UNIVERSITY Op ILLINOIS LIBRARY Class Book Volume ^,^0 Thb Je 07-10M The person charging this material is re- ' sponsible for its return to the library from ! which it was withdrawn on or before the Latest Date stamped below. Theft, mutilation, and underlining of books are reasons for disciplinary action and may result in dismissal from I the University. I To renew call Telephone Center, 333-8400 Digitized by the Internet Archive in 2017 with funding from University of Illinois Urbana-Champaign Alternates I https://archive.org/details/outlinesoftheoloOOtown Z *5 0 OUTLLNES OF THEOLOGY. By L. T. TOWNSEND, D.D,, Author of “ Credo,” “ Sword and Garment,” “ God-Man,” etc. JTew Yoi\k : NELSON & PHILLIPS. PiNCINNATI : HITCHCOCK & WALDEN. SI’ NDA Y'SCHO 0 L DI2P .YKTMENT, Entered according to Act of Congress, in the year 1873, by NELSON & PHILLIPS, in the Ofiice of the Librarian of Congress at Washington. PREFACE. Within a quarter of a centuiy the social and physical sciences have apparently engrossed public attention and discussion so extensively as to well-nigh overshadow the science of theology. During this period, and especially in our own country, the spirit of intelligent research has visited alt classes. The American day-laborer is familiar with books written by the most erudite English and profoundest Ger- man philosophers. The prophecy has been fulfilled : “ Many shall run to and fro, and knowledge shall be increased.” But, meantime, other agencies have been at work to counteract the pretentious claims of skeptical science. A conviction, in consequence, has already taken possession of the mass of our people that pure science, however thorough- ly and extensively prosecuted, affords no sub- stantial resting-place, and that if men would unite with scientific knowledge that wisdom which is of the highest advantage to humanity, they must likewise unite with their investiga- 99043 4 Pkeface. tions the thorough study of scriptural theology ; for life eternal is nothing other than to know ^^the only true God, and Jesus Christ whom thou hast sent.” It may also be added that the conviction was never deeper than now, that science and religion should be so constructed as to har- monize. Intelligent men see clearly enough that science will be all the more interesting, and will make its grandest advances, when, laying aside all jealousies, it meekly receives the in- spiring aid of Christian faith. Equally clear is it, also, that scriptural theology, without changing its fundamental data, must, neverthe- less, embrace cheerfully all the well-established results of recent discoveries, and, should it be necessary, modify its formula to correspond therewith ; in no other way can it command the respect of modern times. One of the instrumentalities which has fos- tered among the masses, in this age of science and utility, respect for the Bible and religious truth, though with no direct intention of doing so, and though doing its work chiefly upon chil- dren, and in the most quiet and unpretending manner possible, is the Sunday-school proper, together with the Sunday Bible service. To be sure, at the present time the Sunday- school appears to be exorbitant in its demands. It has taken possession of half the Lord’s Day Preface. 5 for its exercises in more than half the Churches of the land ; it has taken in hand the instruction of millions of pupils, and has every-where en- listed the best talent in the Church to furnish its literature. In no other institution or de- partment of service, the world over, is there so much faithful, yet voluntary, labor. Its public exercises call together crowded and delighted audiences, even when other services of the Church are neglected. In line, it has wrought such changes that one sometimes doubts where- unto it will grow, and questions whether further encroachments are wise and best. But the movements of God’s providence can- not be arrested. His hand has been in this enter- prise of the Church or things would be other- wise. The tide is too mighty, and too much is involved, to attribute it to chance movements, or for preachers to harbor jealousy or express anxiety. If they are obliged, in a body, to enter its ranks themselves, let it be gracefully done. Entertaining such feelings, we have turned aside, though but slightly, from regular and pressing duties, to make a small contribu- tion to this agency of Providence which has done so much, but which, we think, is to do vastly more, and whose present attitude should fill all Christians with an increasing and almost inspiring confidence. The design of this treatise, however fdv 6 Preface. short the execution may fall, has been to furnish Sunday-school teachers, advanced scholars, and others interested in these subjects, such a hand- book upon the Outline of General and Christian Theology as may be somewhat abreast with the times, and which will, in a measure, give di- rection to our thinking, studying, and teaching, that they may henceforth be less discursive and more effective. OOITTEE'TS Page Preface 3 PART I. OUTLINE OF GENERAL THEOLOGY. Introductory 13 I. Comparative Theology 14 II. Leading Religious Systems 14 Monotheism 15 Dualism 16 Polytheism 16 Pantheism 11 Christianity 18 III. Essential Theology 22 Data of Essential Theology 22 PART II. OUTLINE OF CHRISTIAN THEOLOGY. Introductory 25 DOCTRINES CONCERNING GOD. THEOLOGY PROPER. Existence and Nature op God as inferred from Creation 28 Eternal Existence 28 Intelligence 28 8 Contents. Page Will 30 Omnipotence 30 Ubiquity 30 Supreme Goodness 31 Spirituality 31 Personality 32 Unity 32 Trinity 33 (1.) God-Conceiver 33 (2.) God-Creator 34 (3.) God-Inspirer 35 Existence and Nature of God as Reflected from the Human Soul 39 Conviction 39 Ideas 40 Instincts 40 Beneficial Infiuence 40 Obligation 40 Existence and Nature of God as Revealed in the Scriptures... 41 Authority of the Scriptures 41 Presumptive Evidence 41 Genuineness, (a.) Internal, (b.) External evidence. 41 Oredibleness. (a.) Internal, (b.) External evidence. 41 Inspiration, (a.), (b.), (c.), (d.), (e.), (f.) 42 Teachings of the Scriptures respecting God 43 Godhead * 43 Trinity 43 Father 43 Son 44 Spirit 44 Contents. 9 DOCTRINES CONCERNING THE GOD-MAN. CHRISTOLOGY. Page Pre-existent Spiritual God-man 46 Presumptive Evidence 46 Scripture Evidence 46 Pre-existent Angelic Nature 47 ^ Pre-existent Human Nature 47 Culmination in Pre-existent God-man 47 Historic God-man ; 47 Evidence that Jesus is the God-man 49 God-nature 49 (1.) Recorded Pacts 49 (2.) Contemporaneous Opinion 49 (3.) Personal Testimony 49 (4.) Christian Consciousness 49 (5.) Christianity 49 Man-nature 49 (1.) Recorded Pacts 49 (2.) Contemporaneous Opinion 49 (3.) Personal Testimony 49 God-man -Nature 50 (1.) Historic Union 50 (2.) Scripture Representation 50 (3.) Contemporaneous Opinion 51 (4.) Universal History and Prophecy 51 (5.) Science 51 Pre-existent God-man, the Historic God-man 51 Official Character 52 Statements of Jesus 52 10 Contents, Page Doctrines involved in the theory that Jesus is the GtOd-man 53 Incarnation 53 Presumptive Evidence 53 New Testament Records 53 Personal Life and Character 53 Mediation 53 Presumptive Evidence 54 Scripture Representation 55 Demands of the Human Soul 55 DOCTRINES CONCERNING MAN. ANTHROPOLOGY. Origin of Man 55 Scientific Evidence 55 Scripture Evidence 55 Normal Character of Man 56 Completion 56 Distinguished from the Brute 56 Freedom 56 Limitations and Liabilities 51 Related to Law 5t Fall OF Man 51 Actual Sin 57 Original Sin 58 Adam’s Sin 58 Consequences of Sin 69 DOCTRINES CONCERNING SALTATION. SOTERIOLOGY. Ground of Salvation 60 Atonement 60 Contents. 