'^<5^ear 75 ML OUTLINES -^4^. sS OF THEOLOa^Y BY THE REV. A. ALEXANDER HODGE, PASTOE OF THE PRESBYTERIAN CHURCH, FREDRICKSBUEG, VIRGINIA. NEW YORK: ROBERT CARTER ct BROTHERS, 53 1 BRO AD WAT. 1860. Entered, according to Act of Congress, in the year 1860, by ROBERT CARTER & BROTHERS In tho Clerk's Office of the District Court for the Southern District of New York. BTBJUOTYPBn BT PBINTTO BT SMlTH&f.lcDOUGAL. E.O.JENKINS, S8 & 84 Boekmin-st., N. Y. 26 Frankfort-st. •^i^., ;S^- ^"--r^^ PREFACE, In introducing this book to the reader, I have only a single word to say upon two points : Jirst, as to the uses which I regard this form of exhibiting theological truth as being specially qualified to subserve ; and, secondly^ as to tlie sources from which I have drawn the materials com- posing these " Outlines." As to the first point, I have to say, that the conception and execution of this work originated in the experience of the need for some such manual of theological definitions and argumentation, in the immediate work of instructing the members of my own pastoral charge. The several chapters were in the first instance prepared and used in the same form in which they are now printed, as the basis of a lecture delivered otherwise extemporaneously to my congre- gation every Sabbath night. In this use of them, I found these preparations successful beyond my hopes. The con- gregation, as a whole, were induced to enter with interest upon the study even of the most abstruse questions. Hav- ing put this work thus to this practical test, I now offer it to my brethren in the ministry, that they may use it, if they will, as a repertory of digested material for the doc- trinal instruction of their people, either in Bible classes, or by means of a congregational lecture. I offer it also as an iv PREFACE. attempt to supply an acknowledged public want, as a syl- labus of theological study for the use of theological students generally, and for the use of those many laborious preach- ers of tlie gospel who can not command the time, or who have not the opportunity, or other essential means, to study the more expensive and elaborate works from which the materials of this compend have been gathered. The questions have been retained in form, not for the purpose of adapting the book in any degree for catechetical instruction, but as the most convenient and perspicuous method of presenting an "outline of theology" so con- densed. This same necessity of condensation I would also respectfully plead as in some degree an excuse for some of the instances of obscurity in definition and meagerness of illustration, which the reader will observe. In the second place, as to the sources from which 1 have drawn the materials of this book, I may for the most part refer the reader to the several passages, where the acknowledgment is made as the debt is incurred. In gen- eral, however, it is proper to say that I have, with his per- mission, used the list of questions given by my father to his classes of forty-five and six. I have added two or three chapters which his course did not embrace, and have in general adai)ted his questions to my new purpose, by omis- sions, additions, or a different distribution. To such a de- gree, however, have they directed and assisted me, that I feel a confidence in offering the result to the public which otherwise would have been unwarrantable. In the fre- quent instances in which I have possessed his published articles upon the subjects of the following chapters, the PBEF ACE reader will find that I have drawn largely from them. It is due to myself, however, to say, that except in two in- stances, " The Scriptures the only Rule of Faith and Judge of Controversies," and the " Second Advent," I have never heard delivered nor read the manuscript of that course of theological lectures which he has prepared for the use of his classes subsequently to my graduation. In the in- stances I have above excepted, I have attempted little more, in the preparation of the respective chapters of this book bearing those titles, than to abridge my father's lec- tures. In every instance I have endeavored to acknowl- edge the full extent of the assistance I have derived from others, in which I have, I believe, uniformly succeeded, except so far as I am now unable to trace to their original sources some of the materials collected by me in my class manuscripts, prepared fourteen years ago, while a student of theology. This last reference relates to a large element in this book, as I wrote copiously, and after frequent oral communication with my father, both in public and pri- vate. A. A. Hodge. TBEDTjHtCKSBURG, May, 1860. CONTENTS. PAGB CHAPTER I. BEING OF GOD 11 CHAPTER II. THEOLOGY— ITS SOUBCES 37 CHAPTER III. EVIDENCES OF CHRISTIANITY 49 CHAPTER IV. INSPIRATION 67 CHAPTER V. THE SCRIPTURES OF THE OLD AND NEW TESTAMENTS THE ONLY ];ULE OF FAITH AND JUDGE OP CONTROVERSIES 78 CHAPTER VI. THE CANON OF SCRIPTURE 90 CHAPTER VII. -THE ATTRIBUTES OF GOD 101 CHAPTER VIII. THE DOCTRINE OF THE TRINITY, INCLUDING THE DIVINITY OF CHRIST, THE ETERNAL GENERATION OF THE SON, THE PERSONALITY, DIVINITY, AND ETERNAL PROCESSION OF THE HOLY GHOST, AND TIIE SEVERAL PROP- ERTIES AND MUTUAL RELATIONS OF THE pr.i;;=ONS OF THE GODHEAD.. 129 (y VIU CONTENTS FAOB CHAPTER IX. THE DOCTRINK OF THE DINTNE DECKEE3 IN GENERAL. 163 CHAPTER X. PKKDKSTIN'ATIOX 174 CHAPTER XI. THE CREATION OF THE WORLD 186 CHAPTER XII. THE DOCTRINE OF ANGKLS 196 CHAPTER XIII. PROVIDENCE 204 CHAPTER XIV. THE ORIGINAL STATE OF MAN 216 CHAPTER XV. THE COVENANT OF WORKS 028 CHAPTER XVI. SIN— ITS NATURE; ADAM'S SIN, AND THE CONSEQUENCES THEREOF TO HIS POSTERITY '233 CHAPTER XVII. ORIGINAL SIN 24T CHAPTER XVI [I. THE nOCTKISF. OF FREE AGENCY AND OF HUMAN INABILITY 260 CHAPTER XIX. THE COVENANT OF GRACE 2T0 CHAPTER XX THE PER.SON OF CHRIST 281 CONTENTS. ix PAoa CHAPTER XXL THE MEDIATORIAL OFFICE OF CHRIST 289 CHAPTER XXII. THE ATONEMENT: ITS NATURE, NECESSITY, PERFECTION AND EXTENT 299 CHAPTER XXIII. THE INTERCESSION OF CHRIST 319 CHAPTER XXIV. THE MEDIATORIAL KINGSHIP OF CHRIST 321 CHAPTER XXV. EFFECTUAL CALLING 333 CHAPTER XXVI. REGENERATION 343 CHAPTER XXVII. FAITH 3B3 CHAPTER XXVIII. THE UNION OF THE BELIEVER WITH CHRIST 369 CHAPTER XXIX. REPENTANCE. STB CHAPTER XXX. ^ JUSTIFICATION 38-3 /, CHAPTER XXXI. ADOPTION 398 CHAPTER XXXII. SANCTIFICATION 409 '/ X CONTENTS PAOB CHAPTER XXXIIl. PEHSEVERANCE OF THE SAINTS 426 CHAPTER XXXIV. DEATH, AND THE STATE OP THE SOUL AFTER DEATH 430 CHAPTER XXXV. THE RESURRECTION 440 CHAPTER XXXVI. THE SECOND ADVENT AND GENERAL JUDGMENT 447 CHAPTER XXXVII. HEAVEN AND THE DOCTRINE OP ETERNAL PUNISHMENTS 459 CHAPTER XXXVIII. THE SACRAMENTS 469 CHAPTER XXXIX. BAPTISM— ITS NATURE AND DESIGN, MODE, SUBJECTS, EFFICACY AND NECES- SITY 479 CHAPTER XL. THE LORD'S SUPPER 503 itl^^ '^i^.Jc^uyj/^^^' ^^^''^-^. roved that these books loere ivritten by the authors, by tvhom, and at the times in ivhich they respectively 'profess to have been written ? The evidence establishing this fact in behalf of both Testa- ments is greater than that establishing the genuineness of all other ancient writings put together. This evidence is set forth at large under Chapter VI., on the Canon. They may be summarily indicated thus : — 1st. These writings are in the precise language, dialect, and general style which are known to be proper to their professed authors and age. 2d. The Jews and Christians, who were cotemporaries of the authors of these books, received them as inspired, circulated them 52 THE EVIDENCES OF CHRISTIANITT. in all synagogues and cliiircbes, transcribed and preserved them with superstitious care. 3d, There remain to this day, among both Jews and Chris- tians, those institutions and monuments the origin of which these records relate as part of then* cotemporaneous history ; the fact of the institution verifying, of course, both the credibility of the writings and the cotemporaneousness of their origin respectively with that of the institutions they describe. 4th, As to the Old Testament. The Pentateuch has been in the keeping of hostile parties, Jewish and Samaritan, since at least six or seven hundred years before Christ. The whole Old Testament has been in the custody both of Jews and Christians ever since the birth of Christ. 5th. The evidence borne by ancient versions. 6th. The testimony of Josephus and the Christian Fathers of the first three centuries, presented in their lists of the sacred books and numerous quotations from them. 5. Hoio can it he proved that these writings contain authentic history .? 1st. Leslie, in his "Short Method with the Deists," sets down the four following marks as establishing, when they all meet to- gether, beyond all doubt the truth of any matter of fact. (1.) That the matter of fact be such that men's outward senses may be judges of it. (2.) That it be done openly in the face of the world. (3.) That not only public monuments be kept up in memory of it, but some outward action be performed. (4.) That such monuments and such actions be instituted, and do commence from the time that the matter of fact was done. All of these marks concur in establishing the truth of the most remarkable i\ict8 related in the inspired records, and conse- quently in confirming their truth as a whole. These monuments and actions are such as follows : The weekly Sabbath, circum- cision, the passovcr, the yearly feasts, the Aaronic priesthood, the temple and its services, baptism, the Lord's supper, and the Christian ministry. These must date from the facts they com- memorate, and prove that the cotemporarics of those facts, and MIRACLES. 