall by the edge of the sword ;" " that there should not one stone of the magnificent temple be left on another;" and that there should be great tribulation in the city such as was not since the beginning of the world, nor ever shall be, and that many of those who heard him should live to see it." How fearfully all this was accomplished in A. D. 70, when the city was taken and re- duced to a heap of ruins by the Roman general Titus, is well known. c) The dispersioji of the -Jeivs was also clearly foretold. " They shall be led away captive into all nations," said the Saviour, and who has not been impressed with the singular spec- tacle presented by the descendants of this devoted people until the present day ? For seventeen centuries have they literally been scattered among all nations, never amalgamating with them, yet • Matthew 24, and Mark 13. 30 PROGRESSIVE EVIDENCE PROPHECY. [Cluip. II. never succeeding in the formation of a people or government of their own ! d) Since ".Shilo, the Messiah, has- come'" " the sceptre has actually and finally departed from Judah." More than seventeen hundred years before the Saviour actually appeared, the Patriarch Jacob having " gathered his sons together that he might tell them what should befall them in the last days," told them that the Messiah, or Shilo, should appear before the civil power or sceptre had finally departed from the Jews, imply- ing that after the advent of the Messiah, that power should not long be retained by them. Now we cannot fail to see a strong confirmation of our faith and cumulative evidence of the divinity of the bible in the fact, that although the civil power was never finally wrested from the Jews during all the vicissitudes which they had experienced as a nation before the birth of Christ, it was soon after actually taken from them, and never has been restored till this day ! e) The Messiah or " desire of nations" was also to come, whilst the second temple^ was yet standing ; implying that after his advent it would be destroyed ; and its entire demolition was clearly predicted by the Saviour himself.^ Now in A. D. 70, about forty years after the Saviour's appearance, the tem- ple actually was destroyed and has never since been rebuilt ! We have therefore in the destruction of the temple another pro- gressive evidence, which the first Christians had not, that Jesus was the Messiah, was sent from God, and therefore his instruc- tions divine. » Gen. 49: 10. 2 Haggai 2: 7—9. See also Malachi 3: 1. 3 Matth. 24: 1, 2. And Jesus went out and departed from the temple : and his disciples came to him to show, him the buildings of the temple. And Jesus said unto them, see ye not all these things 1 verily I say unto you, there shall not be left here one stone upon another, that shall not he thrown down. Ohap. II.] MIRACULOUS EXTENSION OF CHRISTIANITY. 31 f) The Revelation of St. John contains a prophetic history of the Christian cliurch, and is a standing miracle for all ages. It was not designed, that all its portions should be intelligible prior to their completion. Hence this book of prophecy always has been enveloped in some mystery. But the progress of completion in every successive century, has reflected increasing light on this interesting portion of sacred writ, and in the last three centuries, the vicissitudes of the Papal " beast," the glo- rious Reformation, and the more recent efforts to spread the gospel of Christ over every nation of the earth, have placed in strong relief the prominent features of that prophetic exhibition of futurity, and tended greatly to confirm the believer's hope.' g) Another progressive evidence of the divine origin of Chris- tianity we behold in its extension and preservation under the circumstances of the case. The nature of this religion is such, that it presented no inducements to its adoption to any other than those who sincerely believed its doctrines and promises. Present difficulties, persecution and often death, were the re- ward of its profession. Nothing but the belief of a rest remain- ing for the people of God hereafter, could enable men to be- lieve that godliness is profitable unto all things ; nothing but the belief that God was with them, and that he required such sacrifices, could have fortified the breasts of the primitive mar- tyrs amid the horrors of the rack and stake. Moreover, no other religion was ever propagated by mere instruction. The diflferent forms of paganism had been transmitted by tradition from the earliest ages, and were so incorporated with the civil governments as to be mere machines of state. They were therefore supported by the governments for pohtical purposes, and not, hke Christianity, extended by the intrinsic force of their own truths. Hence arose the oppositions of those who ' On this interesting subject the reader is referred to " Faber on the Prophecies," and the " Prophetic History of the Christian Religion," by the Rev. J. G. Schmucker, D. D. 32 UNIVERSALITY OK THE CHRISTIAN RELIGION. [Chap. II. derived their subsistence from the services of the estabhshed sys- tem, hence the cruel^ the inhuman persecutions which raged Avitii ahnost uninterrupted fury for several centuries, and in wliicli frequently all the energies, pecuniary, military, and in- tellectual were exerted to exterminate Christianity from the earth. Yet amid all these difficulties the religion of the de- spised Nazarine, by the sword of the Spirit and the aid of its divine Author, fought its way against the pride of power, the pomp of opulence, and the sensuality of lust ; until in the short space of a few centuries, the vast and powerful empire of the Romans bowed her neck to the crucified Galilean, and the ban- ners of Christianity, which were first unfurled in the valleys of Judea, waved triumphant over the palace of the Csesars ! Was any other religion thus extended ? Could any other be, espe- cially such a religion as the Saviour taught ? h) The salutary influence which Christianity has exerted on those nations which have embraced it in any tolerable degree of purity, presents another item of progressive evidence. An influence so salutary could proceed from no other than a good source ; an influence so far transcending all that men ever ex- erted by their own ability, proves that another power beyond that of man was concerned in its propagation. It inculcates those principles, by which alone the faithful administration of civil governments can be in the highest degree secured. It has miti- gated the horrors of war ; abolished human sacrifices ; it has elevated the female sex to their proper station in society ; it has almost throughout the whole extent of its influence abolish- ed domestic slavery; it has improved the situation of the poorer classes of society, and given rise to various enterprises of benevolence, almost as numerous as the forms of misery and want met with on earth. And if the influence of this religion were more generally felt in nations nominally Christian, and its precepts faithfully obeyed ; it woidd still farther mitigate every Chap. II.] UNIVERSALITY OF THE CHRISTIAN RELIGION. 33 form of suffering, and banish from the face of the earth that proHfic mother of evils, war. i) The pecuhar structure of Christianity by which it accora- pHshes the benign effects above enumerated, and which adapt it to universal adoption under every form of civi! government, and every state of social society, demonstrate that it is based on a more perfect view of all the complicated relations of human society and all the principles of human nature, than ever fell to the lot of any uninspired teacher of religion. Similar evidences are found in j) the mythologies of the Asiatic nations, which confirm many of the prominent facts of the Old Testament : k) in the discoveries of modern geolo- gists, who find in the bowels of the earth conclusive proof of a universal deluge, of antediluvian animals, &.c. (fee. In view of this overwhelming mass of concurrent evidence, to which might be added the corroborative testimony of pro- fane writers, of coins, (fee, it is impossible for the impartial and persevering inquirer to doubt the divinity of the Chris- tian religion. To suppose all these evidences to have originat- ed in chance, is to admit a far greater miracle than any contend- ed for by the Christian, and to believe it performed without any design, performed too without any beneficial effect, yea per- formed in circumstances calculated inevitably to involve the hu- man family in a stupendous system of unqualified error ! The different objections against Christianity, are either mere misap- prehensions of the objector, or they can be, as they often have been, satisfactorily answered. How truly may it, then, be said of the Christian, " on argument his faith is built." How just the declaration, A Christian dwells, like Uriel, in the sun, Meridian evidence puts doubt to flight ; And ardent hope anticipates th* skies. 34 THE CANON OK SCRIPTURES. f Chap. III. CHAPTER IV. THE CANONICAL BOOKS OF SCRIPTUIIE, AND PRINCIPAL VERSIONS. The books which participate in the mass of evidence above discussed, are the following, viz. The five books of Moses, termed Genesis, Exodus, Leviticus, Numbers, and Deuterono- my ; Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Solomon's Song, Isaiah, Jeremiah, Lamentations, Ezekielj Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Mala- chi, which constitute the Hebrew canon or the Old Testament. The books of the New Testament are I, Historical, the Gospels of Matthew, Mark, Luke, and John, and the Acts of the Apos- tles, also by Luke ; II. Doctrinal, The Epistle of Paul to the Romans, his 1 and 2 to the Corinthians, to the Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, Philemon, and to the Hebrews ; the Epistle of James, the 1 and 2 of Peter, 1, 2 and 3 of John, and that of Jude ; and III. Prophetical, the Revelation of St. John. The books termed Apocrypha, neither lay claim to divine origin, nor are entitled to be regarded as inspired. For they contradict themselves ; contradict the Scriptures ; were not ac- knowledged by the Jews ; were not written until after the spirit of prophecy had ceased with Malachi ; are never quoted by Ohap. III.] THE BIBLE THE ONLY RULE OF FAITH AND PRACTICE. 35 Christ or his apostles; and were not received by tlie eaily Christians in the apostohc and subsequent age. As the canonical scriptures have been proved a divine reve- lation, it inevitably follows that we are bound to receive them as such, and to believe all the declarations which they contain. a) Some of these declarations represent this revelation as a rule of faith and practice,^ b) Other passages declare it to be a sufficient rule :^ not one which will put an end to all controversy, or produce absolute uniformity of views among men, for such a rule no where exists in worlds, but a rule sufficiently clear to conduct the sincere in- quirer into all necessary truth. c) Others declare it to be the only infallible rule.' d) Others record the appointment of an order of men as teachers of this religion;^ but 1) bind them to study the Scrip- tures^ and teach according to them :* 2) mention certain teach- ' 2 Tim. 3: 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, thoroug-hly furnished unto all good works. John 5: 39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me. Matth. 22: 29. Jesus answered and said unto them, ye do err, not knowing the scriptures. ^ 2 Tim. 3: 15. And 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. ^ Isaiah 8: 20. To the law and the testimony : if they speak not accord- ing to this word it is because there is no light in them. 2 Pet. 1: 19. We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth into a dark place, until the day dawn and the day star arise in your hearts. * 2 Tim. 2: 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Matth. 28: 18—20. * 1 Tim. 4: 15. Meditate upon these things (the things among others taught in that epistle) ; give thyself wholly to them, that thy profiting may appear to all. ^ Gal. 1: 8. But though we, or an angel from heaven, preach (announce) any other gospel unto you, than that which we have preached, (published orally and in this epistle) let him he accursed. 36 TRANSLATIONS OF SCRIPTURE. [Chap. III. ers, whose doctrines were false ;^ and 3) Require the hearers to coaipare the instructions of their teachers with the written revelation of God ;^ and 4) Pronounce the most awful curses on those who either add to, or subtract from the things taught in the inspired volume.^ From all these considerations we perceive the absurdity, as well as the wickedness of the Roman Catholic church, which maintains, that the scriptures do not teach all the necessary features of true Christianity, that God's own word is not suffi- ciently clear to serve as a rule of faith and practice to Chris- tians generally ; and that her popes and councils and priests are indispensable and infallible interpreters of what the scriptures mean ! ! The principal modern versions most extensively used are the German translation of Luther, and the English published in the reign of king James I. of England, about two hundred years ago. In preparing his version the illustrious reformer received much assistance from the learned Melancthon. Further to ensure its accuracy, Luther invited a select party to meet at his house daily, and aid in the revision of his work. Melancthon collated * 2 Pet. 2:1.2. But there were false prophets also among the people, even as there will he false teachers among you, who privily shall bring in damna- ble heresies, even denying the Lord that bought them, and bring upon them- selves swift destruction. And many will follow their pernicious ways, by reason of whom, the way of truth will be evil spoken of. ^ 2 Jolm 10: 11. If there come any unto you, and bring not this doc- trine (that taught in this epistle) receive him not unto your house, neither bid him God speed ; for he that biddeth him God speed, is partaker of his evil deeds. Acts 17: 11. These were more noble than those in Thessa- lonica, in that they received the word with all readiness of mind, and search- ed the scriptures daily whether those things were so. ^ Rev. 22: 18. 19. For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto tiiese things, God shall add unto him the plagiies that are written in this book. And if any man shall take away of the words of the book of this prophecy, God shall take away his part out of the book of lii'e, and out of the holy city, and from the things wliich are written in ihis book ! Chap. IV.] VICISSITUDES of Christianity. 37 the Greek, Cruciger the Chaldee, and other professors the Ra- binical writings. Justus Jonas, John Bugenhagen, and Auro- gaUus also lent their aid. Tlie work was published in detached parts ; but the New Testament was finished in 1522, and the entire bible was first pubhshed in 1530. The language of Lu- ther's version is remarkably pure and elegant, has justly been ranked with the German classics, and is at the present day en- tirely intelligible to the popular reader. The English version is the joint production of forty-seven distinguished divines, who completed their work in 1613. It is a very correct and able version ; but too rigidly literal to be entirely perspicuous. The sacred volume has been translated into many other lan- guages, ancient and modern ; and by the pious efforts of diflfer- ent bible societies of the present daj^ alone, into more than one hundred and fifty languages and dialects. CHAPTER III. THE CORKUPTIONS OF THE CHRISTIAN RELIGION, AND REPUBLICATION OF ITS DOCTRINES BY THE EARLY REFORMERS. Thk reIij2ion inculcated in that volume, tlie evidences of whose divinity we have been reviewing, was taught with various purity in the dilTerent ages which have elapsed since its pub- lication. In the first few centuries, the church retained much of her apostolic beauty and purity, until her unhallowed union with the civil governments was effected by the Emperor Con- 38 DIET OP AUGSBURG. [Chap. IV- stantine and his successors, and the papal hierarchy was gra- dually formed ; when one corruption succeeded another, until the lustre of the church was almost entirely buried in the mid- night gloom of the dark ages. In due time, however, the great Head of the church commanded light to shine out of the dark- ness. WicklifTe, in the fourteenth century, and Huss and Je- rome of Prague, in the earlier part of the fifteenth, began to ex- pose the abominable corruptions of the Roman Catholic church, and paid the forfeit of their lives for their zeal in the cause of their Redeemer. But in the sixteenth century, the great Head of the church raised up Martin Luther and his immortal coad- jutors, who shook the Papal throne to its very foundation ; and, guided by the hand of Heaven, effected the glorious Reforma- tion. This regeneration of the church has since been extend- ed over the major part of Europe, and to it are we also indebted for the liberty, civil and religious, which distinguish this favoured land. In the progress of their work, and under circumstances peculiarly interesting and imposing, the Reformers were called on to declare their fundamental views of the Christian religion, and thus framed the mother symbol of the Reformation. The Augsburg Confession was prepared for the twofold pur- pose of rebutting the slanders of the papists, and of publishing to Europe, the doctrines of the Reformers. The Emperor Charles V., in order to terminate the disputes between the Pope and the princes who favoured the reformation, which tended to distract his empire by civil discord, and threw a for- midable barrier into the way of his ambitious projects, had or- dered the convention of a diet at Augsburg, and promised his personal attendance. The Pope also, who had long been pressing on the Emperor the adoption of violent measures to suppress the obstinate heretics, as the holy father termed them, cherished the flattering expectation that this diet Avould give a death blow to the Protestant cause. Encouraged by the pro- mise of impartial audience from the Emperor, the Elector of i Chap. IV.] DIET OF AUGSBURG. 89 Saxony charged Luther, Melancthon, Bugenhagen. and Jonas to make a sketch of their doctrines to be used at the diet. Such a summary was written by Luther in seventeen sections, termed the Torgau Articles. The Emperor, however, instead of reaching Augsburg on the 8th of April according to promise^ did not arrive until the 15th of June. Melancthon in the mean time expanded these Torgau Articles, into what is now denomi- nated the Augsburg Confession. This enlarged work was then submitted to Luther at Coburg, and received his cordial sanction. On the 25th of June, therefore, at 3 o'clock, p. m. this memorable Confession was pubhcly pronounced in the presence of the Emperor, his brother king Ferdinand, the electors John of Saxony, with his son John Frederick, George of Brandenburg, Francis and Ernest, dukes of Luneburg and Brunswick, Philip, Landgrave of Hesse, Wolfgang, prince of Anhalt, and about two hundred other princes and divines. The Chancellors of the Elector, Baier and Pontanus arose, the former holding in his hand the German copy and the latter the Latin original. The Emperor desired the Latin to be read ; but the Elector remon- strated, alleging, that as the diet was assembled on German ground, it ought to use the German language. The Emperor having assented. Dr. Baier read the German copy, and, it is said, pronounced it with such an emphasis and so powerful a voice, that every syllable was heard not only by all in the hall, but also by the vast multitudes who had crowded around the doors and windows of the spacious edifice. This Confession, although it did not change the predeter- mined purpose of the politic Charles, exerted a prodigious influ- ence in favour of the reformers in the minds of the numerous princes, divines and literary men, who had assembled from a distance on this memorable occasion. It was soon after dissemi- nated throughout Europe, and has been translated into the He- brew, Greek, Spanish, Belgic, Italian, Slavonic, French and ■40 EXTENT OF THE LUTHERAN CHURCH. [Ghap. IV. English languages. The version found in this work, was made by the writer from the original Latin. This remark may not be superfluous, as most of the EngHsh versions which he has seen were made from the German copy ; which, though entire- ly coincident in sense, differs occasionally in its phraseology. In one or two instances an amplifying sentence, contained in the Latin, was omitted by the confessors in the German ; and as the writer is no friend of extended creeds, it was deemed un- necessary to retain them. This confession, which is justly styled the mother symbol of the Reformation, has been adopted by the major part of all Protestant Europe, and has for about three centuries past been the standing symbol of Lutheranism in the following ki/igdoms: Germany, including Prussia, ') part of Hungary, V 17,000,000. small part of France ) Denmark, in which the king must profess ) ^^.^ ^^..^ the Augsburg Confession, \ 1)"^'^^)^^^- Norway, including Iceland, 746,000. Sweden, 2,800,000. Lapland and Finland also contain numerous churches of the Augsburg Confession. The United Brethren or Moravians, though peculiar in their church government, have always retained the Augsburg Con- fession as their symbol, and yet adhere to it more strictly than most other portions of the Lutheran church. The whole number of Christians in Europe who profess the Augsburg Confession has been rated by good authors at 27, 000,000, but certainly is upwards of 20,000,000, and embraces in it seventeen reigning sovereigns. The Lutheran church in Europe is therefore more nume- rous than all the other protestant denominations in continental Europe together, and the Augsburg Confession is professed by Chap. IV.]' SYMBOLIC OBLIGATION IN THE LUTHERAN CH. IN U. S. 41 more than twice as many souls as any other Protestant Con- fession of faith. The Lutheran Church in the United States, which contains 1050 churches and about 48,000 regular com- muning members, has indeed always regarded the Augsburg Confession as the authorized summary of her doctrines, but has not required any oath of obligation to all its contents. The General Synod of the Lutheran Church has adopted only the 21 doctrinal articles, omitting even the condemnatory clauses of these, and also the entire catalogue of Abuses corrected. No minister, however, considers himself bound to believe every sentiment contained in these twenty -one articles; but only the fundamental doctrines. Accordingly, the pledge of adoption re- quired at licensure and ordination, is couched in the following terms: I. Do you believe the Scriptures of the Old and New Testament to be the w^ord of God, and the oiili/ infallible rule of faith and practice ? 2. Do you believe, that the fundamental doctrines of the word of God, are taught in a manner substantially correct, in the doctrinal articles of the Augsburg Confession? The Lutheran divines of this country are not willing to bind either themselves or others, to anything more than the funda- mental doctrines of the Christian revelation, believing that an immense mass of evil has resulted to the church of God, from the rigid requisition of extensive and detailed creeds. The Sa- viour and his apostles have left no other creed than that contain- ed in the Scriptures, and although experience and the nature of the case require some mutual agreement as to the doctrines to be inculcated by the ministry in any portion of the church of Christ, lest one should demolish what the other is labouring to build up ; yet we can see no sufficient warrant for any Christian church to require as a term of admission or communion, greater conforiTfiity of view than is requisite to harmony of feeling and successful co-operation, in extending the kingdom of Christ. What unshackled friend of truth can doubt, that the introduc- 6 42 EVILS OF EXTENSIVE CREEDS. [Chap. IV tion of so many minor ramifications of doctrine into Modern Con- fessions of faith, and the requisition of them all as terms of ec- clesiastical admission and communion, destroyed the natural es- timate which every unbiassed mind would form of the relative importance of each ? Who can doubt, that men were thus led to regard and denounce as heretics the members of other com- munions, who held as cordially as they themselves did, all the essentials of the Christian system ; and in the eyes of the great Head of the church, were perhaps more acceptable than their self-erected judges ? In short it cannot be denied, that the enor- mous amplitude ofthe principal Protestant Symbols and the un- qualified assent to them which was for a long time required, were and ever would be a bone of endless contention, and the prolific mother of bigotry and sectarianism. Had the early protestants endeavoured to select the principal and fundamental doctrines of Christianity, required a belief of them from all ap- plicants for admission into their ranks, and agreed among them- selves that discrepance of views on matters of non-fundamental nature, should neither be a bar to ecclesiastical communion nor fraternal affection ; they would have saved the church from the curse of those dissensions, by which piety was in a great degree destroyed, and on several occasions, the very foundations of Protestantism shaken. What can be more painful to the true Christian, than to witness those who love the Lord Jesus, wast- ing that strength in mutual crimination for departure from some jot or tittle of a creed, not involving the grand scheme of gospel truth, nor clearly determined in Scripture, which ought to be directed against the enemies of the cross, which ought to be ex- pended in bringing sinners to Christ 1 But although the Lutheran divines are strenuous advocates for liberty of thought, and free, untrammeled investigation of God's word, there is really as much doctrinal agreement and more har- mony of feeling among them, than is found in any other church in America. Indeed, we do not hesitate to record it as our de- Cliap. IV.] EVILS OF EXTENSIVE CREEDS. 43 liberate opinion, that full latitude of investigation within the bounds of fundamentals, is better calculated to beget unity of faith than extensive symbolic restrictions. How can that man be an impartial inquirer after truth ; how can he throw open his soul to the full influence of evidence, who knows that exclusion from his ecclesiastical connexions, ejection from his pastoral charge, and the exposure of his dependent family to poverty and want would be the consequence if his investigations should result in the rejection of a single article in his confession of faith ? After these observations, it is almost superfluous to remark, that although this work, explanatoiy of the doctrines of the Lutheran church, was undertaken by request of the General Synod of said church, and contains the principal views which we believe are entertained by the great mass of our divines ; it is not designed to be in any sense a standard to regulate the opinions of others, any farther than the evidences which it con- tains may tend to generate deliberate conviction. CHAPTER V. OF GOD. ARTICLE I. OF THE AUGSBURG CONFESSION. OF GOD. Our churches with one accord teach, that the decree of the Council of Nice, concerning the unity of the divine essence, and concerning the three persons, is true and ought to be confidently believ- ed, viz. that there is one divine essence, which is called and is God, eternal, incorporeal, indivisible, infinite in power, wisdom and goodness, the Crea- tor and preserver of all things visible and invisible, and yet that there are three persons, who are of the same essence and power, and are coeternal. The Father, the Son and the Holy Spirit. And the term person they use in the same sense, in which it is employed by ecclesiastical writers on this subject, to signify not a part or quality of some- thing else, but that which exists of itself. Ohap. V.J THE EXISTENCR OF GOD. 45 I. The Existence of God. The bible never enters into a formal proof of the existence of the divine being, but always presupposes its belief in the reader, and sometimes illustrates it by reference to the works of nature.' All nations possess a traditionary knowledge of this doctrine ; and so strong and decided does the apostle Paul con- sider the aptitude and tendency of the human mind to embrace it and discern the evidences of its truth, that he describes it figu- ratively as inscribed on the tablets of the human heart. And the Psalmist terms that man "a fool, who says in his heart there is no God." The evidences of reason on this subject may be reduced to the following : a) The mutable nature of all visible objects around us in the world. Every thing that is changeable cannot be eternal, therefore must have had a beginning. Hence this world either sprang into existence by chance, which is absurd ; or created itself, which cannot be conceived, for it supposes a being to act before it existed ; or it was created by another being, who is God. b) The universal consent of nations affords another proof. It may indeed be objected, that some errors have in former ages been universally received, such as the belief of a literal rising and setting of the sun. But the cases are not entirely analogous. The error referred to, though it prevailed many centuries, at last vanished before the light of science, whereas the belief of the divine existence, instead of being impaired is strengthened by the march of improvement ; and is more easily demonstrable now, than it ever has been in centuries past. Again, the belief of the rising and setting of the sun rested on mere occular testimony, in which there was an optical delusion ; » Isaiah 40: 12—31. Psalm 103. 104. Job 38—41. Acts 14: 15—17. 17: 24—29, &c. 40 THE EXISTENCE OF COD. [Art. I. in the other case our behef depends chiefly on a view of the ab- stract relation between cause and effect, between design and adaptation in the effect, and intelHgence in the cause ; whilst the subjects of occular testimony in which this adaptation is visible, are innumerable, and consequently the danger of occu- lar delusion in all, diminishes in proportion as their number is great. A few words, in this place, may not be amiss on the subject of the axiom itself : " that every effect {or thing) must have a cause." This seems, indeed, to be a dictate of the human mind, and by leading us back in the chain of causation, it accounts for the existence of all things around us. But does it tell us whence that first cause came ? Or is there contained in its elements any thing, which renders it more easy for the mind to conceive of a first cause as existing without a cause, than for any intermediate or second causes? In short, as we are ascending the chain of causation, does the assumption that each link is supported by that above it, tend to explain what sustains the final link, from which the whole chain is suspend- ed ? It seems doubtful ; and is almost as impossible for us to account for the existence of the first cause, as of any interme- diate link without one anterior to it. Yet would it not he as reasonable for us to stop at any intermediate link, and suppose it to be final ? Because, such a supposed intermediate final link would account only for the effects posterior to it and flow- ing from it ; and for the links above it in the chain, we must suppose another cause. Thus, if rain were regarded as a first cause, it would account for the creeks and rivers which ferti- lize our earth, and for the springs emerging from its surface : but we would be under the necessity of supposing another first cause to account for the vapours out of which this rain was formed, and for the caloric by which water was changed from a fluid to an aeriform state, und for the atmosphere by whose superior gravity these vapours were raised frf)m the surface of (Jhap. V.J PHySICOTHEOLOCICAL PROOF OF THE DIVINE EXISTENCE. 47 the earth and ocean. In a word, if we stop in the causal chain so long as we can see another ulterior link ; we stop without a reason for so doing, and thus will be compelled to suppose the existence of thousands of first causes instead of one. Nay it would be just as reasonable to regard every cfTect as the cause of its own existence. Hence if there is any truth in the axiom under consideration, the same reason which leads us to seek an anterior cause of the last elFect, will urge us on in the pinsuit as far as we can possibly go, that is, until we reach one final, ultimate cause. Moreover on the supposition of thousands of first causes, we could not account for the harmony of all the parts of the universe. But all these difficulties vanish on the belief of one first cause, which is therefore the most reasonable and the true supposition. And, finally, as we judge mind to be of a higher order than matter; it seems -less_^reasonable to regard mere matter as a final cause of its own existence and of the ex- istence of other things, than to attribute this character to mind. c) The oldest and most comprehensible proof, however, is that usually termed the Physico-theological proof derived from the intelligent arrangement and design visible in the structure of the universe. This argument is of vast extent and irresisti- ble force. Innumerable instances of it, may be seen in the hu- man and other animal bodies, as well as in the vegetable and mineral kingdoms. The illustrious philosopher Kant, who flourished in Ger- many about the close of the last century,' and was considered by many of his countrymen as the greatest philosopher who has lived since the days of Socrates, but whose writings at the present day do not rank so high, objected to this argument, that it does not prove the existence of the aiitho?- o[ the universe itself, but only the existence of an intelligent architect, who planned and executed the present intelligent arrangement and design of ^ ! » * Obiit. 1804, set. 80. 48 ATTRIBUTES 01' GOD. — SELF-EXISTENCE, ETERNITY. [Alt. 1. its structure. There is some truth in this objection, but it Ues rather against the form than the substance of the argument. The intelligence visible in the structure of tlie universe, does in- deed only prove intelligence in the author of this structure ; but the axiom above mentioned requires, that we suppose a cause for the matter itself of the universe independently of its organi- zation. If we regard the matter of the universe as its own creator, we must admit several final causes ; but as this is un- reasonable, one only of the two can be the ulterior cause — either inert unintelligent matter is the cause of its own existence and of the intelligent organization of the world, or the intelligent cause of the design of the universe is author of both. That the latter is more reasonable we have above seen. II. The Attributes of God. The attributes of the adorable Jehovah may be partly learned from reason, by removing from our idea of his character every ' imperfection belonging to men ; by attributing to him as the author of our being, every thing good found in us, and in the universe ; and by regarding as infinite, all the excellencies thus attributed to him.' But the sacred volume gives us more satisfactory information on this subject. The Author of nature being one and indivisible, his attri- butes are not distinct either from himself or one another. But owing to the imbecility of the human mind, we can conceive of the divine character only by directing our attention successively to its several parts. These several aspects which are entirely subjective in their nature are termed attributes ; and although there are perceptible points of distinction between them, some of them are so nearly related, and coalesce in such a manner, that different enumerations of them are often given. They ' These are the well known processes of systematic divinity, termed via negationis, via causalilatis, via eminentiie. Chap, v.] SELF-EXISTENCE, ETERNITY, IMMUTABILITY. 49 may be thus enumerated, self-existence, eternity, immutability, omnipotence, omnipresence, omniscience, wisdom, holiness, truth, justice, benevolence (or love, or goodness.) I. By the Self-existence of God is indicated that he has the cause of his existence in himself, and is not dependent for it in any degree on any being without himself. This attribute is evident from reason, which teaches us to acknowledge one ulti- mate first cause of all thing-?, which being anterior to all other things could not be indebted for being to them when they did not yet exist. The scriptures also teach this attribute by re- presenting God as the creator of all things in the universe, and by some of the names attributed to him.^ II. His Eternity, or existence without beginning or end, is taught by scripture,^ and seems also to result from his self-ex- istence. III. The Immutability, or unchangeableness of God either in nature, attributes, or purposes, is taught by reason and scrip- ture.^ Any natural change in God would involve imperfection, • Exod. 3: 14. And God said unto Moses, lam that I am. And he said, thus shalt thou say unto the children of Israel, I am hath sent me unto you. Gen. 1: 1. Acts 17: 24. 25, &c. Neither is worshipped by men's hands, as though he needed any thing, seeing he giveth to all, life and breath and all things. ^ Psalm 90: 2. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting thou art God. Rev. 1: 8. I am the alpha and omega, the beginning and the ending, saith the Lord, who is and who was and who is to come, the Almighty. Psalm 102. 25. 26. 27. Of old thou hast laid the foundation of the earth, and the heavens are the work of thy hands. They shall perish, but thou shall endure ; yea all of them shall wax old like a garment; as a vesture thou shalt change them and they shall Jje changed ; but thou art the same, and thy years shall have no end. ^ James 1: 17. Every good gift and every perfect gift is from above, and cometh down from the Father of lights with whom is no variableness neither shadow of turning. Nmn. 23: 19. God is not man that he should lie, neither the son of man that he should repent ; 7 50 OMNIPOTENCE, OMNIPRESENCE, OMNISCIENCE. [Art. 1- ekher in his former or subsequnt state ; or a progression in knowledge inipl)'ing previous defect. IV. By the Omnipotence, or ahiiighty power of God, is meant his abihty to do every thing, which does not in the nature of things involve a contradiction. The incomparable greatness of the divine power may be inferred from the works of creation; its absolute infinity is taught by the sacred volume.^ V. The Omnijjresence of God. signifies his being actually present at all times in all parts of the universe, and may be inferred from his constant agency in every part of creation, as well as from the word of God.^ VI. By the Omniscience of God, is meant his perfect know- ledge of all things real, which either have had, or now have, or hereafter will have actual existence, in every place, and under any circumstances ; and of all things possible in the physical, intellectual and moral universe undereverypossible combination of circumstances. This attribute is not only taught by scrip- ture,^ but required by reason, as a necessary part of infinite perfection. hath he said and shall he not do it, or hath, he spoken and shall he not make it good ■? * Luke 1: 37. For with God nothing shall be impossible. Matth. 19: 26. But Je&us beheld them and said unto them, with men this is impossible ; but with God all things are possible. ^ Acts 17 : 28. For in him Ave live and move and have our being, as cer- tain of your own poets have said, " for we are also his offspring." Psalm 139, 7 — 10. Whither shall I go from thy spirit 1 or whither shall I flee from thy presence ? If I ascend to heaven, thou art there ; if I make my bed in hell, behold thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea ; even there shall thy hand lead me, and thy right hand shall hold me. 3 1 John 3: 20. For if our heart condemn us, God is greater than our hearts and knoweth all things. Heb. 4: 13. Neither is there any creature that is not manifest in his sight ; but all things are naked and open unto the eyes of him, with whom we have to do. Acts 15: 28. Known unto God are all his words from the beginning of the world. 1. Chron. 28: 9. The Lord searcheth all hearts, and understandeth all the unaginatious of the thoughts. Chap, v.] WISDOM, HOLINESS, TRUTH, JUSTICE. SI • VII. The Wisdom of God is that aspect of the divine being, in which we contemplate him as promoting the highest possible good of the universe, by an infinitely perfect selection of the best ends, and of the best possible means for their accomplish- ment. Of this attribute we find much evidence in the structure of the universe, and more in the declarations and narratives of the sacred volume.^ VIII. By the Holiness of God^ is meant the infinite moral purity of his character, embracing his love and practice of what is morally good, as well as his abhorrence of moral evil and exemption from it. Some evidence of this attribute may be seen in the perceptible connexion between virtue and happiness, vice and misery in the world, but it is more fully taught. in the word of God.^ IX. By the Truth or FeraaVy of God, is meant that his de- clarations may always be relied on as sincere, and that the decla- rations which he has uttered, whether promises, comminations or predictions, will infallibly be verified. This attribute is deducible from his moral perfection, and is much insisted on in Scripture.^ X. The Justice of God is that trait of his character, by which, with infinite accuracy and perfect impartiality, he gra- ^ 1 Tim. 1: 7. Now unto the king eternal, immortal, invisible, the only wise God, be .honour and glory for ever and ever. Amen. Rom. 16: 27. To God only wise, be glory, through Jesus Christ, for ever, Amen. ^ Isaiah 6: 3. One (seraph) cried unto another and said. Holy, holy, holy is the Lord God of Hosts, the earth is full of his glory. James 1: 13. Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man ; but every man is tempted when he is drawn away of his own lust and enticed. ^ Numbers 23: 19. God is not man that he should lie, neither the son of man that he should repent ; hath he said and shall he not do it ? or hath he spoken and shall he not make it good ] Heb. 6: 18. That by two immutable things, concerning which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upoq the hope set before us. 52 BENEVOLENCE OF GOD. — THE TRINITY. [Art. I. ducites his rewards and punishments according to the minutest shade of obedience and disobedience exhibited by the subjects of his moral government, amid every variety of circumstance and situation. This attribute may be partly seen in the dealings of divine providence, and is fully taught in the sacred volume.' XI. By Benevolence^ or Qoodness^ or Love of God, is meant his disposition to confer on all his sensitive creatures, at all times, tlie greatest happiness which their nature and character qualify them to enjoy, and which it is consistent with the high- est good of the universe, that he should bestow.^ III. T/ie Trinity. In addition to the aspects of the divine character already discussed, the Scripture represents to us a view of God altoge- ther peculiar, and such as cannot with consistency be resolved into njere figurative language, or allegorical representations. It speaks of " a Son of God" who "existed in the beginning with God," who assumed a human nature, and dwelt for a season among men. It repre.-^ents this Son of God as in some respects distinct from the Father ; for it speaks of him as conversing with the Father, about the glory which he had with him ere ' Jeieiii. 17; 10. I llic Lord search the heart, 1 try the reins even to, give every man according to his ways, and according to the fruit of his doings. Acts 10: 34. 35. Then Peter opened his mouth and said, of a truth I perceive that God is no respecter of persons ; but in every nation he that feareth him and worketh righteousness, is accepted with him. Rom. 2: 6. Who (God) will render to every man according to his deeds. ^ 1 John 4: 8. 16. He that loveth not, knoweth not God, for God is love. And we have known and believed the love that God hath to us : God is love ; and he that dwellelh in love, dwelleth in God, and God in him. Psalm 145: 8. 9. The Lord is gracious and full of compassion, slow to anger, and of great mercy. The Lord is good to all, and his tender mer- cies are over all his works. John 3: 16. 17. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life — For God sent not his Son into the world to condemn the world, but that the world through him might be saved ('Imp. v.] THE TRINITY. 53 the world was, and consequently before his human natine was born. It represents this Father as having sent this Son into the world, the Son as promising his disciples, that after his return to the Father, he would send them another Comforter, the Holy Ghost. It attributes habitually a different name to each of these three, and represents each as sustaining a different and peculiar part in the grand economy of grace. Yea, in several instances the New-Testament describes scenes, in which they are represented as sustaining simultaneously different parts. It appears, therefore, that there is a real distinction of some kind in the Deity, that it is threefold, and that it is such as repre- sents each of the three as a distinct subsistence or an agent, for distinct actions are attributed to each. This appears to be the idea intended by the Confessors in the Article before us, in which they hold this language, " That there is one divine essence, which is called, and is, God ; — and yet that there are three persons, who are of the same essence and power, and are co-eternal, the Father, the Son, and the Holy Spirit." How totally mistaken the representation is, which would make this distinction consist merely in variety of offices or official relations, can easily be made to appear. Thus it has been said, this dis- tinction is none other than the difference between the ideas sue:- gested by the phrases, George Washington, General Washing- ton, and President Washington. Let us make the trial, and every sincere inquirer after truth can easily decide the point. " I (General Washington) came forth from George Washington (the Father), and came into this country (world) ; again I (General Washington) leave this country (world \ and go to George Washington."' Again, "But the Comforter, which is President Washington (the Holy Ghost), whom George Wash- ington will send in my name (the name of General Washing- ton) shall teach you whatever I (General Was-hington) have said unto you."" Again, " But when the Comforter (President ' John IG: 28. - Juliu 14; 20. 54 THE TRINITY. [Art. I. Washington) is come, whom I (General Washington) will send unto you from George Washington (the Father), he (President Washington) shall testify of me (General Washington). Surely this experiment sufficiently proves that the distinction spoken of by the inspired writers is not merely that of several offices belonging to the same person. The persons of the Trinity are evidently represented as distinct agents, to whom separate actions are ascribed. When we reduce to generic heads the representations of scripture on this subject, they seem to resolve themselves into the following propositions. I. That there is but one God :^ This is a dictate of reason also; for we cannot conceive of. more than one infinitely per- fect, self-existent and supreme being. I£. 'Yet in this one God, there exist three hypostases,^ or per- sons, or subsistences, whose nature is unintelligible to us, but of w/iowi actions are predicated individually, and who are designated by the distinctive names Father, Son and Holy Ghost. I. The man Jesus is represented as a real human being, born of the virgin Mary, and like unto other men in all things, sin excepted. All that mortal eyes saw of him, was the creat- * Deut. 6: 4. Hear, O Israel ! the Lord our God is one Lord. - Matth. 3: 16. 17. And Jesus, when he was baptized, went up straight- way from the water, and lo ! the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him : and, lo ! a voice from heaven, saying, This is my beloved S077, in whom I am well pleased. Matth. 28: 19. Go ye, therefore, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. 2 Cor. 13: 14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen. 1 Pet. 1: 2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ. 1 John 5: 7. For there are three that bear record in heaven, the Father, the Word (logos), and the Holy Ghost, and these three are one. See also, 2 Thess. 3: 5. Gen. 1: 26. Gen. 3: 22 ; 11: 7. Gal. 1: 7. Ls. 6: 8. comp. with 48: 16. Chap, v.] DiviNixy op christ. 