11 Pack (1.) Meaning CO (2.) Fact 60 (3.) Nature, (a.), (b.) 60 (4.) Extent, (a.), (b.) 61 (5.) Relation to the Trinity, (a.), (b.) 61 (6.) Achievements, (a.), (b.), (c.) 62 Conditions of Salvation 62 Human Side Predominating 62 Repentance 62 Conversion 63 Faith and Works. 63 Divine Side Predominating 63 Election 63 Redemption 64 (a.) Regeneration 64 (b.) Justification 65 (c.) Sanctification 65 (d.) Perfection 65 1. ) Absolute 65 2. ) Conditional 65 DOCTRINES CONCERNINO FINAL THINGS. ESCHATOLOGY Death 66 Intermediate Condition 67 Christ’s Second Advent 67 End of the World 68 The Change and Translation of the Living 68 Resurrection from the Dead 68 General Judgment 69 12 Contents. Page Conclusion of Christ’s Mediation 71 Endless Exaltation of the Eedeemed 72 Heaven 72 Angels 73 Endless Reprobation of the Unredeemed 73 Hell 73 Satan 74 Demons 76 SUPPLEMENTAL TOPICS. Lord’s Day Church Church Sacraments '^'7 Lord’s Supper 78 Baptism *78 Church Polity *79 ‘ ‘i / i . ! ' ' ( f II , a ' I : ' / [. / OUTLINE OF THEOLOGY. PAET L OUTLINE OF GENERAL THEOLOGY. Introductory. Theology is a general term denoting a system which treats of the Deity. Its essential principles are implanted in the human soul, and may be developed from it. Thoughts respecting God are among the first to engage the liuman mind. Thoughts respect- ing one’s self are quickly followed by thoughts * The term theology is derived from two Greek words, “ Logos,” meaning word or discourse, and Theos,” meaning God. A few definitions fi-om em- inent theologians may be of interest: “ Theology is the doctrine concerning God and thmgs divine obtamed from the Scriptures.” — Turretine. “ The design of theology is to unfold to us the doctrines of religion fundamentally and rightly, to discuss them convincingly and profitably, and to show how they may be successfully defended ; its properties must be truth, certainty, and efficaciousness.” — Bretsciineider. “Theology is an exhibition of the Christian faith in systematic completeness.” — De Wette. “It is the dog- matic of the Church to which we belong.” — Twesten. These definitions, while sufficiently broad to answer the demands of the science of scriptural theology, are not comprehensive enough to cover the facts of comparativo theology as now developed and systematized, and which are of such a charac- ter as to preclude the idea of ignoring them in a theological treatise. I Outline of Theology. respecting the one who made him. They will also be among the last thoughts to visit the soul at the close of life, and will remain most in- timately with it through eternity. Theology is, therefore, the oldest, and will be the latest, of all the sciences. The thoughts of men, in the process of human development, may pass from theology to metaphysics, and on to positivism, but sooner or later must return to theology as the true basis of all investigation and ad- vancement. I. COMPARATIVE THEOLOGY. Comparative theology, as a department of theological science, has for its office an exam- ination of the different religious systems, for the purpose of discovering their resemblances and differences. The outlines of theology include, therefore, all the principles and facts of compar- ative theology, and lead to a statement of the different religious systems. Together with the other comparative sciences, comparative the- ology is at present full of interest to thoughtful minds, and its conclusions are no less reliable than those of the so-called positive sciences. II. LEADING RELIGIOUS SYSTEMS. The religious systems of the world, viewed as to their minor differences, are so numerous that our limits forbid full classification. We there- General Theology. 15 fore mention those only which in a general way include all others. MONOTHEISM Is that system of religion which treats of one God. This appears to have been the original faith of mankind.* All those nations among whom have prevailed various forms of polytheism and pantheism give strong evidence in their early history of a faith strictly monotheistic. The leading minds of all polytheistic nations have been monotheistic. The history of the religious thought of mankind, it is true, has not been in all respects progressive. Starting from monotheism, the tendencies have been polytheistic and pantheistic, followed by a return to monotheism in proportion ta civilization, intelligence, and piety. It is singular that Darwin and Herbert Spencer have not learned that there are no movements on straight lines ; all things move in curves and circles. The way out is the way back, reversed. The clearest types of monotheism are found among the Jewish, Mohammedan, and Christian nations. Modern Unitarians appear to be more * This is as wg should expect, provided the Scripture representations are correct — that originally God created but one man, and disclosed to him the truth ; that, later, the earth was swept of its inhabitants by the deluge of Noah; that but one family, and that one educated in a monotheistic faith, and impressed by the most startling providences which have appeared on earth, and which were believed to be under the direction of one personal God, went forth from the ark to re-people the earth, and perpetuate the facta of thi3 history in monuments and traditions. 16 Outline of Theology. strictly monotheistic thnn Evangelical Christians, but essentially they are not. No Christian be- lieves in more than one God. DUALISM is that system of religion which divides the uni- verse between two deities, who are of antagonistic natures, the one good, the other bad, and who are equally necessary, equally eternal, and conse- quently equally independent of one another. Such a faith is the production of speculation rather than of conviction. It is a natural development from monotheism, originating from a limited view of existing phenomena, and from an ineffectual effort to account for the existence of good and evil. It will, therefore, vanish in the light of conviction based upon a truer faith, and disappear in the presence of any speculation which succeeds in harmonizing more perfectly the apparent discrep- ancies of the universe. The ancient Persians, though not the sole, are the chief representatives of dualism. POLYTHEISM is that system of religion which teaches that there are, not one or two, but many gods, each of whom has an agency in governing the affairs of the universe. This system, like dualism, is speculative, spring- ing from limited views of God’s omnipotence, and from an attempt to explain the great variety of existing phenomena. The elements of the universe are many and mighty, therefore the gods are many General Theology. 17 and mighty, is the foundation upon which polythe- ism is built. The different shades of polytheism hold to a common idea of one supreme God, and point to a previous historic monotheism.* It is worthy of note that the want of a distinct idea of one God always tends to idolatry. The com- mon people among polytheistic nations have uni- formly been image and object worshipers. The chief, though not the sole, representatives of poly- theism are the ancient Greek and Roman nations. PANTHEISM is that system of religion which reduces all forms of matter and mind to modifications of a self-ex- istent substance which is called God. All things are God^ and God is all things^ is the formula upon which pure pantheism is based. ISTo system is more thoroughly speculative. It originated historically with the dawn of philosophy in the East, and is the expression of an effort to explain existing facts. Most modern systems of develop- ment and evolution, mental or physical, tend for a time toward pantheism, but appear to end in atheism ; though when fully developed they will demonstrate the correct form of monotheism. Pantheism finds its chief representatives in Hin- dostan, but it now has, and has had, adherents every-where, even among the Islands of the South Sea. A refined and extremely speculative form is * “ The general impression of the most distinguished my thologists of the present day is, that monotheism is at the foundation of all pagan mythol- ogy.'’ — PlETAT. O 18 Outline of Theology. taking possession of not a few of the leading minds of the present age. The modern school of pan- theism has for its founder a Dutch philosopher of Jewish descent — Benedict de Spinoza. CHKISTIANITY is that system of theology which makes the God- man its center. It is not speculative, in the sense of being a discovery, or a deduction of philosophy ; it has its origin rather in a revelation from the deity through holy prophets, of whom Jesus of Nazareth is chief. It is of such a character, however, as to harmo- nize with the deepest and purest speculations of science, and, more than any other system, elevates the mind of man into the broadest and grandest conception of things. The Christian, while advocating the superiority of his religion, does not hesitate to acknowledge that other religious systems do have, and must have, excellences, especially if they have any con- siderable number of adherents. Never have a large number of men been wholly wrong in their conclusions. No thoughts, for illustration, are sublimer than those growing out of pure mono- theism, as represented by Jews* and Moham- medans. * We hesitate to class the Jews with the Mohammedans in this connec- tion without the qualifying' statement that the Jews seem always to have associated a human form -with Deity, and have at no time doubted the pos- sibility of incarnation. The Old Testament anthropopathy must have fos- tered, if it did not originate, the idea. General Theology. 19 The idea of an eternal God, back of all and above all, awakens thoughts at once grand and startling. But no less is this true in the Christian system. The deity loses therein none of his sub- lime attributes. He is not concealed, as in pure monotheism, within a distant and inaccessible heaven, but is brought near and is felt to be full of sympathy in the person of the God-man. In a word, Christianity possesses all that is great and grand in monotheism, without suffering from any of its deficiencies. Thus also of Dualism. It was based upon no superficial thought. The strife between good and evil, it is true, often seems about equally matched. Mighty and antagonistic appear the contending forces. There is no question that there must be somewhere a tremendous and appalling spirit of evil ; all history and the souls of most men so re- port. Dualism affords a reasonable explanation until, at least, a better one is furnished. Chris- tianity announces that better solution. It points out the terrific antagonisms between good and evil; yet it has the advantage of not leaving the soul in terrible doubt. Satan is recognized, but not as sovereign. Evil is represented, not as eternal, or absolutely necessary, but as only per- mitted. In the presence of Christianity, dualism, from the nature of the case, and from the deep perplexities in which it leaves the mind, must pass away. If it remains at all it will be beyond the bounds of civilization. If it returns at all it must 20 Outline of Theolgoy. be after men, having lapsed again into barbarism, are emerging into light ; while Christianity, calmly contemplating the final outcome, made certain under the providence of one SuiDrerne God, must remain fondly cherished in the hearts of men. Polytheism also has its truths and charms. When it invests every object in nature with a personal and special divinity, it certainly invites to the liveliest poetic and religious contemplation. But Christianity does no less, yea, rather, more. Without issuing in fetichism, as polytheism, from its nature, is likely to, it brings every object, even a falling sparrow and blade of grass, under the direct supervision of deity. The ])oetic and re- ligious nature of man is not ignored by it, but, rather, is elevated under its instructions and in- spirations, and purified to the fullest extent pos- sible. Christianity flourishes and polytheism van- ishes, because one is the whole-truth, the other but halt-truth. Xor, again, is it surprising that Pantheism, dis- covering that God is every object, be it the flash of liglitning, the crash of thunder, the incoming sea- wave, the tints of the morning, the flight of an in- sect, or the thoughts of a man, has been so in- tensely fascinating to oriental minds ; nor is it strange that this system now possesses such be- witching charms for some of the profoundest thinkers of the age. But the charm is specula- tive, and the speculations of man, less reliable than bis convictions, will, sooner or later, yield t<» iin- General Theology. 21 proved spocnilations, or to some sublime revelation like that which the Holy Ghost bestows upon the believer. The vitab difficulty with pantheism is, liowever, that it cannot be true if the consciousness of man be true. Back of consciousness speculation cannot go. The reasoning in the case is simple. If all things, mental and physical, are God, then there can be but one consciousness ; but every man fee’s that his consciousness is his own, and is not the consciousness of anotlier man, nor of the deity. Man, unless blinded by prejudice, has no deeper, more intense, or more universal conviction than this of his independent and solitary self-hood ; he is not God, and God is not himself, and he knows it. We are aware that it is no easy matter, by means of a few assertions, thus to bow pantheism out of our presence. It is to h:ive its day. The next great trial through which Christianity is to pass is, doubtless, its encounter with these enticing and charming conceits of modern pantheism. But in the end we are sure there will be nothing to fear. When pantheistic speculations have ripened and brought forth perfect fruit, then they will behold God IN every thing, and see, too, that in him all things live, move, and consist, without being iden- tified with him ; then, also, pantheism, purified of its errors, will harmonize with Christianity. 22 Outline of Theology. III. ESSENTIAL THEOLOGY. Essential theology is another department in- cluded within the outlines of theology ; it is an outgrowth of comparative theology, and when its system is completed it will consist of those elements which are found in all the great relig- ious systems of the past and present, and which, therefore, are supposed to accord with universal conviction, and are, by inference, fundamental and correct. Essential theology in its fullness is, in brief, correct theology. The Data of Essential Theology are the vital truths in all religions; when the,y are system- atized they will constitute the true theology, and must harmonize with a divine revelation should that be given. Study in this depart- ment of science is reduced, therefore, to the dis- covery and arrangement of the data of essential theology. This done, the task of the theologian ends. Availing ourselves of past investigations, we may take some things for granted, thus gaining space and time. A God, an Incarnation, a Me- diator, an Atonement, in fine, all the doctrines which constitute Christianity, may undoubtedly be found more or less clearly stated in the sum Essential Theology. 