53 every generation of their descendants since^ have believed the history to be authentic. 2d. Many of the principal facts are corroborated by nearly co- temporary infidel writers, as Josephus, Tacitus, Pliny, etc. 3d. Many of the facts of the gospel history are corroborated by, it is said, as many as fifty Christian authors of the first four centuries. — Angus' Bible Handbook, page 85. 4th. The sacred historians are perfectly accurate whenever they allude to any facts of cotemporaneous profane history, e, (/., Luke ii., 1, etc. — See Conybeare and Howson's Life of St. Paul. 5th. The character of the writers. (1.) They were honest a because their doctrine was holy — bad men never would have taught such a code, good men would not wilfully deceive ; Z>, because both prophets and apostles sealed their testimony by their sufferings and deatli ; and c because of their evident candor in narrating many things to theu* ow^n disadvantage, personally, and appar- ently inimical to the interests of their cause. — See Paley's Evi- dences, Part II. (2.) TheyAvere not fanatics, because the modesty and moderation of their words and actions is as manifest as their zeal. 6th. There exists the most accurate agreement between the several historical books, as to matters of fact, and such subtle co- incidences as to details between narratives widely diifering in form and purpose, that all suspicion of fraud is rendered impossible. — See Paley's Horas Paulinas and Blunt's Undesigned Coincidences. 7th. All of their geographical and local allusions and refer- ences to the customs of ancient nations are verified by modern re- search. 6. What is a miracle, and how are such events designated in Scripture ? A miracle is an act of God, the physical effect of which is visi- ble and evidently incapable of being rationally assigned to any natural cause, designed as a sign authenticating the divine mis- sion of some religious teacher. These are called, therefore, in the New Testament sometimes, ^'pya, iuo7'ks, John v., 36 ; vii., 21 ; sometimes, orjiielov^ a sign, Mark xvi., 20 ; sometimes, Swdnetg, translated in our version, wonderful works, Matthew vii., 22, and miglity ivorks, Matthew 1/ 54 THE EVIDENCES OF CHRISTIANITY. xi., 20, aad miracles^ Acts ii., 22 ; sometimes, 'ripat;^ loonder. " Signs, wonders, and powers, or miracles," occm* together. Acts ii., 22 ; 2 Corinthians xii., 12 ; Hebrews ii., 4. 7. WJiat is Hume's famous argument against the credibility of miracles, and hoiv may that argument he disj^osed of? Hume argues, 1st, that miracles are professedly established on the evidence of human testimony. 2d. That the power of human testimony to induce our faith arises from our experience of the truthfulness of testimony. 3d. In cases of conflicting evidence we must weigh the one against the other and decide for the stronger. 4th. That a miracle is a violation of a law of nature. But the universal exj)erience of ourselves, and of the whole human family, prove that the laws of nature are uniform without excep- tion. We have, then, universal experience against the testimony of a few men, and, on the other hand, only a partial experience that human testimony is credible, for all testimony is not true. No amount of human testimony, therefore, the credibility of which is guaranteed only by a partial experience, can induce a rational belief that the laws of nature were suspended, because their absolute uniformity is established by universal experience. In answer we admit that universal experience establishes the uniformity of a law of nature as such. But it is this precisely that makes a miracle possible, otherwise we could not disciimi- nate between the natural and the supernatural. A miracle is a supernatural act, and universal experience testifies nothing upon the subject, further than that nature being uniform, a supernat- ural act might be recognized as such, if it occurred. Negative evidence has no force against well established positive evidence. But the fact that men in China never saw a miracle in six thou- sand years proves absolutely nothing as to whether men in Judea did or did not see them on many occasions. More men and worthier have seen miracles than ever were in a condition to prove by testimony the descent of meteoric stones. Does water never freeze because universal experience in Africa knows nothing of such a phenomenon ? Humci argued that miracles are incredible, that even if they occurred they could not be established on the evidence of human testimony, Stauss, and the German Pantheists generally, main- CHARACTERISTICS OF NEW TESTAMENT MIRACLES. 55 tain that miracles are impossible. They hold natm-e to be an eternal and necessary development of God, it, therefore, can not be suspended or violated. A miracle, therefore, being a suspen- sion of the laws of nature, is impossible. 8. Hoio far do miracles, when the fact of their occurrence is clearly established, avail to authenticate a divine revelation ? Some object that miracles may be wrought by evil spirits in support of the kingdom of darkness, Matthew xxiv., 24 ; 2 Thes- salonians ii., 9 ; Eevelations xiii., 13. To this class they refer witchcraft, sorcery, spirit-rapping, etc., (see Trench on Miracles, Preliminary Essays, chap, iii.) But surely the genuine miracle, being an act of God, can always, as every other divine act, be dis- tinguished from the works of Satan. The marks are, the charac- ter of the person and of the doctrine in authentication of which the miracle is wrought, and the character of the miracle itself Jesus constantly appeals to the miracles which he wrought as conclusive evidence as to the divinity of his mission. — John v., 36 and xiv., 11 ; Hebrews ii., 4. 9. In ivhat essential qualities is the unquestionable genuine- ness of the Neio Testament miracles made manifest. ? 1st. The dignity, power and benevolence of the works them- selves. 2d. The peerless dignity and purity of the men whose missions they authenticated. 3d. The purity and spiritual power of the doctrines they ac- company. 4th. Moreover, God's revelation constitutes one system, evolved gi-adually through seventeen centuries from Moses to the Apostle John, every step of which mutually gives and receives authentica- tion from all that precedes and follows. Taking the two dispen- sations in their historical, typical and prophetical relations, the miracles performed in their several ej)ochs mutually confirm one another. Besides all this, the gospel miracles were definite, and unques- tionably supernatural events, and were easily seen and recognized as such by all intelligent witnesses ; they were performed in the sight of multitudes in various places, and on difierent occasions ; 56 EVIDENCES OF CHRISTIANITY. — PROPHECY. they were accurately recorded by several witnesses who, wliile varying as to details, corroborate each other ; and they were never disproved by early enemies, nor doubted by early friends. 10. What is a jyrophecy, and how does it avail to authenticate a revelation claiming to he divine .^ Prophecy has been well described as a miracle of knowledge, as those works of God, commonly so called, are miracles of jjower. A 2)ro2ihecy is a communication by God of supernatural knowl- edge concerning the future, with the design of proving thereby the divine origin of a message claiming to be from God. A miracle of power proves itself such at once, and is then handed down to future generations only by the testimonj'^ of eye- witnesses. A prophecy, or miracle of knowledge, proves itself to be such only subsequently by its fulfillment, while, on the other hand, it has the advantage of always remaining a monument of its own truth, cotemporaneous with every succeeding generation. Besides verbal prophecies, the Old Testament is full of types, or prophetical symbols, which have their exact fulfillment in the person and works of Christ. 11. What are the discriminating marhs tvhich must neces- sarily concur in any unquestionably authentic proj^hecy ? 1st. It must have been uttered as a prophecy from the begin- ning. A happy coincidence must not be allowed to occasion such a claim as an after-thought, 2d. The prophecy must have a definite meaning, which is brought to light and put beyond question by the fulfillment. The more definite the statement, and the greater number of de- tails coiTesponding between the prophecy and the event, the more conclusive is the evidence, 3d. The prophecy must not be of such a character that it can lead to its own fulfillment, by way of suggestion to the human agents engaged therein. 4th. It must be worthy of God, as to dignity and purity, both in its own character and in the system of faith and practice with which it is associated. — Dr. McGill in University Lectures. 12. State some of the more remarkable instances of fulfilled prophecy. CONSTITUTION OF SCRIPTURE. 57 1st, Old Testament prophecies concerning, (1.), the present state of the Jews. — Hosea, ix., 17 ; Jer. xxiv., 9, and (2.), Tyre, Isa. chap, xxiii. ; Joel iii., 4-6 ; Ezek. chaps, xxvi.