55 ed, human being, Jesus. The fact that the divinity dwelt with- in him, that the Son of God, or Logos, or second person of the Godhead, was united to him, as well as the extent and peculiar nature of this union, could not be seen by mortal eyes, nor even inferred primarily from his miracles ; for other men also wrought miracles, but must be learned only from his declarations and those of his apostles, the truth of these declarations being sustained by the stupendous miracles, and every other species of evidence which both he and they exhibited to substantiate the divinity of their mission, II. Yet with the man Jesus there ivas united another in- visible being, of a very different nature and higher order., called Son of God, and utiited in such a manner as to form a just basis for the reciprocal ascription of attributes taken from either nature, to the one being or person ; just as in the case of man, who consists of two parts, body and soul, the one visible and the other unseen by human eye, we say of the same individual he is mortal, meaning his body, and he is immortal, alluding to his soul. That such a higher nature was thus united to the man Jesus, is evident ; for a) The scriptures predicate of Christ existence before the birth of his human nature,^ yea declare that he existed before the world was made,^ from eternity.^ None will contend, that * John 16: 28. I came forth from the Father and came into the world; again, I leave the world, and go to the Father. 6: 38. For I came down from heaven, not to do mine own will, but the will of him that sent me. 8: 58. Verily, verily, I say unto you, before Abraham was, I am. - John 17: 5. And now, O Father ! glorify thou me with thine owrt self, with the glory which I had with thee before the ivorld was^ See also V. 24. ^ 1 John 1: 2. We show unto you that eternal life which was with the Father, and was manifested unto us. Heb. 1: 10 — 12. Thou Lord (Christ V. 1 — 10.) in the beginning didst lay the foundations of the earth, and the heavens are the work of thy hands ; they shall perish, but thou 56 DIVINITY OF CHRIST. [Art. I. the human being Jesus existed before his birth of the virgin Mary, much less, that he existed from eternity. If, therefore, there be any sense in these declarations, they must refer to an- other being or nature ; yet as they are affirmed of the Lord Jesus, it follows that a being of whom antemundane, yea eternal ex- istence may truly be asserted, was so united to the man Jesus, in a manner analogous to the union of soul and body, that ac- tions and properties belonging to either nature, may justly be affirmed of the one complex person. b) The scriptures expressly call Christ " God"^ " my Lord and my God,"^ " the true God,"^ and "God over all;"^ and apply other modes of expression of equivalent import. The explicit manner in which these names are thus applied ought indeed to prevent the possibility of misapprehension. But that they are designedly applied to Christ, and in their ordinary ac- ceptation too, seems to us placed beyond all doubt by the fact, that the inspired writers, c) Represent him as performing such v'orks as God alone can perform, and as could not be attributed to him, if the di- vine being were not also united with him in so close and pe- culiar a way, as to make it just to affirm of him predicates taken from this divine nature. They declare him to be the Creator^ of the universe, to have made all things both visible remainest, and they shall all wax old as doth a garment ; and as a vesture thou shalt fold them up, and they shall be changed ; but thou art the same, and thy years shall not fail. ^ John 1: 1. In the beginning was the word, and the word was with God and the word [logos] ivas God. Heb. 1: 8. ^ John 20: 28. And Thomas answered and said unto him, my Lord and my God. ^ 1 John 5: 20. This is the true God and eternal life. * Rom. 9: 5. Whose are the Fathers, and of whom, as concerning the flesh, Christ came, who is God over all, blessed for ever ! * John 1: 3. All things were made by him, and without him was not any thing made that was made. Chap, v.] DIVINITY OF CHRIST. 57 and invisible.^ They also attribute the preservation of the universe to him,^ and state, that he will at the last day raise the dead and judge them.^ Assuredly all this cannot be meant of the mere man Jesus. d) But the sacred penmen proceed farther still, and ascribe in unqualified and unequivocal tei:ms the attributes of God to this visible, Iiuman being, Christ. Now it is admitted, that to his human nature no such infinite attributes can possibly belong ; hence another being of whom they are predicable, must have been united with the man Jesus, in such a manner as to justify the application of these epithets to the one joint person, Christ. Of an irrational animal, an elephant, or a horse, we cannot say, as we can in reference to any man, he is mortal and he is im- mortal. Nor is any one at a loss for the reason. Although we, in both cases, see nothing more than the mortal body ; yet, in the case of man, we have conclusive evidence, that with his visible body, there is united an invisible immortal spirit. So also, if the inspired writers had not believed that the divine being, the Son of God (logos,) was in an analogous but equally mysterious manner united to the man Jesus, it would have been absurd in them to attribute divine attributes to him. * Col. 1: 16. For by him (Christ) were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers ; all things were created by him and for him. Heb. 1: 2. 2 Col. 1: 17. And he (Christ v. 16) is before all things, and by him all things consist. Heb. 1: 3. Who (the son v. 2.) being the brightness of his glory, and the express image of his person, and npholding all tilings by the word of his power, &c. ' For onr conversation is in heaven, whence also we look for the Sa- viour, the Lord Jesus Christ ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able feven to subdue all things unto himself. Phil. 3: 20. 21. John 5: 23. 8 58 DIVINITY yF CHRIST. [Alt. I. They ascribe to him, oninrpole?ice,^ omniscience^^ and " the fullness of the Godhead^'''' that is, the entire mass of all Ihe divine peifectionsr e) Nay, if possible, they proceed farther still, and enjoin diviiie honour and worship of Christ, as a duty of Christians/ ' Phil. 3: 21. According to the working whereby he is aUe to subdue all things unto himself. John 10: 18. I have power to lay down my life and I have power to take it again. 2 Pet. 1: 3. Acts 2: 24. 32. 3: 13. 15. 5: 30. 1 Cor. 6: 14. 15: 15. 2 Acts 1: 24. And they prayed and said, thou, Lord, loho knowest the hearts of all men, show whether of these two thou hast chosen. 1 Cor. 4 : 5. Therefore (says Paul) judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness and will make manifest the counsels of the hearts. Rev. 2: 23. And all the churches shall know that I am he who searcheth the reins and the hearts, and I will give unto every one of you according to your works. (1: 18.) ^ Col. 2: 8. 9. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, for in him dwelleth all the fullness of the God-head bodily. '^ John 5: 23. That all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father who liath sent him. 1 Cor. 1: 1. Paul — unto the church of God at Corinth, with all that in every place call upon the name of (invoke, worship) Jesus Christ our Lord, both theirs and ours. Acts 7: 59. And they stoned Stephen, calling upon God, {invoking) and saying, Lord Jesus, receive my spirit. — In V. 55. it is said Stephen was inspired " full of the Holy Ghost." 1 Cor. 1: 2. Grace be to you, and peace, from God our father, and from the Lord Jesus Christ. See also 2 Cor. 12: 8. 1 Thess. 3: 11. 2Thess. 2: 16. 17. Rom, 1: 7. 2 Cor. 1: 2. Ephes. 3: 6. Acts 9: 21. Heb. 1: 6.— Let all the angels of God worship him. Phil. 2: 10. 11. That at the name of Jesus every knee should bow, of those in heaven, and those in earth, and those under the earth ; and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father. Rom. 10: 9 — 14. Rev. 5: 91 — 4. And they sang a new song, saying,thou art worthy to take the book, and to open the seals thereof; for thou wast slain and hast redeemed us to God, by thy blood, out of every kindred and tongue and people and nation ; and hast made us unto God kings and priests : and we shall reign on the earth. And I beheld and I heard the voice of many angels round Chap, v.] DIVINITY OF CHRIST. '^9 No duty had been more clearly inculcated in the sacred writings of the Jews, than tliat of exclusive worship to the one God. " I am the Lord tliy God — and thou shalt have no other gods be- fore me — thou shalt not bow down thyself unto them nor serve them."' Now can we suppose, that these apostles, who w^ere Jews, and to whom the Saviour himself had said, I came not to destroy the law but to complete it, would have either enjoin- ed or practised the worship of Christ, if they had regarded him as a mere human being, if they had not hterally meant, what they often elsewhere inculcate, that with the visible human be- ing Jesus, there was united the Son of God, the word or logos, which was in the beginning with God, and which was God ? Can it be that these men would trust their own souls, or enjoin it on mankind to trust their all, in time and eternity, to an arm of flesh, to a mere creature, mortal, dependant, as much in need of protection as themselves? Nay so notorious is the fact, that they believed the divine nature united to the man Jesus, that this article of their creed was well known exen to contempora- neous heathen writers ; and Pliny, the authentic and celebrated Roman writer, who lived thirty-eight years contemporaneously with the apostle John, says, "They, (the churches in Asia Mi- nor) sing a hymn together to Christ as God."- Let every sin- cere inquirer after truth therefore cheerfully acquiesce in the revelation of himself, which God has chosen to give ; remember- about the throne, and the beasts and the elders : and the number of them was ten thousand times ten thousand, and thousands of thousands ; saying with a loud voice : Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature — heard I saying : Blessing and honour and glory and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. ' Deut. 5: 6—9. 2 Carmen Christo, quasi Deo, dicere secum invicem. L. X. Ep. 97. 60 PERSONALITY OF THE HOLY SPIRIT. [Art. I. ing that it is not a mere matter of opinion, but a truth of abso- hite obligation and eternal consequences : He that believeth and is baptized shall be saved ; but he that believeth not shall be damned ! 3. The Holy Spirit is also represented in the sacred vo- lume, as a distinct and divine jyerson, or subsistence. 1. Those who deny this proposition, and yet profess to receive the word of God, regard the passages which prove the person- ality of the Spirit, as mere figurative language, designed to re- present the divine power. If that were the natural interpreta- tion of the passages referred to, yea if it can be adopted without violence to the laws of language, it ought to be admitted. But this we think the reader will find difficulty in accomplishing. " But Peter said, why hath Satan filled thine heart, to lie unto the divine power, (Holy Ghost) ?" " All manner of sin and blasphemy shall be forgiven unto men, but blasphemy against the divine power (Holy Ghost) shall not be forgiven unto men." " The power of God, whom I will send unto you from the Father." " It seemed good to the divine power (Holy Ghost) and to us." Assuredly this construction is both unna- tural and inadmissible ; and abundant evidence exists, that the inspired penmen regarded the Holy Ghost as a person, or agent^ in like manner as they did the Son. This is evident, a) From those passages in which the Holy Spirit is desig- nated by a personal naine, and associated, as a third beings with the Father and the Son. An attribute of God assuredly cannot be classed as third agent ; nor be regarded as anything beyond a property of God himself. But we find the scriptures, after they have mentioned God the Father and the Son, add the Holy Ghost as a third being.' * Matth. 28: 19. Baptizing in the name of the Father, of the Son and oi the Holy Ghost. 2 Cor. 13: 14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost. 1 Pet. 1: 2. Elect according to the foreknowledge of God the Father, through sanctifi- cation of the Spirit, and sprinkling of the blood of Jesus Christ. - Chap, v.] PERSONALITY OF THE HOLY SPIRIT. 61 b) From the account given of the sin against the Holy Ghost. It is declared, that every sin except this shall be for- given men. That blasphemy against the Son of God may be pardoned ; but blasphemy against the Holy Ghost shall not be/ As we cannot sin against an attribute, the Holy Spirit must be a person. c) From Peter's statement to Ananias, that he had lied unto the Holy Ghost, for we can see no significance in lying to an attribute.'^ d) From the ji^rsonal acts attributed to the Holy Ghost. Among these, which are very numerous, we will only specify a few. He is said to come from the Father,^ to speak,^ to testify,'^ to predict,® to intercede,'' to give gifts,^ to work miracles,' to ' Matth. 12: 32. Whosoever speaketh a word agamst the Son of man, it shall be forgiven him ; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. ^ Acts 5: 3. But Peter said, Ananias, why hath Satan filled thine heart, to lie unto the Holy Ghost 1 ^ John 15: 26. But when the Comforter is come, whom I will send unto you from the Father. '' John 16: 13. He shall not speak of himself; but whatsoever he shall hear, that shall he speak. ^ Rom. 8: 16. The Spirit itself heareth witness with our spirit, that we are the children of God. ^ John 16: 13. He (the Spirit) shall show you things to come. See 1 Tim. 4: 1. ' Rom. 8: 26. The Spirit maketh intercession for us with groanings which cannot be uttered. * 1 Cor. 12: 8. For to one is given by his spirit the word of wisdom, to another the word of knowledge ; to another faith ; to another the gifts of healing ; &c. ® Rom. 15: 19. Through mighty signs, and wonders, by the power of the Spirit of God. 62 DIVINITY OF THE HOLY SPIRIT. [Art. I. sanctify,' to decide doubtful casep,- to leach, ^ to be resisted or grieved.^ II. That the Holy Spirit is also a divine person, admits of so little doubt, that his divinity has been acknowledged by many who deny his personality. a) The names of God are ascribed to him in scripture.' b) Divine attributes are attributed to him,"^ eternity, omni- presence, omniscience, goodness, truth, power, (fee. c) Actions belonging only to God are affirmed of him ;^ such as creation, working of miracles, raising the dead, &c. d) Divine worship is ascribed to him in the baptismal for- mulary, and the benedictions of the New Testament.^ From these Scripture proofs it is evident that the sacred vo- lume most undoubtedly does teach a threefold distinction in the Deity, a distinction which is not merely figurative, or modal, or subjective, but real. The intrinsic nature of this distinction is not revealed in Scripture, and is wholly incomprehensible to us. Yet is the charge of contradiction between the declarations of the sacred volume on this subject and the dictates of reason, which is so often and confidently made, demonstrably inappli- ' 1 Cor. 6: 11. Ye are sanctified by the Spirit of our God. ^ Acts 15: 28. It seemed good to the Holy Ghost and to us. "^ John 14: 26- But the Comforter shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. * Acts 7: 51. Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ohost ; as your fathers did, so do ye. ^ Acts 5: 3. 4. Ananias, why hath Satan filled thine heart to lie against the Holy Ghost 1 thou hast not lied unto men, but unto God. See also 2 Cor. 8: 17. Luke 4: 18. " Heb. 9: 14. Christ who through the eternal Spirit once offered him- self to God. Psalm 139: 7. 1 Cor. 2: 10. 11. John 14: 17. Ps. 149: 10. ■' Job 26: 13. By his spirit he garnished the heavens. 2 Pet. 1: 21. John G: 63. 1 Pet. 3: 18. 1 Cor. 12: 3. 4. 11. 8 Matt. 28: 19. 2 Cor. 13. 13. 1 Pet. 1: 2. 3. Chap, v.] DOCTRINE OF THK TUINITY RATIONAL. fi3 cable to a judicious statement of this tenet. The pious behev- er will find no difficulty in admitting this doctrine; for he sees its beauty and harmony running throughout the whole plan of salvation ; yet, as this volume will doubtless fall into the hands of many who are perplexed with honest doubts on this subject, and as several respected individuals of this class have expressed a desire, that the relation of the doctrine of the Trinity to rea- son might be considered in it ; the writer subjoins the following seven propositions, the principles of which he trusts contain sat- isfactory answers to all such objections, that can be started. And, may the good Spirit of God bless the entire discussion of this article, to the conviction of the sincere inquirer after truth! III. Relation of the doctrine of the Trinity to reason} Prop. 1. A divine revelation cannot contain any thing which is contrary to the plain and indisputable dictates of reason- By "plain indisputable dictates of reason," we mean those propositions in all the various departments of truth — mathemati- cal, moral, *fcc., the evidence of which is such, that when fairly presented to our view, the constitution of our mind compels us to believe them. Such are all the self-evident truths, (some- times called intuitive truths, or first truths, or constitutional judg- ments,) and all truths derived from them, the evidence of which is so strong that we are compelled to yield our assent. Such are the derived moral truths embraced in natural religion, that God is extremely powerful and intelligent (but not that he is omnipotent or omniscient). Now, as these propositions are the natural and legitimate product of the structure of our mental nature, they must be regarded as the instructions of the Creator, from whom our peculiar mental constitution is derived. Hence, if they were contradicted by his instructions in revelation, the Creator would contradict in revelation what he teaches in nature, that is, would contradict himself; which is absurd : therefore a ' See the author's translation of Storr's Bib. Theol. Vol. I. p. 467. 64 THE TRINITY. [Art. I. divine revelation cannot coiltain any thing which is contrary to the plai?i indisputable dictates of reason. In connexion with this principle, there is no dispute, unless it be alleged that we teach the existence of three Gods, and that the unity of God is a plain, incontrovertible dictate of reason, which would be contradicted by tritheism. To this we reply, First : Even if we did teach the existence of three Gods, there would be no dis- pute relative to this principle ; for, the unity of God, can by no means be made indisputably evident from reason. Unity of deigns may be rendered in a very high degree evident, but unity of person cannot. But, Secondly : It is not the case, that Trinitarians believe in three Gods, as may be seen by a reference to their respective creeds, in all of which the belief in one God is as explicitly stated as it possibly could be. If it be still alleg- ed that though Trinitarians do not profess tritheism, yet their doctrine inevitably leads to the belief of three Gods; then this objection is answered under the following propositions. Prop. 2. .4 divine revelation cannot contain a7iy proposition which demonstrably involves self-contradiction. It will be admitted that truth is always harmonious, and that no two truths of any kind are contradictory, i. e. subversive, of each other ; neither are the relations of truth. A contradictory proposition is that, one idea of which is manifestly subversive of the other, and the ideas of which, the constitution of our minds compels us to believe cannot both be true : such a proposition is this, " a triangle is a square." But the Creator has so form- ed us, that of two propositions which are contradictory, if the first be clearly proved to be true, we are compelled by the con- stitution of our mental nature to believe the second false. For, as they are subversive of each other, if we suppose the second also true, it would destroy the first ; so that the first would have to be (true) and not to be (true) at the same time ; which is Chap, v.] DOCTRINE OF THE TRIMTV RATIONAL. 65 cuiitiary lo an iiiluilive or self-evideai tiuili. Tlieretoie. as God is llie AiiUiui ui our uieiilal iiatiue, it is God who conipelb Uri to disbelieve one ol two contradictory propositions ; and hence, if liis revelation contained any such propositions, he would Jiiniseil compel us to disbelieve part of his own revela- tion: But God's object ill giving a revelation is, that it should be believed ; therefore he would not give u revelation and insert propositions in it which he compels us to disbelieve, that is, contradictory propo.sitions : Iheiejoi'c a revelation coming from God camiol conlain propositions which demonstrably involve f^elf -contradiction. In reference to this proposition, it has been alleged by some, that the doctrine of the Trinity involves such a contradiction They reason thus ; The idea of one and the idea of three are contradictory and subversive of one another, so that the same thing cannot be one and three at the same tune. But Trinitarians aHirin that God is one and tlnee at the same time ; therefore they affirm what cannot be true, i. e. a contradictory proposition. But the major proposition is stated in a loose and indefinite manner, and is not true in every in- stance ; for a. triangle is one and three at the same time, when considered as one among many figures, and in reference to its sides. In order to be true, that is, admissible, the major pro- position must run thus : " It is impossible for the same thing to be 1 and 3 in the same respect at the same time." To this we assent ; but in this form, the doctrine of the Trinity is by no means embraced undent; tor it need not be told to the intelli- gent reader, that Trinitarians unanimously deny that God is one and three in lite same respect. They expressly teach, that God is one in one respect, and three in another respect. The fust res[)ect they denominate by the term essence, and the second l>y the term persons. Therefore, as the Trinitarian proposition is not embraced in the majorj the conclusion of course is not applicable to it. But it has beeir objected, liiat soine.ol ilie phraseology of 9 66 THE TRINITY. [Art. I Trinitarians, expressive of the reciprocal relation between tlie persons of the Godhead, involves contradiction. Those, who advance the objection, reason thus : The one God is said to be threefold in his persons; but each person is the one God , therefore each person is threefold. But the major is not clearly stated. The idea intended is this, -'God who is one (i, e. God in the respect in which unity is affirmed of him, namely, in essence) is three in person (i. e. in another respect, called person) ; but each person (i. e. God, in each of the respects called persons) is the one God (i. e. is God, in the respect in which unity is affirmed of him, namely, in essence) : — But this minor is not true: therefore the conclusion is a. uon seqminr. In order to cover the conclusion, the syllogism must stand thus ; " God in {essence) the sense in which he is one, is also three (in the same sense, essence) ; but each of these tluee {pei'sons) is God in the sense in which he is one (in essence) ; therefore each of these three [persons) is three in the sense (in essence) in which God is one." But it need scarce be mentioned that we deny the major and minor, as strenuously as any other persons can: for we deny that he is one and three in the same sense. If it be al- leged, that explanations of the distinction in the Supreme Being have sometimes been attempted, and from these and the lan- guage of Trinitarians in general, it is evident that they under- stand the terms essence and person, in a manner which neces- saiily involves self-contradiction ; it must be admitted, that this has unfortunately sometimes been the case. But this will not be surprising when we recollect the inexplicability of the divine nature, and the high degree of mental discipline which isrequi site, before men can clearly discern the proper hniils of the hu man understanding. Nor are the divines of the present day re sponsible for any phraseology but their own ; and we believe they uniformly disavow the terms and ideas objected to. They believe that God is one in one respect, and three in another respect. To the respect in which he is one, they gave the Chap, v.] DOCTRINE ON THE TRINITV RATIONAL. 67 name essence ; the other respect, in which he is three, they designate by the term person. But in so doing they do not intend to convey any positive ideas of the several lespects to which they are apphed. They are to be considered as equiva- lent to the Algebraic letters X and Y, which stand for unknown quantities or properties; as if it had been said, "in X respect God is one, and in Y respect he is three:" and thus the propo- sitions are no more contradictory than if we were to say, "a tri- angle in JT respect (i. e. considered as a figure) is one, and in Y respect (in reference to its slides) it is three;" or, that "man in X respect (in reference to his soul and body) is two fold, and in Y respect (considered as an individual of our race) is one.'" We do not forget that the triunity of the triangle results from its material properties, inasmuch as, like all matter, it consists of parts; and that God is without parts [ens simplicissimum]: but we do not adduce these examples to prove from analogy either the truth or the possibihty of the Trinitarian doctrine; its truth must rest on the divine record, and if that is established its possi- bility necessarily follows. We onl)^ state these as several un- connected propositions, but similarly constructed and of course equally void of contradiction. Moreover, as we do not define the distinction in the Deity at all, it cannot be urged that we define it to be such as depends on parts; hence, the absence of parts in God cannot be alleged as an argument against the dis- tinction which is negatively proposed. For, it is impossible that there should be contradiction between terms the ideas of which are all strictly negative, and do not imply, by inference either more or less remote, any idea of a positive nattue. Prop. 3. A flivine revelation might nafnraUy he expected to teach truths untaught lyy reason. That, after all our advances in knowledge, there always h'ave been and still are many truths physical and moral, connected with our world, which are unknown to us, will be admitted. Hence, in giving us a revelation, it was at least possible for THE TRINITV [Alt. J God to teach ns triUhs unknown to reason But that if he gave a revelntion, he actually woukl teach such truths (either to enforce trutlis previously known, or unconnected with them,) is evident from the nature of the case. If God gives a revela tion, such a revelation must have been necessary, or not. If ii was not necessary, tlien (iod gave a revelation unnecessarily. But God does nothing unnecessarily ; theiefore, if hegavea re velation it was necessary. Now, the revelation which it was necessary for God to give must either contain same truths Or relations of truths imknown to us before, or not. But if it con- tains none but such as we knew before, it was unnecessary for God to give it. But it was necessary, or he would not have given it; therefore a revelation from God might naturally be ex- pected to teach truths unknown to us before, truths untaught by reason. Such are the sanctions of his law, the doctrines con cerning angels, the ref^urrection of the body, and (he Trinity Prop. 4 Wehnveiw reason io expect, that our limit edcajiac'i lies should lie aide to eomprehewl fully the modes and circum stances and relations of those truths vyhich reason could not teach, and ivhich are knovni only hy revelation^ any more tluin of those truths knovm nnthout reiielation ; but it is natural to expect that the contrary luoidd he the case- It is evident (hat (he adorable Au(.hor of our being has fixed with the utmost precision, the limits of the human unders(and ing. Our minds are so constructed, that whatever is necessary for the practical purposes of life, we can know, and know with cer(,ainty, Bu( in (he whole store of our knowledge, whatever be its naturf':, or whalevcr the subject to which it relates, (here is not a single particular to wdiich, in some of its circumstances or relations, there is not some mys(cry, something inexphcable attached. The fact of (he attraction of gravitation we know; and it is upon the cer(ain(.y and uniformity of this fact, that all Its boundless utility in (he mechanical arts, as well as in the ex- ''iiajt v.] DOCTRINE OF THE TRINITY RATIONAI >'9 planation of tlie plienomena of physical nature, depends. But wheie is the mechanic, or where the philosopher, who can ex- plain the cause or the mode of operation of this wonderful prin- ciple'.' The fact of the tendency of the magnetic needle to the poles, is known ; and relying on its certainty, and on the uni- formity of the other laws of nature, the mariner confides his a'll to ttie bark which gravitation keeps upon the surface of the wa ter, and spreading his canvass to the winds of heaven, steers with secmity his adventurous course through every clin^e. Yet who can explain the cause of this wonderful phenomenon, or the mode of its operal.iofis ? Rut let it not he supposed that the nat ure and relation of these general and importatit facts are peculiarly mysterious. Mystery equally profound and equally great, is no less a concomitant of every object around us, even of such as appear the most trifling or the best luiderstood. Let the pen with which I am writing demonstrate this truth. Who can tell how (in obedience to the divine will) it grew to its slender form ? or whnt philosopher can explain the nature of thai some thing, (called by men cohesive attraction,) liy which its particles are held togetlier ? In short, in our present state we are a mys- tery to ourselves; and every object around us presents abun- dant evidence that the Creator has definitely fixed the Mnuts of our knowledge, and told us. Hitherto shalt thou come, and here shall the proud range of thine intellect be stayed. Therefore, It will l>e^ admitted, that either the intrinsic nature, or the mode of subsistence, or some of t he relations or circumstances of every thing or truth connected with the present world, is incom prehensible to us. And it will be admitted, that the incomprehensibility of those modes and circumstances of truths which are iuconipre hensible to us, arises either frt)m their intrinsic natine, or from the limited character of our faculties ; and that it is prnliably im- possible for God himself to enable us to imderstaud some of them without first enlarging our faculties. ^t^ " THE TRINITY. [Alt. 1- And it will be admitted, tliat we l^now less of the future world than of the present, and that the httle knowledge which we have concerning it, is in its relations more enveloped in mystery- Hence it follows, a forfAwi, that if it is impossible for our pre- sent limited capacities to comprehend the modes and circum- stances of the truths of the present world, which are less mys- terious ; much less can they comprehend those of the truths re- lating to the future world, which are more mysterious. Again: The same relation between a certain truth which wUs unknown and other truths and principles which were known and understood, which led the mind to the discovery of the unknown truth, also implies some similarity or analogy or connexion with the truth which was known and understood; by virtue of which the truth discovered is also at least in some de- gree intelligible. And the same relation between the faculties of the human mind and an miknown truth, by virtue of which there was a peculiar adaptation in the mind for the discovery of that truth, rather than of others which it never covdd discover, and for a knowledge of which we are indebted to revelation alone, also implies a peculiar adaptation in the mind to understand the truth discovered. Thus the fact that the illustrious Kepler was able to comprehend those principles, a knowledge of which led him to the discovery that the orbits of the planets are not sphe- rical but elliptic, also implied his ability to comprehend the pro- perties and relations of an ellipsis ; and his comprehension of these and of the related truths, conducted him to the additional discovery that the planets, in their revolutions, describe equal areas in equal times. The acquaintance of the great Sir Isaac Newton with the revolutions of the heavenly bodies, and those enlarged views of the solar system as one connected whole, which led him to the thought that the same principle which brought the apple to the ground, might (as it readied without any sensible diminution to the summit of the highest mountains) as well extend to the moon and other planets, implied in him an Chap, v.] DOCTRINE OF THE TRINITY RATIONAL. 71 ability to compiehend the effects of this principle wheii,once the thought had been started. Similar to this is the case of those truths, relative to the existence and nature of God, which reason teaches. Thus, it is an undisputed principle, that the framer of a machine, in the structure of which there are evidently design and adaptation to an end, must be an intelligent being. And perceiving the manifest design and adaptation in the construction of the universe, men may justly infer the intelligence of the Au- thor of it. Now, the relation between the doctrine that God is an intelligent Being and the principle that every machine mani- festing design and adaptation must have an intelligent being for its author, implies some analogy oi' similarity or connexion be- tween them, from which it results that as the principle is intel- ligible, the doctrine which Aqws from it will be so also, at least in some degree ; and that the same adaptation of the human fa- culties and knowledge of related truths which led to the discove- ry of the doctrine, or which enables us to perceive evidences of its truth, also implies, at least in some degree the ability to comprehend the truth discovered. From these considerations it necessarily follows, that we have reason to believe that those truths which are contained in a divine revelation and are also taught by reason, are in their nature less incomprehensible and less involved in mysterious relations, than those between which and the knowledge obtained by our natural faculties, there is no such analogy or connexion as could lead to their discovery, or could afford evidence of their truth after they are revealed. Hence, it follows that among the truths contained in a divine re- velation, the mode and relations of those which were taught by revelation alone [articidi puri] will probably be more mysteri ous than of those, of which the light of nature affords us some knowledge. And hence it follows, in reference to the Deit}'^, that as the mode and many of the relations of those truths rela- tive to the nature of the divine Being which are taught by rea- son, are absolutely incomprehensible, it may natiually be ex- 72 THE TRINITY [Alt. I. pected that if any additional truths ai-,e revealed to us on this subject, their mode and relations would be still more mysteri- ous; inasmuch as they would have no analogy or similarity to the knowledge which we possess. Finally; in reference to those iiutlib lelative lo the ilivme Being (such as onniiscience, knowledge of future cuntuiguncies and the like) which are taught by reason, we llnd those re- lations of them whicli were incomprehensible by (he liglit of reason, just as incomprehensible after the truths to which tliey refer have been also tauglrt by revelation, as they were be- fore. But if it were the intention of God, that we should fully comprehend all the relations of the truths contained in his reve- lation, he would at least have perfected pur knowledge of the relations of those truths which even reason liad taught us to un- derstand. But this he has not done. Therefore it is not his intention, and we have no ground to expect, that our limited capacities should be able to comprehend the modes and circum- stances and relations of those truths which reason could not, teach, and which are known only by revelation, any more than of those truths known without revelation; but on the contrary, it is natural to expect, that their relatiuiis would be still moie enveloped in mystery. Prop. 5. We can believe, and it i^ our duty to believe those truths of revelation which are untaught by reason, as far as they are revealed, i. e. made comprehensible, but no far- ther ; for this is impossible, and the ^Scriptures do not re- quire it. It will be admitted, thai almost every ihing in which we be- lieve (taking the woid m its popular latitude) is in sjine re- spect or other inexplicable. We believe that we exist (with- out lequiring the famous aigument of Des Cartes to convince us of ihe fact) ; yet there arc a thousand things relative to the mode of our existence which wo cannot understand. We lie Chap, v.] nocTRiNK ok thk trinity rational.' "73 lieve the existence of all the external objects of which we ob- tain a knowledge through the medium of our senses ; yet rela- tive to every one, it were easy to propose some interrogatory to which no man could give a satisfactory reply. We believe in all those relations of visible objects and of abstract truths, the evidence of which appears to the human mind satisfactory ; yet what reflecting mind does not know, that mystery envelopes all those particulars of our faith? The chymist believes in all those beautiful affinities of his science, the existence of which ex- perience has taught him ; and the lover of natural philosoph)'', in general believes in all those properties of matter and laws of the material world, of which observation or credible testimony assures him ; but would he be entitled to the name of a philo- sopher, who (with our pres-ent scanty knowledge) should pretend that he fully comprehended the mode of operation and the rela- tions of any one of these principles or laws? We believe that God is uncreated ; but how any being could exist without hav- ing at some time or other begun to exist, who can comprehend? Some of the ancient philosophers who received not the revela- tion, have inculcated the omniscience of God in very pleasing and explicit terms. Seneca, the morahst, in admonishing his fellow men not to believe, that they had escaped punishment be- cause their crimes were concealed from the view of mortals, re- marks, " nam ille in cujus conspectu vivimus scit omnia, he in whose presence we live (i. e; God) knows all things." The same proposition is belived aUke by Deist, by Unitarian, and by the disciple of that glorious Redeemer to whom his apostle said, " Lord, thou knowest all things, thou knowest that I love thee." But is not the mode of the divine omniscience equally incom- prehensible to all? Since, then, it is a fact that all men posi- tively do believe a thousand propositions, when they cannot comprehend the mode and relations of the truths asserted in them ; it necessarily follovi^s) that we can do it, ; which was the first point to be proved. 10 74 THE TRINITY. [Art. I. Again: as it will be admitted that we are under obligation to believe the whole of a revelation which has been proved di- vine, it follows that it is our duty to believe every part ; and consequently those parts also which contain truths or proposi- tions, the mode of which or many of the relations of which are incomprehensible to us : and this was the second point. Finally : to say that we believe in a proposition, when we have no idea of the truth intended to be affirmed in it, is an ab- surdity ; the thing is impossible, and cannot be a duty. By be- lief in a proposition, we mean the judgment of the mind, that the idea affirmed by the terms of the proposition is true. Hence, to say that we believe in a proposition which we do not understand, is to say that we judge some particular idea to be true, but we do not know what idea. For we believe, either from evidence presented to our minds, or upon the testimony of one in whom we confide. We cannot believe in an unintelligible proposition, from its own evidence ; for the evidence of the truth of an idea must be found in its relations to other truths or principles which are more evident ; but if we do not even know what the idea in question is, much less can we know its relations. Hence it is impossible to believe in an unintelhgible proposition, from its own evidence ; for evidence unknown to the mind can have no influence in producing belief of any kind. Nor is it possible to believe in an unintelligible proposition, on the testimony of any being whatever. For it is impossible, by the laws of our mental nature, to judge that an idea is true or not, unless we know what the idea is. If an unintelligible proposition were contained in a divine revelation, we might express the general judgment, that, as it is of divine origin, it contains a truth which it could convey to a being that could understand it, whatever that might be, for God cannot lie. But he could not believe that any particular idea is true, on the authority of such a pro- position, until we knew that it is contained in it. Hence it is evident that a belief in an unintelligible proposition, is a con- Chap, v.] DOCTRINE OF THE TRINITY RATIONAL. 75 tradiction in terms and impossible in the nature of things. And as God will not require what he has made it impossible for us to perform, and as he so formed the human mind, (hat we can- not believe what we cannot understand ; therefore it is not our duty to believe any unintelligible proposition : which was the last point to be proved. In reference to this proposition, it has been alleged that Trinitarians acknowledge their inability to comprehend the doctrine of the Trinity, and yet profess to beheve it. This ob- jection also arises from want of precision, which may be charge- able perhaps as well to some of the orthodox as to their oppo- nents. But it is easily solved, the writer thinks, by an applica- tion of the preceding remarks. The point at issue is not whe- ther the few general ideas which the scriptures reveal, relative to the distinction in the Deity, are most closely connected with mystery, whether they sustain relations which reason cannot discover and which God has not revealed ; for this is granted, and it has been proved, in the first point of this proposition, that this is no bar to our believing those truths which are reveal- ed. But the question is, are those propositions relative to this subject, which Trinitarians profess to believe, unintelligible ? Those who differ from the Trinitarians, seem to confound those views of this doctrine which are revealed in Scripture and are intelligible, with the relations of these views or truths and their mode of subsistence, concerning which the holy volume is silent, and which are unintelligible. The former the Trinitarian un- derstands and believes ; it is the latter which he cannot com- prehend, and these form no article of his creed, for they are not revealed. It has been evinced under the second proposi- tion, that the terms used by Trinitarians to convey the ideas they find in the Scriptures on this subject, are absolutely void of all contradiction. A few remarks only need be added, to show that they are intelligible. Let it be remembered, then, that belief (in its popular latitude) in a proposition, is the judgment of the mind that the particular idea predicated of the subject »6 THE TRINITY. [Alt. I. does belong to it. If that idea be a generic one, the behef does not regard its species, but only the generic idea which forms the predicate of the proposition. If the idea predicated be specific, the judgment of the mind of course relates to the specific idea and to no other. Thus when any person believes the proposi- tion " God is omnipresent," he does not believe that he is onmi- present in this or that particular mode. And when the Trini- tarian believes there is a distinction in the Godhead, he does not believe that it exists in this or that particidar mode. Thus also in respect to the proposition " God is three in one respect, and one in another respect," which the Trinitarian believes taught in Scripture, the terms are generic and abstract, they de- fine nothing relative to the specific nature of the things indi- cated by them ; and our belief of these propositions can of course not be more specific, as it would be a belief of another proposi- tion. And surely no one will deny that we have a distinct idea and a full understanding of the general abstract term unity, (it is superfluous to add the word numerical, for, strictly speaking, there can be no other unity,) and of the general terms respect and reference, and of the general abstract term three. Conse- quently, we can fully understand these propositions; and our belief in them amounts to this, that we believe them to be just- ly predicated of the divine Being : and hence of course they must be intelligible. It were an easy matter, by admitting such confusion and w^ant of precision, as are sometimes manifested in treating of the Tri- nity, to involve some of those doctrines relative to God which are universally believed, in equal if not greater contradiction. To the Deist we might then propose such reasoning as this : " You admit that God is here present in this house, not a part of God, but every thing of which God consists. But if every thing of which God consists is now in this house, it cannot be out of it ; for it is impossible for the whole of the same thing to be at two different places at the same time, or it is impossible for the same Chap, v.] DOCTRINE OF THE TRINITV RATIONAL. 77 thing to be and not to be at the same time. Therefore, if eve- ry thing of which God consists, be now in this house, it cannot be out of it, i. e. it cannot be any where else, much less every where else, at the same time." But to this we should joint- ly reply, that our belief does not include the specific nature and mode of the divine omnipresence ; and as the objection rests on the supposition that it must be like the presence of men, viate the difficulty by stating, that God caused men to sin free- ly, seems, unsatisfactory ; for no other acts of man can be either sinful or the reverse, except those which they perform freely ; but the very circumstance of their resulting from the free voli- tion of man, constitutes man their efficient cause, and by neces- sary negation, proves that, if that cause be man, it cannot be God. Again, the supposition that God created precisely those indi- viduals of whom he foreknew, that they would freely commit these very crimes although its impossibility cannot perhaps be proved, is not consistent with the character of God ; because it makes sinful actions, as such, the direct object of his ultimate choice. It represents God, the lawgiver, as performing an act of efficient causation in order to produce the transgression of his own law. It is difficult to conceive, what more would be requisite to constitute him the author of sin. Chap. VI. j IS GOD THE AUTHOR OF SIN ! 93 Tlie scriptures explicitly teach, that God does not even tempt' men to sin, much less efficiently cause them to trans- gress ; yea that he is of purer eyes than to behold evil, that he cannot look on iniquity.^ That God, however, did not prevent, that is, per77iilted the introduction of sin into the world, is certain. And as he did permit it in time, he doubtless intended (purposed) to do so in eternity. God certainly could have prevented this calamity either by infringing the moral agency of his rebellious creatures or by not calhng them into being. The question then presses itself upon the mind, what were the reasons, which induced in- finite wisdom to permit the introduction of evil into the world? a) Numberless reasons may lie open to the divine mind, of which we worms of the dust are ignorant. Incalculable good may re- sult to thousands of worlds unknown to us from this exemplifi- cation of the evils of rebellion against God ; whilst no injustice is done to the moral agent man, by holding him responsible for his own free acts ; and whilst even to the human family itself, the occurrence of sin is made the occasion of greater displays of divine benevolence and glory, than would have occurred with- out it. So that the aggregate even of human happiness, taking the future with the present w^orld, is by the overruling provi- dence of God augmented by the permission of sin. b) It seems evident, that God could not have created man a free, responsible agent, without the ability to use that freedom, that is, either to transgress or obey the divine will. Exemption from those temptations which surround him, would not have uni- versally prevented it ; as is seen in the fallen angels. So that God ^ James 1: 14. Let no man say when he is tempted, I am tempted of God ; for God cannot be tempted with evil, neither tempteth he any man. ^ Thou (O Lord) art of purer eyes than to behold evil, and canst not look on iniquity. Numb. 23: 19. God is not a man that he should lie. Psalm 145: 17. The Lord is righteous in all his ways, and holy in all his works. Job 34: 10. Far be it from God that he should do wickedness, and from the Almighty that he should commit iniquity. 