23 of the different religions of the world. In this respect no other religion is equally comprehen- sive and yet so definite and in such perfect har- mony with human conviction. We may con- clude, therefore, that at the present stage of religious investigation the essential data of Cliristianity, as they appear in the approved doctrines of the Church, constitute the data of essential theology. N x. : ’ PAET II. OUTLINE OF CHRISTIAN THEOLOGY. Introductoey. Christian theology may be viewed both as a science and as a religion. As a science, it ar- ranges into a system such doctrines and pre- cepts as belong to it ; as a religion, it correctly and impressively unfolds and interprets God’s revelation to the race, treats of the character and condition of man, announces the laws by which human life should be governed, and re- veals what is to be the condition of humanity after death. The doctrines and precepts of Christian the- ology are based upon both the revealed word and v/orks of God. Christian theology is divided, as to its method of treatment, into: 1. Natural theology — that branch of theological science which treats of those evidences of God and of his attributes and relations which are derived from the light of nature and reason, independent of any special 26 Outline of Christian Theologf. revelation. 2. Eevealed, or biblical, theology — that branch of theological science which is founded exclusively upon the teachings of the Holy Scriptures. Natural and revealed the- ology, taken together, are subdivided into : (a.) Systematic, (b.) Dogmatic, (c.) Speculative, and, (d.) Polemic Theology.* Christian theology is divided, as to its subject- matter, into : (1.) Theology Proper. — The scientific development of those truths of nature and revelation which relate to God’s existence, character, and attributes. (2.) Anthropology. — The scientific development of those truths of nature, and especially of revelation, which relate to man’s creation, character, and moral history. _ (3.) Christology. — The scientific development of those truths which relate to the reconciliation between God and man through the office and agency of Christ Jesus. (4.) SOTERIOLOGY. — The scientific development of those truths which relate to the salvation of man, especially through the atonement of the Divine Mediator. (5.) Eschatology. — The scientific development of those truths which relate to the final things in human history — death, resurrection, and the judgment, and events connected therewith. Systems of theology usually treat of certain topics which are supplemental : (l.) Lord’s Day; (2.) The Church; (3.) Church Sacraments; (4.) Church Polity. These terms are sufficiently self-explaining not to require formal stato^ ment. Introductory. 27 The outlines of Christian theology may be presented in the following diagram : God. Man. Christ in the sense of Logos. Jesus. In this representation but two distinct factors appear. The three members at the left are deity ; the three on the right are humanity. Strictly speaking, that is all. But in unfolding the system, by way of convenience, the union of deity and humanity is made distinct ; thus three factors appear — God, God-man, and man. These, in their order, furnish the basis of the Christian system of theology 28 Outline of Christian Theology. THEOLOGY PKOPER. DOCTRINES CONCERNING GOD. The evidence for an intelligent First Cause is based upon three considerations: existence and nature of god as inferred FROM THE works OF CREATION. The reasoning from this source is very simple. Eternal Existence. — There is an eternal existence of some kind. For some things now exist ; some things could never have come from nothing, hence something, or some things, must have existed always. Intelligence. — There is an eternal and intel- ligent existence of some kind. For some things affording the clearest evidence of wisdom and design now exist. Such are the leaf of a tree, the wing of a bird, and the human eye, the first and finest of all optical instruments. These things have always ex- isted, or else some intelligence, or some intelligent process, must have brought them into existence. But they have not always existed. There was a time, as reported both by geology and chemistry, when this earth nowhere possessed a human eye, a bird’s wing, or a solitary leaf, nor even a germ that could produce them. There was neither hen to lay the egg, nor egg from which the hen could be hatched ; nor was there oak to bear the acorn, or acorn from which the oak could sprout.* * There are strata, known in geology as the Cambrian formation, for illus- tration, composed of granite, gneiss, and mica schist, presenting only inorgajiio matter. But immediately above this, in the old slate-stone of a later period, S])])ear organic remains. TiIKOLOGY rKOFKK. 29 The idea that these organisms or tlieir germs could have been lodged upon the earth’s surface through the agency of meteoric stones, or could have floated through space without assistance, affects not the result of our reasoning, even if true; their production elsewhere is still to be accounted for.* Production, therefore, from some source becomes necessary. But production of works of intelligence by an evolving natural process would be such a marvel of wisdom and skill that the process could not of itself begin to be, nor could it begin to evolve other things, save as the product of an author of supremest in- telligence, t We are consequently forced to the hypothesis of an intelligent author as first cause, in distinction from an impersonal, intelligent, or unintelligent process, which is an impossible idea. But this intelligent first cause could neither have created itself before it existed, nor have been created by some other first cause equally in- telligent, since itself is first cause. A primal intelli- gence has no source ; therefore this intelligent creating source never had a beginning.]; * But so far from being true, this supposition is simply preposterous, un. less they could have been borne hither upon a mass of molten slag. A fiery gulf would present no more effectual barrier to the passage of physical sub- stances from other regions to the earth’s surface than do the force of gra\i- tation and atmospheric resistance. Burnt to a cinder is iron even if it attempts the transit. t The late conclusions of skeptical philosophy are, that all things come through the process of evolution, passing from the homogeneous to the hetero- geneous, the latter ever becoming more and more definite and perfect. But is not such philosophy blind that it does not see that the very processes of evolu- tion presuppose an author as much as a watch presupposes a watch-maker ? Can a machine make a watch ? — then what a wonderful mechanic he must be who makes the machine! Philosophy has simply discovered God’s method. He is the homogeneous, the arch-mechanic. $ Of course the human mind cannot comprehend this stupendous fact. The alternative is equally difficult of apprehension. The first cause must 30 Outline of Cukistian Theology. But if this creating intelligence had no beginning, then it is self-existent, that is, it exists necessarily, hence it will have no end. Being without beginning or end, it is eternal. Hence this is an eternal intelli- gence. Will. — This creating intelligence could not pro- duce works of intelligence without intention to do so ; but such executed intention implies the possession and execution of will power; this intelligent and eternal existence is such, therefore, as to will to do as he does. Omnipotence. — Comets, planets, and suns of ma- jestic magnitude, revolving upon their axes, and rush- ing onward in their orbits with inconceivable velocity, flying past one another and crossing each other’s paths in every direction, and yet with precision so exact that their transits, appearances, and eclipses may, to the instant, be determined centuries gone or to come, are but the work of the fingers and the creations of the word of this intelligence which inhabiteth eternity. A power sufficient to create and sustain to such an extent, can it not do whatever is an object of power? Ubiquity. — Light, it is estimated, travels one hundred and ninety-five thousand miles per second; some of the discovered stars are from us at distances so great, it is likewise estimated, as to require tw'o hundred million years for the transmission of their light.