-xxviii. ; Amos i., 9 and 10 ; Zech. ix., 1-8. (3.) Nineveh, Nahiim^ i., 8, 9 ; ii., 8-13 ; iii., 17-19, and Zeph. ii., 13-15. (4.) Babylon, Is. chaps, xiii., xiv., xliv., and xlv. ; Jer. chaps. 1. and Ii. (5.) The Chaldean, Medeo-Persian, Grecian and Roman empires, Dan. ii., 31-45 ; vii., 17-20, and chaps, viii. and ix. 2d. The Old Testament predictions concerning Christ. GeQ. xlix., 10 ; Is. vii., 14 ; ix., 6 and 7 ; xi., 1 and 2 ; xlii., 1-A, and chap. liii. ; Dan. ix., 24-27 ; Ps. xvi., 10 ; Zech. xi., 12, 13 ; Hag. ii., 6-9 ; Mai. iii., 1 ; Micah, v., 2. 3d. The predictions uttered by Christ and the Apostles. (1.) The destruction of Jerusalem, Matt. chap, xxiv ; Mark, chap, xiii., and Luke, chap. xxi. (2.) The anti-Christian apostacy, 2 Thess. ii., 3-12 ; 1 Tim. iv., 1-4. — Homes' Introduction. 13. Shoiv that the relation ivhich the different books of Scrip- ture and their contents susiain to each other prove them to con- stitute one divinely inspired whole. This wonderful constitution of the sacred volume is a miracle of intelligence, the authenticating evidence of which is, therefore, analogous to that furnished by prophecy. It consists of sixty- six separate books, including every form of composition on every variety of subject, composed by about forty different writers of every condition in life, from peasant to prince, writing at intervals through seventeen centuries of time, from Moses to the death of the Apostle John. These men develope a revelation which is constantly unfolding itself through all those years. The pre- paratory portions served a temporary purpose in the immediate circumstances under which they were written, yet their true sig- nificance lay hid in their typical and jirophetical relation to the parts that were to come. Now that we possess the whole, we can easily see that during all those years those various writers elabor- ated, without concert, one work ; each subordinate part finding its highest reason in the gi*eat center and keystone of the whole, the person of Christ. Each successive part fulfilled all that has preceded it, and adjusted itself prophetically to all that came after. The preparatory system as a whole is fulfilled in the gos- r> 58 EVIDENCES OF CHRISTIANITY. pel ; each type in its anti-type, eacli prophecy in its event. This intelligence is the mind of God, which is the same through all times, and which, adjusting all details, comprehends all in one end. — Dr. K. J. Breckenridge in University Lectures. 14. In what other 7'espects do the Scriptures prescjit the phe- nomena of a supernatural intelligence ? Every other ancient writing, attempting to set forth the origin, nature and destiny of man, whether it be professedly divine, as the Hindoo Veds, or simply the record of human speculation, as the works of Aristotle and Plato, betrays total ignorance as to astronomy, geography, terrestrial physics, and as to the intellec- tual and spiritual nature of man. Modern science overthrows the claims of every uninspired ancient writing to authority on these subjects. But observe, 1st. The Scriptures teach us all we know concerning the early history of the human race and the colonization of the principal divisions of the earth. The facts which they reveal explain much otherwise dark, and they come in contact with not one Avell estab- lished fact otherwise known. — Gen. chap. 10. 2d. This early history gives us the only known, and, in the view of reason, a transcendently luminous explanation, of many questions growing out of the painful mystery of man's present moral condition and relations. 3d. These writings alone, of all ever written, are entirely free from all the errors and prejudices of the age and people from whom they sprang ; and from the earliest ages the results of human science, in its gradual advance, have without a single exception fallen into perfect harmony with them, so that the wiitings of Moses, sixteen centuries b. c, stand fully abreast of the last attain- ments of the human mind in the ninteenth century after Christ. 4th. The Ten Commandments, as a generalized statement of all human duties, the Proverbs of Solomon, as the highest lessons of practical wisdom, the Psalms of David, as utterances of the most profound religious experiences, all have remained for thirty centuries unapproachably the best of their kind. 5th. No other writing has exercised such power over the human conscience, or probed so deeply the human heart. This power it has tested upon the ignorant and the learned, the savage and the MORAL EVIDENCE. 59 refined, the virtuous and the vicious, the young and the old, of every generation and tribe of men. Yet these books proceeded from the Jewish nation, a people rude and ignorant, and more narrow and bigoted than any other, and from writers chiefly drawn from the least educated classes. Surely they must have been moved by the Spirit of God. 15, How may the divine origin of Christianity he argued from its moral character ? It is neither a well-founded nor a safe position for the advo- cates of revelation to assume that they are competent to fonn an d priori judgment of the kind of revelation that God ought to make. Yet let it be considered that, although we cannot always know what it is wise for God to do, nor see the wisdom of all he has done, yet we can infallibly discern in his works the presence of a supernatural intelligence. Precisely so we cannot prescribe what it is right for God to do, nor always understand the right- eousness of what he has done, nevertheless we can infallibly dis- cern in his word a moral excellence and power altogether super- human. The moral system taught in the Bible is — 1st. The most perfect standard of righteousness ever known among men. (1.) It respects the inward state of the soul. (2.) The virtues which it inculcates, although many of them are re- pugnant to human pride, are, nevertheless, more essentially excel- lent than those originally set forth in any other system, e. g., hu- mility, meekness, long-suffering, patience, love the fulfilling of the law, and the intrinsic hatefulness and ill desert of all sin. 2d. This morality is set forth as a duty we owe to an infinite God. His will is the rule, his love the motive, his glory the end of all duty. 3d. It is enforced by the highest possible motives, e. g., infi- nite happiness and honor as the objects of God's approbation, or infinite misery and shame as the objects of his displeasure. 4th. This moral system is perfectly adapted to the whole na- ture of man, physical, intellectual, moral, and to all of the multi- form relations which he sustains to his fellow-men and to God. It includes every principle and rules every tliought and emotion, and provides for every relation. It is never guilty of the least 60 EVIDENCES OF CHRISTIANITY. solecism. It never falls below the highest right, and yet never generates enthusiasm or fanaticism, nor does it ever fail in any unexpected development of relations or circumstances. Hence we conclude — 1st. That this system necessarily presupposes upon the part of its constructors a supernatural knowledge of man's natm'e and relations, and a supernatural capacity of adapting general princi- ples to the moral regulation of that nature under all relations. 2d. This system, when compared with all others known to man, necessarily suggests the possession by its constructors of a supernaturally perfect ideal of moral excellence. 3d. Bad men never could have conceived such a system, nor having conceived it, would they have desired, much less died, to to establish it. Good men never could have perpetrated such a fraud as the Bible is if not true. 16. Hoio is the divine 07'igin of Christianity proved by the character of its Founder ? That character, as it is known to us, is the resultant of the biographical contributions severally of Matthew, Mark, Luke, and John. They evidently write without concert, and each with a special immediate object. They, in the most candid and inarti- ficial manner, detail his words and actions; they never generalize or sketch his character in abstract terms, nor attempt to put their subject, or the word or action related of him, in an advan- tageous light. Yet this character of Christ is — 1st. Identical, (see Paley's Ev., Part II., chap, iv.,) i. e., these four different writers succeed in giving us one perfectly consistent character in every trait of thought, feeling, word, and action. They must have drawn therefore from the life. Such a composi- tion by four different hands, writing in their inartificial, unsyste- matic way, would be the most incredible of all miracles. 2d. Unique and original. There have been many other redeemers, prophets, priests, and incarnate gods portrayed in mythology ; but this character confessedly stands without the shadow of comi^ctition in universal history or fiction. And Jews, of all men, were the authors of it. 3d. Morally and spiritually perfect, by the confession of all EXPERIMENTAL EVIDENCE, 61 friends and foes. This perfection was not merely a negative free- dom from taint, but the most positive and active holiness, and the miraculous blending of all virtues, strength, and gentleness, dignity and lowliness, unbending righteousness and long-suffering patience and costliest grace. He must then have existed as he is portrayed. The concep- tion and execution of such a character by man would, as J. J. Eousseau confesses, be a greater miracle than its existence. If he existed he must have been the divine being he claimed. A miracle of intelligence, he could not have been deceived. A mir- acle of moral perfection, he could not have been an impostor. 