94 DIVINE DECREES AND PROVIDENCK. [Art. I. must either permit man to have the abiUty to sin, or destroy his moral agency. But infinite wisdom regarded it as preferable^ that man should be a moral, responsible agent, and therefore did not prevent the exercise of his voluntary powers, c) As to the physical evils of the world, we would remark that the number of those which are unavoidable is so very small, that it is far outweighed by those enjoyments of which they seem to be mere incidents. These evils are moreover discipUnarian, are de- signed as the means of greater good. Our liabihty to the in- roads of disease, is intended as a constant memento to admon- ish us to prepare for death. It tends to prevent too deep an immersion in the pursuits of life, to wean us gradually from its enjoyments, and make us more willing to exchange the present for a better world. How many souls will at the great day, re- joice before the throne of God, who came out of " great tribula- tion ;" who whilst they washed their robes in the blood of the Lamb, poured out their own hearts' blood for the testimony of Jesus? Let, then, the sons and daughters of affliction not envy the lot of the prosperous, nor regard themselves as excluded from the tender mercies of God ; but, in the spirit of faith, let them exclaim : All, great Creator, all are thine ; All feel thy providential care ; And through each varying scene of life, Alike thy constant pity share. And whether grief oppress the heart, Or whether joy elate the breast; Or life stiU keep its little course, Or death invite the heart to rest : All are thy messengers, and all Thy sacred pleasure, Lord, obey ; And all are training man to dwell Nearer to bliss and nearer thee. Chap. VI. J UNIVKRSALITY OF rHK DIVINK PROVIDENCE. "^ V. Do tlie purposes and providence of God extend to all things l The purposes or intentions of God, let it be recollected, are of two kinds ; either causative^ which refer to his own intended actions ; or permissive^ relating to those actions which he fore- sees that his creatures will perfornn, and which he resolves not to prevent. It appears obvious, that God as an infinitely per- fect being must have a definite purpose or intention in regard to all the actions which he himself will or will not perform, and also in regard to all the actions of his rational creatures, whether he will or will not permit them. But the actions of God and those of his creatures, embrace all the phenomena which occur in the universe ; therefore it follows, that the purposes or intentions of God either causative or permissive do extend to all things. But what God thug intended in eternity he actually executes in time. Therefore, as by the providence of God is meant the execution of his eternal purposes or intentions, it evidently fol" lows that the divine providence also extends to all things. The doctrine of our proposition is moreover inculcated by the sacred volume in a variety of ways. The'scriptures teach it in explicit terms,* they narrate a multitude of examples ex- ' Matt. 6: 25—33. Therefore I say unto you, take no thought for your hfe, what ye shall eat or what ye shall drink ; nor yet for your body, what ye shall put on. Is not the life more than meat and the body than raiment? Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns : yet your heavenly father feedeth them. Are ye not much better than they % Moreover, which of you can by his anxiety, add one cubit to his life (that is to the journey of his life) 1 And why take ye thought for raiment ? Consider the lilies of the field, how they grow ; they toil not, neither do they spin. And yet I say unto you, that even Solomon, in all his glory, was not arrayed like one of these. Wherefore if God so clothe the grass of the field which to day is, and to-morrow is cast into the oven, will he not much more clothe you, O ye of little faith !— But seek ye first the kingdom of God and his righteousness ; and all these things shall be added unto you. Matt. 10. 29. 30. 31. Are not. two sparrows sold for 96 DIVINE DECREES AND PROVIDENCE. [Art. I. hibiting evident marks even of special providential interference.' They represent the issues of all things both prosperous .and ad- verse as under the control of God.^ And they inculcate the propriety of prayer to God for his providential protection, guid- ance and blessing,^ a procedure altogether nugatory if ourhea- venlyFatherdid not govern the universe withaview to the moral benefit of his rational creatures, and if the character of his agency were not, in every instance, determined on in view of the foreseen situation and conduct of his creatures. It has been objected by Socinians and some Arminians, that God cannot possibly foreknow, and therefore not specifically embrace in his plans and intentions the free actions of men. The error of this opinion is clearly established by the copious texts adduced in the margin, proving the absolute universality of his providence, and by the numerous prophecies explicitly predicting the free actions of men. Nor does there seem to be much force in the philosophical objection, that we cannot con- ceive how free actions can possibly be foreknown, as they are con- tingent in their nature. Because our inability to comprehend the mode of the divine foreknowledge of these actions, is no proof against its reality, much less again^ its possibility. a farthing ? And one of them shall not fall to the ground without your Fa- ther. But the very hairs of your head are all numbered. Fear ye not, therefore, ye are of more value than many sparrows. Acts 17: 26. 27. 28. In (by) him we live and move and have our being. * Such as in the case of Joseph. Gen. 30: &c. The delivery of the apostles from prison, Acts 5: 19 — 25. ^ Gen. 50: 20. But as for you, ye thought evil against me : but God meant it unto good, to bring to pass, as it is this day to save much people ahve. Amos 3: 6. Shall there be any evil (calamity) in the city and the Lord hath not done it 1 Except the Lord build the house, they labour in vain that build : except the Lord keep the city, the watchman waketh but in vain. Psalm 127: 1. Dan. 2: 21- Isaiah 10. 5—12. Luke 1: 51. 52. ^ Psalm 145: 18. The Lord is nigh unto all that call upon him in truth (sincerity). John 9: 31. If any man be a worshipper of God, and doth his will, him he heareth. Chap. VI.] PRKDESTINATION AND ELECTION. 97 Moreover, this opinion involves the denial of the divuie omni- science, and implies the absurd position, that the Deity, like his creature man, is daily growing in knowledge. VI. Are the decrees of God relative to the future destimj of men, formed in view of the voluntary conduct of each^ and according to it 7 The affirmative of this proposition seems clearly evident both from reason and scripture, and v/as eventually held by Luther. Melancthon and all their immediate earliest coadjutors. That this statement of Luther's opinions is correct may be clear- ly seen not only from numerous passages of his w^orks, but even from the Xllth article of the Augsburg confession, which he had reviewed and sanctioned, and in which the cognate opinion of those is condemned who maintain, that no believer can fall from a state of grace. For such is the connexion of the cardinal points of the theological system, that the advocates of this doc- trine cannot consider repentance and faith as the effects of election, but must ratber regard them as conditions of it. The writer however feels constrained to say that neither Luther nor his earliest adherents, had receded far enough from the Augus- tinian error to be entirely consistent in their theological phiaseo- logy. The illustrious Calvin and his supralapsarian followers afterwards maintained the unconditionality not cnly of election but even of reprobation. This opinion has, however, long since been abandoned by the great body of the Reformed church in Continental Europe, who have adopted the Lutheran view. The principal Congregational divines of New-England are also unwilling to term these decrees of God unconditional or abso- lute, however they may differ as to the circumstances which in the divine mind led to their adoption. a) That the decrees of God relative to the future destiny of men, were formed in view, that is, with a full knowledge of the conduct of men, incontrovertibly flows/rom the absolute omnis- 13 98 DIVINE DECREES AND PROVIDENCE. [Art. I. cience of God. For, as God knows all things, he cannot be ignorant of the precise circumstances of every individual, at any moment of his existence. But of this his essential omniscience, he could not divest himself when he formed his purposes or in- tentions ; those purposes, therefore, were adopted in view of this knowledge. Indeed, it would be the height of absurdity to imagine, that he, to whom all things are naked and open, would, when forming a purpose relative to any individual, voluntarily close his eyes on the situation and conduct of the moral agent contemplated by his decrees ! Whether God, who in the act of forming such a purpose, certainly possessed perfect knowledge of the situation and con- duct of the individuals to whom it referred, did determine nevertheless to treat them irrespectively of their conduct, seems identical with the question, whether he resolved to deal with them as with moral agents or not. For b) The very nature of a moral government requires, that sanctions be attached to the law given to regulate the conduct of its subjects. And by the attachment of sanctions to a law, is meant that the moral governor will bestow blessings and inflict punishment on his subjects according as they obey or transgress the given law, and actually because of such obedience or trans- gression. Now it is admitted, that man is a moral agent, that God is his ruler and has placed him under a moral government which, though modified by the gospel, is a moral government still. Hence it follows, that God must treat him as a moral agent, must reward or punish him according to his conduct in reference to the law under which he was placed. To suppose a moral government, in which rewards and punishments were held up as motives to obedience, without the design of execut- ing the sanctions thus solemnly published, is to suppose a gov- ernment based on ulterior deception ; wbich would be unworthy of God, and merit the appellation not of a moral, but of an im- moral government. It is evident, then, from the nature of a i Chap. VI.^] DOCTRINB OF ELECTION. ^^ moral government, that God ought to apportion rewards and punishments to his subjects, according as they accept or reject the terms of salvation offered them. But what God ought to do, he invariably will do : therefore he will administer future retribution according to the voluntary conduct of his moral sub- jects. Moreover what God certainly will do in time, he in eter- nity intended or purposed to do ; and these intentions are his decrees. Therefore God from eternity decreed to distribute future happiness or misery according to the voluntary conduct of each individual. c) The same truth is also clearly reflected from the pages of the sacred volutne. It will be admitted, that the manner in which God actually and certainly will distribute happiness and misery in the future world, is the precise mode which he eter- nally intended or purposed to pursue. If, then, it can be made apparent, that the Judge of the universe certainly will reward men according to their works, it will follow, that he eternally designed, purposed, decreed to do so. But the sacred volume does most explicitly declare that God will " render unto every man according to his works," that "every one shall receive the things done in his body," and that " what a man soweth, that shall he also reap."' Therefore, as it is certain, that God will * I saw the dead small and great stand before God ; and the books were opened, and another book was opened which was the book of life, and the dead were judged out of those things which were written in the books ac- cording to their works. 2 Cor. 5: 10. We must all appear before the judgment-seat of Christ ; that every one may receive the things done in his body, according to that he halh done, whether it be good or bad. Matt. 16: 27. The son of man shall come in his glory, with his angels, and then shall he reward every man according to his ivorks. Isaiah 3: 10. 11. Say ye to the righteous that it shall be well with them, for they shall eat the fruit of their doings. Wo unto the wicked, it shall be ill with him, for the reward of his hands shall be given him. Jer. 17: 10. I the Lord search the heart and try the reins, even to give every man according to his ways, and ac- cording to the fruit of his doings. 1 Pet. 1: 17. God without respect of persons, jndgeth according to every man''s work. Eccl. 12: 4. God will bring every man's work into judgment. Gal. 6: 7. Whatsoever a man sow- eth that shall he reap. See also Psalm 62: 12. Rom. 2; 6. Rev. 2: 23. 22. 12. 100 DIVINE DECREES AND PEOVIDENCE. [All. I- in the world to come, treat men according to their voUmtary actions, it follows that he always, that is, eternally intended to do so. And as " the eternal intentions of God are his decrees," it necessarily follows, that his decrees relative to the future des- tiny of men, were formed both in view of their voluntary agency and according to it; or, in other words, the decrees of election or predestination to eternal life, and of reprobation to endless misery, are not unconditional, but are based on the foreseen voluntary conduct of the individuals. Again, is not the contrary supposition directly opposed to the scripture representations of the divine character ? God is de- scribed as a God of " love," " who hath no delight in the death of sinners;"' how then could he have decreed to consign the major part of them to endless perdition, regardless of their con- duct? Or how could he create the majority of the human race under circumstances, in which they must inevitably continue in sin, and then finally punish them for ever for not exercising that repentance which was impossible to them, or that faith, which though it is the gift of God, he had beforehand deter- mined never to give them ? He is represented as "a God of long- suffering to us-ward, not being willing that any should perish, but that all should come to repentance.'"^ But how could his tolerating the non-elect be an act of long-suffering if they had been born under circumstances in which however long he might wait, they could not repent without his special grace, and this he was determined to withhold from them ? How could the scrip- tures say, that he was not willing that any should perish, if he had determined for ever to withhold from the great mass of man- kind that aid, «\'ithout which they inevitably must perish ? Could the inspired penmen say "he wills that all should come to re- Dentance," if he had determined to leave them for ever in a stale destitute of grace, in which repentance is impossible ? ^ Ezek. 18: 32. For I have no pleasure m the death of him. that dicth, saith the Lord God ; wherefore turn j'ourselves and live. ^ 2 Pet. 3: 9. Chap. TL] DOCTRINE OF ELECTION. 101 Moreover, what sincerity could there be in God's command to preach the gospel to every rational creature, if he had deter- mined to withhold from the greater part of them, that gracious influence without which they could not receive the gospel, and must be eternally condemned for not believing in Christ as their Saviour, when according to the same view he really was not their Saviour, having never made provision for ^Ae?> salvation ? And, how could we reconcile with the justice and imparti- ality of God, the opinion, that whilst he calls us all into exist- ence with a depraved nature, he should irrespectively of our conduct, elect some of us to heaven and consign the- residue to hell? The scriptures tell us that God is "no respecter of per- sons,' but in every nation he that feareth God and worketh righteousness is accepted of him."^ How could this be said, if God had made among his creatures a distinction of such incal- culable magnitude, and eternal duration, as would be implied in the irresistible salvation of some, and unavoidable damnation of others ? But that God will treat men according to their voluntary conduct, and that his decrees about his future treatment of them are based on his foreknowledge of what that conduct will be, is also evident from those portions of scripture, which expressly declare, that our predestination to eternal life actually is based on the divine '•'■ foreknowledge^'^ and that men are elected ac- * 2 Chron. 19: 7. Rom. 2: li. For there is no respect of persons with God. ^Acts 10: 34. 35. Eph. 6: 9. Col. 3: 25. But he that doeth wrong, shall receive for the wrong which he hath done ; and there is no respect of persons. 1 Peter, 1: 17. And if ye call on the Father, who without re- spect of persons judgeth according to ex'cry rnarCs worh, pass the time of your sojourning here in fear. ^Rom. 8: 29. For whom he did foreknow he also did predestinate io be conformed to the image of his Son. 102 SCRIPTURE PASSAGES EXPLAINED. [Art. I. cording to i\\e foreknowledge of God.' Now, as Paul here tells the Roman Christians they were predestinated according to the divine foreknowledge, and Peter informs the believers in Asia Minor that they were elected in the same way, it follows either that all the elect are thus chosen, or that God pursues one plan in electing the Christian of Rome and Lesser Asia, and a different one for the rest of the world. But as the latter cannot be supposed, the former inference remains true. In view, then, of all these dictates of reason and declarations of the inspired volume, the writer cannot, after the most solemn and conscientious investigation of this subject, resist the behef, that the decrees or intentions of God concerning the future des- tiny of men, are formed in view of the voluntary conduct of each and also according to it. But are there no passages of scripture which seem to be inconsistent with this doctrine, and by which many upright persons have been led to entertain different views ? There doubtless are, and they deserve a serious notice. The most important are the following, and others of similar import. 1. John 15: 16. Ye have not chosen me (says Jesus) but I have chosen you and appointed {s^rixa) you, (fee. That this passage refers to the Saviour's choosing them as his apostles, is evident, because he is here addressing his apostles ; for he says " ye have been with me from the beginning;"^ tells them that they would be persecuted by the Jews as he had been, which was true of the apostles, but not of believers in general. But even if in violation of the context, we suppose this passage to refer to election to eternal life, it would only prove, that God was the lirst mover of our salvation, but not that he bestows it on us unconditionally. ' 1 Peter 1: 2. Elect according to the forSknowUdge of God the Father, throua^h sanctification of the Spirit unto obedience and sprinkling by the blood of Jesus Christ. See also 2 Thess. 2: 13. James, 2: 5. Mark 16: 16. ^v. 27. Chap. VI.] DOCTRINE OF ELECTION. 103 2. Acts 13: 48. And as many as were ordained (or accor- ding to the Greek rsrayiisvoi disposed for, or arranged or prepared for) eternal life, believed. This passage is undoubtedly mis- translated. The word rendered ordained, is not used to signify divine election or decrees, either in the scriptures or profane writers, but primitively signifies disposed, set in order for, although it also sometimes signifies appoint.^ Thucydides says " the Greeks marched up Tsrayiisvoi, in good o?-der, well ar- ranged." The meaning of the passage most probably is, that " As many as were inclined for eternal life (were seriously in- clined) believed," whilst those who cherished their prejudices, and were not disposed to seek eternal life, remained in unbelief. 3. Ephes. 2: 8. By grace ye are saved through faith and that not of yourselves, it is the gift of God. Hence it hag sometimes been argued that faith is the consequence of eleclionj and cannot be the condition of it. It is indeed true, that faith is the gift of God, but it is mediately bestowed on men. Faith, says Paul, comes by hearing, and hearing by the (preaching of the) word of God.^ Whilst we pay due attention to these means of grace, the Spirit of God through this instrumentality works faith in us. The renovated health of the convalescent, is really the gift of God, although it was not effected by mira- cle, but by the careful exhibition of those medicines which the Author of nature also provided. Nor has saving faith ever been wrought in any one, whilst he perseveringly resisted the Spirit of truth, and refused all attention to the means of grace; never until he had surrendered his heart to God and commen- ced ^^ working out his own salvation with fear and trembling."^ 4. Ephes. 1: 5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. This passage teaches that God predesti- • The phraseology of this sentence was obscured by the omission of a word in the first edition, and may convey an idea different from that intended. 2 Rom. 10: 17. "" Phil. 2; 18. 104 BCRIPTURK PASSAGES EXPLAINEH. [Art. 1. natecl the elect according to his own will, but is perfectly silent as to whether it was his will to treat men as moral agents, ac- cording to their conduct, or whether it was his will regardless of the conduct of men to elect some and reject others. That the sovereign of the universe will deal with men according to his will is certain ; and that, having made them moral agents, he would will to treat them as such, that is, according to their conduct, seems equally evident. Hence this passage presents no difficulty. 5. Rom. 9: li, (fcc. For the children being not yet born, neither having done any good or evil, in order that the pur- pose of God according to election might stand, (that is, in order that the purpose of God might be based on his own choice) it was said unto her (Rebecca,) " The elder shall serve the younger." It is evident from this and other verses of this chapter, that the apostle clearly inculcates the doctrine, that God in his dealings with the descendants of Abraham, had granted certain privileges to some which were not bestowed on others. And the apostle clearly teaches, that the reason which actuated the divine mind in this distinction, was not found in the conduct of the parties — for the distinction was determined on before they were born ; but in the infinite wisdom, sove- reignty and good pleasure of God. The onl};- point of dispute is, what was the blessing thus distributed? Was it eternal Hfe? Then this passage and entire chapter would indeed represent the divine being, as relinquishing his moral government over men? and giving unto every one not (as he says he does) " according to the fruit of his doings," but regardless of his conduct. But it is evident, that this passage and those which follow it in this chapter, treat not of personal election to salvation ; but the choice of a portion of the descendants of Abraham to be his external, visible people, whom he determined to separate from the rest of mankind and make the depositories of his religion. This is evident from various considerations, a) The Jews had so Chap. VI.] DOCTRINE OF ELECTION. 105 long regarded themselves as the peculiar people of God, that they could not brook the admission of the Gentiles to equality of privileges under the gospel dispensation. To remove this error, Paul tells them, that the election of their father Jacob and his descendants to this privilege in preference to Esau and his posterity, was not owing to any personal merit in the former ; for the election or choice was made before either of them was born, or had done good or evil, b) Moreover, he adds, that many of those thus elected, were not true children of God, " for they are not all Israel which are of Israel : neither because they are the seed of Abraham, are they all children."' But all admit, that the elect, that is, those who will die believers and there- fore be saved, are children of Abraham and of God in the high- est sense, c) The apostle removes all doubt by stating what it was, to which the descendants of Jacob were elected. He tells the Jews, that it was determined, that " the elder (Esau) shall (be in subjection) serve the younger (Jacob ;) that is, the descendants of Jacob shall, by the special providence of God, be prospered as a nation, be chosen as the visible people of God, to whom should pertain the adoption, the (ceremonial) service, (the giving of ) the law, and of whom concerning the flesh, Christ should come, and those of Esau shall become subject to them ; as was the case when the Edomites in the reign of David were subjected to the Israelites. Here certainly is nothing about personal election to salvation. Yet Paul explicitly tella us in V. 11, 12. that this was the purpose of God, which was to stand or be based, not on works, but exclusively on the choice (election) of God. Now this election to the privilege of be- longing to the external people of God, does not necessarily in- volve salvation, and is no more difficult to be reconciled with the justice of God, than his permitting some men to be bo]n with a greater degree of talents or wealth than others. Especially when we recollect the principle of his moral government, which > Verse 6. 7. 14 106 HARDENING OF PHARAOH's HEART. [Art. I. he has announced to us, that " from those to whom much has been given shall much be requhed," and " the servant that knew his master's will and did it not, shall be beaten with many stripes." It was in his choice or election to these external pri- vileges, that God loved Jacob, and hated, that is, did not thus favour Esau.^ And well might the apostle ask, has not that Being, whose is the earth and the fullness thereof, a right to dis- pense these favours as he pleases, as a potter out of the same clay makes different vessels, designed for various uses, some more honourable than others? With the same sovereignty, says the apostle, does God proceed even in the retributions of his providence. " Pharaoh" was a cruel, abandoned wretch, whom he might in justice have cut down much sooner, but " he suffered him to stand" and even " raised" him to greater temporal distinction, in order that his " power and name might be declared throughout all the earth,"^ when his signal over- throw should come upon him. That God did by any positive influence harden the heart of Pharaoh, is not only contrary to the character of God as revealed in scripture ; but directly con- tradicted by the inspired writer of the first book of Samuel, who says, " Wherefore do ye harden your hearts, as the EgyjHians and Pharaoh hardened their hearts.^ 6. John 12. 37 — dO. But though he had done so many miracles before them, yet they believed not on him : That (or as the sense is, thus) the saying of Esaias the prophet was fulfilled, which he spake, Lord who hath believed our report? And to whom hath the arm of the Lord been revealed ? There- fore they could not beheve (because they had resisted the evi- dence of his miracles, and the " report" or preaching of the prophet,) As Esaias said again. He hath blinded their eyes, and hardened their hearts, (that is, after they resisted the evidence of the Saviour's miracles and preaching, he withdrew his Holy Spirit from them, and abandoned them to their own judicial » Verse 13. ^ Verse 17. ^ 1 Sam. 5: 6. Chap. VI.] CAUSE OF ELECTION. 107 blindness and hardness, and, in this condition, they could not see with their eyes, nor understand with their hearts, nor be converted to God, that he should save them or their city.) 7. The supposition, moreover, that God would be regulated in his decrees or intentions, by the voluntary conduct of man has sometimes been considered inconsistent with the divine free- dom and independence. If God, however, possesses freedom, he was free to create moral agents if he chose ; and if, as all admit, he did choose to create moral agents, why should either his freedom or independence prevent him from executing his in- tentions ? And if it is not inconsistent with any attribute of God to treat men according to their voluntary conduct, that is, to treat them as moral agents, it could not be inconsistent for him to intend or purpose to do it. But all acknowledge, that God does deal with men as moral agents, without doing violence to any of his attributes ; therefore his intentions or decrees to do so, cannot conflict either with his freedom or independence. The specific voluntary agency of the sinner, which is the condition of salvation under the Christian dispensation, is /ai^A in the Lord Jesus Christ, a voluntary acceptance of the offers of 'mercy-, on the terms of the gospel, as a naked gratuity, purchased by the blood of Christ.^ That this faith, or reliance on the merits of the Saviour, is pleasing to God, it were absurd to deny ; for he has himself commanded it. Yet, it is equally evident, that no gift ceases to be such, because those to whom it is tendered choose to accept it. Hence, the procuring, meri- torious cause of salvation, cannot with propriety be SOUGHT IN THE FACT THAT WE ACCEPT IT (bELIEVe) ; BUT ' For God so loved the world, that he gave his only bjegotlen Son that whosoever helieveih in him should not perish, but have everlasting life. Tit. 3: 5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost : which lie shed on us abundantly through Jesus Christ our Saviour. 108 CAUSE OF ELECTION. (Art. 1- IN THE EFFICACY OF THAT DIVINE LOVE, DISPLAYED IN THE BLOODY SCENES OF Calvary, amazing even to the angelic world ; and our faith or detei'mination to accept it^is merely the appointed condition.) the 'performance of which hy us ren- ders it morally j)ossihle for God to bestow salvation on us.^ But although it is thus evident, that our salvation is not of works but of grace ; that matchless, free, eternal grace contrived and executed the wondrous plan ; yet shall we be rewarded according to our works." Yes, humble Christian ! Thy wor,ks shall follow thee, not as a ground of justification, not as a satis- faction to the demands of the violated law ; for Christ and his merits are the only basis of our hope, the only satisfaction for sin. He alone bare our sins in his own body on the tree. By his stripes alone we are healed. But the works of the believer shall be the measure of his future gracious reward. Though salvation is of grace, it is accepted or rejected by the voluntary faith or unbehef of every individual ; and the relative degree of the future blessedness of believers, will be exactly commensu- rate with the relative gradation of their faithfulness and activity in life. They who were distinguished on earth for piety and zeal will be distinguished in heaven. He that converts a sinner from the error of his way, shall receive a crown of rejoicing ; and they that turn many to righteousness, shall shine as the stars in the firmament of heaven ! It is obvious, that these decrees or intentions of God, must ' The following language of that highly distinguished American divine, Dr. Dwight, appears entirely to accord with the view here expressed. " Should it be asked, Avhy are not all men pardoned \ I answer, because all mankind do not evangelically believe in the atonement, and its author. No man is pardoned merely because of the atonement made by Christ ; but because of his own acceptance, also, of that atonement, by faith. The way is open, and equally open to all ; although all may not be equally inclined to \valk in it. The proffers of pardon on the very same conditions, are made with equal sincerity and kindness, to every man. He who does not accept them, therefore, ought to remember, that nothing stands in his way, but his own impenitence and unbelief." — Theology, Vol. II. p. 218. Chap. VII.] CREATION. PLURALITY OF WORLDS. 109 be eternal :^ for it is admitted by all, that what Gt)d does in time he eternally intended to do. It is equally clear that they are utichcmgcable,^ for no cir- cumstance could possibly arise, unforeseen by the omniscient God, requiring any change in his contemplated action. CHAPTER VII. Of Ci^eation and Preservation. " The one God," say the Confessors, " is the Creator and Preserver of all things visible and invisible." I. The sacred volume represents God as the Creator of the " heavens and the earth" and " all things in them."^ Whether by the phrase "the heavens and the earth" Moses meant to de- signate our own earth alone, or refers to the creation of all the various portions of the universe,^ has been disputed. The question also whether God created a plurality of worlds, was discussed as early as the eighth century of the Christian era ; and its decision must depend on our definition of the term. If by world we mean only our earth, then doubtless God created a plurality of worlds; for it cannot be denied that the other planets 'Eph. 1: 4. According as he hath chosen us in him (Christ) before the foundation of the world, that we should be holy and without blame before him in love. 2 Tim. 2: 9. ^Rom. 8: 29. 30. For whom he A\A foreknow (of whom he foreknew, that they would accept the offers of salvation) he also did predestinate to be conformed to the image of his Son, that he might be the first born among many brethren. Moreover, whom he did predestinate (those whom his omniscience " foreknew" v. 29o) them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified. ^ Gen. 1: 1. In the beginning God created the heaven and the earth. Col. 1: 16. For by him were all things created, that are in heaven, and that are in earth, visible and invisible ; whether, they be thrones, or dominions, or principalities or powers ; all things were created by him and for him. 2 j^yj^g j. jj 15 114 EVIL SPIRITS. [Art. 1. and celebrated with demonstrations of celestial joy the glorious advent of the Saviour.' They are doubtless subject to the same moral code,^ which regulates the human family, and constitute, like the latter, a part of the grand moral empire of Jehovah. 11. Yet some of these happy and holy spirits kept not theii first estate f but, at a time and in a manner unknown to us, like man transgressed the covenant. By this rebellion they for- feited their primitive innocence and happiness, were banished into the regions of despair, where they are now suffering, and reserved in everlasting chains of darkness to the judgment of the great day. These apostate spirits are by the sacred writers de- nominated devils, and one of their number, who is leader of the rest, is termed Satan, and sometimes Beelzebub, Dragon, ^^ Chap. XI. j covilNant of grace. 135 traordinary provision to sustain the honour of his law, and deeply to impress upon his rational subjects the important truth, that though in tiiis case the penalty was remitted, their moral go- vernor would not suffer his laws to be transgressed with impu- nity. Nor could the offspring of these parents have expected a better lot, under the covenant of works, after the fall. We are not only born with a disordered nature, and thus disqualified for communion with the perfect inhabitants of heaven ; but we have all likewise become voluntary transgressors of the divine law, and are therefore justly liable to its penalty on account of our own personal guilt. By the deeds of the law, we are ex- pressly told, no flesh can be justified.* The whole human family would therefore necessarily have been involved in ruin, if the Father of mercies had not graciously provided a method of escape. Such a provision he did make, and its features con- stitute what is termed The Covenant of GracCy Or plan of salvation since the fall. Its substance, as ex- plained by the Saviour himself, is, ilmt^^ God so loved the world that he gave his only begotten son, that ivhosoever helieveth in him should not perish, hut have everlasting UfeP'^ All that the scriptures teach, or reason suggests, on this important topic, may for the sake of perspicuity, be reduced to the following four heads : 1. The basis of this covenant, which is the work of Christ, usually termed the atonement ; 2. The jiersojis j)laced under it ; 3. The manner in which the atonement changes their rela- tions toGod and his laio (the modus operandi of the atonement). 4. The part which we are required to perform, or the con- » Rom. 3: 20. ^ John 3: 16. 136 BASIS OF THE COVENANT. [Alt IV. ditions on which the benefits of this covenant are bestowed on us. 1. The basis of this covenant, the ground on which salvation is bestowed on men, i-s nothing else than the merits of the in- carnate Son of God, Jesus, the Christ. By the merits of the Saviour we mean not any particular part of them, such as his death ; but the whole of what he did and suffered in accom- plishing the work, which brought him from the throne of hea- ven, until he himself upon the cross proclaimed, " It is finished." His subsequent actions on earth, as well as his present agency in heaven, belong either to the publication of the finished work, or to its application to men. Nor do the merits of Christ merely become the mediate ground of our reconciliation with God, by leading us to repentance, and to such a moral reform- ation as renders us more pleasing to God, and induces him to pardon our transgressions. On the contrary, evangelical re- pentance is based on this display of the divine benevolence, it presupposes this pardon as already provided for us, and consists of sorrow for our ingratitude and rebellion against so good a " God, who commended his love towards us, in that, while we were yet sinners^ Christ died for us."^ The whole tenor of the sacred volume expressly inculcates the doctrine, that it was neither our repentance, nor faith, nor any thing else which we can do, but Christ who "reconciled us"- to God, who " made a propitiation for our sins,"^ and "provided a ransom for all." 2. The persons whom God placed under this covenant of grace, are those who in consequence of Adam's fall, are born with a depraved nature, and therefore cannot be saved by the deeds of the law, under the covenant of works. a) This is evident from numerous, explicit passages of the sacred volume. The apostle Paul informs us, that the gracious • Rom. 5: 8. ^ 2 Cor. 5: 18. 19. =* 1 John 2: 2. 4: 10. * 1 Tim. 2: 6. Chap. XL] EXTENT OF THE ATONEMENT. 137 gift of salvation, is coextensive with the consequences of the fall. " Therefore, says he, as by the offence of one judgment came upon all men to condemnation ; even so, by the righteous- ness of one, the free gift came upoji all men unto justification of life."' Speaking to Timothy, he declares that God, our Sa- viour, " will have all men to be saved and come to a knowledge of the truth,"^ that " the living God is the Saviour of all men?''^ To the Corinthians he writes "that Christ died for all^""^ and " that God through Christ, reconciled the world unto him- self;'" to Titus* "that the grace of God, which bringeth salvation, hath appeared to (been evinced in behalf of) all 711611 f^ and to the Hebrews,^ that " Jesus tasted death /or every ma7iP The Apostle John informs us, that " he is the pro- pitiation for our sins, and not for ours only, but for the sins of the whole world-''''^ Nor are the persons who lived prior to the incarnation of the Saviour, excluded from the number of those placed under the covenant of grace. This is clearly taught in the sacred volume. Peter informs us, that there is salvation in no other, " for there is none other name under heaven given among men, whereby we must be saved."^ And, again, " to him (to Christ) give all the prophets witness, that through his name, whosoever be- lieveth in him. shall receive remission of sins."'*' Hence, either all the ancient fathers, including the prophets themselves, were lost, or they were saved, as Peter expressly tells us, " through the grace of our Lord Jesus Christ.'"' b) The universality of the atonement is evident from the fact, clearly taught in scripture, that Christ died also for those who are lost. The advocates of limited atonement maintain, 1 Rom. 5: 18. ^ j rpj^^ Q: 3—6. ^ 1 Tim. 4: 10. « 2 Cor. 5: 15, ^ 2 Cor. 5: 19. « Tit. 2: 11. "^ Heb. 2: 9. » 1 John 2: 2. " Acts 4: 12. >» Acts 10: 43. " Acts 15: 11. 18 J 38 EXTENT or THE ATONEMENT. [Art. IV. that he died exckisively for the elect ; and admit that if he died for one of those who are lost, he died for all mankind. This we think the annexed passages indisputably teach. ^ c) It is evident from the fact, that the Saviour commanded the glad tidings of the salvation purchased by him, to he j)Teached to all.^ Now, it cannot well be supposed, that the Saviour would enjoin it on his disciples to offer salvation to those for whom none was provided. Could it be regarded in any other light than deception, and can any plausible evidence be assign- ed of the necessity or benefit of such duplicity in the church and kingdom of the Messiah ? d) That the provision for the salvation of men extends to the whole human family, is evident from the divine will on this subject, as taught in scripture. God is represented as, " not willing that any should perish, but that all should come to repentance."^ e) Finally ; the same truth is clearly implied in all such ^ 2 Peter 2: 1. But there were false prophets also among the people, — who privily bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves sioift destruction. Rom. 14: 15. Des- troy not him with thy meat, for whom Christ died. 1 Cor. 8: 11. And through thy knowledge, shall the weaker brother perish, for whom Christ died? Heb. 10: 29. Heb. G: 4. 5. 6. ^ Mark 16: 15. 16. And he said unto them. Go ye into all the world and preach the gospel (the glad tidings of salvation) to every creature. Acts 17: 30. And the times of this ignorance God winked at, but now com- mandeth all men every tvhere to repent. Isaiah 55: 1. Ho every one that thirsteth, come ye to the waters ; and he that hath no money, come ye, buy and eat ; &c. 45: 22. Look unto me and be ye saved, all the ends of the earth. 1 Tim. 2; 4. God will have all men to come to a Jcnoivledge of the truth. ^ 2 Pet. 3: 9. 1 Tim. 2: 4. God ivill have all men to he saved, &c. Ezek. 18: 32. For I have no pleasure in the death of him that dieth, saith the Lord God; wherefore turn yourselves and live. 33: 11. Say unto them : As I live, saith the Lord God, / have no pleasure in the death of the wicked, but that the wicked turn from his way and live : Turn ye, turn ye, from your evil ways, for why will ye die, house of Israel ? Matth. 23; 37. O Jerusalem, &c. Clmp. XL] NATURE OF THE ATONEMENT. 1 i^9 passages as describe the g^iilt of those who believe not in the Saviour, and represent their unbelief asihe cause of their danr nation.^ For how could men be guilty for not receiving Christ as their Redeemer, if he never did make an atonement for them? Iq not believing him their Saviour, they would believe the truth : and had they obeyed the advice of the ambassadors of Christ, and believed him their Redeemer, they would have yielded their faith to a falsehood. Nor is the position that this provision of mercy was made for all mankind at all inconsistent with (he fact, tliat the scriptures sometimes speak distinctively of the people of God. Because, those who accept the offers of mercy and become the obedient subjects of our heavenly king, whilst (he great mass of mankind reject them, and persevere in their rebellion, may with undoubt- ed propriety be styled emphatically " the people of God," his choice or chosen, his select or elect people. 3. The mariner in which, and the degree to which, the merits of Christ change our relations to God and his law, have been variously viewed by different persons (the modus operandi of the atonement). a) The first view is that which confines the work of Christ chiefly to his sufferings, and regards them as a governmental transaction, as an abstract display of the divine indignation at sin, in order to prevent the law from being dishonoured, al- though its penalties should not be inflicted on all transgressors. This system regards man, as by nature (morally) incapa- ble of attaining salvation, without the special influence of God, and maintains that this special influence is denied to all except a certain number, whom God determined infallibly to save. This is, in substance, the view usually denominated Hopkin- sian : although it constituted but a small part of the doctrinal ' Go ye and preach the gospel (glad tidings of a Saviour) to every (ra- tional) creature ; he that helievelh not shall be damned. Mark IG: 15. 16, John 3: 18. 36. 8: 48. 140 NATURE OF THE ATONEMENT. [Alt. IV. peculiarities designated by that term, and is received by many who reject its other concomitants. b) The work of Christ has been regarded by some, as an actual vicarious endurance of all the punishment, which would have been inflicted throughout eternity on a certain jjortion of the huiiian family, whom, they supposed, God had determined infallibly to save, and as the price of their actual and infallible salvation. This system admits that all men are by nature (morally) incapable of attaining salvation without a special in- fluence of God, and maintains that this special influence is withheld from all except this select portion. This is what, with various modifications, is termed the old Galvinistic view of the atonement. c) Others regard the work of Christ, as the actual vicarious payment of the penal debt, and purchase of the title to heaven, for all the members of the human family, to be offered to them on conditions made possible by divine grace, to all who hear the gospel. Or by a slight modification of the same view, The work of Christ may be regarded as the vicarious endu- rance of incalculable suffering and the exhibition of j)erfect righteousness, by which full atonement was made and salva- tion purchased for the whole world, to be offered to them on conditions made -possible hy divine grace to all who hear the gospel. This may properly be termed the Lutheran view of the atonement. The only difference between the two aspects of this view relates to the duration, kind, and relations of the Saviour's suf- ferings. They were not the same as those of the sinner would have been in duration ; for they were not eternal : nor in kind, for the Son of God suffered no remorse of conscience, was tor- mented by no sense of personal guilt: nor could the atonement be the literal payment of the debt ; else when once discharged by the Saviour, the sinner might by right claim exemption from punishment and admission to heaven, regardless of his moral Chap. XI.] THE sinner's ability, 141 qualifications, for a debt once paid cannot again be demanded. Moreover, crime is a personal act, and cannot like a pecuniary debt, be transferred or literally imputed to another. This system (the Lutheran) regards man as incapable of per- forming the conditions of salvation prescribed in the gospel (repentance and faith) v^ithout the gracious aid of God ; but maintains, that this necessary aid consists in means of grace and invariably accompanying influences of the Holy Spirit, for the sincere (not perfect) use of which all men possess the entire abihty (physical and intellectual) and the sincere and persevering use of which is always, sooner or later, made effect- ual to the accomplishment of the above conditions of salvation. By " sincere" use is here not meant a perfect use, but a volition (and consequent effort) to use the means of grace aright, made in view of the proper motive. Any motive is proper, and pleasing to God, which is appealed to by himself in his word, such as the hope of heaven, the fear of hell, a regard to " what will profit a man" in time and eternity, as well as the more noble motives of gratitude, love, and a sense of moral obliga- tion. That the unregenerate can be influenced by some of these motives, we presume will not be denied. The difference between a sincere and a perfect performance of an act is not only obvious to the common sense of all mankind, but also taught in the sacred volume. No mortal, not even the most advanced Christian, can 'perfectly fulfil the requisitions of the all-perfect law of God. The degree of perfection attending our efforts at duty will generally be proportionate to our advance- ment in the Christian life. But however various be the degree of success attending the effort, all true Cristians make it sin- cerely. But not only can every true Christian act with sin- cerity in this matter ; every truly penitent and awakened sin- ner can resolve sincerely, that is, in view of the proper motive, to seek the Lord ; nay, even every careless sinner in a land of gospel light, possesses at all times the power to reflect on the 142 PRAYER OF THE UNREGENERATE. [Art. IV. evidences of his obligation to serve God, and in view of them, that is, in view of the proper motive, that is, sincerely^ to re- solve to seek his forsaken God. His efforts at first will be ex- ceedingly imperfect, nay it may be impossible for him even to continue thinking of God any length of time, without being led off by his inveterate habits of attention to different objects ; yet is the divine blessing promised even to the most feeble at- tempt. And every sincere effort of the unregenerate, to 'per- form any duty^ is doubtless j)lectsing to God. The contraiy supposition involves the absurdity, that an unregenerate sinner must first be an advanced Christian, or at least truly converted, before he can begin to seek the Lord acceptably. What parent does not applaud the sincere efforts of his child to accomplish the task assigned him, however imperfect the success with which those efforts are crowned ? The scriptures no where teach, that the prayers of the returning sinner are an abomi- nation in the sight of God ; but the passage so often misrepre- sented, evidently and expressly refers to such sinners as are deliberately continuing in a course of transgression.