* But infinitely beyond these are probably other stars undiscovered. The infinite power that created and now sustains all these worlds must be present where they are. Is not, therefore, the evidence over- whelming that the creator is universal aljsolutely, or as have had either a beginning-, or no beginning ; the mind can conceive of neither ; and yet one or the other must be true. ’•'The latest experiments modify the estimates somewhat, but not suffi- ciently to affect our conclusion. Theology Proper. 31 universal as being can be, even wherever space is, (?) but space is every-wliere. Such knowlodgo is too wonderful for me; it is high, I cannot attain unto it. Whither shall I go from thy Sph-it? or whither shall I flee from thy presence ? If I ascend up into 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. If I say. Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day : the darkness and the light are both ahke to thee. Supreme Goodness. — Most objects in nature, at first glance, and all objects, upon critical examination, furnish unmistakable evidence of good intention in their design and creation. Not a nerve (the physical source of all pleasure and pain) has yet been discovered which was created for the purpose of producing pain. What appear to be distressing and destructive forces in nature are rather constructive, and are evidences of goodness. Science reports that infinite love smiles no less in the autumn tempest than in the spring zephyr. But for the tempest and its work of purification, contagion and death, in- stead of health, would lurk in the breath of June. The same infinite goodness which arranges for the ecstasy of delight in the soul of man, arranges no less for the smart of the child’s burnt hand, and in either case the arranger is equally good; not only good, but, never deviating toward the path of ill, and always choosing that which is best, he is supremely good. Spirituality. — It is difficult to define spirit. Neg- ative and positive explanations of it may be had by stating its relation to matter. Spirit is that vrhich has 32 Outline of Christian Theology. none of tlie attributes belonging to matter, matter hav- ing also none of the attributes belonging to spirit. Eternity, intelligence, will, independent power in distinction from delegated force, ubiquity, and moral goodness, are attributes which we have no reason for assigning to matter, and which v/e have every reason for assigning to tlie primal existence ; the primal exist- ence must, therefore, be spirit. Personality. — A person is a conscious being. Per- sonality, as here employed, is an attribute of con- scious being; it neither necessarily involves limitation upon the one hand, nor does it on the other predicate all that belongs to being. An existence which is intelligent, volitive, and spirit, cannot be otherwise than conscious being ; it must be, therefore, a person having the attribute of personality; we henceforth call this conscious and personal being — God. Unity. — There are no elements in nature nor ob- jects of creation, taken collectively or separately, which do not suggest unity of design. The adaptation, for illustration, is so perfect between the eye, the at- mosphere, the sunlight, and the objects seen, that unity in creation is an inevitable conclusion. Should tlie eye, or the atmosphere, or the sunlight, be but slightly changed, eyesight would be at an end. So of other phenomena. The boat and boatman are on the opposite shore of a ferry you wish to cross. You think, decide, then shout. The ferryman hears, thinks, and the boat is pushed off to take you. In these harmonious adaptations science discovers that unity is the constantly recurring factor. The same being who made the mind to think, made also the vocal organs to produce sounds, the atmosphere to con- vey them, the ear to hear, and other minds to compre- Theology Proper. 33 hend. From every quarter of tlie universe comes this verdict : God is one, not two, or more. Trinity. — Whatever God is in his essence, he is trinity in his relations. For evidence of this we must appeal, as before, to things seen ; they are the evidence of things unseen, “even of his eternal power and God- head.” If it can be made clear that deity stands in three, and only three, distinct relations to every divine act and product, whether it be in the creation and preservation of the kingdom of universal nature, or in the restora- tion and ultimate salvation of humanity in the kingdom of grace, then the necessity of something or a some- what in the divine cliaracter, enabling it to adapt itself to these three relations, must be admitted, and the propriety of tlie designation trinity, or three-one, can with no good reason be disputed until a better one is substituted. (1) God as CoNCErvEB. — The universe in all its parts must have been clearly and perfectly conceived of before it was created. This fact is especially impressive because there is in the universe no evidence of any thing casual or acci dental; on the contrary, the most perfect arrangement and development are every-where seen. The first, the primal, the primeval relation, therefore, in which deity stands to the uni- verse, is that of conceiving it. But the conception of the uni- verse before its creation involves a clear type of personality, so striking, indeed, that the fullness of the Godhead, with nothing lacking, must have been called into exercise. When, there- fore, God stands forth, uniting all the necessary powers and elements of deity into- that one relation of conceiving, tlien this clear type of personality indicates a distinction in the God- head not before discovered or discoverable. It is apparently tlie first condition of divine personality. It appears to stand at the head of the family of the di^dne distinctions. Deity could 3 34r Outline of Ohkistian Theology. not liave had )^3ersoiiality before this conception of tlie universe existed; this conception must, consequently, have always ex- isted. In brief, then, this paternal personation is the one whose conception embraces ail the types of creation, and whose plans comprehend all the sublime developments of the universe, and the no less sublime schemes of redemption and salvation. He i*s of infinite and invisible intelligence, knowing all things, presiding over all things, whose throne is every- where, and who vests himself with a merciful but unlimited sovereignty. (2.) GtOd as Creator, or Logos. — The next relation in which God stands to the universe is that of producer. In order more perfectly to apprehend this statement, we must, in imagi- nation, remove from the universe every visible object. There will then remain, as before shown, an iiawsible, ubiquitous, and