17. Hoio is the Christicm 7'eligion proved to he divine by the spiritual power of its docti'ines, and by the experience of all who sincerely put its precepts, provisions, and promises to the test of a practical trial ? Although man can not by his unassisted powers discover Grod, yet surely it belongs essentially to his spiritual nature that he can recognize God when he speaks. 1st. The word of God reaches to and proves its power upon such deep and various principles of man's nature that even the unregenerate man recognizes its origin. It is a "fire and a hammer ;" it is a " discerner of the thoughts and intents of the heart. — Jer. xxiii., 29; Heb. iv., 12. This profound grasp that the word takes of human nature is in spite of the fact that it degrades human pride, forbids the gratification of lust, and imposes irk- some duties and restraints upon the will. The mass of men are held subject to its power against their luill. This is paralleled in no other religion. 2d. All who faithfully })ut this revelation to the test of prac- tice finds it to be true in the deepest experiences of their souls. (1.) They experience as realities all it sets forth as promises. It does secure the forgiveness of their sins, their communion with God and joy in the Holy Gliost. " Doing his will they know the origin of his doctrines. — John vii., 17. (2.) They are witnesses to others. Men are by nature aliens from God and servants of sin. This revelation pledges itself that it can deliver them, and that none other can. The sum of all human experience upon the point is, that many Christians have been made thereby new and spiri- 62 EVIDENCES OF CHRISTIANITY. tual men, and that no other system ever produced such an effect. — 2 Cor. iii., 2, 3. Dr.K. J. Breckenridge's Univ. Lecture. (3.) This revelation makes provision also for all human wants. The more a man advances in religious experience the more does he find how infinitely adapted the grace of the gospel is to all pos- sihle spiritual exigencies and cajDacities ; witness regeneration, justification, adoption, sanctification, the intercession of the Son, the indwelling of the Spirit, the working together of all events in the spheres of providence and grace for our good, the resun-ection of the hody, eternal glory. And, as far as our earthly life goes, all these are actually experienced in their truth, their fullness, and their infinite capability of accommodation to every form of char- acter and circumstance. 18. Hoiu may the divine origin of Christianity he proved from its effects, as witnessed in the broad phenomena of commu- nities and nations ? Christianity, when entering very disproportionately into any community, has often been counteracted by opposing influences acting from without, and often adulterated by the intrusion of foreign elements ; some philosophical, as the new Platonism of the early church, and the Eationalism and Pantheism of the jire- sent day ; some traditional and hierarchical, as the Catholicism of the middle ages. Its sacred name has thus often been sacri- legiously ascribed to religious systems altogether alien to itself. Our argument however is — 1st. That whenever the Christianity of the Bible is allowed free course, to that extent its influence has been wholly bene- ficial. 2d. That this influence has, as an unquestionable historical fact, availed to raise every race in the exact proportion of their Christianity to an otherwise never attained level of intellectual, moral and political advancement. If we compare ancient Greece and Eomc with England or America ; modern Spain, Italy and Austria with Scotland ; the Waldcnscs with Rome of the Middle Aires ; the Moravians with the Parisians : the Sandwich Islands and New Zealand with the gospel, with themselves before its ad- vent, the conclusion is inevitable. 1st. That Bible Christianity alone furnishes a world embrac- EARLY SUCCESSES. 63 ing civirization, whicli adapted to man as man rc-connccts in one system the scattered branches of the human family. 2d. That only under its light has ever been discovered among men (1), a rational natural theology, or (2), a true philosophy whether physical or psychological. 3d. That under its direct influence, and under its reign alone, have (1), the masses of the people been raised, and general educa- tion diffused, (2), woman been respected and elevated to her true jDOsition and influence, and (3), generally religious and civil liberty realized upon a practical conservative basis. 4th. That precisely in proportion to its influence have the morals of every community, or generation, been more pure, and the active fruits of that holy love which is the basis of all moral- ity more abundant ; as witness the provision made for the relief of all suffering, and the elevation of all classes of the degraded. Hence we conclude, 1st. No imposture could have accomi3lished such uniform good. 2d. No system, merely human, could have achieved results so constant, so far-reaching and profound. 19. What argument for the truth of Christianity may be draivn from the history of its early successes ? Our argument is that Christianity extended itself over the Roman empire, under circumstances and by means unparalleled in the propagation of any other religion, and such as necessitates upon our part the belief in the jircsence of a supernatural agency. The facts are, 1st. Christianity was bitterly repudiated and persecuted by the Jews among whom it originated, and to whose Scriptures it appealed. 2d. Its first teachers were Jews, the most universally abominated race in the empire, and for the most part illiterate men. 3d. It appealed to multitudes of witnesses for tlie truth of many open facts, which if untrue could easily have been disproved. 4th. It condemned absolutely every other religion, and refused to be assimilated to the cosmopolitan religion of im- perial Eome. 5th. It opposed the reigning philosophies. 6th. It humbled human pride, laid imperative restraint upon the govern- ing passions of the human heart, and taught prominently the moral excellence of virtues which were despised as weaknesses by the heathen moralists. 7th. From the first it settled and fought its way in the greatest centers of the world's philosophy and re- 64 EVIDENCES OF CHRISTIANITY. finement, as Antioch, Alexandria, Athens, Corinth and Rome, and here it achieved its victories during the Augustan and imme- diately succeeding age. 8th. It was for three hundred years sub- ject to a persecution, at the hands both of the people and the government, universal, protracted and intense. 9th. It achieved its success only by means of the instrumentality of testimony, argument, example and persuasion. Nevertheless, the "little flock" became, soon after the ascension five thousand, Acts, iv. 4, and increased continuously by multi- tudes. Acts, V. 14. The heathen wiiters Tacitus and Pliny tes- tify to the rapid progress of this religion during the first, and Justin Martyi', Tertullian and Origen during the second and the first part of the third century. So much so that the conversion of Constantine during the first part of the fourth century was politic, even if it was sincere, as the mass of the intelligence, worth and wealth of the empire had passed over to Christianity before him. — Paley's Ev., Part II., chap, ix., sec. 1. 20. How does Gihhon atteinpt to destroy the force of this ar- gument in theffteenth chapter of his history ? Without denying the presence of any supernatural element, he covertly insinuates that the early successes of Christianity may be adequately accounted for by five secondaiy causes. 1st. " The inflexible, or if we may use the expression, the intolerant zeal of the Christians." 2d. " The doctrine of a future life, improved by every additional circumstance which could give weight and effici- ency to that important truth." 3d, " The miraculous powers as- cribed to the primitive church." 4th. " The pure and austere morals of the Christians." 5th. " The union and discipline of the Christian republic, which gradually formed an independent state in the midst of the Roman empire." This is a very superficial view of the matter. As to the " 1st." pretended secondary cause above quoted, it is itself the effect that needs to be accounted for. In the face of contempt and death it did not produce itself. As to the " 2d" cause cited we answer (1.) that this doctrine could have produced no efiect until it was believed, and the be- lief of men in it is the very efiect to be accounted for. (2.) The EVIDENCE SUFFICIENT AND OBLIGING. 65 doctrine of future torments has not, in modern experience, been found attractive to wicked men. As to the "3d" cause we answer, (1.) if the miracles were real, then Christianity is from Grod. (3.) If false, they certainly would rather have betrayed than advanced the imposture. As to the "4th" cause, the superior morality of Christians, we admit the fact. As to the " 5th" cause, we answer (1.) that this federative union among Christians could not exist until after the previous universal extension of their religion. (2.) That it did not exist until the close of the second century ; and (3.) before Constantine it was only the union in danger of a despised and persecuted sect. — See Dr. M. D, Hoge's University Lecture. 