^ Do the scriptures announce to us displeasure on the part of God at the resolution of the returning prodigal, " I will arise and return to my father's house ?" or do the doctrines of Christianity im- ply, that he ought to have undertaken the execution of this happy purpose in his own strength without addressing the mercy seat of heaven for gracious aid ? Does not an inspired apostle say, " If any man lack wisdom (not having already attained it) let him ask of God who givetli liberally unto all men (and consequently also to returning prodigals as well as to professing Christians,) and upbraideth not?" "Let us there- fore come boldly unto the throne of grace, that we may obtain mercy and grace to help in every time of need 7'"^ By " entire ability" in the above delineation of the sinner's * Prov. 28: 9. He that turneth away his ear from hearing the law, even his prayer shall be an abomination. Of the same import also is Prov. 15: 8. 2 Heb. 4: 16. See also Matt. 7: 11. and 7: 7. Chap. XI.J CONDITION OF THE COVENANT. 143 state, is meant every thing that is necessary to bring an action fairly within the range of our vohintary agency, within our power of choice. To suppose the voUtions of men to perform their duty mechanically or rather constitutionally, impeded by a cer- tain indefinite innate something within, misnamed moral inabil- ity, which the sinner cannot overcome, and which the Deity must first remove before a right volition can take place ; is to suppose all men born in a state in which they must necessarily sin on, until God removes from their hearts this insuperable barrier to holiness. What is it else than a delusive idea enve- loped in misapplied terms ? What else than to say that man has ability to do his duty, and yet has it not ? Certainly the term inability cannot with propriety be applied to any thing in the sinner, which it is in his power to remove ; nor can there be any more propriety in predicating ability of any one, whose volitions are obstructed by an innate impediment which he can- not surmount, either by his own strength, or by the help of gra- cious aid, which is actually offered to him, and which he has power to accept. 4. The j)(trt ivhich it is required of us to 'perform^ or the conditions on which the benefits of this covenant are apjdied to us. These conditions have been somewhat various in different ages, according as the features of this covenant have been more or less clearly revealed. There have usually been four grada- tions acknowledged in the successive publication of this cove- nant which have been termed economies : The Adamic, the Ahrahajnic, the Mosaic, and finally, the Christian as fully developed by our Lord and his inspired ser- vants, and recorded for the use of future generations in the New Testament. In each of these economics, the condition of sal- vation was in substance, faithful obedience to the light enjoyed. It is unnecessary to enter into a discussion of any but the last. Before the advent of Christ, the chikhen of God exercised faith, 144 JUSTIKICATION. [Art. VI- more or less definite, in the Messiah to come. Under the last economy, in which we hve, the conditions are repentance^ and faith in Jesus Christ. These conditions may indeed be reduced to one, namely faith ;^ because this by its very nature pre- supposes repentance, Accordingly the Scriptures often men- tion faith alone ; " We are justified by faith," says the apostle Paul to the Romans. Whenever any individual performs these conditions, on which the blessings of the covenant of grace are bestowed, he is represented by the word of God as being in a state of III. Justification. that is, he is no longer under the curse of God's law, but is re- garded by the moral governor and judge as an heir of heaveuj and as entitled to all the blessings necessary for his preservation and growth in grace. The nature of justification is, therefore, easily understood. Justification is that judicial act of God, by which the believ- ing sinner is declared to be entitled to the benefits of the Sa- viour's merits. Or more amply defined, Justification is that judicial act of God^ hy which, a believing sinner in cotisidera- tion of the merits of Christ, is released from the penalty of the law, and is declared to be entitled to heaven. a) The source of our justification is the benevolence or grace of God. b) The ground of this justification of the sinner is not his own works, but is none other than the above mentioned basis of the covenant of grace, the merits of Christ.' * Mark 1: 15. Repent ye, and believe the gospel. Luke 13: 3. Except ye repent, ye shall all likewise perish. ^ Acts 16: 31. Believe on the Lord Jesus Christ and thou shalt be saved. ^ Rom. 3: 21. 22. 28. But now the righteousness ofGod without the law is manifested, being witnessed by the law and the prophets : even the righteous- ness of God, which is by faith of Jesus Christ unto all and upon all them that believe, for there is no difference — ' Therefore we conclude that a man is jus- tified by faith, loithout the deeds of the laio. Rom.4: 3. For what saith the Chap. XI.] JUSTIFICATION. 145 c) The subjects of this act, are all those sinners, who have a living faith in the Saviour of men.^ This doctrine the Re- formers considered of cardinal importance, and Luther called it the articulus stantis vel cadentis ecclesia, the article with which the church must stand or fall. d) The import of this justification, is not only remission of all the punishment due to our sins, but also a right to eternal hfe,'* and all the gracious aid necessary to its attainment. e) The evidences of justification are and can be none other than the evidences of a true and living faith, namely good works,^ and a life of evangelical obedience. If you have sin- cerely mourned over your sins, if you have felt your inability to save yourself, if you sincerely love and have cordially embraced the plan of salvation through a crucified Saviour, if whilst you are devoting your soul and body as a living sacrifice holy and acceptable to his service, you nevertheless feel the imperfection of your best works, and habitually rely for heaven solely on a Saviour's blood ; then, reader, may you joyfully indulge the hope, that you are justified by faith, are a child of God, and an heir of heaven ! O glorious hope ! No room for mirth or trifling here, For worldly hope or worldly fear, Scripture l Abraham believed God, and it was counted to him for righte- ousness. John 3: 18. He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed on the name of the only begotten Son of God. * Rom. 3: 28. sup. ^Rom. 5: 1. 2. Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ ; by whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God. ^ James 2: 20. 21. 23. But wilt thou know, O vain man ! that (mere spe- culative) faith without works is dead 1 Was not Abraham our father justi- fied by works, when he had oflered up Isaac his son on the altar? Seest thou how faith wrought with his works, and by works was faith made perfect ] 19 146 JUSTIFICATION. [Alt. IV. But oh ! when both shall end, Where shall I find my destined place 1 Shall I my everlasting days With fiends or angels spend ] Nothing is worth a thought beneath, But how I may escape that death Which never, never dies ! How make my own election sure ; And when I fail on earth, secure A mansion in the skies. f) This justification takes place at the moment when the sinner fust attains a hving faith in the Redeemer. g) And, finally, from this state of justification the heliever cannot faiV save by deliberate and wilful abandonment of the path of christian duty. This is another glorious feature of the gospel scheme of salvation. Notwithstanding the numberless frailties and infirmities, which mingle with our best services, the Lord will not cast us off. Though we are surrounded by temptations and trials, which constitute necessary ingredients in our state of probation ; yet shall we not be tempted above our strength, yet shall nothing, neither tribulation nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor the sword, nor death, nor life, nor angels nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, be able to separate us from the love of God, which is in Christ Jesus our Lord. In short, nothing can eject us from a state of justification, but a delibe- rate, wilful act of our own, by which we renounce our allegi- ance to the Saviour, and are no longer willing to accept mercy on the terms of the gospel.^ ^Wherefore, brethren, give diligence to make your calling and election sure : for if ye do these things, ye shall never fall ; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Rom. 8: 35. 38. 39. Chap.XL] JUSTIFICATION. 147 That such deliberate transgressions, however, as bring the sinner into a state, in which it is morally impossible that he should be saved, cannot leave hini in a state of justification, seems almost self-evident. Is Paul warning the Corinthians ^ against impossibilities, when he says to them : " Wherefore, let him that thinketh he standeth, take heed lest he fall"? and the Romans'^ when he said, thou standest by faith ; yet be not high minded, but fear? Was Peter in astateof justification at that instant when he voluntarily denied his Lord? or David in the moments of his uncleanness and guilt? It cannot be. These works of sin are incompatible with the existence of a hving faith, and living faith is essential to justification. The truth on this subject is more definitely stated by the prophet Ezekiel.^ " When the righteous turneth away from his righteousness and com- mitteth iniquity, shall he live? All his rigiiteousness that he hath done, shall not mentioned ; in his trespass that he has trespass- ed, and in his sin that he halh sinned, in them shall he die." Let him, then, who thinks he standeth, take hoed lest he fall! > 1 Cor. 10: 12. ^ ppj^ n-^O. 3 Ezek. 18: 24. 148 MEANS OF GRACE. [Art. V, CHAPTER XII. MEANS OF GRACE. ART. V. OF THE MINISTERIAL OFFICE (AND MEANS OF GRACE). In order that we may obtain this faith, the ministe- rial office has been instituted, whose members are to preach the Gospel and administer the sacraments. For through the instrumentality of the word and sa- craments, as means of grace, the Holy Spirit is given, who in his own time and place, produces faith in those who hearken to the gospel message, namely that God, for Christ's sake and not on account of any merit in us, justifies those who beheve in Christ. Having in the preceding Article announced faith as the ap- pointed and only condition of our justification, the Confessors proceed to describe the manner, in which saving or justifying faith is produced ; and in delineating the means of its produc- tion they are naturally led to introduce that order of men whose duty it its to administer them. This article therefore treats first of the ministerial office, and secondly of the means, by the use of which justifying faith is produced. The discussion of the former of these subjects, we will for the sake of perspicuity, defer to Articles VII and VUI, under which we shall present such general remarks as we deem necessary on the subject of the church, her government and discipline ; and now direct our attention to means of grace. Means of grace are all those things ivhich God employs to 'present divine truth to the minds of men and urge them to obey Chap. XII.] MEANS OF GRACE. 149 it, mid in connexion with which he bestows the immediate in- fluences of his Holy Spirit. I. Generic Nature of these Means. All the means of grace may ultimately he reduced to reli- gious TRUTH, in some way or other presented to the mind and impressed upon it. These methods are 1. Written exhibitions of religious truth, a) The holy volume is the grand depository of the sacred doctrines and pre- cepts. Their instrumental character is clearly taught : " The law of the Lord," says the Psalmist, " is perfect, conveiting the soul." " Search the scriptures," says the Saviour, " for in them ye think ye have the words (doctrines) of eternal life." And Paul triumphantly exclaims, "I am not ashamed of the gospel of Christ, for it is the power of God unto salvation (that is, it has a divine and saving power) to every one that belicveth it." How obvious then is the duty to study this sacred volume, and to aid bible societies in distributing it over the earth ! b) Other good books, written by uninspired men, as they de- rive their contents originally from the sacred volume, partake of the nature of the fountain whence they flow. How many souls are now standing before the throne of God, who were in- strumentally exalted thither by the practical works of Arndt, Spener, Franke, Woltersdorf, Wesley, Baxter, Doddridge and others ? Who that with the eye of faith has ever cast a glance toward heaven, would exchange the celestial glory of Arndt for the crown of Napoleon ? 2. Symbolic exhibitions of divine truth, a) Baptism, in ad- dition to its being the initiatory ordinance into the visible church of Christ, is a symbolic and impressive exhibition of the doctrines of natural depravity, and the purifying influence of the Holy Spirit, and is therefore an important means of grace in the church. 150 NATURE OF MEANS, [Art. V. b) The LorrVs sujjpei' is a symbolic and affecting exhibition of the facts of the atoning death of the Son of God, and of the various momentously interesting relations of that death to the moral government of the world, and the salvation of sinners. Nor are these truths any the less affecting when these outward ordinances are the signs by which they are presented to the mind, than when described in words, c) The dispensations of Providence in the course of human events, likewise partake of this nature. We see in the successive actions of men and the consequences which flow from them, many solemn exhibi- tions of divine truth. 3. Oral exhibitions of tnith. Of this description are a) preaching ; b) the conversations of the truly jnous^ who out of the abundance of their hearts delight to speak of what the Lord has done for them, to vindicate the ways of God to man, and, with Zion's songs upon their lips, pursue their heavenward course, c) The admonitions of pious parents, who feel their obligation to bring up their children in the nurture and admo- nition of the Lord, d) Church discipline. This embraces not only admonition to offenders, in which scriptural views of their duty contrasted with their conduct are presented to them ; but also suspension and expulsion ; for whence do these acts derive their authority but from the word of God ? and what are they but official exhibitions to the transgressor, of those truths of God, by which he is denounced as a criminal? e) Prayer^ though somewhat peculiar, still partakes essentially of the same nature. All prayer consists of three parts, adoration, confession, and petition. Of these the first is a devout repetition of the truths of scripture relative to the nature, attributes and relations of the adorable Jehovah ; the second is a feeling and an humble acknowledgment, that our heart and actions correspond to the scripture declarations of human depravity ; and in the third we present to God his own promises of pardon and gracious aid to the penitent and returning, or to the believing sinner. Chap. XII.] ADAPTATION OF MEANS. 151 II. Tlie Adaptation and Efficacy of these Means. We shall first speak of divine truth in general, and then specifically of prayer. I. The means of grace do possess a natural tendency to produce tlce changes requisite for salvation. We must reasonably expect from the character of God, that the means which he selects for an}' purpose, will be adapted to accomplish it. But the declarations of scripture on this subject banish all doubt. They not only assert a) in general, that " the scriptures are able to make us wise unto salvation"' that they " are the power of God unto salvation, to every one that believeth,"^ and that " we are born again by the incorruptible seed of the word of God.^ But they also b) specifically men- tion the principal parts of tliis change as wrought by divine truth. The word is represented " as sharper than any two- edged sword"^ to awaken and penetrate the heart of the sin- ner, the " law is a school -master to lead us to Christ ;"^ " the scriptures make us wise unto salvation by producing faith^ in Christ ; and we are sanctified by the truth.'' But, apart from these declarations of Holy writ, it is evident from reason that the truths of God's word must aflect the hu- man mind in the same manner as other truths. They have alike tendency to instruct, impress and urge us to action ; that is, a) to impart correct views of the subjects of which they treat, b) to excite our feehngs, and c) to exert an influence on the will. Amid the rich treasure of truths contained in the sacred volume, some may be found having an evident tendency to produce each of the several changes, requisite to transform the careless sinner into an obedient child of God. In the case » 2 Tim. 3: 15. 16. 17. ^ Yiom. 1: 16. 3 1 Pet. 1: 23. James 1: 21. ^ Heb. 4: 12. Jer. 23. 29. * Gal. 3: 24. « 2 Tim: 3: 15. "^ John 17: 17. 162 INSUFFICIENCY OP MEANS. [Alt. V. of holy, unfallen creatures, this power of truth is probably suf- ficient, without the superadcled immediate influences of the Holy Spirit, to conduct the wilUng creatures of God onward in the path of duty. But upon the impaired susceptibilities and powers of fallen man, these truths cannot exert an influence sufficiently powerful, even when faithfully attended to by the sinner. Hence 2) The scriptures teach us, that these means are not suffi- cient to awaken, convert and sanctify the soul, without the superadded immediate influences of the Holy Spirit. This is evident a) from the fact, that God found it neces- sary to grant and promise these influences ; b) that the scrip- tures in speaking of the moral change wrought in men, dis- tinguish between the influences of the word and of the spirit,^ and c) from express passages on this point.^ There is perhaps a tendency in some divines of the present age, practically to forget the scripture doctrine of the insuflii- ciency of means, and attribute too much eflftciency to the in- trinsic (logico-moral) influence of truth. Nor is this error as innocent as might be imagined. It manifestly begets a sense of independence of God, unfriendly to the growth of genuine and therefore htmible piety. It leads men to entertain and even to express absolute and definite expectations of specific effects of preaching ivithin a given time ; thus regarding conversion as a mere mechanical operation, and God as their fellow-workman, who must needs ever come at their bidding ! It cannot be doubted, that persons of very diflferent moral quahfication to receive the divine blessing, may and often do make the same external use of the same appointed means to at- * 1 Cor. 3: 6. I [Paul] have planted, ApoUos watered ; but God gave the increase. ^ 1 Cor. 3; 7. So then, neither is he that planteth any thing, neither he that watereth ; but God that giveth the increase. Chap. XII.] OK PRAVKR. 153 tain it. That God will bestow his blessing upon each as soon as he is qualified to receive it, and therefore on the one sooner than on the other, reason would lead us to expect and scripture clearly inculcates. In accordance with this is the declaration of the Augsburg Confession, that the Holy Spirit "produces faith" through the means of grace "in his own time and place ;" that is, when and wheresoever he sees a moral fitness in the case. The proper course, therefore, doubtless is, that ministers, con- gregations, and inquiring sinners, should use the means of grace with the utmost possible fidelity, because they are wisely adapted to accomplish the purpose for which they were institut- ed, because it is God who appointed them, and because he has given no promise of his blessing to those who neglect them. But they should at the same time recollect, that these means, though salutary, are not sufficiently efficacious, even when faith- fully used, to awaken, convert and sanctify the sinner ; and that the immediate influences of the Holy Spirit which are promised in scripture to those who ask them, are absolutely necessary. They should, therefore, also cherish a deep and habitual sense of their ultimate dependence on the blessing of God, and constantly combine with the use of means sincere and fervent prayer for that divine influence. III. Of Prayer, in particular. I. The nature ofpfrayer. Prayer may be defined to be the sincere desires of the heart, for things consistent with the divine will, either orally or mentally addressed to God, in the name of Christ. 1. These desires must contemplate objects consistent with the divine ivill. Not miraculous gifts. The passage in James,' in which we ' James. 5: 15. 20 154 NATURE OF PRAYER. [Art. V. are told, that the beUeving prayer of the elder (minister) shall cure the sick, refers to the miraculous gifts of healing possessed by some in the apostolic age, which as they are now nowhere exhibited, must needs have ceased. Nor must wealth or worldly honour be the subject of our unconditional prayer. For these the Christian is not directed to supplicate. The true philosophy of human happiness is doubtless expressed in the prayer of Agur :' " Give me neither poverty nor riches, but feed me with food convenient for me." Accordingly, We are to pray, a) for temporal blessings^ that is, for health j*^ the supply of our daily necessities, and for as much temporal prosperity as our heavenly Father finds good for us. " Give us this day," says our blessed Saviour, "our daily bread." b) For sinritual blessings, for our moral improvement, and every thing requisite to effect it, and to prepare us for heaven. Even the heathen sages saw the propriety of addressing our supplications to the supreme Being for temporal protection and favours ; but they erroneously regarded moral blessings in an entirely different light. Cicero, in his celebrated work on the nature of the gods, introduces Cotla as saying : " Whoever gave thanks to the gods for his being a good man 7 But for his being possessed of riches and honours, and preserved from dangers, he does." To the more enlightened eye of Christian philosophy, however, we appear dependent on God no less for our spiritual than temporal prosperity. How could an awaken- ed sinner, who has learned to see his lost and undone condition, " work out his salvation with fear and trembling," if God were to sever the brittle thread of life, and thus permit him to drop into the pit of endless death; or supposing his life prolonged, if his body were racked with excruciating tortures, or his mind bewildered in the mazes and enveloped in the darkness of ma- ' Prov. 30. ^2 KJngs 20: 2. &c. Chap. XII.] SUBJECTS OF PRAYER. 155 niac night? This even tlie heathen ought to have seen. But if we add the fact, clearly revealed in the gospel, of our inabili- ty to attain the necessary change of heart, even^by the most faithful use of the means of grace, if God were to withhold the influence of his Holy Spirit, it becomes an incontrovertible truth, that whilst with Paul and i\ polios, we faithfully plant and water, our eyes must daily be directed to the throne of that God " who giveth the increase," for spiritual no less than for temporal blessings. c) We should pray for our rulers ;' a duty, alas ! too much forgotten even by Christians, the faithful and general discharge of which might have saved our country from some national sins, and from the judgments which a righteous heaven will sooner or later inflict on us. d) For our religious instructors.^ This is indeed an import- ant duty fraught with very extensive benefit to ministers and churches. e) For om felloiD-men at large, both friends and foes.^ f) And especially for the kingdom of our blessed Redeem- er} • 1 Tim. 2: 2. 2 2 Thess. 3: 1. 2. Brethren, pray for us, that the word of the Lord may have free course and be glorified ; and that we may be delivered from wicked and unreasonable men. Eph. 6: 19. 20. Pray for me that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel. That I may speak boldly as I ought to speak. Col. 4: 3. 4. 1 Thess. 5: 25. 2: Thess. 3. 1. Brethren pray for us, that the word of the Lord may have free course and be glorified. Matth. 9: 38. Rom. 15:30. ^ 1 Tim. 2: 1. I exhort, first of all, that supplications, prayers and intercessions and giving thanks be made for all men. Matth. 5: 44. Pray for them that despitefully use you and persecute you. ^ Matth. 6: 10. Thy kingdom come. Matth. 10: 38. Pray ye the Lord of the harvest^ that he will send forth labourers into his harvest. Isaiah 62: 7. Give him no rest — till he make Jerusalem a praise in the earth, 2 Thess 3: 1. 156 SUBJECTS OF PRAYER. [Art. V. The scriptnres very frequently command us to pray for others. That these prayers will, when of the right character, be the means of some spiritual blessing to our fellow-men, cannot for a moment be doubted. That they will infallibly produce their conversion, is no where taught in the sacred volume, is in- consistent with the doctrines actually contained in it, and con- tradicted by the daily experience of all true Christians. The question arises, what is the nature of the blessings which such prayers do confer? Our heavenly Father may have methods of answer unknown to us ; but the following seem evident. He may grant to those for whom we pray, a) some temj^oral blessing, such as deliverance from sickness, danger or want ; b) an increase of the means of grace, more frequent preaching, a more enlightened and zealous pastor, a pious neighbour, an in- teresting and instructive book, a tract, &c. evolence of God, of the extent, spirituality and justice of the divine law, of the evil of sin in general, and of his own sinfulness in particular, will become vastly more clear, correct and pmctical. This state of the sinner's mind is also sometimes termed a state of illumination. 3. But this change of views, which is the first e(Tec( of di- vine illumination, will l>c accompanied by another and equally striking alteration in the state of Xns feelings. Viewed in this clearer and more spiritual light, the moral excellence of the divine character excites in the illuminated sinner, feelings of love and adoration ; the law in all its extent and s|)irituality appears just, siilutary and lovely; whilst the depth of hi.s own depravity, the multitude and aggravation of his sins, and his li- ability to the just displeasure of God, excite in him new feeliiigs of remorse, sorrow and fear. These two elTects of divine illu- mination, are produced in a more or less graduid manner, and usually keep pace with each other. Sometintes both these ellects are designated by the term mnviclion, whilst at others, this name is applied only to the changed views of the sinner, whilst his new feelings are denominated peniience, or 2e]H:iii- ance in its limited sense. Convicliuft, in the popular sense of the term, may tiierefore be defined to be the new and spiritual views of the awakened 108 PENITENCE FAITH. [Alt- \I. siniiei', concerning his own sinfulness and exposure to the wrath of God, together with feehngs of deep concern for his salvation. 4. Penitence, or liepentmice in its more limited sense, signifies those feelings of sorrow and remorse, excited in the mind of an (awkened) illuminated sinner by a consideration of his sinfulness and danger. These feelings are different in degree according to the natu- ral temperament of the inividual, or his degree of religious knowledge, or the degree of his actual guilt. When this sor- row arises merely from a consideration of our danger, or liabi- lity to the divine wratii, it is termed, a) Legal repentance, and lias nothing truly noble or hope ful in it. It is the same feeling which the impenitent robber often has when he anticipates the speedy execution of the penalty of the law upon him. But when these feelings of remorse originate fiom a convic- tion of our sinfulness, of the turpitude of our conduct in sinning against so good a God, against our nearest and best friend, our constant benefactor ; they are termed, b) Evangelical repentance, and belong to the noblest and most hopeful exercises of the awakened mind. They imply a perception of the intrinsic odiousness of our sins, of the beauty of holiness, of the justice of our condemnation, of the spirituality and excellence of the divine law, and a pre|)aration of heart to understand and appreciate the plan of salvation generally. 5. Faith. Justifying faith is that voluntary act of the illu- minated and evangelically penitent sinner, by which he con fides in the mercy of God through Christ for salvation, on the terms offered in the gos|)el.' ' The term faith has also several other significations in the sacred vol- ume, a) It designates tlie Christian doctrines themselves (objectively,) as in the passage " Earnestly contend for the faith," &c. b) It signi- fies jnere historical belief of the scriptures, &c. thus " the devils be- lieve and tremble." This historical faith nmst precede repentance, and Chap. XIII.] FAITH — ITS NATURE. 169 a) It is a voluntary act, and therefore we find it commanded as a duty.* b) It can be properly performed only by the illuminated a.nA tiu\y penite?it; because the blind and unrepenting sinner neither sees his necessity of a Saviour, nor feels a willingness to conform his heart and hfe to the requisitions of the gospel. His faith, if he have any, is merely an historical belief of conclusive evidence, such as may be possessed by immoral men, and even by the devils themselves. The repentance requisite must, moreover, be of the evangelical kind. His heart must be deeply affected by the moral excellence of the divine character and his own sinfulness, and thus it is that " with the hea7't man believ- eth unto righteousness." c) Its exact nature is that of confidence, trust or reliance on God, and is similar to the confidence of a child in an affectionate parent, of one friend in the known character of another. It in- cludes 1) a ktiowledge or belief of the character of God, and especially of the Saviour as deserving of our confidence ; 2) feel'mgs of approbation and delight in this character, especially as developed in the gospel plan of salvation, and 3) a volition to accept the offers of mercy on the terms proposed, that is, to act in accordance with this belief and feeling. d) Saving faith is accompanied by good works,- by a life of holiness. No man can be sincere in his professed reliance on the Saviour, who crucifies him afresh by voluntary sins. e) " Faith is the gift of God ;" because it is he who calls, enlightens, and convicts us, and enables us to repent of our has nothing in it, implying a spiritual change ; but it is obvious from the above definition, that a living or saving faith can only succeed it. ' " Repent ye and believe the gospel (the glad tidings of a Saviour) Mark 1: 15. This is his commandment, that ye believe on the name of his Son Jesus Christ. 1 John 3: 23. 2James2: 20— 23. 22 170 SANCTIUCATION. (Alt. VI. sins ; without any one of which previous steps, justifying faith is impossible; because he affords us that knowledge of his own character and the plan of salvation, in view of which alone we can confide in him : and because, at this, as well as every other stage of our progressive moral improvement, he never fails to superadd the blessing of his Spirit to the faithful use of the means of grace. 6. Sanctijication is a progressive conformity to the divine law and an increasing ability to fulfil its requisitions, wrought "in the faithful believer b)/*the Spirit of God, tnrough the means of grace. a) It is the work of God's Holy Spirit ; as we are abundantly taught in the sacred volume : " Being sanctified by the Holy Ghost."' That same divine influence, which was necessary at every previous stage of this moral reformation, is no less indis- pensable here. b) It is effected through the means of grace. The word, the sacraments and all other means of grace, together with the dis- pensations of his providence both prosperous and adverse, are the principal instruments, by which the Parent of good ad- vances the sanctification of the returning sinner.^ Whilst the believer is living in the conscientious use of these means, and is thus pursuing the path of duty, the benign and transforming in- * Rom. 15: 16. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the oifering up of the Gentiles might be acceptable, (they) being sanctified by the Holy Ghost. 1 Thess. 5: 23. ^ John 17: 17. Sanctify them through thy trutli, thy word is truth. Rom. 2: 4. Or despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance ! Heb. 12: 6. 10. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. — For they (our earthly fathers) verily for a few days chasten us after their own pleasure ; but he (God) for our profit, that we might be partakers of his holiness. Chap. XIII.] SANCTIFICATION. 171 flnence of the God of holiness is poured down upon him from on high. c) The faithful behever alone can be the subject of pro- gressive change. Sanctification is the work of the Holy Spirit, wrought through the means of grace ; but so soon as the believer becomes unfaithful to his God, he both neglects those means and grieves away that Spirit, and therefore inevitably interrupts this glorious work. Sanctification, moreover, consists in an in- crease of holy habits in the soul ; and the strength of these habits is augmented or diminished by bvery individual act. To main- tain, therefore, that sanctification is invariably progressive in the believer, even when he relapses into sin, amounts to the repul- sive position that acts of sin confirm our holy habits. That the cooperation of the sinner, by the faithful use of the means of grace, is essentially necessary to the progress of this work, is also clearly taught in Scripture ; where sanctification itself is, in this sense, even represented as the work of the be- liever himself. " Dearly beloved," says Paul to the Corinthians, '^ let us cleanse ourselves from all filthiness of the flesh and spirit, j)erfecting holiness in the fear of the Lord."' d) This gracious change itself, as witnessed in the believer, consists in increasing conformity to the law of God and ability to fulfil its requisitions. The believer's knowledge of God and divine things, is expanded by the habitual study of revealed truth ; is corrected by being brought into contact with the infal- lible word ; is rendered more spiritual and vivid by the vouch- safed influence of the Holy Spirit. Col. 1: 9. His feelings on the grand subject of salvation, on the character and interests of the Redeemer's kingdom, become more ardent and intense. No subject lies nearer to his heart than the glory of his God, his own eternal welfare, and that of his fellow-men. The Saviour ac- quires increasing preciousness to his soul, he perceives in him » 2 Cor. 7: 1. Rom. 13: 1. Heb. 12: 1. Ephes. 4: 22. &c. 1 '"'J CONVERSION nRGKNERATION. [Alt. VI. the cliief among ten thousands, one altogether lovely, and as the hart panteth after the water brook, so does his soul long for God. Accordingly, the tenor of all his actions too, evinces an increasing conformity to the divine law. His determination to live for eteinit}^ and God, acquires increasing strength and regularity, whilst he labours to lay aside every weight, and the sin that doth most easily beset him, and run with alacrity the race set before him. But as he advances in this process, he also finds his strength increasing. Before his clearer vision of eternal and divine things, the toys and baubles of this world dwindle into insignifi- cance, and comparatively lose their tempting power. He finds himself strengthened with might in the inner man, and from a newborn babe he is gradually growing up to the measure of the stature of a perfect man in Christ.^ The question whether the believer can attain absolute perfection in this world is dis- cussed under Article XH. of the Confession, where it is specifi- cally mentioned by the Confessors. n. Different names of this change. Thus have we reviewed the several parts of this great moral change in systematic order, and specified the names usually applied to them. Justification, which is sometimes inserted in this series, is not a change in man, nor even a divine influence exerted on earth, but a forensic act passed in the chancery of heaven. There are, however, a few other terms, which are used to designate either a part or the whole of this change, such as conversion, regeneration, and repentance. Conversioiuin popular language, signifies the entire change, by whicli the sinner becomes a new creature in Christ Jesus. Regeneration, likewise, in the scriptures, designates the whole ' Epbes. 4: 1.3. Chiip. XIII.] CONVERSION REGENERATION. 173 change : "unless a man be born again," that is be converted, " he cannot enter,"' (fcc. In this sense of the term, regenera- tion is a gradual work ; because the entire change is never wrought instantaneously, and because the scriptures teach us, that we are regenerated mediately, and the use of means must necessarily be gradual. " He freely {^ov'kr]Bsis willingly) begat us with the word of tr iith^^^ " being born again, not of corrupti- ble seed, but of incorruptible by the word of God."^ But it is also used by some religious writers, to designate a particular point in this progressive change, namely that moment, when the habits of the soul, which had before been gradually chang- ing, acquire a preponderance in favour of holiness. In thig sense, which is also adopted by some Lutheran writers, regene- ration must be instantaneous ; that is, there is a moment, and but a moment it can be, until which the habits of the returning sinner still preponderate in favour of sin, and after which the current of the soul, as it were, inclines toward heaven. As the foot of the traveller passes in an instant some imaginary boundary, that does not occupy space, but merely circumscribes it ; so the soul, in its progress from sin to holiness, must ever be on the one or other side of this designated point, nor can it be imagined as stationary on it. This moment would coincide with the first act of justifying faith, yet in the order of things must be placed immediately before it. That there is, at this instant, any new faculty inserted into the soul, or any thing " implanted" into it, diflerent in kind from what has already been described, we cannot find taught by reason or revelation. The term rei^entance^^ is also used in the word of God, to designate the entire change, and especially that voluntary agen- cy, which is required of the sinner himself, in the progress of » John 3: 3. ^ james 1: 18. => 1 Pet. 1: 23. See also 1 Cor. 4: 15. * Mcrai/oto) literally signifies to change one's mind. 174 DUTY OF REPENTANCE. [Alt. VI. this change ; such as a) to " consider his ways" and direct his attention to the call of God. to his soul, that is, "attend to the thing's pertaining to his peace ;" b) to examine the evidences of that rebellion and moral depravity charged against him in the scriptures ; c) to cherish penitential feelings, and d) to turn to God, that is, to resolve no longer voluntarily to violate the laws of God, but faithfully to fulfil them and daily strive to lead a holy life. Thus it is used by the Saviour, Luke 13: 3. "Nay, but unless ye repent (m-ii fAsravoviTs,) ye shall all likewise perish." III. The duty of Repentayice obligatory on all tnc?!. In the above sense of the word repentance, it may not only be urged on sinners as a duty, but also as an immediate one, always within their ability.^ First: That this repentance is a duty, obligatory on all sinners, is evident : for a) sin is in itself odious, is flagrant re- bellion against a just God, and productive of misery in time and eternity; whilst this return to holiness is reasonable and right in itself, and never fails to advance our highest interests: b) because God has expressly enjoined it, he " commandeth all men every where to repent ;"^ and c) because the neglect of it excludes us from all the promises of God's word ; d) because without it we are morally unqualified for heaven, and must be excluded from it: e) Because God tenders us every needful aid to ejiable us to repent. The sinner does not, indeed, pos- sess the ability to perform this duty independently of the call of God's word and the means of grace ; nor with these means, independently of the influences of the Spirit; but that with these auxiliaries, which are tendered with equal sincerity to all ' Acts 17: 30. Matth. 4: 7. 2 Acts 17:30. Chap. XIII.] DUTV OF REPENTANCE. 175 who hear the gospel, man does possess the ability to obey the command of repentance, of a voluntary abandonment of the service of sin, and a sincere and habitual effort to glorify God, is presupposed by the very fact, that he is commanded to do so, on pain of eternal ruin. It is a dictate of common sense, that no man, (nor even brute) can justly be punished for not doing what it was never in his power to do, and the ability to do which he did not voluntarily lose. The term ability we here use in its popular sense, as embracing every thing requi- site to bring a duty fairly within the sphere of our voluntary agency. The sacred volume explicitly inculcates the same doctrine, 1. The Saviour himself extols tie woman in the gospel, who came to anoint him, by saying, " she hath done what she could.''''^ 2. For, says Paul, " if there be a willing mind (sincerity,) it is accepted according to tohat a man hath (according to his ability,) and not according to that he hath not.*" 3. God has given to man different degrees of abihty, intel- lectual and physical, and of means of improvement ; and re- quires a proportionate degree of activity from each ; unto whom much is given, from him shall much be required.^ 4. The same doctrine is taught by the parable of the talents,' the requisitions of God being graduated according to their num- ber. 5. The conduct of Pharaoh in punishing the Israelites for not making more bricks than they were ablc^^ and that of Nebu- chadnezzar, in demanding of his astrologers, on pain of " being cut to pieces,"*^ what " no man on earth can do" unless aided » Mark 14: 8. ^ 2 Cor. 8: 12. ^ Luke 12: 48. * Luke 19. Matth. 25: 14. &c. 5 Exod. 5: 6—23. « Dan. 2: 5—11. 176 DUTY OF REPENTANCK. [Alt. Vl. ^ by miracle, is represented as grossly tyrannical ; and can it be just to ascribe similar conduct to our God 7 Secondly : All sinners are bound to repent immediately ^ because, a) This voluntary agency is at all times in their poAver, unless they have been given over to judicial blindness ; b) The guilt of our rebellion is augmented by every moment's delay, c) Our delay encourages others in sin. d) By deferring repent- ance we increase its difficulty, e) If we continue to grieve the Spirit of God, he may in righteous judgment withdraw his sacred influences, and abandon us to the hardness of our heart. God does not indeed, by any jJositlve act, harden the sinner's heart ; for this would make him the author of sin, and is utterly incon- sistent with his characters But, that he justly may, and some- times actually does withdraw the influences of his Spirit from the sinners, who have repeatedly resisted, quenched and grieved him, and voluntarily closed their eyes and hardened their hearts against his gracious agency, is clearly taught in scripture.' No individual in this life, can certainly know that he is the subject of this curse ; yet all impenitent and careless sinners have reason to fear it : for as the means of grace are insufficient for our con- version, without the influences of the Spirit ; it is evident, that, when thus abandoned of God, the sinner, though yet on earth, * Be thou instructed, O Jerusalem, lest my soul depart from thee. Jer. 6: 8. — Rom. 1: 21 — 28. Because that when they knew God, they glorified him not as God, &c. ; wherefore God gave them up. — And even as they did not like to retain God in their knowledge, God gave them over to a perverse (a^o^i^oj undiscerning, disapproved,) mind to do those things which are not becoming. Hosea 4: 17. Ephraim is joined to his idols ; let him alone. Rom. 9: 18. Whom he will, he hardenetli (that is, abandons to the hardness of their heart.) Prov. 1:24 — 33. Because I have called and ye refused, — I will laugh at your calamity and mock when your fear Cometh, «fec. God suffered Pharaoh to harden his heart by withdrawing his Spirit, and otiiers do the same. 1 Sam. 6: 6. Wherefore do ye harden your hearts ; as the Egyptians and Pharaoh hardened their hearts] Exod, 4. Rev. 22: 11. He that is unjust, let him be unjust still, and he which is filthy, let him be filthy still. Heb, 6: 4. 8. 10: 23—31. Chap. XIII.] CHRISTTAN BENEVOLENCE. 177 is the certain heir of hell, f) We ought to repent immediately, because death may at any moment consign us to perdition. IV. Of Christian Love or Benevolence. One of the cardinal traits of the Christian character, as pro- duced by genuine conversion, is that of Christian love. The Saviour inculcates the exercise of this grace in the strongest language. ^ He commands us, not to exclude even our enemies'* from our affections, in short, requires, that our benevolence be universal. The apostle Paul commands us, not to feel interest- ed in those objects only which concern ourselves, but also to attend to and promote the welfare of others 'r and St. John pronounces this benevolence an essential part of the Christian character, denying, that those can love God, who fail to love their neighbour. The statements of the sacred volume on this subject, exhibit a threefold aspect of love, viz. a) Love of complacency^ which is grounded entirely on an approbation of the moral excellence of the object. Such is the love of God to the holy angels and to his regenerate children on earth ;* and such love the sincere Christian also bears to God and to his brethren in Christ. ' b) Love of gratitude is that additional affection of the ^ Matth. 22: 39. Thou ehalt love thy neighbour as thyself. John 13: 34. 35. A new commandment I give unto you, that ye love one another : as I have loved you, that ye also love one another. ^ Matth. 5: 44. 45. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, pray for them that despite- fuUy use you and persecute you, that ye may be the children of your Father w?ho is in heaven, who maketh his sun to shine on the evil and the good, and sendeth rain to the just and unjust. ^ Phil. 2: 4. Look not every one on his own things, but every man also on the things of others. * Isaiah 43: 4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee. 23 178 NATURE OF CHRISTIAN BENEVOLKNCE. [Alt. VI. Christian to lus God, which whilst it presupposes complacency in its object, rests mainly on a sense of obligation, resulting from blessings bestowed on us. ' c) Love of benevolence. This may be termed a desire for the happiness of sentient beings. Yet as the capacity for happiness in rational beings is incalculably greater than in irra- tional, this grace of the Christian character may be defined a desire f 07^ the hcq^jriness of intelligent beings. It is this love of benevolence which is mainly contemplated in the grand moral precept of the gospel, thou shalt love thy neighbour as thyself. This benevolence is disinterested. The motive to its exer- cise is not the pleasure enjoyed by the Christian himself whilst indulging this feeling; but it springs from an abstract and active desire for the happiness of all sentient beings.^ Its degree is graduated according to the intellectual and especially the moral excellence of its object ; or, as it is some- times expressed, according to their intrinsic and relative value in the scale of being. Yet it is impossible by our mental con- stitution for us to love all men equally in degree. Even the Saviour exhibited some peculiar attachment among the little band of his apostles ; and Paul tells us to do good unto all men, but especially to them who are of the household of faith.