eternal intelligence, that is, God, in whose conception as Father there is an ideal, but, as yet, invisible universe, perfect in all its parts and relations. But in order that the Deity may project into existing space material objects corresponding with these ideas, in other words, that he may create planets and stars, and the earth v^ith its innumerable inhabitants — in fine, in order that he may bring into existence inorganic substance, and into being organic, instinctive, intellectual, and spiritual life, preserving them, or transferring them into other and higher forms, at his pleasure — he must evidently stand to the universe no longer in the rela- tion of a conceiver ; he must henceforth become producer, or creator ; the ideal universe must become visible. But to create the universe is such a stupendous act as to demand the whole personality of God. It is a work of infinity. When, therefore, the eternal intelligence which is called God stands forth in space and calls upon his ideas to take visible and physical shape, he must assume, in order to meet this exigency of creation, a new center of relation; it must be such as had hitherto been unknown to the universe, though eter- nally existing in the divine nature; it must be so sharplj^ de- fined and so perfectly distinct from all other relations, as to Theology Pkopeil 85 gather into itself the divine consciousness and become a dis- tinction, tlian which no distinction can be more clearly or positively announced. Logically, this may be termed, in onr poverty of language, the second personation of deity. He appears to succeed the first personation as an outward act chronologically succeeds the idea corresponding thereto. He may without impropriety be termed the “Word.” He is to the Godliead somewhat as language is to tliought. The analogy would be still more perfect if language had independence sufficient to speak for itself. He is, in fine, the expression of the infinite intelligence otherwise unknown, (though not unknowing,) and as silent as an uninhabited eternit}*. He is the light which shines in the otherwise impenetrable darkness. He is the one who was in the beginning with God and was God: by whom all things were made, and without whom was not any thing made that was made. He is God the Creator, (3.) God as Inspirer. — Objects in nature may be conceived of and then created. But should all processes stop at that point the universe would be very far from complete. It would be any thing but the universe with which we are acquainted. The staAuary would be faultless in form, but lifeless as death. Creation, to be perfect, must have a systematizing and life- giving force infused into it. And this is what has been done. The Deity has not only conceived of and created tlie universe, he has likewise inspired it. What would have been a stellar universe hung in suspense, is a universe of motion and har- mony ; what would have been a valley of bones, though in the form of faultless skeletons, has become cities teeming with life and intelligence. But what work can have taxed the divine energies to greater extent than tliis of bestowing life? If it required the whole infinitude of God to conceive, and also the whole to create the universe, did it require less to add this life-force, together with the power of reproducing life-force, which is really the charm and chief glory of the universe? The various forces of nature 36 Outline of Christian Theology. are already discovered by science to be but one force. Each kind is convertible into the other. What though the time should come (we tliink it will not) when the life-forces, phys- ical, mental, and spiritual, are found likewise convertible into the universal forces, and the reverse? The Christian believer need not thereby be disturbed, for revelation and science will then harmonize, and all force will be traceable to no other source or center save to the true one — this inspiring persona- tion of the Godhead, who brooded over the waters of the infant earth, and, by systematizing things created, brought order out of chaos; who also breathed the breath-life into tlie created, but inanimate, form of Adam, making him a living soul; and who now gives life-force to every seed, forsaking it at no moment until it blossoms into beauty and matures into perfection ; and who is likewise the source of inspiration in the poet, in the artist, in the musician, as well as in the prophet of God ; and, ill fine, who inspires in the bosom of humanity that which is the prime-force of every right thought and action, and no less of every wrong thought and action, for these even are only right forces perverted by the sinful volitions of free beings. When, therefore, the consciousness and will of deity center in this special work of inspiring the created uni- verse, is there not a distinct manifestation of the Godhead? Does not also this distinct manifestation indicate a distinct tendency or potentiality existing eternally in the divine nature? In special office does not this personation proceed after or from the First and Second, but in essential majesty is he not their equal ? May we not be pardoned for loving and adoring God the Tnspirer as our friend especially near, and our Sanctifier ? Men will be wiser, anon, when they realize more perfectly the independent, distinguishing, and sublime office and nature of this Third element of the Trinity. Such is the trinity as reported to us from the nature of things, independent of the Scriptures or the dogmatics of the Ciuirch. The Trinity of the Bible may mean more than this ; but that the trinity of deity in creation means as much as this TlIEOLOUVf rKOl’EK. BY can be established as easily and as firmly as any thing else relating to God. Can we escape the conclusion that there are, in every prod- uct of the created universe, a divine idea or plan, a divine act or expression and a divine force or inspiration, without each of winch the work could not be accomplished and perfected ? These distinctions, as involved in creation, are not such, per- haps. as to lead us to conceive of deity as tliree distinct persons, as the term person is usually employed, but they are such as to indicate that there are in deity three distinc- tions, and three distinct sources of these distinctions, each equally enthroned in the intelligent, the eternal, the omnipo- tent, the ubiquitous, the beneficent, and the unific, spirit of the Godhead. They appear to be separate manifestations of dis- tinct energies of will and of distinct conceptions of conscious- ness in their relations to every thing apart from deity, but appear to be absolutely of one will and of one consciousness, as related to deity itself. All illustrations are imperfect, but we may be pardoned for employing the following.* Deity is like a mountain-range * An intellig-ent shepherd whom Erasmus met among the mountains pointed to the herb trefoil as an illustration of the fact that the doctrine of the eternal Trinity in Unity may be deduced from nature. Dr. Adam Clarke is of the opinion that Erasmus was convinced by this illustration, and ho himself gives it the follovving indorsement: “These three are one, and yet three distinct. There is the same root, the same fibers, the same pulpy substance, the same membraneous covering, the same color, the same taste, the same smell, in every part, and yet the three leaves distinct ; but each and all are a continuation of the stem, and proceed from the same root,” Augustine, followed by Delitzsch and many others, employ the union of spirit, soul, and body, in man, as an illustration of the Sacred Trinity. Basil drew a comparison between the Trinity and the colors of the rainbow. Eadloff deduced an illustration of the Trinity from the spirit, soul, and nerve-spirit in man. Certainly some of these illustrations fulfil the coiiditions of the Athanasian creed: “We worship our God in Trinity, and Trinity in Unity; neither con- founding the persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one ; tho ^lory equal, the majesty co-eter«al”' 88 OUTLINE OF Christian Theologt. imderljing a vast continent, with three distinct peaks appear- ing higli above the surface; they are one, or three, according to the relation in which they are viewed. God is three, as related to us, but one in reference to himself.