21. Does the ivhole of the forecjoing evidence in vindication of Christianity amount to a denrionstration ? This evidence, when fully brought out and applied, has availed in time past to repel the just force of every infidel objection, and to render invincible the faith of many of the most powerful and learnedly informed intellects among men. It is adapted to reach and influence the minds of all classes of men ; it addresses itself to every department of human nature, to the reason, the emotions, the conscience, and it justifies itself by experience ; in its full- ness it renders all unbelief sin, and sets intelligent faith within impregnable bulwarks. It is not, however, of the nature of mathematical demonstration. The evidence being that of testi- mony, of the moral power of truth, and of the practical verifica- tion of experience, of course prejudice, moral obliquity, refusal to apply the test of experience, must all prevent the evidence from producing conviction. Faith must be free, not mechanically co- erced. Besides, many difficulties and absolutely insolvablc enig- mas attend this subject, because of the natural insurmountable limits of human thought. The evidences of Christianity thus constitute a considerable element in man's present probation, and a very adequate test of moral character. 22. What, in fact, is the principal class of evidence to lohich the Scriptures appeal, and upon which the faith of the majority of believers rests ? 5 66 EVIDENCES OF CHRISTIANITY. I. The moral evidence inherent in the truth and in the person of Jesus, — See questions 15 and 16. II. The sanctifying effect of Christianity, as exhibited in the persons of Christian acquaintances. III. The personal experience of the spiritual power of Chris- tianity.— See question 17. This kind of evidence stands first in practical importance, be- cause, 1st. The Scriptures command faith (1.), as soon as the Bible is opened upon intrinsic evidence, (2.) of all men, without excep- tion, even the most ignorant. 2d. The Scriptures make belief a moral duty and unbelief a sin, Mark xvi., 14. 3d. They declare that unbelief does not arise from excusable weakness of the reason, but from an " evil heart," Hebrews iii., 12. 4th. A faith resting upon such grounds is more certain and stable than any other, as the noble army of martyrs witness. 5th. A faith founded upon moral and sj)iritual evidence sur- passes all others in its power to purify the heart and transform the character. CHAPTER IV. INSPIRATION. The Christian religion having been proved to be from God, it remains to inquire what is the infallible source through which we may derive the knowledge of what Christianity really is. The Protestant answer to this question is, that the Scriptures of the Old and New Testaments, having been given by inspiration of God, are the only and all-sufficient rule of faith and judge of controversies. We will now establish the first of these propo- sitions. The Scriptures of the Old and New Testaments are inspired, and therefore infallible, 1. What, in general terms, is the nature of inspiration ? Inspiration is that dlvijjfiLinfluence which, accompanying the sacred writers equally in all they wrote, secured the infallible truth of their writings in every part, both in idea and expression, and determined the selection and distribution of their material according to the divine purpose. The nature of this influence, just as the nature of the divine operation upon the human soul in providence, in regeneration, or in sanctification, is of course entirely inscrutable. The result of this influence, however, is both plain and certain, viz., to render their writings an infallible rule of faith and practice. — See Dr. Hodge's article on Inspiration, Bib. Rep., October 1857. 2. In what respects do inspiration and revelation differ ? Revelation properly signifies the supernatural communication of any truth not before known. This revelation may be made either immediately to the mind of the recipient, or mediately through words, signs, or vision, or through the intervention of an 68 INSPIRATION. inspired prophet. Inspii-ation^ on the other hand, signifies sim- ply that divine influence which renders a writer or speaker infal- lible in communicating truth, whether previously known or not. Some men have received revelations who were not inspired to communicate them, e. g., Abraham. Nearly all the sacred writers were inspired to communicate with infallible accuracy much that they knew by natural means, such as historical facts; much that they reached by the natural use of their faculties, such as logical deduction, and much that was suggested by their own natural affections. Inspiration, therefore, while it controlled the writer, so that all he wrote was infallibly true, and to the very purpose for which God designed it, yet left him free in the exercise of his natural faculties, and to the use of materials drawn from different sources, both natural and supernatural. On the other hand, revelation supernaturally conveyed to the wi-iter only that knowledge which, being unknown to him, was yet necessary to complete the design of God in his writing. This revelation was effected in different ways, as by mental suggestion or visions, or audible voices, etc. Sometimes the revelation was made to the writer's conscious intelligence, and then he was inspired to transmit an infallible record of it. Sometimes the writer was used by the Holy Spirit as a mere instrument in executing an infallible record of that which to himself conveyed no intelligible sense, e .g., some of the pro- phesies.—1 Pet. i., 10-12. 3. Hoio do inspiration and spiritual illumination differ ? Spiritual illumination is an essential element in the sanctify- ing work of the Holy Spirit common to all true Christians. It never leads to the knowledge of new truth, but only to the per- sonal discernment of the spiritual beauty and power of truth already revealed in the Scriptures. Inspiration is a special influence of the Holy Spirit jjeculiar to the prophets and aj^ostlcs, and attending them only in the exercise of their functions as accredited teachers. Most of them were the subjects both of inspiration aud spiritual illumination. Some, as Balaam, being um-egenerate were inspired, though des- titute of spiritual illumination. ITS DEFINITION. 69 4. State what is meant hy theological writers by the inspira- tion " of superintendence" " of elevation," " of direction," and " of suggestion." Certain writers on this subject, confounding the distinction between inspiration and revelation, and using the former term to express the whole divine influence of which the sacred writers were the subjects, first, in knowing the truth, second, in writing it, necessarily distinguish between different degrees of inspiration in order to accommodate their theory to the facts of the case. Because, first, some of the contents of Scripture evidently might be known without supernatural aid, while much more as evidently could not ; second, the different writers exercised their natural faculties, and carried their individual peculiarities of thought, feeling, and manner into their writings. By the " inspiration of superintendance," these writers meant precisely what we have above given as the definition of inspira- tion. By the " inspiration of elevation," they meant that divine influence which exalted their natural faculties to a degree of energy otherwise unattainable. By the "inspiration of direction," they meant that divine in- fluence which guided the writers in the selection and disposition of their material. By the " inspiration of suggestion," they meant that divine influence which directly suggested to their minds new, and other- wise unattainable truth. 5. What objections may be fairly made to these distinctions ? 1st. These distinctions spring from a prior failure to distin- guish between revelation the frequent, and inspiration the con- stant phenomenon presented by Scripture ; the one furnishing the material when not otherwise attainable, the other guiding the writer at every point, (1.) in securing the infallible truth of all he writes ; and (2.) in the selection and distribution of his material. 2d. It is injurious to distinguish between different degrees of inspiration, as if the several portions of the Scriptures were in different degrees God's word, while in truth the whole is equally and absolutely so. G. What are the different vieivs ivhich have been maintained as to the extent of inspiration ? 70 INSPIRATION. 1st. Some infidels, as Strauss, have maintained that the Scrip- tures are merely a collection of pre-liistorical myths. 2d. Some Socinians and extreme rationalists, as rej)rcsented by Dr. Priestly, admit that the sacred writers were honest men, and competent witnesses as to the main facts which they record, but, for the rest, fa] lible men, as liable to error in opinion and fact as others. 3d. Others have confined the attribute of infallibility to the personal teachings of Christ, regarding the Apostles as highly competent though fallible reporters. 