^ Nor does this benevolence require, that we should love our neigh- bours in the same degree, in which we love ourselves. It is indisputable, that the principles of our mental nature, subse- quently to conversion, as well as before it, exhibit a stronger at- tachment to ourselves and our own interests than to those of others. This principle, moreover, when regulated by grace, exerts a very important and salutary influence on the conver- sion of our own souls, and the consequent interests of the king- * 1 John 4: 19. We love him, because he first loved us. - Matlh. 5: 43 — 45. Love your enemies, &c. 3 Gal. G: 10. Cliap. XIII.] THE CHRISTIAN A PHILANTHROPIST. 179 dom of Christ in general. But true Christian benevolence requires, that we should really and sincerely desire the happi- ness of all the percipient creatures of God, in a degree suited to the intrinsic excellence of each. This desire exhibits itself in an habitual readiness according to our means, a) to minister to the temporal wants of our fellow beings. This duty is clearly and frequently inculcated in the sacred volume.^ b) The truly benevolent man is ever ready himself to ac- knowledge, and by all Christian means to vindicate the just rights of the oppressed- of every nation, tongue, or complexion. Hence the true Christian is not only a just man, but a sincere philanthropist. He believes that of " one blood God made all men, of every nation, and of every complexion to dwell on the face of the earth f and therefore they are all by nature equal. Hence he feels a deep interest in the cause of human hberty and equal rights among the oppressed nations of Europe, • Prov. 14: 31. He that honoureth the Lord hath mercy on the poor.. 19: 17. He that hath pity on the poor, lendeth to the Lord, and that which he hath given will he repay him. Luke 16: 9. Make to yourselves friends of the mammon of unrighteousness (of your unsatisfying wealth,) that, when ye fail, they may receive you into everlasting habitations. Mark 10: 21. And Jesus said. Sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven. 12: 42. A poor widow threw in two mites, and Jesus said, this poor widow has cast in more than ye all. Heb. 13: 16. To do good and to communicate (make gratuitous contributions) forget not, for with such sacrifices God is well pleased. 1 Tim. 6; 18. ^ Luke 3: 13. Jesus said to the publicans, exact no more than that which is appointed you. Isaiah 1: 17. Relieve the oppressed. Jeremiah 21: 12. Deliver him that is spoiled, out of the hand of the oppressor. Prov. 22: 22. Rob not the poor, neither oppress the afflicted, for the Lord will plead their cause, and spoil the soul of those that spoiled them. Jer. 17: 11- He that jrettetli riches, and not by right, shall leave them in the midst of his days, and at his end shall' be a fool. =* Acts 17: 26. 180 CHRISTIAN LIBERALITY FOR RELIGIOUS PURPOSES. [Art. VT. Asia, and America. Nor can his heart be insensible to the accumulated wrongs of poor Africa ; he earnestly longs, that as soon as possible, liberty should be given to the enslaved negro in our land, that this condemning crime should no longer pol- lute our national escutcheon, nor draw down the vengeance of righteous heaven upon our guitly heads,' c) But the principal display of the Christian's benevolence to his fellow men, must be sought in his sincere solicitvde for the salvation of their souls. For this purpose he not only agreeably to scripture, habitually exerts his influence at the throne of grace,'^ but is often engaged in devising new schemes, or execut- ing old ones for the advancement of the kingdom of Christ ; and is ever ready, according as the Lord has prospered him, to devote a portion of his earthly substance to this sacred purpose. The enlightened Christian regards his property as the gift of God, as resulting from the divine blessing on his basket and his store. He knows, that God has commanded us to do good and communicate, and make friends of this mammon of unrighteous- ness, because with such sacrifices he is well pleased. He knows that his earthly possessions have but a relative worth, are valu- able in proportion to the importance of the objects they are made to accomplish.^ But what objects can bear comparison with those, which the God of the universe commands, the sal- ^ Psalm 103: 6. The Lord executeth judgment for all that are oppress- ed. Isaiah 58: 6. Is not this the fast that I have chosen (emblematic of the gospel day,) — to let the oppressed go free, — and that ye break every yoke 1 Philemon 15: 16. That thou (Philemon) shouldest receive him (the run- away slave Onesimus,) not novj as a servant-, but above a servant, a brother beloved, especially unto me, but how much more to thee, both in the flesh and in the Lord. ^ Matth. 6: 9. After this manner therefore pray ye ; — Thy kingdom come, thy will be done on earth as it is in heaven. Matth. 9: 37. 38. Then saith Jesus unto his disciples, the harvest truly is plenteous, but the labour- ers are few, pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. ? Heb. & 10. For God is not unrighteous to forget your work, and labour of love, which ye have showed towards his name, in that ye Chap. XIII.] CHRISTIAN LIBERALITY. 181 vation of never dying souls, the extension of that kingdom which our blessed liord came to estabhsh on earth, of that kingdom whicli will extend throughout the ages of eternity, in which he and all the faithful creatures of Jehovah will find their happiness and heaven ? What apphcation of our property, af- ter suitable provision for our families, can promise us greater happiness in the future world ? Can more certainly secure the divine blessing to our offspring? And what can be better cal- culated to retain in the mind of the Christian a lively sense of his responsibility in the use of property, than the habitual ef- fort at suitable times to devote a portion of it to purposes which have ministered to the saints, and do minister. 3 John v. 5 — 8. Thou doest faithfully (according to the principles of Christian duty) whatsoever thou doest to the brethren and to strangers ; who have borne witness of thy charity before the church ; whom if thou bring forward on their journey after a godly sort, thou shalt do well : because for his (the Lord's) name's sake they went forth, taking nothing of the Gentiles (among whom they laboured ; that is, like modern missionaries, receiving their support from Christians at home.) We therefore ought [d(j>ei\of,ev, we are in duty bound) to receive such, that we might be felloW-helpcrs to the truth. Rom. 15: 24 — 26. When I take my journey into Spain, I will come to you (Chris- tians at Rome ;) for I trust to see you on my journey, and to be brought on my way thitherward (to Spainj by you. But now I go unto Jerusalem to minister unto the saints ; for it hath pleased them of Macedonia, and Achaia to make certain contributions, [collection) for the poor among the saints at Jerusalem. 1 Cor. 16: 3. 6. And when I come, whomsoever ye approve by your letters, them will I send to bring your liberality (contribution) unto Jerusalem. — And it may be that I will abide, yea and winter with you, that ye may bring me on my journey whithersoever I go. 2 Cor. 8: 3. 4. For (I bear record) that to their power, yea, and beyond their power, they were willing of themselves ; praying us with much entreaty that we ivould receive the gift, <^c. dfc. ch. 9: 1. 2. For as touching the ministering to the saints, it is superfluous for me to write to you ; for I know the forward- ness of your mind, for which I boast of you, «fcc. — v. 5. 6. Therefore I thought it necessary to exhort the brethren, that they would go to you before, and make up your bounty beforehand, — that the same might be ready as bounty (or bountifully) and not as of covetousness (sparingly ;) But this, I say, he who soiveth sparingly shall reap also sparingly ; and he who soweth bountifully shall reap also bountifully. See also the pre- ceding note, and Rom. 16: 2. Phil. 4: 10. 2 Tim. 1: 16. 18. Matth. 10: 42. 1 Cor. 16: 2. Acts 28: 10. 1 Cor. 9: 11. 182 CHRISTIAN nULE FOR GIVING. [Art. VI. will tell throughout eternity, that the constant endeavour to dispose of it according to the commands of him who gave it? The Christian therefore should conscientiously determine, how much he ought annually to devote to benevolent purposes : and, Avhen applied to aid any proposed object of benevolence, liis only question can be, is the object really a proper one, and if so, to what proportion of my benevolent funds does its rela- tive importance entitle it. Whether he shall give at all, ac- cording to his means, cannot be a point of doubt to the true disciple of him, who went about doing good. But, when the rich man forgets, that he is merely steward over his possessions, and feels no obligation to give to just ob- jects, but sends away empty those who submit to the self-deny- ing duty of soHciting for charitable objects, or rather, of collect- ing what is due in the sight of God from every man of means, to any specific object of benevolence ; there is great reason to fear, that in him will be verified the declaration of the Saviour,' How hardly shall a rich man enter the kingdom of heaven ! Yea it is easier for a camel to go through the eye of a needle, than for a rich man, (a man thus abusing his riches and trust- ing in them) to enter into the kingdom of God !^ Among the most undoubted institutions of Christian benev- olence at the present day, may be ranked all the well-regulat- ed Bible, Missionary, Education and Tract Societies, and Sab- bath Schools in our land. And among these, the most efficient and extensively useful have certainly been the American Bible Society, the American Education Society, and the American Board of Commissioners for Foreign Missions, which are sus- tained by the joint liberality of several denominations. * Matth. 19: 23. Then said Jesus unto his disciples, verily, I say unto you, that a rich man shall hardly enter into the kingdom of heaven. ^ Matth. 19: 21. And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the king- dom of God ! Chap. XfV.] THE CHUKCH. 183 CHAPTER XIV. OFTHECHURCH. ART. VII. OF THE CHURCH. They likewise teach, that there will always be one holy church. The church is the congregation of the saints, in which the gospel is correctly taught, and the sacraments are properly administered. And for the true unity of the church nothing more is required, than agreement concerning the doctrines of the gospel, and the administration of the sacra- ments. Nor is it necessary, that the same human traditions, that is, rites and ceremonies instituted by men, should be every where observed. As Paul says : " One faith, one baptism, one God and Father ofall,"&c. ART. VIII. WHAT THE CHURCH IS. Although the church is properly a congregation of saints and true believers ; yet, as in the present life, many hypocrites and wicked men are mingled with them, it is lawful for us also to receive the sacra- ments, when administered by unconverted men, agree- ably to the declaration of our Saviour, "that the Scribes and Pharisees sit in Moses' seat," &;c. In the sevendi Article, the Confessors, without entering into the division of the churcli into visible and invisible, state that there will always be one true church, and that it consists 184 WHAT THE CHURCH IS. [Art. VIII. of all true believers, however they may differ as to their pecu- liar human ceremonies. By this catenation of statements, they wished to prove to the emperor, that, although they had reject- ed many of the human rites and ceremonies of the Romish church, they were still members of the one true church of Christ, and justly entitled to his protection. In the eighth Article they oppose the error of the Donatists and others, who forgetting the difference between the visible and invisible church, denied the validity and efficacy of the ministerial acts of unconverted clergymen. The grand principle adopted by the Lutherans in general is, that the Head of the church, designing his religion for all nations of every variety of civil government, did not prescribe any "en- tire and specific form of Government and DiscipUne," but fixed only its radical features, which are equally admissible under all civil governments : and left Christians of every age and country to adopt such additional regulations as they may judge best. Adhering to this principle, the organization and government of the Lutheran church is in some respects different in the differ- ent kingdoms of Europe. In the succeeding remarks we shall exhibit the views which we deem most accordant with the spirit and precepts of the New Testament, and which are with few modifications received by our church in this country. I. The name. The words used both in the Old' and New*^ Testament to designate church, signify merely an assembly of persons, and are applied indiscriminately to secular as well as to religious convocations. In the New Testament, the word church signifies 1. the whole Christian churchy as in Matth. 16: 18. Thou art Peter, (a rock, and on this rock, the faith pro- fessed by thee) I will build my church, &c. 1 Cor. 10: 32. Give none offence neither to the Jews, nor to the Gentiles, nor to the church of God, and ch. 6: 4. 15: 9. 2. A 'particular church. Acts 8: 1. the church at Jerusalem. 9: 31. 1 Cor. 1: 2. ' "jnp kahal. ^ tKKMaia ecclesia. Chap. XIV. J HEAD OF THE CHL'KCH. 185 II. The head of the church is: not the pope of Rome ; iioi the king, or any other civil ruler of a country. But the head of the church is none other than our blessed Lord himself " Christ is the head of the church." Eph. 1: 22. 5: 23. III. Goventment and Disci i)li}ie of the chinch. Christians differ in opinion on the question whether Christ has left on record any entire system of ecclesiastical government, which is obligatory on the church in all ages. Those maintaining the affirmative, are sometimes called High-clui rchmen, O'^''^ divino,) however they may differ in opinion as to what is the precise system taught in the scriptmes. Sucli are soirie Epis- copalians and a very few Presbyterians. Tiiose on the con- trary are denominated ^^Loiv-chnrchmenj" who do not believe any system taught in the sacred volume in all its featmes, and adopt, on the ground of expediency, such additional regulations as they deem most consonant with the genius of the civil go- vernment under which they live, and best calculated to ad- vance the interests of the Redeemer's kingdom. To this class belong most Protestants, and especially the entire Lutheran church in the whole world. The several systems of govermnenL actually adopted in the Christian church, may be reduced to the following ; a) The Papal system, which aims at subjecting the whole church in the world, ultimately to the dominion of one man, the pope of Rome, and to reduce the civil governments of the earth to sub- jection to that individual and his court. This system, though constructed with all the wisdom and cunning of the most politic civil establishments, is doubtless the grossest deviation from the simplicity of the apostolic church, and is that form of ecclesiastical corruption against which the Reformers felt con- strained to take the field, b) The Episcopal, which acknow- ledges the bishops as a distinct and superior order of clergy, c) The Presbt/terian, which maintains the parity of ministers, the co-operation of ruling elders, and the imion of all its churches 24 18G MODES OF CHURCH GOVERNMENT. [Alt. VIIL ultimately under one judicatory of review and control, called the General Assembly. d)3,The Independent or Congregational, which in addition to the parity of ministers, holds that all power of government and discipline is possessed by the members and pastors of each individual church, and that the jurisdiction of each church over itself is final. And e) The LiUtlieran, as found in the United States. This, in reference to the systems before mentioned, is Eclectic in its nature. It embraces all those principles and precepts,of permanent obligation, which are con- tained in the New Testament, and sucli other regulations as are dictated by reason, best adapted to the genius of our free repub- lican institutions, and calculated most successfully to advance the cause ofCinist. The fundamental features of this system are the following, viz. 1. Parity of ministers, 2. Co-operation of ruling elders as representatives of the church, 3. Union of the churches within the limits of a Synod for the regular purposes of review and government, 4. Special Conferences for the purpose of holding stated protracted meetings. These Confer- ences are subdivisions of Synods, embracing from five to tea ministers each, who are annually to hold several protracted meetings within the bounds of each district. " The chief busi- ness to be performed at them is to awaken and convert sinners, and to edify believers by close practical preaching."' 5. An ad- visory union, of all the diflerent Synods in one General Synod. In the government of individual churches and of Synods the Lutheran church in the main resembles the Presbyterian. The power of the General Synod is however exclusively advisory, and therefore bears most analogy to the Consociations of the Con- gregational churches of New England. The details of this system as practised in the Synods connected with the General Synod, may best be learned from the Formula of Government annexed to this volume. The whole church as a body,'^ that ' See the formula annexed to this volume, Chap. XVI. § 2. 2 Cor. 2: 6. 10. Sufficient unto such a man is this punishment which was inflicted of many. v. 10. 1 Cor. 5: 12. Do not ye (Corinthian Christ- Chap. XIV.] THE ECLECTIC OR AMERICO-LUTHERAN SYSTEM. 187 is, the minister and all the raeinbers of each individual church in some cases personally, and in others by the church council as their representatives, possess the power to execute church government and discipline, that is, to receive new members, to censure' or ^xclude^ unworthy ones, to restore penitents,^ &c. (fcc. It is worthy of notice that the plan proposed by that emi- nent divine, the Rev. Dr. Alexander of Princeton, for the re-or- ganization of the Presbyterian church, on occasion of the recent convulsions of that body, and complaints of its unwieldy bulk and excessive power, is exactly similar in all its principal linea- ments to the above Lutheran system as practised^ in this coun- try, by the Synods connected with the General Synod. IV. Officers of the Church^ The officers in the Lutheran church are ministers, ruling elders, and deacons, who taken together constitute the church council. Of Ministers. The views of the Lutheran church touching the ministerial office, may be embraced in the following features : ians) judge them that are within 1 — therefore put away from among you that wicked person. ' 1 Tim. 5: 20. Them that sin rebuke, before all, that others also may fear. - See note 2. and Titus 3: 10. A man that is an heretic aipcriKov, one who excites factions or divisions) after the first and second admonition, reject. ^ Gal. 6: 1. Brethren, if a man be overtaken in a fault, ye who are spiritual, restore such a one in the spirit of meekness. See also on the form of prO' cess, Matth. 18: 15—17. * See Biblical Repertory for 1832. The grand features proposed to be altered in the present structure of the Presbyterian church are, that their General assembly shall have only advisory power, and their Synods there proposed have each for its own district, that final judicial power now pos- sessed by the General Assembly l&io 0! ricKRK uF the: cih;rch. [Art. VIII: a) Tills oftke was instituted by divine authority, and ;dl Christians are bound to regard faithful luiaisteis as servants of Christ and messengers of God.' b) All the incumbents of this office are, by divine appoint- ment, of equal rank. The parity of ministers by divine right is a doctrine which Luther strenuously and triumphantly main- tained against the Papal hierarchy ; and his views were adopted by all tlie other principal reformers. Even in those portions of our church, such as Sweden and Denmark, in which some im- parity is practised, it is advocated only on the ground of human expediency, whilst the primitive parity is unhesitatingly admit- ted. The arguments which place this doctrine beyond all doubt, are 1. That the word of God contains not the least inti- mation of diversity of rank among the standing ministry of the New Testament. Those officers who were endowed with mi- raculous gifts, and whose instrumentality Christ employed in the first formation of his church, were extraordinary and of temporary standing. We hear not a word in the oracles of God of such a being as a pope nor of diocesan bishops. 2. The different names applied to ministers, such as bishops, elders, &.c. are used as convertible terms, and therefore must imply equality of rank. Thus in Acts 20: 17, we are told that at Miletus Paul convened the elders ('7t^s(ff3v'rs^o\j$) of Ephesus, and in v. 28. he admonishes them to take heed of the church of God, which he purchased with his blood, and over which tlie Holy Ghost had made them hishoj)s (siiKixo'Tfovg). For the Greek word, which is here incorrectly translated overseers, is the same ' Matth. 28: 19 — -20. Go ye tlien^fore and make disciples {fiaOijTcimtire) of all nations, «fec. Acts 20: 28. Takn heed therefore (ye elders of Ephe- sus) unto yourselves, and to all the flook over which (he Holy Ghost hath made you bishops {zTnirKOTTuv^, the same word as in Philip. I: 1. and else- where,) to feed the church of God, vvhich he hath purcliased with his own blood, .fohn 20: 21. Then said .Tesus unto them again. Peace be unto you : as my Father hath sent me, even so I send you. Acts 14: 23. Eph. 4: 11. 13. 1 Tim. 3; passim. 2 Tim. 2: 2. Chap. XIV. J PARITV OF MINISTCRS. 169 Avliicii in oilier passages is translated bishop,' and onght, to have been so rendered in the case before us, as it also is in the excellent translation of Luther. 3. In the instrnctiojis given by Paul to Timothy^ and Titus,"' for theappoindneiU of nunis- ters, in every place where they established churches, and (he t|nalitications requisite for the office, he gives them directions for only one order of ministers, and says not a s} liable al)out any other. But can it be supposed, that if another rank of ministers were intended to be established, there wouhl not be at least some hint dropped as to the fact, or the qualifications requisite, or the mode of their induction into office ? As to the deacons, for whose election Paul gives directions," they were not ministers, but, as we are expressly told,'^ laymen elected by the members of the church " to serve at tables," in order that the apostles might be released from that duty and be able to give themselves "continually to prayer and the ministry of the word." 4. There are no peculiar duties any where in scrip- ture assigned to dilferent orders of ministers. 5. The final charge of uur Saviour" addresses them all as equal. 0. History afibrds us not a vestige of evidence that impaiity actually ex- isted in the jninistry prior to the third centmy. c) No man has a right to assume this office without a regu- lar callJ This call may be divided into internal and external. By the former is meant the conviction of the individual, that God has designed him for this office. This conviction is not ' Philip 1: 1. 1 Tun. 3; 2. Tit, I: 7. 1 Pet. 2: 25. '■" 1 Tim. 3. 2 Tim. 2; 2. 3 Tit. 1:5. " 1 Tim. 3: 8. '■' Acts 6: 3. 4. Wherefore brethren look ye out among you, seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business (serving at tables :) but we will give ourselves continually to prayer and to the ministiy of the word. v. 3. — It is not reasonable that we should leave the word of God and serve tables. « Matth. 28: 19. 20. ■^ Rom. 10: 15. And how shall they preach unless they he sent ? 190 CALL TO THE MINISTRY. [Art. VIIL at the present day produced in an immediate, extraordinary or miraculous manner, as in the case of the ancient apostles and prophets. God has prescribed a regular mode, according to which the ministry is to be perpetuated, and we have no right to expect a needless deviation from it. These ordinary eviden- ces of a call are, first, undoubted piety^ secondly at least me- diocrity of talents^ thirdly a desire or at least an ultimate wil- lingness to serve God in the ministry ;^ and fourthly, the co-ope- ration of divine providence by the removal of all insuperable difficulties. Oftentimes the Lord trains up men for his service by leading them through trials and obstacles of the most afflict- ing character, in order that they may become inured to hard- ships, like good soldiers of Christ ; but if he suflfered any obsta- cle absolutely impassable to obstruct the way of the ministerial candidate, he would thus absolve him from the obligation any farther to pursue his course. By the latter, or external call, is intended the regular induction of an individual into the minis- terial office by one^ or if possible several' existing ministers with prayer and the laying on of hands, or, as it is usually termed, by ordination. d) No one ought to be ordained to this office who is not both intellectually and morally well qualified. Because l.The apostle expressly requires, that they be qualified to teach." 2. They are by their example to excite others to the practice of all Christian virtues, and therefore must possess them themselves. 3. If not morally quahfied, they are a stumbling block to others.'' ^ John 3: 3. Luke 6: 39. And he spake a parable unto them, Can the bhnd lead the blind ? Shall they not both fall into the ditch ? " 1 Tim. 3: 2. A bishop then must be — apt to teach (adapted, suited for teaching.) ^ Matth. 4: 20, 22. And they straightway left their nets and followed him — and they iimnediately left the ship and their father and followed him. " Titus 1:5. M rj,-|^ 4. 14 ^j,jg 13. o 3. « 1 Tim. 3: 2. 9. 2 Tim. 2: 24- Tit. 1: 9. ' Matth. 18: 6. Psalm 50: 16. Chap. XIV.] CALL TO THE MINISTRY. 191 4. If intellectually incompetent, they are the subjects of ridicule to the enemy, exert little influence among men, and bring dis- grace on the church.' e) The duties of ministers are principally these: to expound the word of God, to conduct the public worship, to administer the sacrannents, to admonish men to their duties, and by all proper means both public and private to edify the church of Christ and extend it throughout the earth.^ f ) Women are not permitted to teach. " Let your women keep silence, says Paul, in the churches (that is, in the assem- blies for religious worship: The Christians had no public houses of worship hi the first century;) for it is not permitted unto them to speak."^ This language, as also that which he uses to Timothy,^ is absolute and unequivocal. Nor is it in- consistent with what he had said in the same epistle to the Corinthians, a few chapters earlier (ch. XI.) where he had used these words: " every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head." For it is only necessary to know the significations of the Greek word for " prophecy," and the difficulty vanishes. These are, first to pos- sess and exert the miraculous power of foretelling future events, and, secondly, to sing the praise of God in sacred hymns.^ Now, if we suppose, that the former is its signification in the passage before us, it will follow, that the Holy Spirit did, in the apostolic age, at least in a few instances, inspire females to utter predictions of future events, accompanied by prayer, and that Paul in this passage directs them to wear a veil, whilst exer- cising this gift in public. Should any females, in any other age, possess the same miraculous power, it would doubtless be ^ Rom. 2: 24. ^ See Formula of Gov. and Discip. Ch. III. Sect. I. 3 1 Cor. 14: 34. 35. * 1 Tim. 2: II. 12. ^ In this sense it is used by the Septuagint in Exod. 15: 20. Num. 11: 25. 29. 1 Kings 18: 29. and is equivalent to Nasnrr, divinas laudes, cane- re, sacris hymnis celebrate Deum. ^'^■^ M1NI3TEKIAL SUPPORT. [Alt. YIII light to exercise it. If the second meaning be adopted^ the passage is aUke free from all difllciiUy : and would teach, that when females attend pnl)lic worship, to join in singing the praise of God, it is becoming and proper, that they shoidd have their heads covered, and not unnecessarily expose themselves to the gaze of the other sex. The otlier officers of the church are ELDKHS AND DEACONS, wliose duties are detined in the Pormula of Lutheran Church government Ch. III. and IV. Duties of Church-fnenibers. The duties of church-members as individuals, have been sufficiently discussed in differeiU parts of this volume. A few remarks only would we here make on a particular duty devolv- ing on the church collectively. 77if' difti/ of affording a reasonable support to the ministry. This duty is inculcated in the clearest and most unequivocal language in the sacred volume. Indeed when a church en- gages the entire services of a minister, and those services are faithfully afforded, every such church should regard it as a matter of common honesty to support the labourer who spends his strength amongst (hem. The sacred volume does not however specify the manner in which this money shall be raised, nor determine how much is a reasonable support in any given situation. This of course must vary much in different sections of the country, with the diflferent price of the necessaries of life. In Europe generally, and in the Methodist church in this country, the salaries of ministers are fixed. In Europe they are paid by the gov^ern- ment, and idtimately raised by tax on the people, a) This is in direct opposition to the spirit of the gospel which requires that Chap. XIV.] MINISTERIAL SUPPORT. 193 » ^ oLir aid of religion be voluataiy. b) It is opposed, moreover, to the example of Christ and his apostles, who though they main- tained, that those who preached the gospel should live of the gospel, inculcated with equal force the maxim, that contributions for religious purposes must proceed from a willing heart, be a free-will offering to the Lord, c) Nor is there a syllable found in the New Testament, specifying the amount which a clergy- man shall receive, d) It destroys one of the strongest safe- guards of the liberty of the people. If they have lost confi- dence in their minister, and yet cannot prove any overt crime against him so as to remove him by course of discipline, they need but withhold their support, and as a matter of necessity he must either change his conduct to regain their confidence, or must seek his bread elsewhere. But in Europe the people are often compelled to contribute to the support of men of acknow- ledged impiety, without any certain relief. It is true, in all the churches of the land, a man who enters the ministry places him- self in a situation, which, in nineteen cases out of twenty, amounts to a renunciation of all prospects of accumulating wealth, and in a majorityof cases, theMethodist church excepted, presents the expectation of a mere scanty subsistence. It is an undoubted fact, that three-fouiths of the ministers of our land, those of the denomination above mentioned generally excepted, are doomed to spend their lives in straitened circumstances. Still this very fact presents one of the strongest safeguards to the purity of the ministry, and excludes from the clerical ranks thousands, who under different circumstances, would -'for filthy lucre's sake" undertake to feed the flock of Christ. We sup- pose that a minister of Christ should ask no more than a decent, competent support ; yet it is to be acknowledged that in many cases the churches hardly afford this to their spiritual guides. The support of Methodist ministers, we would regard as a full competency, and have only often been surprised that they should 25 194 FCONOMY OF METHODISM. [ Alt. VII. VIH. still complain of its insufficiency,' especially as its provisions very justly extend to sickness, to old age, to widows and or- phans. We have often thought that other churches ought to ' In order t^iat our readers may judge for themselves of the fiscal sys- tem of this church, we annex some extracts verbatim from the printed Disciphne pubUshed in 1825 (24th edition,) a Avork, which with many fea- tures of rank aristocracy, combines much knowledge of human nature, much business tact, and zeal for the cause of God. Part 2. Section 4. (p. 171. 172.) I. The annual allowance of the travelling preachers shall be $100,00, and their travelling expensces. II. The annual allowance of the wives of travelling preachers shall be $100,00 ; but this provision shall not apply to the wives of those preachers who were single when they were received on trial, and marry under four years, until the expiration of said four years. III. Each child of a travelling preacher shall be allowed $16,00 annually to the age of seven years, and $24,00 annually from the age of seven to fourteen years ; and those preachers whose wives are dead, shall be allowed for each child annually a sum sufficient to pay the board of such child or children during tlie above term of years : Never- theless, this rule shall not apply to the children of preachers, whose families are provided for by oth^r means in their circuits respectively. '^ IV. The allowance of superannuated, worn out, and supernumerary preachers, shall be glOO,00 annually. V. The annual allowance of the ivives of superannuated, worn out, and supernumerary preachers, sliall be $100,00. VI. The annual allowance of the widows of traveUing, superannuated, virorn out and supernumerary preachers shall be $100,00. VII. The orphans of travelling, superannuated, worn out and supernu- merary preachers, shall be allowed by the annual Conferences, if possible, by such means as they can devise $16,00 annually. Part 2. Section 5. (p. 179.) It shall be the duty of said committee or one appointed for that purpose, who shall be members of our church, to make an estimate of the amount necessary to furnish fuel and table expen- ses for the family or families of preachers stationed with them, and the stewards shall provide by such means as they may devise, to meet such expenses, in money or otherwise : provided the stewards shall not appro- priate the monies collected for the regular quarterly allowance of the preachers to the payment of family expenses. Part 2. Sections, (p. 177.) It is recommended by the general Conference to the travelling preachers, to advise our friends in gene- ral to purchase a lot of ground in each circuit, and to build a preach- Chap. XIV.] FOONOMY OF METHODISM. 195 adopt some plan to support their disabled ministers, their widows and orphans, and hope the annexed account of the plan of our er's house thereon, and to furnish it with, at least, heavy furniture, and to settle the same on trustees, appointed by the quarterly meeting confer- ence according to the deed of settlement in our form of discipline. (P. 177.) " The General Conference recomrnend to all the circuits, in cases where they are not able to comply with the above request, to rent a house for the married preacher and his family ; and that the Annual Con- ference do assist to make up the rents of such houses, as far as they can, when the circuit cannot do it." Besides, " many too are the occasional distresses of our preachers, or their families, which require an immediate supply ; otherwise their hands would hang down, if they were not constrained to depart from the work." p. 174. This provision, we have heard it stated, refers mainly to the necessary ex- penses in case of sickness in a preacher's family. The dwelling houses erected for the ministers, and also the churches, are settled according to a deed prescribed in the discipline. By this instru- ment the congregation, after having built a house to worship in, and perhaps another for the residence of their minister, relinquish the right of property and the control of them to the "members of the Methodist Episcopal Church in the United Slates,'^ subject not merely to the rules which the Conference has established, but also to all such rules and discipline as this Conference, (a body consisting exclusively of travelling preachers,) may from time to time adopt ! The vesting clause of the deed is as follows : " Unto them, the said , and their successors in office, for ever in trust, that they shall erect and build, or cause to be erected and built thereon, a house or place of worship, for the use of the members of the Methodist Episcopal Church in the United States of America, according to the rules and discipline, which from time to time may be agreed upon and adopted by the ministers and preachers of the said church at their General Conferences in the United States of America ; and in farther trust and confidence, that they shall at all times, for ever hereafter, permit such ministers and preachers, belong- ing to the said church as shall from time to time be duly authorized by the General Conferences of the ministers and preachers of said Methodist Epis- copal Church, or by the Annual Conferences authorized by the said Gene- ral Conference, to preach and expound God's holy word therein." P. 165. The trustees must be nominated by the travelling preachers ; must be mem- bers of the Methodist Church ; and cease to be trustees if expelled from the church. P. 165. If a Methodist Church is sold for debt, the deed provides, that the surplus money, if any, shall be deposited in the hands of the steward, and "be at the disposal of //;e 7iext Annual Conference, according lo the best of their judgment, for the use of said society." P. 167. 196 ECONOMY OF MFTIIODISM. [Alt. VII. VIII Methodist, biethrea may aid ollicis in devising some remedy for their own case. These provisions we consider unjust, because the ultimate control of all the Methodist churches and preachers' houses is by this deed vested in the travelling preachers, and not in the people who paid for them, as is the case in all other churches of our land, the Catholic excepted. The modes of raising the necessary funds, as exhibited in the Discipline, are in accordance with the spirit of the gospel, by voluntary contribution. 1. " Every class or society in a circuit" is earnestly advised "to raise a quarterly or annual collection by voluntary contribution, or in such other manner as they may judge most expedient." P. 173. 2. " Every preacher who has the charge of a circuit, shall make a yearly collection, and if ex- pedient a quarterly one, in every congregation, where there is a probability that the people will be willing to contribute." 3. " A collection shall be taken up in each circuit, to defray the expenses of the delegates to the Gene- ral Conference." P. 173. 4. " The steward shall provide by such means as a committee devise, to meet, either in money or otherwise, the expenses for table and fuel for the minister's family." P. 179. 5. " Wherever there remains in the hands of the ste^'ards a surplus of the monies raised for cir- cuit preachers, after paying the allowance of the preachers," such surplus is brought to the Annual Conference. P. 173. 6. " A public collection shall be made at every Annual and every General Conference," to make up the salaries of the preachers. P. 175. 7. The annual interest of the charter fund is applied to the same purpose : p. 175. 8. And also the profits of the book concern. P. 175. 9. Every Annual Conference may adopt such addi- tional plans as they see fit to raise funds. P. 176. 10. A meeting is held in every district, of one steward from each circuit, to take measures for pro- viding a house, fuel, and table expenses for the presiding elder. P. 179. 11. The family expenses of the bishops is estimated by the book committee at New- York, and paid out of the profits of the book concern. P. 179. The charlered fund, for the support of the preachers and their families, was established in 1796. " There shall be a chartered fund, to be sup- j)orted by the voluntary contributions of our friends; the principal stock of which shall be funded under the direction of trustees, and the interest ap- jilied under the direction of the General Conference." The present stock (in 1796) of the preachers' fund shall be thrown into the chartered funfl. " The produce of the sale of our books, after the book debts are paid, and a sufficient capital is provided for carrying on the business, shall bo regu- larly paid into the chartered fund." " The money subscribed for the chartered fund may be lodged, on proper securities, in the states respectively in which it has been subscribed, under the direction of dejiuties living in suph states respectively : Provided such securities and such deputies be proposed, as shall be approved of by the Chap. XV.] APPOINTMENT OF BAPTISM. 197 CHAPTER XV. OF BAPTISM. ART. IX. OF BAPTISM. Concerning baptism our churches teach, that it is a necessary ordinance, that it is a means of grace, and ought to be administered also to children, who are thereby dedicated to God and received into 'his favour. trustees in Philadelphia, and the stock in which it is proposed to lodge the money be sufficiently productive to give satisfaction to the trustees." — (Extracts from the Methodist Discipline, 9th ed. published in 1797.) " They (the General Conference) shall not appropriate the produce of the charier fund or of the book concern, to any purpose other than for the benefit of the travelling, supernumerary, superannuated, and worn out preachers, their wives, widows, and children." — (19th edit, of Discipline, p. 24.) This fund has now been in operation near forty years, the capital never being touched, and the interest applied to make up the ministerial salaries. Its amount, or its increase, is not, so far as we can learn, officially reported to the church. The ninth edition of the Discipline contains this sentence, which is however not a very certain criterion by which to estimate the capital producing it, viz. (2d sect, of 3d chapter, question 5.) Question. " What sum of money shall be allowed distressed preachers out of the book fund, till the next General Conference'?" '■'■Answer, $2663 per annimi." Calculating from the rapid extension of this church, and the unprece- dented degree in which their system keeps all their members supplied with their books, the profits of the book concern must have increased to a very great amount ; but as the necessary increase of capital to keep so large a stock of books on hand, would also be greatly augmented, a considerable portion of the profits would thus be withheld from the chartered fund. From a later edition of the Discipline, (in 1825,) it appears, that the book and chartered funds are no longer united, though both are still applied to the same purpose, the support of the preachers and their families. In .Tan. 1829 the chartered fund alone amounted to 27,000 dollars. We infer fiom this edition, that the profits of the book concern are no longer put on inter- 198 BAPTISM. [Art. IX. The blessed Saviour instituted several posilive ordinances, of perpetual standing in bis church, which are usually desig- nated by the term sacraments ; a word not found in scripture, and variously understood by different writers.^ There has been much dispute about the number of the sacraments ; but as this will depend entirely on the definition of ihe term which may be adopted, the controversy amounts to mere logomachy. The CathoUc church adopts seven sacraments, the Lutheran and other protestant churches only two, Baptism and the Lord's supper. " A sacra7neni" says Dr. Mosheim, " is an ordinance appointed of God, by vhich the benefits purchased by the Saviour are not only symholically represented to the senses, but spiritual blessing is also actually conferred on those who faithfully use themP That the sacraments do symbolically est, but wholly consumed from year to year by the great increase of preachers in the connexion. This change we regard as very judicious, because vest- ed funds of such an enormous extent as the Methodist book concern would in the course of time produce, are dangerous under any government, and would without doubt eventually destroy the spirituality of their preachers. The book concern, which is by far the most productive source of income, is in many respects a very useful institution. The books circulated by it we regard as in general well calculated to promote the cause of piety. It is managed in the city of New- York, by an editor and general book steward, an assistant editor and general book steward, an editor and assistant .editor of the Christian Advocate, all of whom are chosen from among the travel- ling preachers — no local preacher being eligible. (P. 181, &c.) Every Methodist itinerant is, ex officio, a book agent, having an actual interest in his sales ; as the fund resulting from them is one of the sources whence his salary is derived — See Methodist Discipline, sup. cit. part 2. sect 3. 5. 6. p. 170 — 189, et passim, also Economy of Methodism, p. 16. and Re- ligious InteUigencer for 1823, p. 603 — 606. ' The following are the principal significations which the word sacra- ment has borne : a) a military oath ; b) a mystery — thus it is used by the vulgate translation for iJvaTvpioi> in Eph. 5: 32. 1 Cor. 15: 51. c) the oath by which Christians bind themselves in the Eticharist and at baptism. In this sense Pliny uses it, Epist. 97. d) An external ceremony or religious rf7e,havino a spiritual or symbolical reference to something unseen. Tertul. and Augustine, Chap. XV. J NATURE OF CHKISTIAN BAPTIS.M. 199 represent some of the most important truths of the Christian religion, nay, that they represent them in a more forcible and striking manner than ordinary language could do, is admitted ; hence, as divine truth is the grand means of grace appointed by Gcd, it cannot be consistently denied, that the sacraments are also tneans, no less than seals of grace. Baptism. The prominent aspects of this subject snay be referred to the following heads : the nature, the advantages, the subjects and the mode of baptism. I. Its Nature. 1. It is of divhie appoinfme?it. In communicating to men a revelation of his will, it has pleased our heavenly Father not only to select as its vehicle the ordinary language of men ; but also, on some occasions, to avail hinrself of such innocent and rea- sonable customs, as he found existing among them, and adapted forcibly to convey or illustrate his doctrines. This appears to have been the case in the selection of baptism ; as the initiatory ordinance of the New Testament church. The classical reader need not be informed, that various lustrations were customary among the heathen nations of antiquity before the time of Christ. The Egyptian priests, also, were required often to purify them- selves with water. It was by the ceremony oi baptisni, that the Essenes, a Jewish sect of rigid principles, admitted members to their association ; and there is very strong evidence, amounting almost to moral certainty, that the custom ©f proselyte baptism', that is, of baptizing those heathen, who were admitted to the Jewish church, which is known to have generally prevailed among the Jews about a hundred years after the crucifixion, ' The practice may have originated from the ablutions prescribed Gen. 35: 3. Ex. 19: 10. Lev. 13:— 15. 20O IMPORT OF BAPTISM. [Art. iX. had been extensively practised even before the time of our Sa- viour. John tlie baptist baptized his followers, as did some of the disciples of our Lord, even before he had formally instituted this rite as the initiatory ordinance of his church;' and the Jews certainly expected, that the Messiah would practise bap- tism.^ It is evident, therefore, that in adopting this rite as tlie initiatory ordinance of the New Testament cliurch, he chose a rite, which had been familiar to both Jews and Gentiles, and was well understood by them as a symbolic exhibition of moral purification, and as a means of admitting members to a religious association. Nor does the fact, that the Saviour selected a rite, which had been customary and well understood, divest that rite, when thus adopted, of divine authority ; any more than the fact of his having delivered his doctrines in the customary and well understood language of his age, deprives his revelation of similar character. That the Lord Jesus did appoint baptism in his church we are explicitly taught by the evangelists:^ "Go yc^ therefore^'' said he, just before his ascension to heaven, " and make'' disci- ])les of all nations, ba^iiizingthem in the name of the Fat he?', and of the >Son, and of the Holy Ghost ; teaching them to ob- serve all things wliatsoever I have commanded you ; and lo, I am with you alway even unto the end of the world. These words contain a general command to make disciplesof all nations, ' John 1: 25. 4: 1. 2. ^ And they asked him and said unto him, why baptizest thou then, if thou be not the Messiah, nor Elias, nor that prophet ? ^ Matth. 28; 19. 