* * ]?or the purpose of being better understood, we ventui'e to embody in a diagram the ideas above set forth. The surface A B C D represents the Godhead before the creation of the universe. It is a condition of essential unity with possible trinity. In A B C will be found Eternity, Intelligence, Will, Omnipotence, Ubiquity, Supreme Goodness, Spirituality, and Personality, together with the unexerted potentiality or tendency of conceiving the universe. In A 0 D are the same attributes as in A B C, excepting that the unex- erted potentiality of conceiving gives place to the unexerted potentiality or tendency of creating the universe. In A D B are the same attributes as above, with the exception of the kind of potentiality which in this case becomes the potentiality or tendency of inspiring the i;niyerse, Theology TKOi'En. 39 We liave, then, as a result of tins reasoning from the works of creation, respecting the existence and nature of God, the following: lie exists as an eteriial and spiritual being, of infinite and universal intelligence,^- of infinite and eternal power,f of in- finite and eternal goodness,:}: and of absolute unity and relative trinit}^ All these attributes exist in perfect unity. They co- exist, to the exclusion of any idea save that of one God. “ So one that there are no other gods; so one that there can he no other gods.” “One only living and true God, eternal in existence, immutable in character, and infinite in all his attri- butes ” — the Father, the Sou, and the Holy Ghost. EXISTENCE AND NATURE OF GOD AS REFLECTED FROM THE HUMAN SOUL. The argument from this source may be sub« divided into : Conviction. — Any conviction which is actually or well-nigh universal, is correct. The conviction that The circle BCD represents the line of creation. The surface B E, C F, and D G-, represents the projection or manifestatioa of the Godhead in the created universe. In the space B E 0 F are all the attributes found in A B C, but the po- tentiality of conceiving- becomes a reality, and an ideal universe, as such, is complete. And thus in both C F D G, and in D G B E, the potentialities of creathig and inspiring become realities, and, as a result, the universe is created and inspired, then also the original and eternal distinctions in tho Godhead are manifested. The diagram may suggest to some minds that God prefigures in himself the sublime principle of universal evolution. * He is, therefore, omniscient, wise, and immutable. Foreknowledge, past knowledge, and all knowledge, are equally clear to him. + He is, therefore, in possession of freedom, omnipotence, and unlimited sovereignty. j; He is, therefore, possessed of holiness, veracity, love, justice, and holy Intention, which appear in all his sovereign decrees and providence, ever ex- ecuting wise and holy purposes for the 'wejl-being of every one of bH creatures. 40 Outline of Chkistian Theology. there exists a first cause possessed of all the attributes necessary to constitute a first cause, is actually, or well-nigh, universal. This conviction is, therefore, correct, and God, as an intelligent, eternal, universal, and omnipotent being, exists ; for one not having these attributes could not be a first cause. Ideas. — The soul is in possession of ideas. They must have existed before man, and independent of him, and in some cases seem to exist of necessity. But ideas can- not exist except in connection with an intelligent per- sonality ; therefore there must have been, at any conceiv- able point of time, a pre-existent, intelligent personality. Instincts. — The instinctive wants of the human soul indicate the existence of something which can satisfy those wants. The soul wants a God who can originate plans for its well-being, who can create objects for its good, and who can inspire it vrith life and immortality. The soul, therefore, indicates the existence of God, as Originato7\ (Father,) Creator^ (Son,) Inspirer^ (Holy Ghost.) Beneficial Influence. — A belief of the soul that is, in all its influences, beneficial, is true. The belief in a God who is supremely good and just, is in nil respects beneficial ; therefore this belief is true. Moral Obligation.— The human soul feels under the highest moral obligation to none, save one who is infinite in all his attributes and perfections. The human soul feels morally bound to the one felt to be God. God is therefore infinite in all his attributes and perfections. EXISTENCE AND NATURE OF GOD AS REVEALED IN THE HOLY SCRIPTURES. Authority of the Scriptures. — Before due weight can be given to an argument from the Scriptures, tlicir Theology Tkoper. 41 authority must be first established. This is done by appealing to various classes of evidence : Presumptive Evidence. — Man is dependent, prone to evil, with but a short probation, and with much to gain or lose, as his information from others better qualified than himself is reliable, or otherwise. Grod is infinite in goodness, unlimited in his knowledge, and is, in one of his personalities, an Inspirer. The presumption is, therefore, that he will select certain men adapted by nature and circumstance for the purpose, and inspire them, that they may give to the world a reliable and universal standard of appeal, G-enuixeness. — By the genuineness of the Scriptures is meant that they were written by the persons whose signatures they bear; their genuineness is strengthened when it is shown that they were written at the times, in the places, and under the circumstances usually claimed. The evidence at this point is yearly increasing, and is already more satisfactory than that which can be brought in support of any other body of existing literature. (a.) The subject-matter and style, the languages and dialects, the undesigned coincidences, and apparent discrepancies of the Scriptures, constitute the internal evidence of their genuineness. (b.) Their contemporaneous acknowledgment by believers, heretics, and heathen, together with early versions in the Syriac, Latin, Ethiopic, and Coptic, constitute the external evidence. Oredibleness. — By the credibleness or authenticity of the Scriptures is meant that the character of the writers, and the character of their record, is such as ought to be believed. (a.) The matter and style of the Scriptures show that the writers were not deceivers ; that they had sound common sense ; that they had every means of knowing the truth of what they record ; that they could not have been easily deceived ; that their intentions were good ; that they were self-sacrificing, and that they would not have written as they did, and would not have appealed to their contemporaries as they did, unless they had fully believed what they recorded. The character of the writers 42 Outline of Christian Theology. is such, therefore, as to entitle them to belief. The facts recorded are also highly probable, when