4th, Many, as the Quakers, and Dr. Arnold of Kugby, regard the inspiration of the sacred writers as only a preeminent degree of that spiritual illumination which in a less degree is common to all Christians. 5th. Some, as Michaelis, admit that the inspiration of the sacred writers rendered them infallible in teaching religious and moral truth only, while, as to external facts of history, and opin- ions as to science they were liable to err. 6th. Many transcendental philosophers of the present day, as represented by Morell in his " Philosophy of Keligion," hold that the inspiration of the sacred writers was nothing more than an exaltation of their " intuitional consciousness," /. e., that this di- vine assistance took the place in them of great genius and of great goodness, and effected nothing more than the best results of the highest exercise of their own faculties. And thus their writings have no other authority over us than that which their words sev- erally manifest to our consciousness, as inherent in themselves, as we see and feel them to be preeminently wise and good. 7th. The true doctrine is that their inspiration was plenary, and their writings in every part infallible truth. — Bib. Rep., October, 1857, Dr. T. V, Moore's Univ. Lect., and Gaussen on Inspiration. 7. What is meant by '' j^hnary inspiration ?" Ajlivine influence full and suflicient to secure its end. The cmHnthis case securedis thejerfect infallibility of the Scriptures in every part, as a record of f;ict_and doctrine both in tjiought and wills of men, they are nevertheless in the strictest sense the word of God. ^ EXTENDS TO THE WOKDS. 71 8. On ivhat ground is it held that the sacred writers were in- spired as historians as well as in their character of religious teachers ? 1st. The two elements are inseparable in Scripture. Keligion is everywhere based upon and illustrated by the facts of history. Imperfection in one respect would invalidate the authority of its teaching in every department. 2d. The Scriptures themselves claim to be the word of God as a whole (2 Timothy iii., 16), and never hint at any distinction as to the different degrees of authority with which their several portions are clothed. 3d. The perfect historical accuracy and agreement of so many authors, of such various ages and nations, which we find in the Scriptures, itself demands the assignment of a supernatural cause./ 9. On lohat grounds is it assumed that their inspiration ex- tended to their language as well as to their thoughts ? The doctrine is, that while the sacred writers thought and wrote in the free exercise of all their powers, nevertheless God ex- erted such a constant influence over them that, 1st, they were al- ways furnished, naturally or supernaturally, with the material necessary ; 2d, infallibly guided in its selection and distribution ; and, 3d, so directed that they always wrote pure truth in infalli- hly correct language. That this influence did extend to the words appears, 1st, from the very design of inspiration, which is, not to secure the infalli- ble correctness of the opinions of the inspired men themselves (Paul and Peter differed, Gal. ii., 11, and sometimes the prophet knew not what he wrote), but to secure an infallible record of the truth. But a record consists of language. 2d. Men think in words, and the more definitely they think the more are their thoughts immediately associated with an ex- actly appropriate verbal expression. Infallibility of thought can not be secured or preserved independently of an infallible verbal rendering. 3d. The Scriptures affirm this fact, 1 Cor. ii., 13 ; 1 Thess. ii., 13. 4th. The New Testament writers, while quoting from the 72 INSPIRATION. Old Testament for purposes of argument, often base their argu- ment upon the very words used, thus ascribing authority to the word as well as the thought. — Matt, xxii., 32, and Ex. iii., 6, 16 ; Matt, xxii., 45, and Psalms ex., 1 ; Gal. iii., 16, and Gen. xvii., 7. 10. What are the sources of our knowledge that the Scrip- tures are inspired ? The only possible sources of information on this subject are, of course, the phenomena of the Scriptures themselves ; the claims they present, and their intrinsic character taken in connection with the evidences by which they are accredited. 11. Hoio can the propriety of proving the inspiration of a hook by the assertions of its author be vindicated ? 1st. Christ, the prophets and apostles claim to be inspired, and that their word should be received as the word of God. The "evi- dences" above detailed prove them to be divinely commissioned teachers. The denial of inspiration logically involves the rejec- tion of Christianity. 2d. The Bible, like every other book, bears internal evidence of the attributes of its author. The known attributes of human nature can not account for the j)lain phenomena of the Scriptures. A divine influence must be inferred from the facts. If partially divine, they must be all whatsoever they claim to be. 12. What a priori argument in favor of the inspiration of the Scriptures may be d.rawn from the necessity of the case, the fact of a divine revelation being presumed ? The very office of a supernatural revelation is to lead men to an adequate and certain knowledge of God and his will, other- wise unattainable to them. But an infallible record is the only channel through which a certain knowledge of a divine revelation, made by God to the men of one age and nation, can be conveyed to men of all ages and nations. Without inspiration the opin- ions of Paul would be of less authority than the opinions of Lu- ther would be with an inspired Bible. And if the record be not inspired, the revelation as it comes down to us would not be more certain tlian the unassisted conclusions of reason. PROVED BY MIRACLES. 73 13. How may the inspiration of tJie apostles he fairly inferred from the fact that they ivr ought miracles ? A miracle is a divine sign (armhov) accrediting the person to whom the power is delegated as a divinely commissioned agent, Matt, xvi., 1, 4 ; Acts xiv., 3 ; Heb. ii., 4. This divine testimony not only encom-ages, but absolutely renders belief obligatory. Where the sign is God commands us to believe. But he could not unconditionally command us to believe any other than un- mixed truth infallibly conveyed. 14. Hotv may it he shown that the gift of inspiration was promised to the apostles ? Matt. X., 19 ; Luke xii., 12 ; John xiv., 26 ; xv., 26, 27 ; xvi., 13 ; Matt, xxviii., 19, 20 ; John xiii., 20. 15. In lohat several ways did they claim to have possession of the Spirit ? They claimed — 1st. To have the Spirit in fulfillment of the promise of Christ. — Acts ii., 33 ; iv., 8 ; xiii., 2-4 ; xv., 28 ; xxi., 11 ; 1 Thes. i., 5. 2d. To speak as the prophets of God. — 1 Cor. iv., 1 ; ix., 17; 2 Cor. v., 19 ; 1 Thes. iv., 8. 3d. To speak with plenary authority. — 1 Cor. ii. 13 ; 1 Thes. ii. 13 ; 1 John iv. 6 ; Gal. i., 8, 9 ; 2 Cor. xiii., 2, 3, 4. They class their writings on a level with the Old Testament Scrip- tures.— 2 Pet. iii., 16 ; 1 Thess. v., 27 ; Col. iv., 16 ; Rev. ii., 7. — Dr. Hodge. 16. How loas their claim confirmed ? 1st. By their holy, simple, temperate yet heroic lives. 2d. By the holiness of the doctrine they taught, and its spiri- tual power, as attested by its effect upon communities and indi- viduals. 3d. By the miracles they wrought. — Heb. ii., 4; Acts xiv., 3; Mark xvi., 20. 4th. All these testimonies are accredited to us not only by their own writings, but also by the uniform testimony of the early (^Miristians, their cotemporaries, and their immediate successors. 74 INSPIRATION. 17. Shoio that the luriters of the Old Testament claim to he inspired ? 1st. Moses claimed that he wrote a part at least of the Pen- tateuch by cUvine command. — Deut. xxxi., 19-22 ; xxxiv., 10 ; Num. xvi., 28, 29. David claimed it. — 2 Sam. xxiii., 2, 2d. As a characteristic fact, the Old Testament writers speak not in their own name, but preface their messages with, " Thus saith the Lord," " The mouth of the Lord hath spoken it,"etc. — Jer. ix., 12 ; xiii., 13 ; xxx., 4 ; Isa. viii., 1 ; xxxiii., 10 ; Mic. iv., 4 ; Amos iii., 1 ; Deut. xviii., 21, 22 ; 1 Kings xxi., 28 ; 1 Chron. xvii., 3. — Dr. Hodge. 18. Hoio was their claim confirmed ? 1st. Their claim was confirmed to then- cotemporaries by the miracles they wrought, by the fulfillment of many of their pre- dictions, (Num. xvi., 28, 29), by the holiness of their lives, the moral and spiritual perfection of their doctrine, and the practical adaptation of the religious system they revealed to the urgent wants of men. 2d. Their claim is confirmed to us principally, (1.) By the remarkable fulfillment, in far subsequent ages, of many of their prophesies. (2.) By the evident relation of the symbolical reli- gion which they promulgated to the facts and doctrines of Chris- tianity, proving a divine preadjustment of the type to the anti- type. (3.) By the endorsation of Christ and his apostles. 