20. Mark 16: 16. And he said unto them : go ye into all the world and preach the gospel to every creature ; he that believeth and is baptized shall be saved ; but he that believeth not shall be damned. John 3: 5. Except a man be born again, of water and of the Spirit, he cannot enter into the kingdom of God. * The common version is here evidently incorrect. — The word iiaBnTtvaart is derived from liadriTrn a disciple, and signifies " to make disciples." This version, which we find even in the Peschito or Syriac version of the 2d cen- tury, is now acknowledged to be correct by all respectable critics. Chap. X\ .] SPONSOllS AT BAPTISM. 201 and two specific directions how it is to be acconiplislied ; a) by baptizing them in the name of the triune God, and b) teaching them to observe whatsoever he had commanded. By the for- mer, they are to be trained up as worthy followers of their divine Master. Baptism is, therefore, a duty obligatory ujx)n all, who have an opportunity of receiving it ; and upon them alone. The irregular practice of lay baptism was introduced into the church in consequence of the superstitious and unscrip- tural notion of the absolute and unconditional necessity of bap- tism to salvation. 2, The essential consiiiuents of Christian baptism are, that water be applied to a suitable subject, by an autliorized minis- ter of Christ, in the name of the triune God. a) Water was wisely selected, because it is every where found, and well adapted to express the signification of this ordinance' and the obhgations of its subjects.^ The question, whetiier in a case of absolute necessity, milk or wine, or sand might be used, must be answered in the negative, b) It must be applied to a suitable subject, not to a bell, or organ, or any other inanimate object; but to a sane human being, c) It must be applied by an authorized person. The Saviour intrusted the duty of bap- tizing to the same persons who were to " teach," that is, to the ministers of his gospel. And d) The water must be applied in the name of the triune God. Hence the baptism of Socinians, who do not use the name of the Trinity, is not Christian bap- tism. 3. The Import of Baptism. This is, a) >Sym/>oZic. It figu- ratively represents the process of spiritual purification, and thus 1 Acts 22: 16. And now why tarriest thoul arise and be baptized, and wjflsA awjay ^Ay 5m^,caUing on the name of the Lord. Eph. 5: 26. That he might sanctify and cleanse it with the washing of water, by the word. ^ Heb. 16: 22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Eph. 5: 26. 26 202 REASONABLENESS OF PRAYER. [Art. IX. 1. implies that natural depravity, of which we need to be cleansed : 2. teaches the remedial nature of the New Testament church, which prescribes the means of purification : and 3. the influences of the Holy Spirit, which accompany these means. The influence of baptism is also, b) Initiatory. This is ex- plicitly taught by the Saviour, when he says, " make disciples of all nations (by) baptizing" and teaching them, &c. It was moreover, viewed in this light by the Jews generally, and by the Essenes, before it Avas appointed by the Saviour ; and it has uniformly been so considered by Christians from the days of the apostles. Baptism is, therefore, that ordinance by which alone men can be admitted into the visible church of Christ. The third import of baptism is c) federal. By this ordi- nance w^e enter into a solemn covenant with our God,' as did the Jev^^s by circumcision. 4. To the foregoing prescribed constituents of baptism, various unauthorized additions were made. Such was the superstitious ceremony of exorcism, by which the priest designed to expel the evil spirit from the candidate for baptism, prior to the ad- ministration of the ordinance. Owing to the frequent persecutions of the early Christians, baptism was, even in the second century, performed in the pre- sence of witnesses termed sponsors, who, in case of necessity, might attest the fact, and, if requisite, provide for the rehgious education of the baptized. These sponsors were still unneces- sary ; because the church record ought to attest the baptism, and it is always the duty of the church to provide for the reli- gious education of her orphan or destitute children. In the Lutheran church of America this custom is rapidly declining. Several synodical recommendations of its abandonment have been published to our churches, with the happiest results. ^ 1 Pet. 3: 21. The answer (stipulation) of a good conscience (cTrcpuTti^a stipulation or profession). Gal. 3: 16. 18. Gen. 17: 7. Chap. XV.] SUBJECTS of baptism. 203 II. Subjects of Baptism. The next inquiry presenting itself is, Who are the proper subjects of baptism ? I. The command of the Saviour, Go ye therefore and make disciples of all nations, baptizing them, &c. is general in its terms ; and whilst it does not specifically mention either adults or infants, males or females, manifestly embraces them all. It is admitted by all, that Adult believers are proper subjects of baptism ; those who having heard the gospel call, believe its representations, and have resolved to accept the offers of mercy as presented in it. We shall present' the argument for infant baptism in its sim- plest, historical and exegetical form. The language of the Saviour's precept being general, "bap- tize all nations," also includes infants ; unless other texts can be found declaring, that they shall be debarred from the privi- lege, or unless the circumstances of the case naturally limit the words. But even the opponents of infant baptism do not pre- tend to find any such passage in the sacred volume. And the circumstances., in which these words were uttered, instead of limiting their meaning, afford additional and incontestable proof that the apostles and other Jews could not possibly have under- stood them as designed to exclude infants. For a) They well knew, that God had expressly commanded the admission of infants into his visible church ; when he first made his covenant with Abraham, appointed circumcision as the initiatory rite, and determined to whom it should be applied.' * Gen. 17: 10 — 14. This is my covenant which you shall keep between me and you, and thy seed after thee ; Every man child among j^ou shall be circumcised — and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, everi/ man child in your generations ; he X\\aX is born in the house, or bought with money of any stranger, which is not of thy seed ; — and my covenant shall be in your flesh for an everlasting covenant. '-^04 INFANT BAPTISM. [Alt. IX. On this subject there never had been and never could be any doubt. The covenant was expressly extended to infants de- scended from Abraham, to servants born in Jewish families, and to servants purchased with money. b) They well knew, that the covenant, which God thus made with their father Abraham, and on the basis of which infants were received into the visil)le chuvch, v^as 7wt a iempo- rary oiie^ soon to be abolished ; but that it was to remain in its essential features through all future generations, for an ever- lasting covenant ; God promising to be a God unto them and to their seed after them, ' and requiring them to be his people. The same covenant was promulgated anew by Moses, as the covenant 7nade loith ^'■Abraham ;""^ and repi'esented as the basis of that visible people of God, which should profess his name in all future generations. c) They knew too, that in accordance with these divine commands children had, for nearly two thousand years been invariably received into the church of God. Nor was this the case only with the children of Jewish parents. When individual proselytes were made, as was frequently done, both in Greece and at Rome, and when after the reign of Antiochus Epiphanes, whole nations, such as the Iduineans, Itureans, and Bloabites professed Judaism, I heir cliildren were also uniformly received. Various alterations had been made in the external ceremonials of worship, but nothing had been ordained chang- ing the nature of " the everlasting covenant," no one had during this long course of nearly twenty centuries, contended, that, ' Gen. 17; 7. To Abraham God said : " I will establish my covenant be- tween me and thee and thy seed after thee in their generations, for an ever- lasting covenant ; to be a God unto thee and to thy seed after thee." ^ Deut. 29: 13 — 15. That he may establish them to day for a people unto himself, and that he may be unto thee a God as he hath said unto thee, and as he hath sworn unto thy fatliers ; to Abraham, to Isaac, and to Jacob: neither with you only do I make this covenant and this oath, — but also with him that is not here with us this day. Chap. XV.] PEDOBAPTISM. 205 God had excluded childicn from the privileges originally granted them, or that he would hereafter exclude them. They had therefore never heard and never expected to hear of a church of God, into which children were not received. Accord- ingly, when the Saviour uttered the general and unlimited command ; go ye and make disciples of " all nations ;" how could they possibly understand him by these general terms to convey a new and unheard of restriction, which was contrary to all their prepossessions, feehngs, and opinions, and of which they could not know any thing, unless it had been explicitly communicated to them. d) The force of these circumstances is augmented by the fact, that baptism had been introduced among the Jews in con- nexion with circumcision as an initiatory rite, and was thus apphed to infants. It has already been stated, that the Jews generally, and the Essenes in particular, had prior to the Sa- viour's advent, been in the habit of receiving proselytes by bap- tism. But their own writers inform us that it was customary also to baptize the children of those who were thus received. The truth of their statement is confirmed by other testimony, which clearly establishes the fact, that infant baptism prevailed very generally among the Jews, at least as early as about a cen- tury after the crucifixion ; and as it cannot well be believed that they had borrowed this practice from the Chiistians, whom they so much detested and persecuted,^ their own account is the more credible, that the custom of baptizing infant proselytes existed before the time of Christ. But let the Jewish authors on this subject speak for them- selves. Maimonides, confessedly one of the most learned among all the Jewish writers, says :- " Thej^e are three things, * In the Dissertat. Epicteti, published by Arrian, a Greek historian of the second century, the term, ffcPaitixcvm (baptized) signifies a Jewish prose- lyte. " In his treatise called Issure Biah, Perek 13. Tria sunt, per qua; fcedus cum Deo inivit Israel, circumcisio, baptismus et sacrificium. 206 INFANT BAPTISM. [Alt. IX. by vjhich the Israelites entered into covenant with God, cir- ciimcisioji, baptism and sacrifice. Baptism was "practised IN THE DESERT BEFORE THE GIVING OF THE LAW. For God said to Moses, sanctify them to day and to-niojTow, and let them, wash their clothes. " The same practice also existed in later tifnes : for cir- cumcision, BAPTISM and a voluntary offering were required of every Gentile, who assum^ed the vows and entered into the covejiant to obey the law and to take refuge under the wings of the divine majesty.''^ As to the baptism of the children of proselytes, Jewish writers testify that it was the prevaiUng custom. " Children^^ says Rabbi Hona/ (Talmude Chetuboth, Perek 1.) " are baptized by direction of the Consistory." — If a child have no father, but his mother desires that he should be received as a proselyte, he is baptized immediately, because without circumcision and baptism, no one can be a proselyte." "But what benefit," (says the Talraudic text) "can thence arise to him, as he is wholly ignorant of the act ? Tradition informs us that privi- leges have been conferred on those who were ignorant of their nature." Moreover, Maimonides*^ says. If an Israehte finds a gentile Baptismo usi sunt in eremo ante datani legem : Jehova enim edixit Mosi, saRCtifices eos hodie, et eras, et lavent vestimentum suum, (Ex. 19: 10. Ita etiam fit in temporis progressu. Circumcisio enim, et baptismus, et munus voluntarium requirebatur ab ethnico quocunque, cui erat in votis foe- dus inire, sub alas divinse magestatis seipsum obtegere, et legis jugum sus- cipere. ' Parvulum baptizant ex institute consistorii. — Si pater ei non fuerit, velit autem mater ut fiat proselytus, baptizatur actutum, quia citra cireumcisuni prseputium et Baptismum collatum, proselytus nullus fit. — Quod beneficium ei atque privilegium inde oriatur, quantumvis id totus ignoret. — Traditione accepimus, collata fuisse privilegia hominibus eorum prorsus nesciis. ^ Si Israelita ethnicum parvulum, sen, infantem reperiat et repertum — baptizet, ecce proselytus continus evadit. Chap. XII.] iNFt,UENCE or prayer. 207 boy or infant, and baptize him — he is thenceforward regarded as a proselyte. Again,' "If a woman be baptized whilst in a state of gra- vitation, and be received into the number of the proselytes, there is no necessity for baptizing her infant when it is born." "These and other testimonies, remarks the learned and ex- cellent Dr. Lightfoot, render it morally certain that not only the baptism of adult proselytes, but also of their infants, was cus- tomary among the Jews before the time of John. They also demonstrate, why so little is said in the New Testament, con- cerning the mode and subjects of baptism ; namely, because baptism itself, and the circumstances connected with it, were so perfectly well understood before."^ Under these circumstances it is evident, that the Jews could not possibly have understood the general language of our Saviour, as excluding children from baptism. On the contrary, as they knew, that God had explicitly required the admission of children ; as they knew, that the covenant, by virtue of which they were received, extended to all generations ; as they knew, that children had been admitted from the time of Abra- ham till their day, a period of nearly two thousand years, and had never heard of a church from which they were excluded ; we are authorized in laying down the following two positions as incontestably evident ; a) That if the Saviour designed to convey the idea of so novel arid i7nportant a7i alteration as the exclusion of children loould have been, he must necessarily have given an explicit statement on the subject. b) That, under these circumstances, an explicit command for the continuance of infant membership, would have been as superfluous and unnatural as a similar precept for adult membership. Accordingly, the blessed Saviour, who is ever ' Si mulier, dum gravida fiierit, baptizetur, atque in proselytorum niiilie- rum ascribatur, nihil opus erit infante, cum natus fuerit, baptizato. 2 See Lightfooti Opera, Tom. I. p. 390. 391. 392. edit Fanequer secund. 208 IJJFANT BAPTISM. [Art. IX^ consistent with himself, uses language which, whilst it does not specify males, females or children, fairly embraces them all. The utmost that can reasonably be expected in this case is, that the Scriptures, whenever they do mention the subject of baptism, would use language consistent with its application to children as well as to adults. But the declarations of Scripture are not only consistent with infant baptism, there are passages which evidently imply this practice, and even some in which it is expressly stated, that on the profession of faith by the heads of families, they and their xohole households were baptized. 1. We begin with the testimony of our Saviour himself, Mark 10: L4. " But when Jesus saw it, he was much displeas- ed, and said unto them (the disciples), suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God." It is well known to those acquainted with the phrase- ology of the New Testament, that the expressions " kingdom of God" and " kingdom of heaven,'" are familiarly used to de- signate the church of God under the New Testament economy. Thus John the Baptist preached, saying, Repent ye, for the kingdom of heaven is at hand. It will not be supposed that heaven was literally descending to the earth and had almost arrived amongst us; but the Saviour evidently meant, that the time for remodeling his church into its new Testament form was at hand. Accordingly, in the above passage, his meaning evidently is: suffer these little children to come unto me and forbid them not, for of such also shall my church consist. Nor could he have meant, " my church shall consist of such adults as have a childlike disposition ;" for that would have been no reason for his wishing actual children to be brought to him. 2. The next passage is the declaration of Paul," " The un- believing husband is sanctified by the wife ; and the unbeliev- * 0aai\cia Tov Qcov — tov ovpavov. - 2 1 Cor. 7: 14. Chap. XV.] INFANT BAPTISM. 209 ing wife is sanctified by the husband ; else were your children unclean," but now are they holy. It is admitted by all, that the word " holy"^ has two generic significations in Scripture, consecrated or set apart to the service of God, and moral purity. In the former, which is its primary sense, it is applied to temples, cities, priesthood, Jewish nation, days, (fee- Thus the term is applied to the Jewish nation in the midst of their corruption, and by some of the Rabbins, to their most profligate kings. Now, in the passage under consideration, the latter signification is inapplicable, for what could be more absurd than the supposi- tion that moral purity is propagated by natural generation? The former must therefore be its import, which moreover harmoni- zes fully with the context. The apostle is discussing the rela- tion of marriage to the church, and supposes the following case. A Corinthian Christian might say : " I perceive that the chil- dren of my unbelieving neighbours are regarded as holy, that is, consecrated to God, received as belonging to the church, and my unbelieving neighbours and their children are declared un- clean together, not belonging to the church or holy people of God : what is to become of my children? I indeed, am a be- liever, but my wife or my husband is an unbeliever: are my children to be regarded as holy unto God, or not ?" The apostle answers ; God has determined that the believing party shall so sanctify, or overrule the relation of the other to God, that their mutual children, by virtue of the right of the beHevingparty,shall be regarded as holy to God, that is, as belonging to his church or people. 3. The declaration of Peter :^ Repent and be baptized, every * uywj, lyiTp. T 2 Matth. 4: 5. The devil taketh him up into the holy city. '24: 15. 27: 53. Acts 6: 13. 7: 33. Rom. 11: 16, Levit. 20:26. Dan. 8:24. " And he shall destroy the mighty and the holy people." Matth. 7: 6. Give not that which is holy unto the dogs. Luke 2: 23. " Every first born male shall be called holy to the Lord. ' Acts 2: 38. 39. 27 210 FAMILY BAPTISM. [Art. IX. one of you, in the name of the Lord Jesus Christ, for the re- mission of sins, and ye shall receive- the gift of the Holy Ghost, — For the promise is to you and to your children and to all that are afar off, even as many as the Lord our God shall call (to a knowledge of the gospel). But was there any particular promise, known among the Jews as the promise ? O yes ! The son of Abraham will answer, "that promise which God made to father Abraham, that he would be a God to him and his seed after him, and that they should be his people forever : the promise of eternal life through the Saviour, the covenant on the basis of which we the Jewish people, both parents and chil- dren, are separated from other nations as the professing people of God. This is the promise, and we all understand what it means." Well, this promise, says Peter, is continued unto you now under the New Testament dispensation, as well as under the Old, and not to you only whom 1 am addressing, but also to your childreti. What can be plainer? 4. But in addition to all this evidence, there are several in- stances in which the apostles baptized whole families^ that is, according to the ordinary signification of the terms, both pa- rents and children. a) The family of Lydia, Acts 16: 15. And when she (Ly- dia) was baptized and her household. b) Thefamilyof thejm7or atPhilippi. 16:33. And betook them the same hour of the night, and washed their stripes, and was baptized, he and all his, straightway. c) The family of Stejihaiias, 1 Cor. 1: 16. I (says Paul) baptized also the house of Stephanas. In reference to all these cases it is to be observed ; firsts that the terms used " household" (oma) and " all his," are those, which, in the ordi- nary language of men, would be employed to designate whole families, that is, parents, together with their children, and such other minors as constituted a part of the family. The force of tbis evidence will be the more clearly understood from the fact Chap. XV.] FAMILY BAPTISM. 211 ■ ■ ■ 1:7- that in all the histories of those churches, which reject infant baptism, not a single case occurs in which this phraseology is used. In short, it would be entirely unnatural for those who admitted only adults, to speak of baptizing certain parents, " and their faTniUesP Who ever heard of family baptisms, in the accounts published of the Baptist missionaries? iSecoiidly, it appears evident in the above scripture examples, that the faith of Lydia, of the jailer and of Stephanas, was the ground on which the family of each of them was baptized ; otherwise it is unac- countable, that in no case the faith or profession of any others of the family is mentioned. But according to the rejectors of infant baptism, the faith of parents is not the ground for the administration of this ordinance to any but themselves. The language of scripture is, therefore, in this respect also, incon- sistent with their views, and evidently implies pedobaptism. The above historico-exegetical view of this disputed subject seems to us perfectly conclusive. There are however others of perhaps equal strength. II. The propriety of infant baptism may be proved from the essential unity of the churclt of God in the Old and Neio Testament disjjensation. The argument may be stated thus : An ordinarice lohich God himself appointed in his church, and tvhich he never revoked, we have no right to reject ; But God did confessedly appoint infant membership in his church, and did never revoke it ; Therefore, loe have no i'ight to reject it. The first of these propositions (the major) is admitted by all. When God first appointed circumcision as the badge of exter- nal membership, he also expressly commanded its application to infants on the eighth day.' Nor is it pretended that God ever revoked this ordinance, for not a syllable of such an im- * Gen. 17: 12. And he that is eight days old shall he circumcised among you, every man child in your generations ; he that is born in the house, or bought with money of any stranger, who is not of thy seed. 212 UNITY OF THE OLD AND NEW TEST. CHURCH. [Chap. XV. port is contained in the Bible. But it is contended that the Old and New Testament church is totally distinct, and that the old was torn down, and an entirely new church erected in its stead ; so that if infant membership were intended to be retained, it must needs be commanded anew. The New Tes- tament, however, teaches a different doctrine, representing the Christian Church as built on the Jewish, as being only the more perfect and complete economy of the one church of God. " Think not," says the blessed Saviour, " that I am come to destroy the law, or the prophets ; I am not come to destroy, but to fulfil;" or rather, to make 'perfect, {irXri^udai to complete).' The apostle Paul, also, speaking of the future restoration of the Jews, says : They also, if they abide not still in unbelief, shall be graffed in : for God is aisle to graff them in again. — For if thou (gentile) wert cut out of the olive tree, that is wild by nature (heathenism) ; and wert graffed contrary to nature, into a good olive tree (the Jewish church) ; how much more shall these (Jews), who are the natural branches, be graffed into their own olive tree (church) ? The ohve tree here must signify the Jews, either as a nation or a religious commu- nity, a church of God. It cannot mean the former, for the gentiles never were graffed on the Jewish nation. It must then mean the church. Now the apostle teaches, that the .Tews were cut off from this church by unbelief, and the gentiles received or graffed into it ; and in the fulness of time the Jews shall again be received into their own church, or olive tree, which must therefore be still standing: that is, the Christion and Jewish churches are essentially one and the same church. When therefore an ordinance is once established in it, it remains in force until revoked by God. — Hence, as infant membership has confessedly not been revoked by God, our conclusion irresistibly follows, that we are not at liberty to reject it. 'Matth. 5: 17. Chap. XV.] PEDOBAPTISM. 213 III. A third argument for infant membership may be de- duced from the fact, that the reason which led to its appoint- ment, under the Old Testament dispensation, exists with equal force under the New. That reason doubtless was, the peculiar necessity of children to be instructed, and consequent propriety of placing them under the religious direction of parents and of the church. No instance can be specified, in which an ordin- ance of the Old Testament was abolished, if it was equally necessary in the New, unless a substitute was appointed. Here no substitute is pretended, and yet the reason for the original rite remains undiminished. The appointment itself therefore remains in force until revoked. IV. Another argument for infant membership is derived from the fact, that the New Testament speaks of children, just as the Old does, when they certainly were members : that is, they are represented as candidates for eternal glory, to be trained up by Christian instruction ; and numerous directions are given, how to rear them in the nurture and admonition of the Lord.^ V. Another argument may be derived from the acknowledged circumstance, that baptism has come in the place of circum- cision, that is, was appointed to accomplish the same general ends, to be an initiatory ordinance into God's church and to represent moral purification. Now as baptism has evidently been substituted instead of circumcision, it is reasonable to sup- pose that its application is at least equally general, since no restriction is found in scripture. But here, the opponents of pedobaptism would reply, such a restriction does really exist. Faith is often connected with baptism, and hence, say they, we may infer, that as baptism is a seal oi faith, it cannot with propriety be administered to those who are unable to believe, as is the case with children. It is admitted that faith is in some passages connected with this or- 1 Eph. 6; 4. Col. 3; 21. 214 TESTIMONY OF THE CHRISTIAN FATHERS. [Aft. Hv. dinance, and therefore is necessary to all those who are capable of exercising it. But precisely the same was also the case with circumcision : Abraham " received the sign of circumci- sion as a seal of the righteousness of the faith which he had, yet being tmch'cimicised.^^^ But, because circumcision requi- red previous faith in adults, was it therefore inapplicable to children ? Here then God himself teaches us, that the requi- sition in an adult, of a qualification of which children are in- capable, is no proof that children shall be excluded from an ordinance of his church. How then should we venture, for such a reason, condemned by God himself, to deny baptism to children ? It is a dictate of common sense, which all men ob- serve, and the opponents of pedobaptism also, in all cases ex- cept this, that any passage of scripture, requiring a qualification or action of which children are incapable, is intended to be ap- phed only to adults. Thus, when the apostle says, " If any will not work, neither shall he eat ;" do they infer, that as children cannot work, they shall be starved ? When the Sa- viour utters these solemn words, " He that believeth not shall be damned," does the opponent say, children cannot believe, therefore they must be damned ? No, he rationally affirms, " Children cannot work, or believe, and yet their inability to perform these requisites must not exclude them either from eat- ing or from salvation." And, for the same reason, we add, their inability to believe forms no barrier to their baptism. This entire mass of evidence is rendered still more conclu- sive by the fact, that, according to the best light of the earliest Christian fathers, infant baptism was practised in the apostolic church ; and from that to the present time it has been the pre- vailing practice of the great body of Christians. Justin Martyr, who was born about the time of St. John's death, says, in his Apology, that among the members of the church in his day, " there were many of both sexes, some six- ' Rom. 4: 11. Chap. XV.] TESTIMONY OF THE CHRISTIAN FATHERS. 215 ty, and some seventy years old, who were made disciples to Christ in their infancy^ The word which he uses, — (sfia^riTSu^rirfav) — is the very one used by the Saviour in his commission ; " Go ye, and make disciples of all nations." It is evident, therefore, that Justin Martyr regarded the command of the Saviour as applicable to children. Irenceus, a pupil of Polycarp, who was a disciple of John, was born about the close of the first century, and uses the fol- lowing language :' " Christ came to save all those persons who by him are horn again unto God, (renascunter) infants and little ones ; boys, youths, and elder persons." Now it is cer- tain,'^ that the word renasci, in the writings of Justin, Irenaeus. and other early fathers, signifies baptism; so that none but baptized persons were ever termed " regenerate" by them. The testimony of Origen is also very explicit and import- ant. He was born only eighty-five years after St. John's death, was a very learned man, descended of Christian parents, and knew the customs of the Christian church in his and the preced- ing age, as well as any man living. He says. There loas a tra- dition in the church, received from the apostles, that children also ought to he baptized. For those to whom the divine mys- teries were entrusted, well knew, that the contaminations of sin were really found in all, which ought to be removed by water and the Spirit.^ In the middle of the third century, the time when Cyprian flourished, there was a dispute whether baptism should always be deferred to the eighth day, in allusion to circumcision, or might be performed earlier. It was referred to a council of bishops in Africa, who unanimously decided against deferring infant baptism ; but the propriety of the administration of the rite itself to infants was not disputed at all. ' Contra Haereses, L. II. ch. 22. sec. 4. 2 See Storr's Biblical Theology, Vol. 11. p. 304. ^ See his Comment, on Epist. to the Romans, 6: 5 — 7. Tom. III. fol. 178. Paris 1512. 216 TESTIMONY OF GENERAL HISTORY. . [Art. IX. Augustine says : " The whole church practises infant bap- tism ; it was not instituted by councils but was always in use^^ and states that he never heard of any person either in the church or among the heretics, who denied the propriety of bap- tizing infa,nts. And Pelagius, who was cotemporary with Augustine, and travelled in England, France, Italy, Africa and Palestine, though the denial of infant baptism would have favoured his doctrinal errors, strenuously maintained, "that he never heard of any one, even the most impious heretic, who asserted, that infants are not to be baptized." Is it probable that after travelling through all these countries, he would have remained ignorant of tlie fact, if there had existed any church which denied the propriety of this rite ? It is thus evident, that '^ duv'mg the first four hundi^ed years from the formation of the Christian church, neither any society of men, nor any individual, denied the lawfulness of baptizing infants. Tertullian only urged some delay in the baptism of infants, and that not in all cases. And Gregory only deferred it perhaps to his own children. In ihenext seven hundred years there was not a society nor an individual, who even pleaded its delay, much less any who denied the right or duty of infant baptism. In the year 1 120 one sect rejected infant baptism, but it was opposed by the other churches as heretical, and soon came to nothing. From that time no one opposed the baptism of infants until the year 1522 ; since which time, also, the great body of the Christian church has continued to practise infant baptism."^ III. The mode of applying water in Baptism. The controversy on this subject has always been regarded by the most enlightened divines, including Luther, Melancthon, and Chemnitz, as one of comparatively inferior importance. It ■ See Lutheran Catechism, published by the General Synod, p. 19. 20. Chap. XV. MODE OF BAl»TISM. 217 has no comiexioii witli Uie quesliou of infant baptism; because chuicbes wbicli i»a[)tize by immersion, may and often do practise infant baptism ((he Greek church) ; and tfiose, Avho baptize l)y allusion or aspersion, may confine the ordinance to adults. Tiie Augsburg' Confession, therefwe, whilst it chstinctly enjoins the baptism of infants, specifies nothing as to the mode of ap- plying the water. The question in dispute is not whether bap- tism by innnersion is valid ; this is admitted, though that mode is thought less suitable to a refined sense of moral feeling than the other. But the question is, whether immersion is enjoined in scripture, and consequently is one esse)itialj)art of Iraptism, so that without it no baptism is valid, though it contain every other requisite. On this subject the liUtheran church has always agreed with the great majority of Christian denominations, in maintaining the negative, and in regarding the (juaniity of water em[)loyed in baptism, as well as the mode of exhibiting it, not essential to the validity of the ordinance. The argument may be brielly stated thus : No circuiiislances can be necessary to the val'idilij of a di- vine ordinance, excepting those which God has commanded in his 1007-d : Bat God has not commanded immersion in his ivord ; Therefore, it is not necessary to the validity of the ordi- nance of baptism. The first of these propositions is admitted by all Protestant denominations : and cannot be denied by any one, who does not hold the following absurd positions, a) that the word of God is an insulTicient guide for man, I)) That uninspired men may add to this revelation, and c) That whatever any uninspired mcii may choose to add, all other jnen must subsequently ob- serve on pain of eternal perdition. The second proposition, therefore, alone needs investigation ; namely, "that God has not conmiandcd innnersion in his word. ' 1 The hiend,:< of immersion do not contend, that (here is 218 SCRIPTURE MEANING OF THE WORD BAPTIZE. [Art. IX. any specific command; but allege, that the word "baptize" itself does in the New Testament Greek, necessarily imply im- mersion. The fallacy of this opinion is evident from all the passages, in which the word is used in such a way as to throw light on its precise meaning. a) Heb. 9. 10. Which (the Jewish service) stood (consist- ed) in meats and drinks and diverse baptisms (/3a*T(0'fxotg.) A reference to the Old Testament,^ where these baptisms, or, as our English version renders it, washings, are described, proves that they were performed by sprinkling and pouring ; but it is not mentioned in a single case, that the object must be put under the water. b) Mark 7: 4. " And when they come from the market, except they wash (baptize themselves) they eat not:" Now it certainly was the custom of the Jews to wash their hands be- fore eating, but what author ever contended that they entirely immersed themselves in water? Yet this ap})lication of water to a very small part of the body is called baptism, c) Again ; " And many other things there be, which they have received to hold, as the baptisms of cups and pots, brazen vessels and of tables {beds, couches, xXiv^j.") The cups and pots might indeed be immersed in water, yet of this we are not certain. But will it be contended, that the beds or couches were carried to some often distant river to be immersed ? or that every pharisee had a cistern provided in his yard for this purpose? It is therefore evident that many of the purifications, termed baptisms in the New Testament, were certainly performed by sprinkling, and (as in the case of the tables) by pouring ; whilst it is not cer- tain that they were performed by immersion in a single case. * Numb. 19. 18. And a clean person shall take a hyssop, and dip it in water, and sprinkle it npon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave, &c. So also verse 4 13. 19. 20. 21. Chap. XV.] SCRIPTURE MEANING OF THE WORD BAPTIZE. 219 Hence there is much more scripture authority for sprinkling and pouring, than for immersion. 2. Nor do the circumstances, related in the New Testament as attendant on baptism, prove the p7'actice of inimersio7i. a) The baptism of the three thousand converts,' on the day of Pentecost, was performed at Jerusalem, where there was no river or creek ; at a time, when it was summer in Judea (close of March,) and rains were scarce, and the brook Kedron dry, and nothing remained near Jerusalem but the single pool of Siloam. How could the apostles, under these circumstances, have found places to baptize such a multitude in one day by immersion? Suppose, that the apostles went into the pool al- ternately, relieving each other, and one was constantly engaged in the act of baptizing, it is utterly impossible, that the three thousand could have been baptized in a day. But a large part of the day had elapsed before the baptisms began : the effusion of the Holy Spirit, their preaching to persons from different countries, in their own languages, the accusations against the apostles, Peter's defence from the scriptures, the convictions of multitudes and their inquiries what they must do to be saved, — all these things had occurred beforehand, so that, at earliest, the work of baptizing did not begin before noon. Admitting that the six remaining hours of the day were all devoted to this business, and that by frequent changes one of the twelve was incessantly in the act of baptizing, he would have to baptize five hundred persons in one hour, or eight every mhmtel Or suppose, what is indeed very improbable, and contrary to tJie tenour of the na7Tative of Luke, that when the work of bap- tizing had been resolved on, the apostles divided the whole mul- titute into twelve equal parts, and each one, at the head of his division, marching straightway in quest of some bath-house or cistern, all spent the remainder of the day laboriously engaged in this work ; would it not still be impossible that they should ' Acts 2: 220 IIMMIOUSION NOT COMMANDED IN FICRIPTURE. [Art. IX. have baptized that numl^ei? An hour at least would be con- isiiined in dividing; the multitude and inquiring for the baths, in repairing" to them and placing them in order. Can it be believed, thai, each apostle could have baptized two hundred Hud tift}^ in five hours, averaging very nearly oih^ for every miimlp of (lift whole time, even if they were all standing naked, reiuly to leap in as soon as the apostle could lay liis hands on them. But surely it will not be contended that all these persons of dilferent sexes bathed naked m each other's presence. Yet where could the three thousand suddenly liave found bathing dresses? And to bathe with (heir ordinary elotlieson would have been certain disease or death to multitudes of tiiem. Is it not infinitely more reasonable to believe, that the multitudes re- mained together, and, after having been baptized by sprinkling acconiing to (he .Tewish custom (Numl). 19: 18.) whirji could liavebeen done in less than an hour, this in remembrance of me,'Vfrom the direction of Paul thus to " show forth his death till he conie^'' ^ from the fact that these same disciples did habitually observe this rite, that the whole Christian church did in the apostolic age, and subsequently, and still does, with the exception of the society here referred to, which took its rise in England, about the middle of the 17th century, and a few others.^ III. The nature and design of the sacrament. 1. The external elements^ to he used in this ordinance, are bread andwine. Oar Saviour doubtless used unleavened bread, for no other was permitted to be in a Jewish family during the passover. But the disciples evidently afterwards used the leav- ened bread, which had been provided for the ordinary purposes of life. The kind of bread is therefore immaterial to the valid, ity of the ordinance ; as also is its form, and the circumstance of its having been broken or not. It is uncertain what kind of wine was used by the Saviour, and therefore any species would answer the purpose. The Abyssinian Christians, who had no wine, used their liquor nearest resembling it, termed hydromel. It is however absolutely necessary that the wine be given to every communicant as well as the bread ; a) Because the Saviour gave both, b) All the members of the Corinthian church received both."^ c) It was the uni- form custom of the whole Christian church during the first ten centuries, d) Paul says we have all been made to drink into one Spirit.^ ' iCor. 11: 26. ^ The Paiilicians, some Socinians and fanatics also dispute it. 3 1 Cor. 11: 26. 10: 21: "1 Cor. 12: 13. comp. 11: 26. 244 PRACTICAL INFLUENCE OF THE EUCHARIST. [Art. X. 2. These elements must he consecrated by prayer : because it was done by our Saviour, and seems to be a necessary part of a religions rite. Tlie consecration may be performed by the repetition of the words of the institution, as was done by the Latin churches, or by a special prayer, imploring the Spirit of God to sanctify the elements, for the intended use, as is done by Greek Christians. In the Lutheran church either method is deemed valid, and both are oftentimes combined. The persons who may officiate at the administration of this ordinance are the authorised ministers of Christ, who act in the stead of their divine Master. 3. The a) cardinal design of the ordinance is donbtless mnemonic or commemorative. It is to be performed in " re- m.etnbrance oi" the Saviour, and to show forth his death until he come} By this ordinance Christians are not only to be reminded of the Saviour in general, but particularly of his ig- nominious death upon the cross, as an atonement for the sins of the world, and of the gracious plan of salvation based on his death, b) The participation of this ordinance, is also a public •profession of faith in Jesus Christ, c) Another object of this ordinance is, to promote iinity and brotherly love among Christians. This is expressly taught by Paul,*^ who also cen- sures the abuses of the Corinthian church, which violated this design.^ 4. The practical influence of this ordinance on the Chris- tian, is indeed incalculable. By it his vieivs of the great plan of salvation through the merits of a crucified Saviour are kept fundamentally correct. So long as he retains this belief, he cannot sanction the opinions of those, who regard the Saviour's » 1 Cor. 11: 26. ^ 1 Cor. 10: 17. We, being many, are one bread and one body : for we are all partakers of that one bread. ^ 1 Cor. 11: 20—22. Chap XVII.] MODE OF THE SAVIOUr's EUCHARIST. 245 death as a mere attestation of his sincerity, or of the truth of the doctrines taught by him : nor can his soul find pleasure in those, who fritter away the gospel scheme into a mere code of morality, and send man upon the ground of his own " filthy" righteousness, to claim justification at the bar of God. Hence it cherishes in us a healthful sense of our own sinfulness, ina- bility to fulfil the law^ and of the height and depth and length and breadth of that surpassing love of God, which induced him to exchange the hallelujahs of angels for the curses of men, the throne of heaven for the malefactor's cross, and the diadem of glory for a crown of thorns. The feelings accompanying these views he finds to be of the most salutary kind. Humble penitence for the sins which crucified the Lord of glory, ardent gratitude for this amazing display of his benevolence, and sincere love to him as " the chief among ten thousand and altogether lovely," as that divine being in whom all excellences concentre, who is the proper and only object of adoration in the universe, and whom it is his ever- lasting interest no less than duty to love with an unceasing love, in life, in death, and through the endless ages of eternity. Exciting these views and feelings, how can this ordinance fail to prompt the Christian's soul to proper action, to a more entire surrender of his heart to God, to greater confidence in the plan of salvation through the blood of atonement ; that is, to a greater measure of living faith, to renewed purposes of holy obedience, and thus to the attainment of the end for which the Saviour bled, — " remission of sins ?" IV. The mode of the Saviour^s presence in the Eucharist. Although this ordinance was designed as a memorial of the dying love of the Redeemer, it has unhappily been the occasion of much controversy in the Christian church. The strongly 246 MODE OF THE saviour's puesence. [Art. X. figurative language of the Saviour, together with the careful repetition of the precise words by the apostle Paul and the ex- planation annexed by him, was variously interpreted even in the earlier centuries of the Christian history, and a kind of mysterious influence ascribed to this ordinance. In the middle ages of ignorance and superstition, views of the grossest kind obtained currency; until, in the year 1215. the doctrine of transuhstantiation was formally adopted as the doctrine of the Roman Catholic church, by a Lateran Council, under Pope Innocent III. According to this doctrine, the outward emblems, though they retain their external form, are no longer bread and wine ; but ^'■the consecration of the bread andvntie produces a change of the whole substance of the bread, into the substance of the body of Christ our Lord, and of the whole substance of the wine, into the substance of his bloodP^ This monstrous error, Luther and his coadjutors rejected for the following reasons, viz. a) It is contradicted by the clear and indisputable testimony of our senses, which demonstrate to us that no change has occurred in the nature and properties of the bread and wine. We have this testimony not of one sense only, but of sight, taste, smell, and touch : nor of the senses of one individual only; but of all men of every generation and country. But no tes- timony is so strong as that of the senses ; because on it rests even our belief of the scriptures.^ b) This doctrine contradicts the universal observation of mankind, that all bodies (material substances) must occupy definite portions of space, and cannot ' Sancta haec Synodiis declarat, per consecrationem panis et vini, conver- sionem fieri totius substantias panis, in substatiam corporis Christi, Domini nostri, et totius substantise vini in substantiam sanguinis ejus — quae conver- sio convenienter et proprie Transuhstantiatio est appellata. Concil. Tri- dent. Sess. 13. cap. 4. ^ 1 John 1. 3. That which we have seen and heard, declare we unto you- John 3: 11. Luke 24: 39. Behold my hands and my feet: handle me and see that it is I. Chap. XVII.] ABSURDITY OF TRANSUBSTANTIATION. 247 be at more than one place at the same time : for accorditig to this tenet, every portion of consecrated bread is really the whole tnaterial body of the Saviour ; hence the whole body is locally present in many different places at the same time, which is absurd, c) The apostle still calls the symbols bread and wine after their consecration, which he would not have done, if they had been transmuted into the body and blood of the Saviour.' d) Because the consecrated bread and wine are subject to the same laws of decomposition and corruption as if they were not consecrated. '^ e) Because it is a compara- tively recent doctrine, unknown in the Christian church in ge- neral, until about a thousand years after this sacrament was in- stituted. But whilst the Reformers agreed in rejecting this papal error, it is much to be regretted, that they could neither harmonize among themselves as to what should be substituted in its stead nor consent to walk together in love, when they could not en- tirely accord in opinion. It was on the subject of this doc- trine, that the first important diversity existed among them ; a diversity subsequently increased by the pecuhar views of Calvin relative to the divine decrees. Alas ! that men, distinguished so highly for intellect, and chosen of God to accomplish so great a work, should betray such a glaring want of liberality toward each other ; that having gloriously co-operated in vanquishing the papal beast, they should turn their weapons against each other, for a point not decided in scripture, and therefore, of minor importance ! Yet, when we recollect that this inflexible, un- 1 1 Cor. 10: 16. 