19. What are the formulas hy ivhich quotations from the Old Testament are introduced into the Neiv, and hoio do these forms of expression prove the inspiration of the ancient Scriptures ? " The Holy Ghost saith," Heb. iii., 7. " The Holy Ghost this signifying," Heb, ix., 8. " God saith," xVcts ii., 17, and Isa. xliv,, 3 ; 1 Cor. ix., 9, 10, and Deut. xxv., 4. " The Scriptures saith," Kom. iv., 3 ; Gal. iv., 30. " It is written," Luke xviii., 31; xxi., 22 ; John ii., 17 ; xx., 31. " The Lord by the mouth of his ser- vant David says," Acts iv., 25, and Ps. ii., 1, 2. '* The Lord limiteth in David a certain day, saying," Heb. iv., 7; Ps. xcv., 7. " David in spirit says," Matt, xxii., 43, and Ps. ex., 1. Thus these Old Testament writings are what God saith, what OBJECTIONS ANSWERED. 75 God saith by David, etc., and are quoted as the authoritative basis for conclusive argumentatioUj therefore they must have been inspired. 20. noio may the inspwation of the Old Testament writers he proved by the express declarations of the New Testament ? Luke i., 70 ; Heb. i., 1 ; 2 Tim. iii., 16 ; 1 Pet. i., 10-12 ; 2 Pet. i., 21. 21. What is the argument on this subject drawn from the manner in lohich Christ and his apostles argue from the Old Testament as of final authority ? Christ constantly quotes the old Testament, Matt, xxi., 13 ; xxii., 43. He declares that it can not be falsified, John vii., 23 ; X., 35 ; that the whole law must be fulfilled. Matt, v., 18 ; and all things also foretold concerning himself " in Moses, the prophets, and the psalms," Luke xxiv., 44. The apostles habitually quote the Old Testament in the same manner, " That it might be ful- filled which was written," is with them a characteristic formula, Matt, i., 22 ; ii., 15, 17, 23 ; John xii., 38 ; xv., 25, etc. They all appeal to the words of Scripture as of final authority. This certainly proves infallibility. 22. What is the objection to the doctrine of inspiration draion from the diversity of style and manner observable ainong the sev- eral sacred loritings, and the ansioer to it ? It is an acknowledged fact that all of the national and sec- tional peculiarities and individual qualities and habits of each of the sacred writers appear in his work, because his natural facul- ties were freely exercised after their kind in its production. Some have argued from this fact that it is absurd to believe that those faculties could at the same time, and with reference to the same object, have been subject to any determinating divine influence. However it may be with the Arminian, the Calvinist can find no special difficulty here. We can not understand how the infin- ite Spirit acfs upon the finite spirit in providence or in gi-ace. The case of inspiration is so far forth precisely analogous. God works by means, from the beginning pre-adjusting the means to the end, and then concurrently directing them while they freely 76 INSPIRATION. act to that end. God surely might as easily guide the free souls of men in spontaneously producing an infallible Scripture, as in spontaneously realizing in act the events foreordained in his eter- nal decree. 23. What is the objection to this doctrine drawn from the free manner in ivhich the New Testament writers quote those of the Old Testament, and the answer to that objection '^ In a majority of instances the New Testament writers quote those of the Old Testament with perfect verbal accuracy. Some- times they quote the Septuagint version, w^hen it conforms to the Hebrew ; at others they substitute a new version ; and at other times again they adhere to the Septuagint, when it differs from the Hebrew. In a number of instances, which however are compara- tively few, their quotations from the Old Testament are made very freely, and in apparent accommodation of the literal sense. Rationalistic interpreters have argued from this last class of quotations that it is impossible that both the Old Testament writer quoted from, and the New Testament writer quoting could have been the subjects of plenary inspiration, because, say they, if the ipsissima verba were infallible in the first instance, an infal- lible writer would have transferred them unchanged. But surely if a human author may quote himself freely, changing the expres- sion, and giving a new turn to his thought in order to adapt it the more perspicuously to his present purpose, the Holy Spirit may take the same liberty with his own. The same Spirit that rendered the Old Testament writers infallible in writing only pure truth, ill the very form that suited his purpose then, has rendered the New Testament writers infallible in so using the old mate- rials, that while they elicit a new sense, they teach only the truth, tlie very truth moreover contemplated in the mind of God from the beginning, and they teach it with divine authority. — See Fair- bairn's Herm. Manual, Part III Each instance of such quota- tion should be examined in detail, as Dr. Fairbairn has done. 24. Upon what principles are lue to answer the objections founded upon the alleged discrepances bctiveen the sacred writers, and upon their alleged inaccuracies in matters of science? If cither of these objections were founded on facts, it would OBJECTIONS ANSWEKED. 77 clearly disprove the doctrine we maintain. That neither of them is founded on fact can be shown only by a detailed examination of each instance alleged. As a general principle it is evident— 1st. With regard to apparent discrepancies between the sacred writers, that nothing presents any difficulty short of a clear and direct contradiction. Different writers may, of course, with per- fect accuracy represent different details of the same occurrence, or different views of the same fact, and different elements and rela- tions of the same gi-eat doctrine, as may best suit their several designs. Instead of this course j^roving inconsistency, it is pre- cisely God's plan for bringing the whole truth most fully and clearly to our knowledge. 2d. With respect to apparent inaccuracies in matters of science, that the sacred writers having for their design to teach moral and religious truth, and not physical science, use on all such subjects the common language of their cotemporaries, always speaking of natural phenomena as they apj)ear, and not as they really are. And yet revelation does not present one single positive statement which is not consistent with all the facts known to men, in any department of nature. In the progress of science, human ignor- ance and premature generalization have constantly presented diffi- culties in the reconciliation of the word of Grod with man's theory of his works. The advance of perfected knowledge has uniformly removed the difficulty. CHAPTER V. the rule of faith and practice. The Scriptures of the Old and New Testaments, hav- ing BEEN given by INSPIRATION OF GoD, ARE THE ALL-SUFFI- CIENT AND ONLY RULE OF FAITH AND PRACTICE, AND JUDGE OF CONTROVERSIES. (Tliis chapter is compiled from Dr. Hodge's unpublished Lectures on the Church.) 1. What is meant by sanjing that the Scriptures arc the only infallible rule of faith and practice 'i Whatever God teaches or commands is of sovereign authority. Whatever conveys to us an infallible knowledge of his teachings and commands is an infallible rule. The Scriptures of the Old and New Testaments are the only organs through which, during the present dispensation, God conveys to us a knowledge of his will about what we are to believe concerning himself, and what duties he requires of us. 2. What does the Bomish Church declare to be the infallible rule of faith and practice ? The Komish theory is that the complete rule of faith and })ractice consists of Scripture and tradition, or the oral teaching of Christ and his apostles, handed down through the church. Tradition they hold to be necessary, 1st, to teach additional truth not contained in the Scriptures ; and, 2d, to interpret Scripture. The church being the divinely constituted depository and judge of both Scripture and tradition. — Decrees of Council of Trent, Session IV, and Dens Theo., Tom. II., N. 80 & 81. 3. By ivhat arguments do they sceJc to establish the authority of tradition? BywJMt_criterion do they distinguish true tra- ditions from false, and on what grounds do they base the au- thority of tJte traditions they receive ? TKADITION. 79 Ist, Their arguments in behalf of tradition are (1.) Scripture authorizes it, 2 Thess. ii., xv ; iii., 6. (2.) The early fathers asserted its authority and founded their faith largely upon it. (3.) The oral teaching of Ckrist and his apostles, when clearly ascertained, is intrinsically of equal authority with their writings. The Scriptures themselves are handed down to us by the evidence of tradition, and the stream can not rise higher than its source. (4.) The necessity of the case, a. Scripture is obscure, needs tradition as its interpreter, h, Scripture is incomplete as a rule of faith and practice ; since there are many doctrines and institu- tions, universally recognized, which are founded only upon tra- dition as a supplement to Scripture. (5.) Analogy. Every state recognizes both written and unwritten, common and statute law. 2d. The criterion by which they distinguish between true and false traditions is Catholic consent. The Anglican ritualists con- fine the application of the rule to the first three or four centuries. The Komanists recognize that as an authoritative consent which is constitutionally expressed by the bishops in general council, or by the Pope ex-cathedra, in any age of the church whatever. 3d. They defend the traditions which they hold to be true. (1.) On the ground of historical testimony, tracing them up to the apostles as their source. (2.) The authority of the Church expressed by Catholic consent. 