11. 26. 2 The following lines of Cicero, are so applicable to the doctrine of tran- substantiation, that if they had been \vi-itten for the purpose, they could not have been made naore appropriate. " Dum fruges Cererem, vinum Liberum dicimus, genere nos quidem sermonis utimur usitato, sed ecquen tarn amen- tem esse putas, qui illud quo vescatur Deum credat esse V Nor would the charge be entirely inapplicable to the language occasionally used by some early Lutheran divines. 248 Luther's sacramental presence. [Art. X. compromising spirit was an essential qualification for the suc- cessful conflict against the papal hierarchy, for which they were designed by Providence, we shall feel constrained to regard it rather as an unavoidable evil of the age than a blemish in the character of the blessed reformers. The views adopted by the different reformers and principal divines of the Protestant churches, though numerous and diver- sified in their modes of explanation, may be reduced generically to four. The first was that adopted by Luther and the major part of the Lutheran church in the sixteenth and seventeenth and earlier part of the eighteenth centuries, as also by the Moravian church until the present day. The advocates of this opinion premised the following points: a) That agreeably to the declarations of the apostle Paul,* all human bodies wmU experience a very great change at death, and prior to the resurrection in their glorified form. The extent of this change they regarded as such, that although enough of the old body would remain to serve as the basis of its identity (its substance, or essence) ; its properties would be entirely changed and it would no longer be subject to the laws and limitations which now regulate matter. In this sense they understood the declaration of the apostle, that the glorified body shall be incor- ruptible and immortal, yea, so highly refined and elevated in its properties, that it may be said to partake of the properties of a spirit, may justly be called " a spiritual body." Now, it cannot be denied that the body of the Saviour has also expe- rienced the change described by Paul : and it is therefore, no ^ 1 Cor. 15: 40. There are also celestial bodies and bodies terrestrial, but the glory of the celestial is one, and the glory of the terrestrial is another. V. 44. There is a natural body and there is a spiritual body. v. 52. 53. The dead shall be raised incorruptible, and we shall be changed ; for this corruptible must put on incorruption and this mortal must put on immortality. Chap. XVII.] luthkr's sacramental or substantial presence. 249 longer subject to those laws, nor possessed of those properties (visibility, tangibility, &,c.) which belonged to it in the present world. b) It was, moreover, believed, that in consequence of its union with the divine nature, the glorified body of Christ had been endowed with properties still higher than those which the glorified bodies of the saints will possess : and that it was there- fore even less restricted by those laws which now regulate the matter known to us. With these premises, their view of this subject may be ad- vantageously stated thus : 1. The bread and wine remain in all resj)ects unchanged ; hut the invisible, glorified body and blood of Christ are also actually liresent at the celebration of the eucharist, and exert an influence on all those who receive the bread and wine ; not indeed present in that form nor with those properties which belonged to the Saviour's body on earthy such as visi- bility, tangibility, cj-c. for these it no longer jmssesses, but present with the new and elevated properties which now be- long to its glorified state. There seems to have been a pecuhar fondness among the advocates of this view, to use the figurative language of the Saviour and speak of eating his body and drinking his blood ; but they denied that they understood these terms literally, and rejected the idea of a carnal, material reception. Their idea seems to have generally been, that we thereby come into com- mu7iion with, and under the infiuerice of the glorified Saviour. Speaking of this view the celebiated Lutheran divine Dr. Mosheira says '^ " What the nature of this presence is, we know not. The thing itself we know ; but the mode of its truth is a mystery which we cannot comprehend. We deny that Christ is present and received in a physical or material manner. But should any one ask, How is he present ? our answer is, We ' Elementa Theol. Dogm. Vol. II. p. 328, 329. 32 250 Luther's sacramental or substantial presence. [Art. X. know not. We commonly call his presence in this holy ordi- nance, a ' sacramental presence.' This might seem to be an attempt to define the mode of his presence ; but by this word we mean nothing more than that we are ignorant of the mode. It has been said, we receive Jesus m, under, or v)ith the bread (in, cum, sub pane). These three words might signify three modes ; but they are designed to indicate, that we do not wish to determine any thing about the mode of Christ's presence. Those therefore err, who say, that we believe in impanation, or that Christ is in the bread and wine. Nor are those more correct who charge us with believing suhpanation, that is, that Christ is under the form of bread and wine. And equally groundless is the charge of consuhstantiation, or the belief that the body and blood of Christ are changed into one substance with the bread and wine. To all the objections, derived from the testimony of our senses, the advocates of this view reply, that they are based on the propel ties which belong to human bodies in this life, and therefore are not applicable to the glorified body of Christ, which does not possess these properties. To the objection that this system is exposed to the same difficulties as transubstantiation, it is responded that the cases are different. In the Roman Catholic error, which the reformers rejected, an exemption from the common laws and properties of matter, is attributed to bread and wine, material substances confessedly belonging to this world, and subject to the laws of matter ; but the Lutheran doctrine ascribes such exemption to a substance belonging to another woild, concerning which all admit and the scriptures expressly declare, that it does differ very much from ordinary matter. 11. The second view of this doctrine is that, which was early entertained by some Lutheran divines, and, in the last century became generally current. That the bread and wine remain in all respects unchanged ; Chap. XVII.] INFLUITNTIAL PRESENCE: 251 that the glorified human nature of Christ is not substantial- ly {es'sentially) present at all, but only influeiitially, effica- ciously or virtually ; that is, by a special supernatural in- fiuence exerted on all communicants., at the time when they receive the bread and icine. This was probably the opinion of that distinguished orna- ment of the Lutheran church, Melancthon, who rejected the doctrine of the substantial presence of the glorified human na- ture, and wisely maintained, that as the scriptures had not spe- cified the mode of the Saviour's presence, every individual should be left to the free exercise of his own judgment. Many of the most judicious divines adopted the views of Melancthon, although he and they were treated with much intolerance by the other party. The Formula Concordiee, which was publish- ed in 1577, expressly to counteract this opinion, strange as it appears, seems itself, in some places to inculcate it, and is thus inconsistent with itself, as will be seen from the following ex- tract : " And by that word (spiritually) we exclude those Caper- naitish notions concerning a gross and carnal presence which have been attributed to our churches by the sacramentarians, in defiance of all our public protestations against them. And when we use this term (spiritually), we wish to be understood as signifying, that the body and blood are received, and eaten, and drank spiritually in the holy supper. For although the participation is effected by the mouth, the manner in which it is done is spiritual.''^ Yet in other parts of the work its au- thors even go beyond Luther himself. When they say, this spiritual participation is eflected by the mouth, the only intelligible idea deducible from their language ' Formul. Concord. Art. VII. No. XXI. p. 604. " Et quidem per vocabulum illud (spiritualiter) Capernaiticas illas imaginationes de crassa et carnali presentia excludimiis et rejicimus : quae ecclesiis per sacramen- tarios, post tot publicas nostras protestationas, affin^itur. Et in ea senten- tia intelligi volumus vocabulum (spiritualiter) cum dicimus, corpus et san- guinem Christi in sacra coena spiritualiter accipi, edi et bibi. Tametsi enim participatio ilia ore fiat ; tamen modus spiritualis est." 252 Calvin's view of the sacramental presence. [Art. X. is, that this influence, which Christ exerts on us through his body and blood, is made dependent on the oral reception of the external emblems, bread and wine. The habit which prevailed of using the strongly figurative language of the Saviour even beyond the extent of his exam- ple, often involves the earlier advocates of this second opinion in inconsistency ; yet there was always a strong party in the church who favoured Melancthon's views, nor was the power of the princes nor the influence of symbolic restrictions sufficient to repress them. Among the later divines who have asserted the merely vir- tual or influential presence of the Saviour in the eucharist, may be ranked Reinhard, Zacharia;, Storr, Flatt, Marhein- ecke, • John 5: 28. 29. 312 REASONS OF THE RESURRECTION. [Art. XVII. God giveth to every seed his own body.^ Moreover, a body like ours, subject to constant decay, would be unfit for the hab- itation of an immortal and ever vigorous spirit. From all these circumstances it would appear, that our bodies will in death ex- perience a very great change, and rise as diverse from our pres- ent bodies as the stock of grain is from the seed whence it sprang: and yet, that as the stock of grain proceeded from the seed, and derived its essential structure and properties from it ; so the future body will still embrace the essential elements of the present, so modified as to suit their eternal destination, and yet retain a just basis of identity. The nature of these essential ele- ments is unknown to us and beyond the reach of philosophy. This identity is also evident, because we are told that our bodies will rise again, and not that new ones will be created : and because we are told that Christ will change our body,^ not create others. c) The reasons why the Author of our being will raise our bodies at the latter day, are various. No doubt the soul united to such a glorified, incorruptible body, will be better adapted for that particular state of reward and punishment which God has appointed for them. The precise nature of that state we know not, but it is obviously possible that as the joys of heaven and the torments of hell will in part at least be the natural effects of habits of virtue or vice in this world, there might be pecu- liar propriety in the resurrection of the body. It is possible too that the soul of man, when united to some organic body, is capable of higher degrees of pleasure and of pain than in its disembodied state. And may not this fact be the reason, why in the intermediate state between death and judgment, the righteous and the wicked neither enjoy as great a degree of pleasure nor suffer as poignant pain as they will after judgment, when their bodies will again be united to them? A union of ' 1 Cor. 15: tho whole chapter, v. 38. ^ pi.iiip. 3; 21. Chap. XXII.] TIME OF THE RESURRECTION. 313 the soul with a body also capacitates it for certain virtues or vices, by the restraint or indulgence of the bodily passions, which would be impossible to a disembodied spirit. The day and hour of this resurrection knoweth no man,' though they are doubtless fixed by God. We know it will be at the end of the world,, and prior to the judgment. The pro- phetical data of the sacred volume may perhaps, when fully understood, determine the precise time of this awful event ; and several general signs of the times are given in the sacred volume. We know that there will be a " falhng away first, and that the man of sin will be revealed, the son of perdition.'"' How interesting will be the scene, when the voice of the arch- angel shall sound, and the all-alarming clangor of his trumpet reverberate throughout the earth ; when the graves, and charnel houses will rattle with the stirring dead, when the ocean will heave and throw up the bodies buried in her bosom ; when nations under ground bestir themselves and arise to judgment ! How august will be the appearance of the Judge coming in the clouds of heaven, surrounded by his mighty angels ; and how different the feeUngs of those who come forth to the resurrection of life, and those unhappy beings who lived and died enemies to God, and now come to the resurrection of danmation ! Rea- der, now in thy day of grace inquire, with which of these classes will thy lot be cast? Will thy renovated body but prove the channel of augmented suffering to thee, or hast thou given up thy members as instruments of righteousness, and thy body as a temple for the Holy Ghost ? * Mcitth. 24: 36. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. Acts 1: 7. 3 Pet. 3. 10. 2 2 Thess. 2: 3. 1 Thess. 4: 16. 40 314 JUDGMENT. [Art. XVII. CHAPTER XXIII. FINAL JUDGMENT. To tlie resurrection of the dead will succeed tiie general judgment, a) Every fact which tends to estabUsh the exist- ence of a moral government in the world, also affords proof of a future retribution in which the inequalities of the present administration will be equalized. And it is but meet that this award should be preceded by a public rehearsal of each indivi- dual's case. Reason could not discover the doctrine of a formal judgment. It was brought to light by the scriptures, and in them it is abundantly taught. Paul inculcates it in his speech before the intelligent and polished citizens of Athens. " God," says he, "has appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained." Yes, the man of Calvary will be the Judge of all the earth ! He, in whom God was manifest, and humbled himself so low, will be thus gloriously exalted, and sit in judgment on an assembled universe ! Then will be summoned before him also all his foes, and be at least compelled to worship him, from whose head they vainly attempted to strike the crown. Before this tribunal you, reader, and I must also appear ; for we must all appear before the judgment seat of Christ. b) At what time this awful scene will take place, we know not. But the day is fixed, " for God hath appointed a day, in which he will judge the world." Probably it will be sooner than we expect ; for " it cometh as a thief in the night." Tlie world will be immersed in wickedness, as in the time when Noah entered the ark. The glorious influence of the millennium will have in a great measure ceased, Satan shall be again let loose for a season on the earth, ^ and " the four quarters of the * Rev. 20: 7. 8. And when the thousand years are expired, Satan shall be loosed out of his prison. Chap. XXIII.] APPEARANCE OF THE JUDGE. 315 earth, Gog and Magog, will be gathered together to battle against the followers of the Lamb. The earth will be buried in violence, lust and total security, when the great day of God Almighty comes. The last sun has run its course, and set in darkness on the earth for ever. c) Then shall the Son of man appear in the clouds of heav- en, surrounded by the mighty angels at midnight, when man- kind are wrapped in sleep. He will shed forth from his own person, a light exceeding far the splendor of the sun, a hght that shall penetrate the universe, and render visible not only the thou- sands of nations and generations then assembling before the Judge, but also their secret thoughts : a hght that will like an arrow transfix with terror the heart of every sinner, and thrill with humble joy to the true believer. Then will the Judge un- fold the book of his omniscience, and exhibit to an assembled universe its appalhng contents. Alas, what discoveries will then be made ! What stenes of midnight revelry and debauch- ery and murder will be brought to light ! When all these, to- gether with the wars and bloodshed to which the sinful pas- sions of men have led, are reviewed in the light of eternity, truly their record will look like the annals of hell and the bio- graphy of devils ! Reader, how will your secret hfe appear ? d) The laiD by which the different subjects of God's moral government will be judged, will be the degree of hght enjoyed by them in the world. The heathen will be judged by the law of nature,' and Jews and Christians by the revelation they possessed. And now will the Judge enter on the work of ret- ribution, and reward each one according to his work ! Reader, dost thou belong to the children of God ? Hear the delightful plaudit, Come, ye Messed of my Father^ inherit the kingdom prepared for you from the foundation of the V)orldP Then ^ Rom. 2: 12. For as many as have sinned without the (written) law, shall also perish without the law ; and as many as have sinned under the law, shall be judged by the law, 2 Matth. 25: 34. 310 CONFLAGRATION OF THE WORLD. [Alt. XVII. wilt thou be admitted into that city which has no need of a temple, for the Lord God Almighty and the Lamb are the tem- ple of it ; and which has no need of the sun, neither the moon lo shine in it, for the glory of God doth lighten it, and the Lamb is the light thereof." But do you belong to the enemies of God ? You too must be rewarded according to your works. You have rejected the Saviour, and counted the blood of the covenant an unholy thing ; and therefore that blood cannot be applied to cancel your sins. You have rejected the only days-man betwixt God and you, and therefore must meet the wrath of your offended Judge in the nakedness of your own guilt. To you and all the assembled enemies of God the Judge will say. Depart, ye cursed, into everlasting fire, prepared for the devil and his angels,^ and thus your eternal state be unchangeably fixed. e) Then will sentence also be passed on the devils, who kept not their first estate, and whom God had reserved in chains of darkness unto the judgment of the great day.^ The pecuhar circumstances of their transgression, and the process of judgment in reference to them, is indeed not known to us, but the fact that they will also be summoned to the judgment, is clearly revealed. We know that they, like men, were moral agents, and therefore will be judged for their voluntary conduct in reference to the will of God as made known to them. f) After the judgment is closed the conflagration of the earth will follow. Flaming fire from the presence of the Al- mighty Judge, will sweep in one continued volume over our globe, enveloping the stately tower, the magnificent palace, and the humble cot in one indiscriminate conflagration. The ele- • Matth. 25: 35. ^ .Tude V. 6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under dark- ness, unto the judgment of the great day. 2 Pet. 2: 4. For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment. Chap. XXTII] HEAVEN. ITS LOCALITY. 3l7 ments will be consumed with fervent heat, the earth will melt," the atmosphere around it will catch the flame and be converted into one body of liquid fire. Thus, " the heavens," the visible concave surrounding our earth, " will flee away from the face of him that sittetli on the throne ; and no place be found for them any more !" " Seeing then, that all these things shall be dissolved, what jnanner of persons," reader, " ought we to be in all holy conversation and godliness."*^ In regard to this final catastrophe a diversity of opinion has existed. Some have supposed that this conflagration will in- volve in its train the sun, moon, planets, and fixed stars; in short, all the thousands of worlds that exist in the universal empire of Jehovah. Others, we think with more propriety, confine its eflects to the destruction of our own globe ; because the judgment to which it is an appendage, refers, mainly, to the human race. The aflfairs of this earth will then be brought to a close ; but the separate existence of other worlds may not be aflccted by it. Our earth and perhaps its moon, will be stricken out of the vast concave of heavenly luminaries ; but the solar system will move on uninterrupted, arid the loss of this little speck in creation perhaps not to be noticed by the inmates of other worlds ! Some have supposed that our earth will be annihilated, whilst others have more plausibly maintained that it will be transforined into a new heaven and ne\v earth. * 2 Peter 3: 10. But the day of the Lord will come as a thief in the night ; in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat ; the earth also and the works that are therein, shall be burned up. v. 12. Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire, shall be dis- solved, and the elements shall melt with fervent heat. 2 3 Peter 3: 11. 318 NATURE OF FUTURE HAPPINESS. [Art. XVII. CHAPTER XXIV. HAPPINESS OF THE RIGHTEOUS AFTER JUDGMENT. The abode of the righteous subsequently to the solemnities of the judgment day, is designated by various names, such as heaven, paradise, our heavenly Father's house, the rest that remaineth, (fcc. and their happiness in it is termed, eternal life,' an incorruptible inheritance,^ eternal salvation,^ &c. The nature of their happiness cannot perhaps be fully com- prehended by us in this life, although much may be learned from the numerous representations of the sacred volume. I. The state of the righteous after judgment is represented as having locality, being a place. This is evident even from the several names applied to it in scripture. Probably it is the same ))lace in which they had dwelt prior to judgment ; or perhaps the sphere of their agency and enjoyment is now far more ex- tensive, ])crvading the immense regions of Jehov a] Cs kingdom. Michaelis'' supposed the renovated earth to be the destined future abode of the blessed. Pfaffius' believed heaven to be in the bosom of God himself, where the angels and the spirits of the just made perfect would enjoy eternal rest. II. The nature of the future blessedness of the saints is known to us but in part. It will consist of an entire absence of all pain, sickness or want, and the positive enjoyment of the bliss prepared for those who love God. ' Matth. 25: 46. And these shall go away into everlasting punishment, but the righteous into Fife eternal. ^ 1 Pet. 1: 4. To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you. ^ Heb. 5: 9. And being made perfect, he became the author of eternal salvation, unto all them that obey him. ■* Michaelis Dogmatik, p. 589. * C. M. Pfaffii, Dis. de coglo beatorum. Chap. XXIV.] NATURE OF FUTURE HAPPINESS. 319 a) The saints will derive new capacities for holy action and enjoyment, from their union with the resuscitated., glorified^ body. How much the action and enjoyment of the soul depends on the organization and health of the body even in this life is well known. But in heaven the exalted spirit will never be re- tarded in its movements by any defect or disorder of its bodily organs. On the contrary, the superior refinement and perfec- tion of the organs, will add correspondent perfection to the ope- rations of the soul. The properties of this glorified body being different from those of what we term matter, human language contained no words properly to designate them. The apostle, therefore, in the language of approximation, terms it a. spiritual hody.'^ This literally would mean mental matter ^ and be a con- tradiction in terms ; but all will understand the apostle to mean, that the risen body will be so much more refined and elevated in nature, as to bear more resemblance to a spirit than to any other known object. It is also termed a celestial,^ an incorrup- tible, an immortal^ body. This body will doubtless have differ- ent and more numerous organs of sense than had the earthly. Among the animals known to us some have fewer senses than man, and some possess one or other of the senses in a much higher degree than he. It is analogous then to expect that in liis union with the heavenly body man will have more and higher senses than are now known to us. b) In death too the spirit will be freed from all that intellec- tual imbecility derived from the dominion of sin. That the * Phil. 3: 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. ^ 1 Cor. 15: 44. It is sown a natural body, and it is raised a spiritual body. There is a natural body and there is a spiritual body. ^ V. 40. There are also celestial bodies and bodies terrestrial ; but the glory of the celestial is one, and the glory of the terrestrial is another. * V. 53. For this corruptible must put on incorruption, and this mortal must put on immortality. 320 GRADATION OF HAPPINESS IN HEAVKN. [Art. XVII. apostasy of our first parents, and the disordered frame with which we are now born, have very much abridged the intel- lectual power of man, admits of no doubt. Hut in eternity the soul will commence its career anew, with powers of intellect equal at least to the developed faculties of a Newton or a Leib- nitz. Now we see as through a glass darkly; but then, face to face ; now we know in part, but then we shall know even as we are known.' c) The moral character of the soul will be entire and perfect. Every- tendency to sin will have been completely eradicated. Every thing like envy, hatred, malice and all other painful affections of the soul will be unknown, and love to God and love to the creatures he has made will throb in our bosoms and fill us with delight. Nothing is more fully estabhshed by the uniform experience of Christians than the fact, that those feel- ings of benevolence, charity, humility, and in short all the graces of the Christian character, tend to tranquiUize the soul and raise it above the vicissitudes of time, and fill it with joy. In heaven and throughout eternity these dispositions will have full scope, and will be productive in the highest degree of their natural and appropriate effects. d) In heaven the soul will enjoy the society of angels and their blessed God and Redeemer. The happiness of our social intercourse on earth is not without alloy ; for the best of human beings are sanctified but in part, and occasionally under the in- fluence of error and sin. And where there is sin there must be suffering. But in those abodes of bhss, the Christian will be entirely free from sin himself, and find himself surrounded with equally holy and happy spirits, will be in the presence of his Saviour and his God. There he will enjoy the pleasures which flow from the society of perfectly holy spirits, and uniting in ascriptions of praise to him who bought them with his blood, and made them kings and priests unto God. ' 1 Cur. 13: 12. Chap. XXIV.] DURATION OF THE HAPPINESS OK HEAVEN- 'i'^l III. The gradations of this felicity are various, That this will be the case seems to be a necessary consequence of the fact that in this life man is a moral agent, under probation, and in a moral government, and that eternity is the appointed time of retribution. But it is moreover clearly taught in the sacred vol- ume. For although the salvation of believers is of grace and not of works, yet are we expressly told, that they will be re- warded according to their works. All the inhabitants of heaven will be entirely and exclusively happy ; yet, as they have ac- quired different degrees of capacity for celestial enjoyments, they will indeed drink at the same exhaustless fountain, and all be filled, but contain different measures according to the different desires and susceptibilities of each.' IV. The felicity of heaven will be eternal and progressive. The eternity of heaven is clearly taught in the sacred volume,^ and is not disputed. That the happiness of the righteous will be eternally progressive is also evident, a) Because, as holy action on earth increased the capacity of saints for the enjoy- ments of heaven, no reason can be assigned why the continu- ance of such action under more favourable circumstances, should not still more augment that capacity, b) Again, the desires of the soul for enjoyment are ever unsatisfied, or at least seem constantly tending to increase, in this life, and probably will continue to do so in that which is to come, c) The soul cannot be stationary in any of its capacities for enjoyment as well as action, but must be ever either progressive or retrograde. ^ 1 Cor. 3: 8. Now he that planteth and he that watereth are one ; and every man shall receive his own reward, according to his own labour. — 2 Cor. 5: 10. For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Rom. 2: 5 — 7. Luke 19: 17. And he said unto him, Well, thou good servant : because thou hast been faithful in a very little, have thou authority over tea cities, v. 18 — 27. ^ Matth. 25: 46. And these shall go away into everlasting punishment, but the righteous into life eternal. 41 322 ETERNAL INCREASE OF HAPPINESS. [Art. XVII. But in heaven there will be no backslidinjr. Hence, as the capacity for enjoyment will be progressive, and the fountain for its gratification at the throne of God is inexhaustible, an evergrowing happiness will necessarily follow. Yes, the believer may cherish the pleasing belief, that his happiness, which commenced in this world, and though not unalloyed, rendered life highly desirable to him, will continue, yea, eternally increase in the world to come. A Voltaire or a Paine might well wish to get rid of his immortality — might envy the lot of the brutes that perish in death ; for they have spurned the mercy of God, they have imprecated the vengeance of the Almighty, and have nothing to hope, and everything to fear from eternity. But the sincere disciple of Christ may well regard his immortality as one of the dearest features of his fu- ture hopes. Being the follower of him who said, " I am the resurrection and the hfe ; if any man believe in me, though he die, yet shall he live ;" he sees before him the prospect of cease less and evergrowing felicity. Delightful it must have been for him to awake in the eternal world, and find himself in Abraham's bosom, to look back for the first time on death as a something past : still more delightful is it now, since the solem- nities of the judgment are over, to hear the welcome plaudit, Well done, good and faithful servant, enter into the joys of thy Lord, inherit the kingdom prepared for you from the founda- tion of the world. Does he now find himself in the society of Jesus and the blessed angels, and his old acquaintances and friends on earth? The very 'zest of his felicity will be, that there he will dwell for ever. Does he find himself satisfied with the image of his God 7 He will continue to grow more and more like him, and better satisfied, that is, more happy for ever ! Is he growing in intellect and knowledge ? does he find himself able to comprehend even in physical and intellec- tual science ten thousand things which were mysteries to him here ? Does he soon occupy the station w hich he had here Cliap XXV.] OF HELL. ITS LOCALITY. 323 ill imagination assigned to the tallest archangel next the Almighty's throne? He knows, that he will continue thus to increase throughout eternity, and standing on this exalted emi- nence, he will look back and see the volume of divine providence unfolding before his eyes in all its latitude and relations ; see the wisdom of those dispensations which seemed inexplicable to him on earth, the benevolence of those which appeared most unequal and severe. But the feeling which will there absorb all others, and throughout eternit}^ fill the breasts of the saints in heaven, will be the most intense adoration and gratitude to that Lamb of God, who purchased them with his own blood, and to whom they are indebted for those streams of never end- ing bliss in which they bathe their souls. Dear reader, will you be among that blessed throng ? Or are you treading under foot that precious blood, in which those now standing before his face, had " washed their robes and made them white ?" CHAPTER XXV. THE PUNISHMENT OF THE WICKED. After the solemnities of the Judgment are closed, the wicked also will be consigned to their state of endless misery, which is termed " second death,"' "destruction,"^ "punishment,"^ "per- dition,"^ " the burning lake,"" '^»^ ordinationibus exercere caritatem. Itaque necessario debeiU Christian'! obedire Magistratibus suis et legibus. Nisi cum jubent peccare, tunc enim niagis debent obedire Deo, quam hominibus, Actor. 5. v. 19. XVII. Dc Christi reditu ad Jmlicium. Item decent, quod Christus apparebit in consiimmatione miindi afl jirdicandum, et mortuos omnes resuscitabit, piis et electis dabit vitani aeternam et perpetna gaudia, impios autem homines ac diabolos condenmabit, iit sine fine crucientnr. Danmant Anabaptistas, qui sentiunt, hominibus damnatis ac diabolis finem poenanim fiitiiruni esse. Damnantet alios, qui nunc spargunt Jndaicas opiniones, quod ante resurrectionem mortuorum, pii regnum mundi occupaturi sint, ubique oppressis impiis. XVIII. Do Libera Arhitrio. Dc libero arbilrio docent, quod humana voluntas habeat ali- quam libertatem ad efticiendam civilem Justitiam, et deligendas res rationi subjectas. Sed non habet vim sine Spiritu Sancto efficiendae Justitiae Dei, seu justitiae spiritualis, quia animalis homo lion percipit ea, quae sunt Spiiitus Dei ; sed liaec fit in cordibus, cum per verbum Spiritus Sanctus concipitur. Haec totidein verbis dicit Augustinis lib. 3. Hypoguo«ticon. Esse fatemur liberum arbitrium omnii)us hominibus, liabeus qui- dem judicium rationis, non pcM" quod sit idoneuin in iis, quae ad Deum pertinent, sine Deo aut inchoare aut certe peragere, sed tantum in operibusvitae praesentis tam bonis, quametiam malis ; Bonis dico, quae de bono naturae oriuntur, i. e. velle laborare in agro, velle manducare et bibere, velle habere amicum, velle habere indumenta, velle fabricare domum, uxorem velle ducere, pecora nutrire, artem discere diversarum rerum bonarum, velle quicquid bonum ad praesentem pertiuet vitam. Quae omnia 364 ARTICULI FIDEI PUAECIPUl. [App. I. non sine diviiio gubernaculo subsistunt, imo ex ipso et per ipsum sunt, et esse coeperunt. Malis vero dico, ut est : velle idoluin colere, velle homicidium, etc. Damnant Pelagianos, et alios, qui docent, quod sine Spiritu Sancto, solis naturae viribus, possimus Deum super omnia dili- gere, item praecepta Dei facere, quoad substantiam actuum. Quai>quam enim externa opera aliquo modo efficere natura possit : potest enim continere nianus a furto, a caede ; tamen interiores motus non potest efficere, ut timorem Dei, fiduciam erga Deum, castitatem, patientiam, etc. XIX. De Causa Peccati. De causa peccati docent, quod tametsi Deus creat et con- servat naturam, tamen causa peccati est voluntas malorum, videlicit, diaboliet impiorum, quae non adjuvante Deo avertit se a Deo, sicut Christus ait, Job. 8. Cum loquitur menda- cium, ex seipso loquitur. XX. De Bonis Operihus. Falso accusantur nostri, quod bona opera prohibeant. Nam cripta eorum, quae extant de decern praeceptis, et alia simili argumento, testantur, quod utiliter docuerint de omnibus vitae generibus et officiis, quae genera vitae, quae opera in qualibet vocatione Deo placeant. De quibus rebus olim parum docebant Concionatores, tantum puerilia et non necessaria opera urge- bant, ut certas ferias, certa jejunia, fraternitates, peregrina- tiones, cultus sanctorum, rosaria, monachatum et similia. Haec adversarii nostri admoniti non dediscunt, nee perinde praedi- cant haec inutilia opera, ut olim. Praeterea incipiunt fidei mentionem facere, de qua olim mirum erat silentium. Docent, nos non tantum operibus justificari, sed conjungunt fidem et opera, et dicunt, nos fide et operibus justificari. Quae doc- trina tolerabilior est priore, et plus afferre potest consolationis, quani vetus ipsorum doctrina. App. I.] ARTICULI FIDF.I PRAECIPUI. 365 Cum igitur doctrina de fide, quam oportet in ecclesia prae- cipuam esse, tam diu jacuerit ignota, quemadmodum faterl omnes necesse est, de fidei justitia altissimum silentiiim fuisse in concionibus, tantum doctrinam operum versatam esse in Ecclesiis, nostri de fide sic admonuerunt Ecclesias. Principio, quod opera nostra non possint reconciliare Deum, aut mereri remissionem peccatorum, et gratiam et justifica- tiouem, sed banc tantum fide consequimur, credentes quod propter Christum recipianiur in gratiam, qui solus positus est mediator etpropitiatorium, per quern reconcilietur pater. Itaque qui confidit, operibus se mereri gratiam, is aspernatur Christi meritum et gratiam, et quaerit sine Christo humanis viribus viam ad Deum, cum Chrislus de se dixerit : Ego sum via, Veritas et vita. Haec doctrina de fide ubique in Paulo tractatur, Eph. 2. Gratia salvi facti estis per fidem, et hoc non ex vobis. Dei donum est, non ex operibus, etc. Et ne quis cavilletur, a nobis novam Pauli interpretationem excogitari, tota haec causa habet testimonia Patrum. Nam Augustinus multis voluminibus defendit gratiam et justitiam fidei contra merita operum. Et similia docet Ambrosius de vocatione Gentium, et alibi. Sic enim inquit de vocatione gentium : Vilesceret redemptio sanguinis Cliristl, nee miseri- cordiae Dei humanorum operum praerogativa succumberet, si justificatio quae fit per gratiam, meritis praecedentibus deberetur, ut non munus largientis, sed merces esset operantis. Quanquam autem haec doctrina contemnitur ab imperitis, tamen experiunlur piae ac pavidae consclentiae, plurimum earn consolationis afferre, quia conscientiae non possunt reddi tran- quillae per ulla opera, sed tantum fide, cum certo statuunt, quod propter Christum habeant placatum Deum. Quemad- modum Paulus docet Rom. 5. Justificati per fidem, pacem habemus apud Deum. Tota haec doctrina ad illud certamen perterrefactae conscientiae referenda est, nee sine illo certa- 366 ARTICUM FIDKl PRAFCTPUI. [^pp. I. mine intelligi potest. Quare male judlcant de ea re homines imperiti et profani, qui Christianam justitiam nihil esse som- niant, nisi civilem et philosophicam justitiam. Olim vexabantur conscientiae doctrina operum, non audie- bant ex Evang'elio consolationem. Quosdam conscientia ex- pulit in desertum, in monasteria, sperantes ibi se gratiam meri- turos esse per vitam monastlcam. Alii alia excogitaverunt opera, ad promerendam gratiam el satisfaciendum pro peccatis. Ideo magnopere fuit opus, banc doctrinam de fide in Chris- tum tradere, et renovare, ne deesset consolatio pavidis con- scientiis, sed scirent, fide in Christum apprehendi gratiam et remissionem peccatorum et justificationem. Admonentur etiam homines, quod hie nomen fidei non sig- nificet tantum historiae notitiam, qualis est in impiis etdiabolo, sed significet fidsm, quae credit non tantum historiam, sed etiam efTectum historiae, videlicet hunc articulum, Remissionem pec- catorum, quod videlicet per Christum habeamus gratiam, jus- titiam et remissionem peccatorum. Jam qui scit, se per Christum habere propitium Patrem, is vere novit Deum, scit se ei curae esse, invocat eum ; Denique non est sine Deo sicut gentes. Nam diaboli et impii non pos- sunt hunc articulum credere, Remissionem peccatorum. Ideo Deum tanquam hostem oderunt, non invocant eum, nihil boni ab eo expectant. Augustinus etiam de fidei nomine hoc modo admonet lectorem et docet, in scripturis nomen fidei accipi, non pro notitia, qualis est in impiis, sed pro fiducia, quae con- solatur et erigit perterrefactas mentes. Praeterea docent nostri, quod necesse sit bona opera facere, non ut confidamus per ea gratiam mereri, sed propter volun- tatem Dei. Tantum fide apprehendiiur remissio peccatorum ac gratia. Et quia per fidem accipitur Spiritus Sanctus, jam corda renovantur, et induunt novos aifectus. ut parere bona opera possint. Sic enim ait Ambrosius : Fides bonae volun- tatis, et justae actionis genetrix est. Nam humanae vires, sine App. I.] ARTICULI KlDEl PRAECIPUI. 367 Spiritu Sancto, plenae sunt impiis affectibus, et sunt imbecil- liores, quam ut bona opera possint efficere coram Deo. Ad- haec, sunt in potestate diaboli, qui impellit homines ad varia peccata, ad impias opiniones, ad manifesta scelera. Quem- admodum est videre in philosopliis, qui et ipsi conati honeste vivere, tamen id non potuerunt efficere, sed contamiuati sunt multis manifestis sceleribus. Talis est imbecilitas hominis, cum est sine fide et sine Spiritu Sancto, et tantum humanis viribus se gubernat. Hinc facile apparet, banc doctrinam non esse accusandam, quod bona opera prohibeat, sed multo magis laudandam, quod ostendit, quomodo bona opera facere possimus. Nam sine fide nullo modo potest humana natura primi aut secundi praecepti opera facere. Sine fide non invocat Deum, a Deo nihil expec- tat, non tolera-t crucem, sed quaerit humana praesidia, confidit humanis praesidiis. Ita regnant in corde omnes cuplditates, et humana consilia, cum abest fides et fiducia erga Deum. Quare et Christus dixit : Sine me nihil potestis facere, Joh. 15. Et Ecclesia canit : Sinetuo numine, nihil est in homine, nihil est innoxium. XXI. De cultu Sanctorum. De cultu sanctorum docent, quod memoria sanctorum pro- poni potest, ut imitemur fidem eorum, et bona opera juxta vocationem ; Ut Caesar imitari potest exemplum Davidis in bejlo gerendo ad depellendos Turcas a patria. Nam uterque rex est. Sed scriptura non docet invocare sanctos, seu petere auxilium a Sanctis. Quia unum Christum nobis proponit mediatorem, propitiatorium, Pontificem etintercessorem. Hie invocandus est, et promisit, se exauditurum esse preces nos- tras, et hunc cultum maxime probat, videlicet ut invocetur in omnibus afflictionibus. • I Joh. 2. Si quis peccat, habemus advocatum apud Deum, etc. 308 ARTICULI FIDEl PRAECIPUI. [App. 1. Haec fere summa estdoctrinae apud nos, in qua cerni potest, nihil iiiesse, quod discrepat a scripturis, vel ab Ecclesia Catho- lica, vel ab Ecclesia Romana quatenus ex scriptoribusnotaest. Quod Cum ita sit, inclementer judicant isti, qui nostros pro haereticis baberi postulant. Sed dissensio est de quibusdam abusibus, qui sine certa auctoritate in Ecclesias irrepseruut, in quibus etiam, si qua esset dissimilitudo, tamen decebat haec lenitas Episcopos, ut propter confessionem, quam modo recen- suimus, tolerarent nostros, quia ne Canones quidem tarn duri sunt, ut eosdem ritus ubique esse postulent, neque similes unquam omnium Ecclesiarum ritus fuerunt. Quanquam apud nos magna ex parte veteres ritus diligenter servantur. Falsa enim calumnia est, quod omnes ceremoniae, omnia Vetera in- stituta in Ecclesiis nostris aboleantur. Verum publica querela fuit, abusus quosdam in vulgaribus ritibus haerere. Hi quia non poterant bona conscientia probari, aliqua ex parte cor- recti sunt. APPENDIX NO. II. FORMULA FOR THE GOVERNMENT AND DISGIPLINE OF THE EVANGELICAL LUTHERAN CHURCIf. [Published by tlie General Synod of suid Cliuich.J CHAPTER I. Preliminary Principles. Sec. 1. We believe that from an examination of the works of nature and the course of events, we may derive evidence of the existence of God and the prominent truths of natural religion.' Sec. 2. But that the evidence of natural religion is not such as to aflbrd us a satisfactory knowledge of the nature of God and our relation to him ; nor its influence sufficient to urge us to duty ;'' and that therefore a further revelation from God is desirable. Sec. 3. We believe that such a revelation God has given, at sundry times and in divers manners, unto the fathers, and in later days by his Divine Son Jesus Christ, and his inspired servants,' and that this revelation is contained in the books known in protes- tant Christendom, as the Old* and New Testament ; and every individual is bound to receive this as his infallible rule of faith and practice, and to be governed by it.* I Rom. 1: 20. 2 Acts 4: 12. Rom. 3: 1. 2. 3 Heb 1: 1. 2. 4 3 Tim. 3: 16. 5 John 5: 39. Acts 17. 11. John 14: 16. 17. 47 370 GOVEIINMENT AND DISCIPLINE. [ApP- H- Sec. 4. We hold that Hberty of conscience and the free exer- cise of private judgment in matters of religion, are natural and un- alienable rights of men, of which no government, civil or ecclesi- astical can deprive us.' Sec. 5. As order is necessary to the prosperity of every asso- ciate body, and as Jesus Christ has left no entire, specific form of Government and Discipline for his church, it is the duty of every individual Church to adopt such regulations as appear to them most consistent with the spirit and precepts of the New Testament, and best calculated to subserve the interests -of the church of Christ. Sec. 6. And as men exercising the right of private judgment, agree in the opinion, that Christianity requires a social connexion among its professors, and as experience proves that men will dif- fer in some of their views of doctrine and discipline ; and as too much difference of opinion would be prejudicial to the objects of the association ; therefore reason dictates that those of similar views should associate together, that it is their duty to require for admission to church-membership among them, or for induction in- to the sacred office, and for continuance in either, such terms as they deem most accordant with the precepts and spirit of the Bible. Sec. 7. Upon the broad basis of these principles, was the Evan- gelical Lutheran Church founded immediately after the Reforma- tion. Adhering to the same principles, the church in America is governed by three Judicatories : the Council of each individual Church, the District Synods, consisting of all the clergy and an equal number of laymen from a particular district of country, and one General Synod formed by representatives from all the dif- ferent Synods of the Lutheran Church. The ratio of clerical and lay-representatives is determined in the Constitution of the Gene- ral Synod ; and the i>owers of this body are only those of an Ad- visory Council. » Rom. 2: 13. 15. and others. Dan. 6: 1. 23. Acts 4: 19. App. II.] OF THE CHURCH 371 CHAPTER II. Of the Church. PART I. OF THE INVISIBLE CHURCH. Sec. 1. The true or invisible Church of Christ is the collective body of all' those of every religious denomination in the world, who are in a state of grace. 2 Sec. 2. The true Church of Christ is a spiritual society, con- sisting of members whose qualifications'* are spiritual, and who are associated for spiritual purposes.* Sec. 3. It is a catholic or universal" society: its members not being confined to any particular nation or religious denomination. TART II. OF THE EXTERNAL OR VISIBLE CHURCH. Sec. 1. The visible church is the collective body of those who profess the Christian religion ; consisting of all those who have been admitted to membership by baptism,-? and have not been de- prived of it by excommunication. Sec 2. Of this society our Lord and Saviour Jesus Christ is the true and only head ;^ having neither abandoned his church nor appointed any vicar in his stead. Sec. 3. As the spirit of Christianity leads its possessors to so- cial intercourse' with each other; and as such a connexion is es- sential to the accomplishment of the object of the Christian church-, and as such a relation can subsist only among persons of contigu- ous residence ; therefore Christians living near together have from the time of the Apostles* " formed themselves into societies for the J Eph. 4: 1. 7. 2Matth. 7: 21. 12: 50. Acts 10: 35. 3 John 18: 36. 4 1 John 4: 13. sEph. 4: 12. 1 Thess. 5: 11. 6 1 Cor. 1:2. John 10; 16. Rom. 12: 4. Eph. 4: 4. 6. 7 Malth. 28: 19. s Eph. 5: 23. 24. 1: 22. 9 John 13: 34. 35. Eph. 4: 3. 5; 19. '■J Acts 2: 41. 1 Thess. 2; 14. Gal. 1: 22. 37*i GOVERNMENT AND DISCIPLINE. [App. H. better attainment of the objects of the Christian institution. And every society participates in the duties of the whole church. Sec. 4. It is the duty of every such society and of the visible church at large, to have the word and sacraments administered in their purity,' to give an adequate and just support to the pas- tor or pastors who minister unto them, to provide for the perpetua- tion of an able and faithful ministry,^ and to endeavour to propa- gate the gospel to the ends of the earth. ^ Sec. 5. It is the duty of the church to watch over the purity and faithfulness of her members.'' Sec. 6. The jurisdiction of the church is purely spiritual : it ought to have no connexion with the civil government,* neither ought its decisions be enforced by the arm of civil power. Sec It The power of the church is purely declarative, whether exercised by an individual church council, or by any other eccle- siastical judicatory, i. e. the Bible is their juridical code, and their decisions are valid only because founded on scripture. Sec. 8. The visible church is not an association to which we may belong or not at our option ; but it is the duty of every one who has an opportunity to be a faithful member of it." CHAPTER III. Of the Officers of the Church. OF PASTORS. Sec. 1. Our Lord and Saviour himself instituted the clerical office in the New Testament church, and made it of perpetual stand- ing.' The persons filling this office, are in scripture designated > iTim. 4: 6.6: 3. 5. Gal. 1: 8.9. 2 Tit. 1; 5. 2 Tim. 2. 3 Matth. 28: 19. 20. 4 1 Cor. 5: 7. 13. 5 John 18; 36. 8 Matth. 28: 19. 11:28.29. ^ Matth. 28: 19. 20. 2 Tim. 2: 2. Tit. 1: 5. App. II.] OFFICERS OF THE CHURCH. 373 by different names, as a bishop, presbyter or elder, (fee.' indicative of the duties of the office. All these are by divine right of equal rank,- and their duties are principally these : to expound the word of God, to conduct the imhlic worship of God,^ to administer the sacraments of the church,* and to admonish men of their duties,^ as well as by all proper means, public and private, to edify the church of Christ. Sec. 2. Those other officers who were endowed with miracu- lous gifts, and whose instrumentality Christ used in first forming the church, were extraordinary and of temporary standing. Sec. 3. Pastors are amenable for their conduct to the Synod to which they belong ; and that Synod is the tribunal which has the entire jurisdiction over them : excepting in those cases where a regular appeal is obtained to the General Synod, agreeably to Art. III. sec. 5. 1, 2. of the Constitution of General Synod. Sec. 4. No minister shall knowingly grant to a member of an- other congregation any privileges of the church, which would be denied to said member by his own pastor. Sec. 5. It is the sacred duty of every minister so to conduct himself, that his hfe shall present to his congregation an example of true Christian propriety of deportment. And should any minis- ter of our church be guilty of an open vice, (which may God in mercy prevent !) it shall be the duty of the church council earnest, ly to exhort him several times to reformation, and if this should prove ineffectual, or if the case be such as to bring disgrace upon the church, to report him to the Synod. OF ELDERS AND DEACONS. Sec. 6. The other officers of the church are Elders and Dea- cons, who are elected by the members of the church, as their agents to perform some of the duties originally devolving on them- selves. The principal duties of Elders are to aid the pastor or pastors in administering the government and discipline of the ' 1 Cor. 4: 1. Eph. 4: 11. 2 Luke 22; 25. 26. Acts 20: 17. compared with 28. 3 Eph. 4: 11. 12. Acts 8: 28. 31. 1 Pet. 5:1.2. * Matth. 28: 19. 1 Cor 11: 23. 4: 1. 5 Acts 6: 2. 6. 374 GOVERNMENT AND DISCIPLINE. [-App- H. church; to endeavor to preserve peace and harmony in the church; to visit the congregational schools, and promote the religious edu- cation of the children of the church ; and to visit the sick and afflicted, and aid in the performance of such other duties as are incumbent on the church council. The duties of the Deacons' office are principally these : to lead an exemplary life as commanded in Scripture,' to minister unto the poor,^ extending to their wants and distributing faithfully amongst them the collections which may be made far their use ; to assist the pastor in the administration of the Eucharist, to at- tend and render all necessary service at stated worship ; to see that their minister receives a just and adequate support according to the commands of our Lord ; to administer the temporal concerns of the church ; and to aid in the performance of such other duties as are incumbent on the church council. Both these officers are elected by the people, and it is their duty to feel the deepest inter- est in the advancement of piety among the members of the church, and to exert their utmost influence to promote it. Sec. 7. The elders and deacons are the representatives of the whole church, and each church shall determine the number of their officers and the term of their duration in office ; yet in no case shall they serve less than two years, nor more than eight, un- less re-elected. Sec. 8. When persons have been elected to the office of elder or deacon, they shall be inducted into their office according to the form prescribed by the church.* Those congregations which have been in the habit of having trustees, may, if they deem it expedi- ent, still retain them, and continue to them such privileges as they may deem expedient. ' 1 Tim. 8: 13. and others. 2 Acts 6: 2. 6. * Vide "Liturgy," &c. A pp. II.] CHL'UCH COUNCIL. 3'/ 5 CHAPTER IV. Of the Church Council. Sec. 1. The Church coiiacil is the lowest judicatory of the church, consisting of the pastor or pastors and all the elders and deacons of a particular church. Sec. 2. The pastor, together with half the other existing meni' bers of the council, and in the necessary absence of the pastor, two thirds of the remaining members of the council shall constitute a quorum. Sec. 3. But no business connected with the government or discipline of the church shall be transacted without the presence of the minister, unless his absence is unavoidable or voluntary, or the church be vacant. And wheif present the pastor shall be ca; officio chairman. Sec. 4. Tlie church council* shall have the superintendence of the temporal concerns of the church, and shall see that they are administered with wisdom, faithfulness and justice. They shall also elect a deputy to represent them at the annual synodical meeting. Sec. 5. It shall be the duty of the council to admit to mem- bership adults, who shall make application, and whom, on mature examination, they shall judge to be possessed of the qualifications hereafter specified.- They shall be obedient subjects of divine grace — that is, they must either be genuine Christians, or satisfy the church council that they are sincerely endeavouring to become such. Also to admit to the communion of the church, all those who were admitted to church-membership in their infancy, and whom on like examination, they shall judge possessed of the above mentioned qualifications. No one shall be considered a fit subject for confirmation who has not previously attended a course of reli- gious lectures, delivered by the pastor on the most important doc- trines and principles of religion ; unless the pastor should be satis- » Thess. 5: 12. 13. 2 Mark 16: Ifi. John 3: -S. Acts 8: 12. 16; 14. 15. 370 GOVERNMENT AND DiaCIPHNE. [-^PP- H- fied that the applicant's attainments arc adequate without this at- tendance. And when adults are admitted to membership, their baptism shall if possible be performed publicly before the church : and when members who were baptized in their infancy are admit- ted to full communion, they shall in the same public manner con- firm their baptismal vows according to the form of confirmation customary in the church. Sec. 6. It is recommended to the church council to keep a com- plete list of all the communing members of the church. Sec. 7. If any member of the church council should conduct himself in a manner unworthy of his office, he may be accused before the council; and if found guilty, his case shall be referred to the whole church for decision. Sec. 8. It shall be the duty of the council to administer the discipline of the church, on all fhose whose conduct is inconsistent with their Christian profession, or who entertain fundamental er- rors.^ To this end they shall have power to cite any of their church members to appear before them ; and to endeavour to ob- tain other witnesses when the case may require it. It shall fur- ther be the duty of the council, when any member offends, first privately to admonish him, or, if necessary, to call him to an ac- count ; and when they shall deem these measures ineffectual, to suspend or ex-communicate him ; that is, to debar him from the privileges peculiar to church-membership, according to the pre- cepts of the New Testament laid down in this form. It shall al- so be their duty to restore^ those subjects of suspension or ex- communication, to all the privileges of the church, who shall mani- fest sincere repentance. Every act of excommunication or of restoration may be published to the church, if deemed necessary by the majority of the council. Sec. 9. The church-council may at any time be convened by the minister ; and it shall be his duty to call a meeting when re- quested by two members of the council, or by one fourth of the electors of the church, or when directed by the Synod. Sec. 10. It shall be the duty of the church-council to watch • 1 Cor. 5: 7. 13. 3 2 Cor. 2: 7. Gal. 6: 1. Apji. 11.] CHURCH COUNCIL. 377 over the religious education of the children of the church, and to see that they be occasionaliy collected, for the purpose of being taught the Catechism of the church, and instructed in the duties and prin- ciples of the Christian religion. The council of every church shall have the management of the school-house attached to that church, and shall be ex-ojicio trustees of the same. They shall endeavour to obtain pious, well qualified and faithful teachers, and to see that the children of the church, as far as practicable, attend this school, and that they be there also taught the Catechism of the church, and in general the duties of religion. In all places where there is not yet a school-house attached to the church, they shall encourage the people and endeavour to have one erected. And no person shall teach in any of our congregational school-houses without the permission of the church-council. Sec. 11. The church-council shall keep a record of their proceedings, of all the baptisms and marriages, and of persons admitted to sacramental communion ; an abstract of which shall be annually sent to the Synod for inspection. Sec. 12. In all cases of appeal from the decisions of the church-council, the council shall take no further measures ground- ed on their decision until the sentence has been reviewed by the Synod. But if the decision appealed from be a sentence of sus- pension or excommunication, it shall immediately take effect and continue in force until reversed by the Synod. And in every case of appeal, the church-council shall send a detailed and cor- rect account of their proceeding in the case, and of the charges and evidence on both sides. Sec. 13. Any vacant congregation also may send a delegate to lay its concerns before the Synod : And the church-councils of each clerical district may annually send to the Synod as many lay delegates as there are ministers present at the Synod from said district. 48 378 GOVERNMENT AND DISCIPLINE. [App. 11. 4*f%- CHAPTi^R V. Of Church Members. Sec. 1. The members of any particular church are all those members of the visible (see Chap. II. Sect. 1.) church, who are as- sociated together under some form of Christian government and discipline, for divine worship and the better attainment of the ob- jects of the Christian institution. Sec. 2. Every church member is amenable to the council, and must appear before them when cited, and submit to the discipline of the church regularly administered.' Sec. 3. It is the duty of every church member to lead a Chris- tian life : that is, to perform all the duties required of him or her in scripture. Thus it is the duty of adults to perform all the Chris- tian duties, not to neglect the public worship of God f nor the participation of the Lord's Supper'^ whenever an opportunity is af- forded. It is the duty of parents to educate their children in the nurture and admonition of the Lord ;" to teach them the doctrines of the church, and to subject them to the ordinances of the same.* And when young members reach the years of maturity and have attained the natural ability to partake of the Lord's Supper in the manner commanded, it is their duty to be worthy communicants at the Lord's table. Sec. 4. Any member being dissatisfied with the decision of the church-council relative to himself, may appeal to the Synod. But in every such case, the applicant shall give notice to the church- council of his intention, either immediately, or within two weeks of the time when the sentence was made known to him ; and shall specify to them the reasons of his dissatisfaction and the ground of his appeal. » Tit. 3: 10. Matlh. 18: 17. 18. 2 Heb. 10: 25. Col. 3: 16. Acts 2: 46. Matth. 18: 20. Exod. 20: 8. Psalm 84: 2. 9. 11. 3 1 Gov. 11:24. 25. ^ 4 Eph. 6: 4. 5 Eph. 6:4. 2 Tim. 3: 11. 15.' App. II.] ELECTIONS. 379 Sec. 5. It is recommended, that when a member of one of our churches moves into the bounds of another, and wishes to be ad- mitted to the privileges of the church, he shall bring with him a certificate of good standing from his former pastor. Sec. 6. It is recommended, as accordant with the principles of the New Testament, that the members of the church ought not to prosecute each other before a civil tribunal, until they have first made an attempt to settle their point of difference through the me- diation of their Christian brethren. CHAPTER VI. Of Elections. Sec. 1. All congregational elections must be published by the church. council to the congregation 9.t least two weeks before the election. Sec. 2. The council may publish a congregational meeting for any lawful purpose when they shall deem it necessary, and they shall be compelled so to do when required by one third of the law- ful electors of the church. Sec. 3. The electors of any particular church in our connex- ion, are all those who are in full communion with the same, who submit to its government and discipline regularly administered, and who contribute according to their ability and engagements to all its necessary expenditures. Sec. 4. At all elections for Elders or Deacons, no person may be elected to either of said offices who is not a member in full com- munion with said church. Sec. 5. When an election is held in a vacant congregation for a pastor, two thirds of all the electors shall be necessary to an elec- tion, and if the votes were not unanimous, it is recommended that the presiding officer shall invite the minority to concur in the de- cision. He shall give the members a certificate, signed by him- self, of the election. This certificate, with a statement of the sup- 380 GOVFRNMENT AND DISCIPMNE. \^{- H. port' which they promise him, shall be a legal call to the pastor therein specified. Sec. 6. At elections for members of the church-council, the existing council shall nominate twice as many persons as are to be elected, and the church may nominate half as many more, from whom the officers may be chosen. Sec. 7. If from any cause, a vacancy occurs in the council in the interval between the stated elections, it shall be filled without delay by a special election, and the person thus elected shall serve until the regular expiration of the time of the member in whose place he was elected. CHAPTER VII. Of Prayer Meetings, . II.] MINISTERIAL SESSION. 39o merit during that time. Excepting onl}^, that if an ordained min- ister comes well recommended for piety and learning, by a Con- sistorium, or a number of individuals known to the Ministerium as orthodox and evangelical; and if the Ministerium believe they can safely confide in the testimonials, they may receive him for twelve months, after which the vote for his permanent reception as a reg- ular member shall be taken, and the case decided according to Sec. 5. Sec. 7. All business not specifically entrusted to the Ministeri- um in this Formula, shall belong to the Synod. Sec. 8. The order of business in the Ministerium may be as follows : 1. After the session has been opened with prayer, the Presi- dent shall communicate any business which he may have to i*eport or propose. 2. The licentiates shall hand in their licenses, sermons, and journals, which ought if possible to be read by the licentiate before the whole body. If want of time renders this inconvenient, Com- mittees ought then to be appointed to examine and report on them. 3. Applicants for licensure are examined. 4. After the examination of the applicants and of the sermons and journals of licentiates, the applicants and licentiates may be desired to withdraw, and the question of their licensure and re- newal of license ot ordination, be discussed and decided. 5. The licensure and ordination may be performed either in the Ministerium, or at an appointed hour, before a promiscuous assembly. 6. Promiscuous matters relative to Ministerial business may then be attended to. 7. Some time then shall be spent in conversation on pastoral experience. 8. The session closed as directed Ch. XII. Sec. 2, 390 GOVERNMENT AND PISCIPLINE. f^pp II. CHAPTER XVIII. Examination and Licensure of Candidates. Sec. 1. The examination shall be conducted by an Examining Committee of two or more ordained ministers, appointed for the purpose at the meeting of the previous year, or by a Committee appointed at the time. As these examinations may be highly in- teresting and useful to the whole Ministerium, and will be more faithfully performed if publiCj it is earnestly recommended that they be performed before the whole body. . Sec. 2. After the examination by the Committee is ended, every member of the Ministerium has the right to ask the applicant any additional questions. Sec. 3. The examination shall embrace at least the following subjects, viz. Personal piety and the motives of the applicant for seeking the holy oflice. the Greek and Hebrew Scriptures, the Evidences of Christianity, Natural and Revealed Theology, Church History, Pastoral Theology, the rules of Sermonizing, and Church Government. •Sec 4. No Ministerium shall, in any case whatever, license an individual whom they do not believe to be hopefully pious. Nor shall any applicant, extraordinary cases excepted, be licensed, whom the Ministerium do not find possessed of a competent ac- quaintance with the subjects named in Sec. 3. the Hebrew lan- guage alone excepted. Sec. 5. The Ceremony of Licensure shall be performed as follows : viz. after an address from the President as prescribed in the Liturgy, he shall read the duties and privileges of licentiates in Ch. 10. Sec. 6. — 10. and then propose to him the following questions : 1. Do you believe the Scriptures of the Old and New Testa- / ment to be the word of God and the only infallible rule of faith i and practice ?^ I 2. Do you believe that the fundamental doctrines of the word of » % Tim. 3: 16. Eph. 2: 20. J\pp. II.] ORDINATION. 397 God are taught in a manner substantially correct in the doctrinal articles of the Augsburg Confession V 3. Do you promise, by the aid of God, faithfully to perform all the duties enjoined on you in this Formula, and to submit your- selves to its rules of Government and Discipline, so long as you remain a member of a Lutheran Synod P Sec. 6. These questions being answered in the affirmative, the President offers up a suitable prayer, delivers him his license, and concludes with a short address as directed in the Liturgy. Sec. 7. All licenses shall extend to the time of the next annual meeting of the Ministerium, and shall be renewed as a matter of course, whether the licentiate be present or not, unless satisfactory reasons are known to the Ministerium, which render a renewal inexpedient. And if for any reason, no meeting be held at the appointed time, the licenses granted by said Ministerium shall remain in force, until revoked at a subsequent meeting. Sec. 8. If a licentiate, after some time of probation, does in the judgment of the Ministerium, prove himself unqualified for tlie duties of the ministry, his license shall be withdrawn. CHAPTER XIX. Ordination. Sec. 1. Whenever the Ministerium has decided that an Individ- ual shall be ordained, the ceremony may be performed, either at the time by the assembled Ministerium, or if preferred, in the church by which he has been called, by the Special Conference, or by a Committee appointed for the purpose by the President. Sec. 2. The Ceremony of ordination, wherever performed, shall be as follows : viz. 1. A sermon shall be preached by a person previously ap- «2 Tim. 1: 13. 2 2 Pet. 5: 5. 398 GOVERNMENT AND DISCIPLINE. [App. II. pointed, on the nature, duties and responsibilities of the ministerial office. 2. The President of the Ministerium, or the Chairman of the Conference or Committee, shall then, after a short address, such as is contained in the Liturgy, propose to the candidate the following questions : 1. Do you believe the Scriptures of the Old and New Testament to be the word of God, and the only infallible rule of faith and practice ? 2. Do you believe that the fundamental doctrines of the word of God are taught in a manner substantially correct, in the doctrinal articles of the Augsburg Confession ? 3. Do you promise, by the aid of God, faithfully to perform all the duties enjoined on you in this Formula, and to submit yourself to its rules of Government and Discipline, so long as you remain a member of any Lutheran Synod ? 4. Do you believe that in seeking the ministerial office you are influenced by a sincere love to God your Saviour, and desire to promote his glory in the welfare of men ? 5. Do you promise faithfully and zealously to preach the trutha of the gospel of our Lord and Saviour Jesus Christ, as contained in the Holy Scriptures ? Sec. 3. These questions being answered in the affirmative, the candidate shall kneel down, when the President or presiding min- ister shall ordain him after the apostolic example, by prayer* and the laying on of the hands of the ministry^ i. e. presbytery. The candidate shall then rise, and the officiating minister, and after him the ordained ministers present shall take him by the right hand and welcome him to take part in the ministry with them.^ (The ceremonies may then be concluded by the benediction. But if the ordination was performed in a church to which he is called, the presiding minister shall proceed without any interruption with the ceremonies of installation.) > Acts 13; 2. 3. 21 Tim. 4: 14. 3 Acts 1: 25. App. ll.J INSTALLATION. 399 CHAPTER XX. Installation. Sec. 1. He shall then propose to the minister just ordained this question : viz. Are you willing to take charge of this congregation, and do you promise, by the grace of God, faithfully to discharge the duties of a Christian pastor to them? Sec. 2. This question being answered in the affirmative, the President shall ask the congregation : Do you desire to receive as the regular pastor of your church (or churches) to which you have given him a call ? And do you promise faithfully to discharge towards him the duties which a Christian congregation owe to their pastor ? These questions being answered in the affirmative ; The pre- siding minister shall solemnly pronounce the individual installed to be the regular pastor of said charge ; and conclude with the benediction. Sec. 3. If a minister already ordained is to be installed, the ceremony of Installation shall be preceded by a sermon on the re- lation between a minister and the people of his charge, or on some suitable subject by a person previously appointed. The minister shall then be formally installed, according to Sec. 1. 2., after which, a charge may be delivered by a minister previously appoint- ed, to the pastor and his people on their respective duties, and the whole be closed with the benediction. P. S. As different Synods might differ in opinion relative to matters of a minor nature, so many particulars only as are neces- sary to general uniformity, and harmony of operation among the churches, were introduced into this Formula. Each Synod adopt- ing this Constitution, has the power to form such by-laws as may seem proper to itself. 400 CONSTITUTION OF THE GENERAL SYNoD. [App. IL CONSTITUTION GENERAL SYNOD OF THE EVANG. LUTHERAN CHURCH IN THE UNITED STATES OF NORTH AMERICA. [Translated from the original German copy.] Jesus Christ, the Supreme Head of his Church, having pre- scribed no entire specific directory for government and discipline, and every section of his chnrch being left at full liberty to make such regulations to that effect, as may be most adapted to its situa- tion and circumstances, therefore — Relying upon God our Father , in the name of our Lord Jesus Christ, under the guidance and direction of the Holy Spirit in the Word of God, for the promotion of the practice of brotherly love, to the furtherance of Christian concord, to the firm establishment and continuance of the unity of the Spirit in the bond of peace — We, the Deputies of the " Ger- man Evangelical Lutheran Synod of Pennsylvania and the neigh- bouring States," of the " German and English Evangelical Lu- theran Synod in the States of North Carolina and the bordering States," of the " Evangelical Lutheran Ministerium in the State of New-York, and the neighbouring States and Countries," and of the " Evangelical Lutheran Synod of Maryland and Virginia, &c." for ourselves and our successors, do adopt the following fun- damental articles : viz. ARTICLE I. The Name, Style and Title of this Convention shall be : " The Evangelical Lutheran General Synod of the United States of North America." App. II.] CONSTITUTION OF THE GENERAL SYNOD. 401 ARTICLE II. This General Synod shall consist of the Deputies from the sev- eral Evangelical Lutheran Synodical Conventions in the United States, who may join themselves thereunto, and be duly acknow- ledged as members thereof, in the following ratio, namely : Every Synodical body, or Synod (whether of Ministers only, or of Ministers and Lay Deputies together) containing six Ministers, may send one ; if it contain fourteen, two ; if twenty- five, three ; if forty, four ; if sixty, five ; and if it contain eighty-six Ministers or upwards, six Deputies of the rank of ordained Ministers, and an equal number of Lay Deputies. Each Deputy, appearing in the General Synod according to this ratio, shall, except as is hereinafter provided, enjoy an equal right and vote with all others. Every Synod may choose its Deputies in such a way and manner as to them may seem proper ; and shall pay the travelling expenses of the same to and from the General Synod, until the General Synod shall have established for itself a treasury from which the future expenses may be discharged. ARTICLE III. The business of the General Synod shall be as follows, namely: Sioc. 1. The General Synod shall examine the Proceedings of the several Synods and Ministeriums belonging to this associa- tion, in order that they may obtain some knowledge of the existing state and condition of the Church. The several Synods, there- fore, shall transmit as many copies of their proceedings to the Gen- eral Synod, as there shall be members contained in the General Synod. Sec. 2. With regard to all Books and Writings proposed for public use in the church, the General Synod shall act as a joint committee of the special Synods and Mmisteriums, after the fol- lowing manner, viz. I. The General Synod shall examine all books and writings, such as catechisms, forms of liturgy, collections of hymns, or con- fessions of faith, proposed by the special Synods for public use, and give their well considered advice, counsel or opinion concerning 51 402 '. ^ .JHONSTITUTION OF THE GKNERAL SYNOD. [A pp. II. the same. No Synod, therefore, and no Ministerium, standing in connexion with this General Synod, shall set forth any new book or writing of the kind above mentioned, for public use in the church, without having previously transmited a full and complete copy thereof to the General Synod, for the purpose of receiving their said advice, counsel or opinion. 2. Whenever the General Synod shall deem it proper or neces- sary, they may propose to the special Synods or Ministeriums, new books or writings of the kind mentioned above, for general or spe- cial, public use. Every proposal of the kind, the several or res- pective Synods and Ministeriums shall duly consider, and if they, or any one of them, shall be of opinion, that the said book or books writing or writings, will not conduce to the end proposed, then, and in such a case, it is hoped, that the reason of such opinion will be transmitted to the next convention of the General Synod, in order that the same may be entered on their journal. 3. But no General Synod can be allowed to possess, or arrogate unto itself, "the power of prescribing among us uniform ceremonies of religion for every part of the church ;" or to introduce such al- terations in matters appertaining to the faith, or to the mode of pub- lishing the Gospel of Jesus Christ, (the Son of God, and ground of our faith and hope) as might in any way tend to burden the con- sciences of the brethren in Christ. Skc. 3. If hereafter twenty-five ministers, dwelling together, within a certain marked boundary, fifteen of whom, being ordain- ed ministers, shall apply to the General Synod for permission to create within themselves a Special Ministerium, and the Synod or Ministerium to which they have previously belonged, do not, upon due notice given of their intention so to apply, make any serious or important objection, then the General Synod shall have power to grant the permission ; and if within the bounds of a whole state no special Synod or Ministerium shall yet have existed, and six or- dained ministers residing therein shall apply for permission to cre- ate within themselves a special Ministerium, the General Synod shall authorize the establishment of a new Synod and Ministerium within the said State. But until the permission or authority be App. II. J CONSTITUTION OF THE GKNKRAL SYNOD. 403 thus formally conceded, no Deputies of a new Synod or x\linisteri- um shall be acknowledged to have a seat and vote in the General Synod. Sec. 4. With regard to the grades in the Ministry, the General Synod may give to the several Ministeriums well considered advice, wherein the circumstances of time, place and condition must be duly contemplated, and a beneficial uniformity, and actual equality of rank among the several ministers, must, as much as possible, be had in view. The General Synod shall also advise such rules and regulations among the several Synods and Ministeriums, as may prevent unpleasant and unfriendly collisions, that might other- wise arise out of any differences of grades existing among them, or from any whatever other possible causes. Sec. 5. The General Synod shall not be looked upon as a Tri- bunal of Appeal ; it may, however, be employed in the following cases and after the following manner : 1. The General Synod may give advice or opinion, when com. plaints shall be brought before them by whole Synods, Ministeri- ums, Congregations, or individual Ministers, concerning doctrine or discipline. They shall however be extremely careful, that the consciences of the Ministers of the Gospel be not burdened with human inventions, laws or devices, and that no one be oppressed by reason of diflerences of opinion on non-fundamental doctrines. 2. If Parties, differing in matters of doctrine and discipline, refer the cause of difference, in a brotherly manner, to the Gener- al Synod, they shall institute a close and exact scrutiny and ex- amination thereof, and give their opinion on the subject of differ ence, according to their best insight of right, equity, brotherly love and truth. 3. If difference between Synods be referred, the votes thereon shall be taken by Synods, and the referring Synods shall have no vote. Sec. 6. The General Synod may devise plans for seminaries of education and missionary institutions, as well as for the aid of 404 CONSTITUTION OF THE GENERAL SYNOD. [App. 11. poor ministers, and the widows and orphans of poor ministers, and endeavour, with the help of God, to carry them into effect. Sec. 7. The General Synod may also institute and create a treasury for the effectual advancement of its purposes. Sec. 8. The General Synod shall apply all their powers, their prayers and their means, toward the prevention of schisms among us, to be sedulously and incessantly regardful of the circumstan- ces of the times, and of every casual rise and progress of unity of sentiment among Christians in general, in order that the blessed opportunities to promote concord and unity, and the interests of the Redeemer's kingdom, may not pass by neglected and unavail- ing- ARTICLE IV. The General Synod shall choose, from among their own num- ber, a President and a Secretary ; and from among their own num- ber, or elsewhere, as it may be necessary, a Treasurer. They shall continue in office until the next succeeding convention. The same person is at all times re-eligible as Secretary or Treasurer ; but no one may be elected President more then two conventions in succession, and the same person cannot thereafter be elected for the two successively following conventions. Sec. 1. The President shall act as chairman of the Convention. He may make motions, give his opinion and vote like every other member. With the consent and concurrence of the minister of the place where the convention is held, he shall appoint the seve- ral preachers during the convention. He shall subscribe all let- ters, written advices, resolutions, and the proceedings of the Synod. In extraordinary cases, and by request of any one of the acknow- ledged Synods, made known to him in the form of a Synodical or Ministerial resolution, he may call together special conventions of the General Synod. In case the business of the secretary be- come too burdensome for one person to execute, he shall, with the concurrence of the Secretary, appoint an assistant Secretary? and make known to him what portion of the labours he ought to undertake. App. II.] CONSTITUTION OF THE GENERAL SYNOD. 405 Sec. 2. The Secretary shall keep a journal of the proceedings, write, attest, and take care of all the documents and writings, make known the time and place of the convention, by the medium of the public prints, at least three months beforehand, and, in the special or extraordinary cases mentioned in the foregoing section, he shall give written notice thereof to each of the special Synods or Ministeriums. Sec. 3. If the President or Secretary, in the intermediate time between the conventions, depart this life, resign his office, or be- come incapable of executing the same, the next in office shall take his place and perform his duties ; if it be the Treasurer, then the President shall appoint another Treasurer ad interim in his stead. Sec. 4. The Treasurer shall keep account of the receipts and expenditures of the Synod. He shall give receipts for all monies put into his hands. He shall not pay any money out of his hands but by order of the President, attested by the Secretary, in pursu- ance of a resolution of the Synod to that effect. At every conven- tion of the Synod he shall render account. ARTICLE V. The course of business shall be conducted as follow : viz. 1. The deputies shall give personal notice of their arrival, to the minister of the place, or if the congregation be vacant of a minister, to any other person appointed by the congregation for the purpose, who shall make known to them their place of residence and the place where the session shall be held. 2. At nine o'clock in the forenoon of the first week-day of the time of convocation, the sessions shall begin and be opened with prayer. 3. The President elected by the former convention shall act as chairman till another President be chosen. In case of his ab- sence, the persons present may, on motion made and seconded, appoint another in his stead. 4. 'J'he members shall give in to the chairman their attesta- tions or certificates. For all the deputies from any one particu- 406 CONSTITUTION OF THE GENERAL SYNOD. [ApP- H. lar Synod one certificate, signed by the President and attested by the Secretary of that Synod, shall be deemed sufficient, and all the members of the same Synod shall sit together. 5. If a majority of the deputies, of a majority of the Synods attached to the General Synod, be present, the business shall go on. If this proportion be lacking, the members present may from time to time postpone the sessions of the convention. 6. The President, Secretary and Treasurer shall be elected by ballot, on the first-day of the sessions, and so soon as the members shall have given in their certificates. 7. The proceedings of the former convention shall be read by the Secretary. 8. Hereupon follow the several portions of business according to Article III, section for section. 9. Now other mixed motions may be made, concerning the sub- jects already discussed, or any other matters that may occur. 10. In conclusion, the General Synod shall appoint, by ballot, the time and place of the next convention, observing at all times, however, that one convention at least, be held every three years. ARTICLE VI. The General Synod may make whatever by-laws they may deem necessary, provided only, that the said by-laws do not contra- diet the spirit of the constitution. ARTICLE VIX. No alterations of this constitution may be made, except by the consent of two-thirds of the Synods attached to this convention ; notice of the intended alteration having been given to the said Sy- nods at least two years previous to the final adoption thereof. Adopted October 24th, in the year of our Lord 1820. INDEX. A. AbilUi/ o{ the sinner, 141. Abolition of slavery, 277, etc. Absolution, private, 258, etc. Adults, their admission to the church, 234, etc. Agents, moral, in God's government, 89, etc. ; respect had to in God's decrees, 97. Anabaptists referred to, 261, 288, 289. Angels, good and bad, 113, etc. Apocryphal books, the so called, 34. Apostles, character of the, 17, etc. Articles of the Augsburg Confession, passim and appendix No. 1. 357. Authority, source of all spiritual, not in the king, etc. 281. Atonement universahty of, 137; its nature, and Hopkins' view of, 139. Luther's, 140. Attributes of God, 48 etc. Augsburg Confession, 38 ; how extensively received, 40 ; how received by Lutherans in America, 41 ; comp. 357. B. Backsliders, the restoration of, 260. Baptism, a means of grace, 149 ; the subject in general, 197, etc. Mode of, 216 ; for the dead, 222 ; amockery administered to the unawaken- ed, 228 ; see infant baptism. Baptisms or Jewish washings, 218. Baptize, meaning of, 218. Benevolence of God, 52 ; comp. 304, 325, etc. Christian, see Love. Bishops claimed the right of confirming baptism, 237 ; their former pow- er, 351. Business order of, in the Lutheran Sjmod, 388. Call to the ministry, see ministers; of sinners, 166. Calvin, on confirmation, 239 ; on the mystery of the supper, 252. Canon, the sacred, 34, etc. Catechumens, of them in general, 229, etc. ; required to publicly profess religion, 235 ; historical view, 236 ; comp. 257. Cause, moral agents the eflScient of their own actions, 89 ; the term de- fined, Note. Celibacij of the priests, 339, etc. ; rejected by the reformers, see under monastic vows, 347, etc. Ceremonies, religious, 267. Change of sinners, etFected by the Holy Spirit, 166, etc. ; see repentance. 408 Christ, divinity of, 55, etc. ; His return to judgment, 288, etc. ; see Jesus. Christians as patriots, 271, etc. ; see life of. Christianity, the evidences of, 17, etc. Christianity, republished by the refoimers, 37, etc. ; the abuses they cor- reeted, 258, 337, etc. Church, the, 184, etc. ; various forms of government in the, 186 ; its of- ficers, members, and their duties, 187, etc. Church, its relations to the state, 280 etc. ; to be kept distinct from, accord- ing to the N. T. 280, cnmp. 351. Church memhers, the duty of to support the ministry, 192, etc. Church, the Lutheran, regards natural depravity as a fundamental doctrine, 123 ; on the mode of baptism, 216 ; none admitted to, but the profess- edly pious, 230. Church, the Evangelical Lutheran in the United States, 41, 186 ; Formula for the discipline and government of, 369, etc. ; Constitution of its Synod, 400. Church, Methodist, the economy of, 194, etc. Church, Romish, the corruptions of the, corrected by the reformers, 337, etc. ; since the reformation, 354; in America, 356. Circumcision, 203 ; never revoked, 211. Color, no objection to the oneness of man's origin, 121. Cyprian referred to, 338. Colonization Society, the American, 277, etc. Communicanfs Companion, 232, Note. Communion, Sacramental, admission to, 229 ; in one kind an abuse, 338. see Lord's Supper. Conferences, special, in the Evangelical Lutheran Church, 393. Confessio Angus tana, 357, etc. Confession, in the Lutheran Church, 258, etc. Confirmation, 228, etc. ; Augsburg Confession on, and Calvin, 238. Congregations vacant in the Evan. Luth. church, 392. Council of the Lutheran Church in America, 375, etc. ; comp. 234. Covenant of works, 133 ; of grace, 135 ; of God with Abraham, etc. ; 203 ; children brought under the covenant of grace by Baptism, 225. Creation and preservation, 109, etc. Creeds, remarks upon, and injurious ones, 41, etc. ; the Augsburg Creed, 38; comp. 42 and 357. D. Deacons, not ministers, 189 ; their (and elders' duties,) 373. Dead, Baptism for, 222. Death, physical etc. 298. Decrees of God, 82, etc. ; respecting man's future destiny, 97, etc. ; scr election, predestination and government. Dependence on God extends even to spiritual prosperity, 154. Depravity, of natural, 123, etc. Discipline, moral, promoted by physical evil, 94. Doctrines, above reason, 63, 78, etc. Dwight, Dr. quoted on the atonement, etc. 108. INDEX. 409 E. Economies, the different, 143. Elders, see deacons. Election, the doctrine of, 97, etc. Elections in tlie Lutheran American church, 379. Essenes, practised baptism, 199. Eucharist, the Saviour's presence in, opinions respecting it, 245, etc. Evil, origin of, 114, 124. See sin. Evils, Physical, promote moral discipline, 93. Exorcism at baptism, 201. F. Faith the condition of salvation, 107 ; its effects, etc. 1G5, etc. justify- ing, 168. Fall of man, the consequences of, 123, etc. 133. Falling from, a state of justification, 146. Festivals, etc. among the reformers, 268, etc. Formula for the Evan. Lutheran church in America, 369, etc. Formula concordantiae, on the mystery of the supper, 251, and Note. Friends, alone reject the Lord's supper, 242. G. God, the discoveries of reason respecting him unsatisfactory, 13, etc. ; the general subject, 44, etc. ; not the author of sin, 91 ; vifhy he permits it 93 ; does not literally harden the heart, 106 ; the creator and preserver of all things, 109. Government, the design of the divine, 83, etc. Government, church, different systems of, 186. Government, civil, 271, etc. ; as to the church, 280. Government, our national, 282, etc ; does not meddle with religion, 287. Governments, our state, not all equally republican, 286, Note. Grace, covenant of, 135, etc. Grace, the means of, 148, etc. ; demand the Holy Spirit, 152, etc. Gregory on infant baptism, 216. H. Hands, the imposition of in confirmation, 235, 237, etc. Heart, in what sense God hardens, it, 106. Heresy not to be put down by persecution, 287. I. Illumination, etc. of the sinner, 166. Immersion, 216, etc. Inability of man, 141, 328. Infant-baptism, 203, etc ; the subjects of it how admitted to the Lord's Supper, 229, etc. Infants saved, 128, 226 ; belonged to the Jewish church, 203 ; Not to be denied baptism because they cannot exercise faith, 213. Installation in the Am. Luth. Church, 399. /rereaew^ quoted on infant baptism, 214. 52 410 J. Jesus, no impostor, 18 ; a man, (comp. Christ) 54 ; in the Eucharist, 245. Jews, baptism among them, 204. Judgment, Christ's return to, 288 ; the final one, 313, etc. Justification in general, 131, etc ; nature, evidences, etc. 144, etc. K. Knowledge, our religious, from reason, 10 etc. ; of itself useless, 230. L. Labor, free, compared to slave, 278. Liberty, the seeds of sown by reformers, 273. Licensure of candidates in the Evan. Luth. American Church, 396. Life, the Cliristian in general, 165, etc. Lightfoot quoted on Jewish baptism. 207. Lord's Supper, a means of grace, 150 ; the institution, 240, etc. ; opinions of the mystical presence in, 245 ; subjects of, etc. 255. Love, Christian, 177, etc. ; the most ardent, for souls, 180. Luther referred to 97, 140, 248, 287, 342. Lutheranism, symbol of, 40. See Church Lutheran. M. Maimonides on Jewish baptism, 205. Man, may be a voluntary unbeliever, 12 ; as a moral agent, 13 ; his destiny fixed by his conduct, 97 ; origin and first state, 118, etc. JSlartyr, Justin, on infant baptism, 214. Mass, an abomination, 342. Matrimony of the priests lawful, 339 ; comp. 347. Matter, in no state, self-existent. 111. Meats, diversity of useless, 344 ; greatly burden the conscience, 345. Mediatorial work of Jesus, 130, etc. Melancthon, his views of the mystery of the Supper, 251. Members of the Lutheran Am. Church, 378. Methodists, economy of their church, 193, etc. and Note, 195. Millennium the, 288, etc. Ministers in general, 188, etc. ; the support of, 194 ; as to politics, 280 ; com. 339, 351 : process against in the Evan. Luth. Church, 389. Missions in the Evan. Luth. Church, 392. Monasticism, 347, etc. ; vows of, annul not the right to marry, 348. Moravians, retain the Augsburg Confession, 40. Mosheim on the mystery of the supper, 249. o. Obedience, neio, the result of faith and repentance, 165, etc. — comp. 260. Officers in the Lutheran Church of America, 372. Orders, church, 267 ; comp. under Ministers, 188, etc. Ordinance to a divine, what necessary, 217. Ordination in the Evan. Luth. Am. Church, 397. Origen, quoted on infant baptism, 215 ; on catechumens, 23"7. 411 Pastors in the American Lutheran Church, 372. Pedobaptism, see infant baptism. Patriot, the Christian, 271, etc. Perfection, sinless, rejected, 261 ; unattainable on earth, 264; comp. 271, and 330. Persecution, see heresy. Political affairs, what the Lutheran Church teaches as to, 271, etc. Pope, his temporal power, 354 ; his efforts in United States, 356. Prayer, of the unregen. 142 ; a means of grace, 150 ; in general, 153, etc. Prayer meetings in the Lutheran American Church, 380, etc. Predestination, 97. Priests, celibacy of, 339. Probation, life the only state of, 304. Profession of religion, see Confirmation. Providence of God, see Government, Decrees, etc. Purposes of God, how extensive, and of two kinds, 95. R. Reason cannot not do much for us in Religion, 10, etc. ; see Trinity. Reformation, the effects of the, on governments, 273. Reformers, 38, 247, 273. Relations our, to a superior power hardly determined by reason, 14. Religion, the Jewish, extensively known, 11 ; children brought under the influence of by baptism, 225 ; profession of among the Lutherans, 228, etc. under our national constitution, 286 Religion, of natural, or the religion of reason, 9, etc. Repentance defined, 168 ; an obligatory duty, 174 ; of sins committed after baptism, 260 ; see Faith. Resurrection, 288 ; 310, etc. Revelation, one needed, etc. 15 ; its relation to reason, 63, etc. Revolution in government, when right, 275. Righteous, the happiness of, after death, 317, etc. s. Sabbath, when instituted. 111. Sacraments, how many, 197; definition of the term, 198 ; use of, 266. Saints, perseverance of, 260 ; Luther's belief, 202 ; invocation of, 116, 335. Salvation, gratuitous through faith, 107; plan of through Christ, 132, etc. attained through the use of means, 141. Sanctification, nature and definition of, 170. Satan tempted our first parents, 114, 124. Session ministerial of Evan Luth. Am. Church, 394. Sin, who its author, 91 ; comp. 329 ; why permitted, 93 ; for the subject in general see under natural depravity, 123, etc original, 125, etc. remission of through baptism, 227, comp. 237, Sinner, man known to be a, by reason, 14 ; how saved, 132, etc. his abil- ity, 141; his justification, 144; his change, 166, etc. Slavery, 276 ; guilt of on whom, 278. 412 Slaves, not to be forced back to Africa, 278. Socrates felt the want of a revelation, 15. So7i of God, his mediatorial Avork, 130. Soul, immortality of, not determined by reason ; the intermediate state of, see State ; not material, 303. Spirit, Holy, personality of, 60 ; divinity of, 62 ; in regeneration, 152 ; gifts of, conferred by laying on the hands, 237. Spirits, ivic/ced, will be judged, 316. See Angels. Sprinkling, 217, 218 ; superior to immersion, 223. State, the intermediate, of departed spirits, 298. Si/nod, officers of the, in the Luth. Am. Church, 381, etc. Synods of the Lutheran Am. Church, 381. T. Transubstantiation, 246 ; Cicero quoted in reference to. Note, 247. Trinity, 52, etc relation of to reason, 63. , Truths made known by revelation, 63, etc. u. Unbelief may be voluntary, 12, etc. Union of church and state, 280, etc. of Christians, 296. Unregenerate, able to repent, 141. Volney, his absurd supposition in regard to the apostles, 18. Vows, monastic ; see Monasticism. w. Wicked, the punishment of, 323. Wine, a subtitute for, in the communion, 243. Will, Free, 12 ; comp. 131, 148, 328. Works, good, their bearing upon our salvation, 107, etc. covenant of, 133; comp. 260 : in regard to faith, 330 ; see Justification. Date Due ltFEB_l_6 jccc m^^*^ ;'0 MAY2 6'6t 4^»0^" ^11012 01016 9045 ♦ • ■...: ■■•: ■ ■ t..^ .■>^-:--'i ut'i-. :.•-;■■ " '.*-.■ » » ■ . -■r.'T^. ■■'' ■■'"•:.■» v>.#^' ..'..... Jiu._^,