4. By what ai'guments may the invalidity of all ecclesiastical tradition, as a part of our ride of faith and practice, he shozvn ? 1st. The Scriptures do 7iot, as claimed, ascribe authority to oral tradition. Tradition, as intended by Paul in the passage cited, (2 Thess. ii., 15, and iii., 6,) signifies all his instructions, oral and written, communicated to those very people themselves, not handed down. On the other hand, Christ rebuked this doctrine of the Komanists in their predecessors, the Pharisees, Matt, xv., 3, 6 ; Mark vii., 7. 2d. It is improbable a priori that God would supplement Scripture with tradition as part of our rule of faith. (1.) Be- cause Scripture, as will be shown below (questions 7-14), is certain, definite, complete, and perspicuous. (2.) Because tradition, from its very nature, is indeterminate, and liable to become adulterated with every form of eiTor. Besides, as will be shown below 80 THE RULE OF FAITH AND PEACTICE. (question 20), the authority of Scripture does not rest ultimately upon tradition. 3d. The whole ground upon which Romanists base the au- thority of their traditions (viz., history and church authority) is invalid. (1.) History utterly fails them. For more than three hundred years after the apostles they have very little, and that contradictory, evidence for any one of their traditions. They are thus forced to the absurd assumption that Avhat was taught in the fourth century was therefore taught in the third, and therefore in the first. (2.) The church is not infallible, as will be shown be- low (question 18.) 4th. Their practice is inconsistent with their own principles. Many of the earliest and best attested traditions they do not re- ceive. Many of their pretended traditions are recent inventions unknown to the ancients. 5th. Many of their traditions, such as relate to the priesthood, the sacrifice of the Mass, etc., are plainly in direct opposition to Scripture. Yet the infallible church affirms the infallibility of Scripture. A house divided against itself can not stand. \^ 5. What is necessary to constitute a sole and infallihle rule of faith ? Plenary inspiration, completeness, perspicuity, and acces- sibility. 6. What arguments do the Scriptures themselves afford in favor of the doctrine that they are the only infallihle ride of faith ? 1st. The Scriptures always speak in the name of God, and command ftxith and obedience. 2d. Christ and his apostles always refer to the written Scrip- tures, then existing, as authority, and to no other rule of faith whatsoever. — Luke xvi., 29 ; x., 26 ; John v., 39 ; Rom. iv., 3 ; 2 Tim. iii., 15. 3d. The Bereans are commended for bringing all questions, even apostolic teaching, to this test. — Acts xvii., 11 ; see also Isa. viii., 16. 4th. Christ rebukes the Pharisees for adding to and pervert- ing the Scriptures. — Matt, xv., 7-9 ; Mark vii., 5-8 ; see also Rev. xxii., 18, 19, and Deut. iv., 2 ; xii., 32 ; Josh, i., 7. SCRIPTURES COMPLETE. 81 7. In what sense is the completeness of Scripture as a rule of faith asserted ? It is not meant that the Scriptures contain every revelation which God has ever made to man, but that their contents are the only supernatural revelation that God does now make to man, and that this revelation is abundantly sufficient for man's guid- ance in all questions of faith, practice, and modes of worship, and excludes the necessity and the right of any human inventions, 8. How may this completeness he proved from the design of Scripture '^ The Scri]3tures profess to lead us to God. Whatever is neces- sary to that end they must teach us. If any supplementary rule, as tradition is necessary to that end, they must refer us to it. " Incompleteness here would be falsehood." But while one sacred writer constantly refers us to the writings of another, not one of them ever intimates to us either the necessity or the existence of any other rule. — John xx., 31 ; 2 Tim. iii., 15-17. 9. By what other arguments may this principle he proved ? As the Scrij)tures profess to be a rule complete for its end, so they have always been practically found to be such by the true spiritual people of God in all ages. They teach a complete and harmonious system of doctrine. They furnish all necessary prin- ciples for the government of the private lives of Christians, in every relation, for the public worship of God, and for the adminis- tration of the affairs of his kingdom ; and they repell all pre- tended traditions and priestly innovations. 10. In ivhat sense do Fi'otestants affirm and Romanists deny the loerspicuity of Scripture ? Protestants do not affirm that the doctrines revealed in the Scriptures are level to man's powers of understanding. Many of them are confessedly beyond all understanding. Nor do they affirm that every part of Scripture can be certainly and perspi- cuously expounded, many of the prophesies being perfectly enigmatical until explained by the event. But they do affirm that every essential article of faith and rule of practice is clearly S2 THE RULE OF FAITH AND PRACTICE. revealed in Scripture, or may certainly be deduced therefrom. This much the least instructed Christian may learn at once; while, on the other hand, it is true, tliat with the advance of historical and critical knowledge, and by means of controversies, the Christian church is constantly making progress in the accurate interpreta- tion of Scripture, and in the comprehension in its integrity of the system therein taught. Protestants affirm and Eomanists deny that private and un- learned Christians may safely be allowed to interpret Scripture for themselves. 11. Hoio can the perspic2iity of Scripture he proved from the fact that it is a law and a message ? We saw (question 8) that Scripture is either complete or false, from its own professed design. "We now prove its perspicuity upon the same principle. It professes to be (1.) a law to be obeyed ; (2.) a revelation of truth to be believed, to be received by us in both aspects upon the i:)ena]ty of eternal death. To suppose it not to be perspicuous, relatively to its design of com- mandins: and teachinsr, is to charo;e God with dealing with us in a spirit at once disingenuous and cruel. 12. In luhat passages is their perspicuitij asserted? Ps. xix., 7, 8 ; cxix., 105, 130 ; 2 Cor. iii., 14 ; 2 Pet. i., 18, 19 ; Hab. ii., 2 ; 2 Tim. iii., 15, 17. 13. By lohat other arguments may this p>oint he established ? 1st. The Scriptures are addressed immediately, either to all men promiscuously, or else to the whole body of believers as such. — Deut. vi., 4-9 ; Luke i., 3 ; Kom. i., 7 ; 1 Cor. i., 2 ; 2 Cor. i., 1 ; iv., 2 ; Gal. i., 2 ; Eph. i., 1 ; Phil, i., 1 ; Col. i., 2 ; James i., 1 ; 1 Peter i., 1 ; 2 Peter i., 1 ; 1 John ii., 12, 14 ; Jude i., 1 ; Kev. i., 3, 4; ii., 7. The only exceptions are the epistles to Timothy and Titus. 2d. All Christians promiscuously are commanded to search the Scriptures. — 2 Tim. iii., 15, 17 ; Acts xvii., 11; Joim v., 39. 3d. Universal experience. We have the same evidence of the light-giving power of Scripture that we have of the same property EOMISH DOCTRINE. 83 in the sun. The argument to the contrary is an insult to the un- der standincr of the whole world of Bible readers. 4th, The essential unity in faith and practice, in spite of all circumstantial differences, of all Christian communities of every age and nation, who draw their religion directly from the open Scriptures. 14. What was the third quality required to constitute the Scriptures the siifficicnt rule of faith and pj'actice ? Accessibility. It is self-evident that this is the preeminent characteristic of the Scriptures, in contrast to tradition, which is in the custody of a corporation of priests, and to every other pre- tended rule whatsoever. The agency of the church in this mat- ter is simply to give all currency to the word of God. 15. What is meant hy saying that the Scriptures are the judge as well as the rule in questions of faith ? " A rule is a standard of judgment ; a judge is the expounder and applier of that rule to the decision of particular cases." The Protestant doctrine is — 1st. That the Scriptures are the only infallible rule of faith and practice. 2d. (1.) Negatively. That there is no body of men who are either qualified, or authorized, to interpret the Scriptures, or to apply their principles to the decision of particular questions, in a sense binding ujJon the faith of their felloiv Christians. (2.) Pos- sitively. That Scrij)ture is the only infallible voice in the church, and is to be interpreted, in its own light, and with the graciotis help of the Holy Ghost, who is promised to every Christian (1 John ii., 20-27), by each individual for himself, with the assistance, though not by the authority of his fellow Christians. Creeds and confessions, as to form, bind only those who voluntarily ])rofes8 them, and as to matter, they bind only so far as they affirm truly what the Bible teaches, and because the Bible does so teach. 16. What is the Romish doctrine as to the authority of the church as the infallible intoprcter of the 7'ule of faith and the au- thoritative judge of all controversies ? The Romish doctrine is that the church is absolutely infalli- 84 JUDGE OF CONTROVERSIES. ble in