all circumstances are taken into account. The great principles which pervade the Scriptures are found to furnish every-where a healthy stimulus to the intellects, wills, and hearts of men, and to give the prevailing tone to all the higher and purer characteristics of our modern civilization. They ought, therefore, upon their internal evidence, to be believed. (b.) The external evidence is likewise convincing. The facts recorded in the Scriptures are in harmony with contemporaneous history; also with existing institutions, such as the Lord’s day, the Lord’s Supper, the rite of baptism, and historic Christianity. Inspiration. — By the inspiration of the Scriptures is meant such a divine influence from the Holy G-host to the minds and liearts of the writers as shall enable them to communicate to others, in the best manner possible, a body of religious facts and doctrines which is without admixture of error, and which constitutes a full, complete, and infallible standard of truth and duty. According to this definition the inspired mind fully accomplishes the Spirit’s intention. The Bible, upon the sup- position of its inspiration, is, therefore, in the original, just the book, thought for thought and word for word, which the Holy Ghost intended. Its inspiration is plenary, (full,) and is also verbal (word given) if that is necessary to fullness or accuracy. Inspiration may be effected by visions: Matt, ii, 12, 13 ; Acts X, 10-13; 2 Cor. xh, 1-4; by divine messengers: Judg. vi, 11, etc.; Luke i, 11-19; Acts xxvii, 23; by an audible voice: Dan. iv, 31 ; Acts ix, 4 ; 2 Pet. i. It, 18 ; and by a direct com- munication of truth to the mind of the writer: Matt, x, 20; Gal. i, 11, 12. The grounds supporting the inspiration of the Scriptures are: (a.) The Scriptures are such, in other respects, that if they are genuine and credible they afford strong presumptive evidence of special inspiration, (b.) The writers believed themselves to be inspired. Exod. iv, 15, 16 ; Ezek. iii, 4-10 ; John xvi, 13, 14; Gal. i, 12; Eev. i, 12. (c.) The Old Testament Scriptures were appealed to, as in- spired records, by the highest authority known to this world -=-Jesus of Nazareth, Tueology Pkopek. 43 (d.) Some portions of the Scriptures arc of such a character as to lift them forever beyond the possibility of uninspired compo- sition. Such are those prophecies which were published long before the events took place, and which are of a character to preclude guess-work, and which, in some instances, are now in process of fulfillment. Such, also, are the representations respecting the kingdom of God, and likewise the inimitable portraiture of that Personage who is first and highest among the children of men. (e.) The intuitive impression among the great mass of men in civilized lands is, that the Scriptures constitute an ultimate appeal in morals and religion, and tliat they are of divine authority. (f.) The concurrence of the foregoing arguments— -namely, the presumption that God would reveal his will, the genuineness and the credibility of the Scriptures, and the convictions of men — constitutes an additional link in the evidence for both the in- spiration and the authority of the Scriptures. Teachings of the Scriptuhes concerning God. — Having established the position that the Scriptures are authoritative, we are prepared to take up the third ground of evidence, and examine the truth they contain respecting the existence and nature of God.* God-head. — The Bible is so pervaded with representa- tions of God’s eternal existence, intelligence, will-power, om- nipotence, ubiquity, goodness, spirituality, personality, and oneness, that special references are unnecessary. Trinity. — That Deity exists as a trinity in liis relations to the universe is likewise woven into the Scriptures, warp and woof. Father. — The term Father is frequently employed, to whom every attribute of deity is ascribed. No one who be- lieves the Bible doubts that the Father is God. His distinctive triune relation to the universe, as its originator, but not its creator, or inspirer, is likewise clearly set forth, as is also that game relation to the world of grace ; the plans, with the most See prge 40, 44 Outline of Ciiiustian Theology. remarkable uniformity, are referred to the Father, either actually, or by implication, but the execution as uniformly to another agent or agency. Son, or Logos. — Tlie Scriptures also employ the term Son in connections which imply that he is no less God than is the Father.* His intelligence is as infinite,! his eternity as en- during,! his power as omnipotent, (the work of creation, preser- vation, and government being ascribed to him,) his presence is as universal,§ and, in addition to this, divine honors are as freely ascribed to him as to the Father. I When, therefore, a multitude of concurrent passages, announc- ing in various forms his deity, are taken into account, likewise the impression which the Scriptures have made upon the vast majority of people in civilized lands, there can be no reasonable ground for denying that they teach that the Son (Logos) is as really God as is the Father.^ His distinctive personal relations to the schemes of creation and redemption are also clearly and variously set forth. The works ascribed to him are, with striking uniformity, such as are attributed to neither the Father nor the Spirit. The Son is rep- resented as the one who creates, and, in outward manner, pre- serves and governs the universe,** and yet it is in accordance with the Father’s designs. ft He it is, also, who manifests, as teacher, exemplar, and Saviour, the Father’s redemptive plan in the person of Jesus of Nazareth. Spirit. — The term Spirit, or its equivalents, Holy Spirit and Holy Ghost, is no less scriptural, and is employed in such a * A class of passages which ascribe the same things to Christ as to the Father. Eph. v, 5; Col. ii, 2, 3 ; 2 Thess. ii, 16 ; Titus ii, 13. t Knowledge of men, John ii, 24, 25; and of the future. Matt, xxiv, 1-38; XXV, 31-46. ! Rev. i, 8. § Matt, xxviii, 20 ; Col. i, xvii. || Luke xxiv, 51, 52. ^ The Logos is not son in any such sense as implies subordination. So far as he is God he is not son. There is no evidence that the term son is em- ployed in the New Testament as a metaphysical designation respecting his divine nature. The term refers to his official relations, and may refer, prophetically and historically, to the personality represented by Jesus. It may have reference to the pre-existent humanity of Jesus, but does not, wo think, have reference to the eternal Logos. ** John i, 3-10; Col. i, 16, 17. ft Matt, vi, 10 ; John v, 30 ; \i, 38 ; Heb. x, 7, 9» OiriUSTOLOGY. 45 manner as to imply a distinct ofRcial character, together with God-head and personality equal to that of the Father and Son. The divine attributes, already repeatedly enumerated as de- scriptive of the Father and Son, are bestowed equally upon tho Spirit. Works Avhicli deity alone can do are attributed to tho Spirit, and divine honors are ascribed to him. Properties be- longing only to personality, such as understanding, volition, affections, and personal acts, are as distinctly his as they are the Father’s or the Son’s. He not only broods over the works of creation, and inspires universal life,* but he may be sinned against, f grieved, J and pleased; § he also communes with, I testifies to,^ inspires,** re- generates, ft justifies, and sanctifies §§ mankind. Not only do the Scriptures thus indirectly represent a trinity, in these three distinct manifestations of the God-head, but they also repeatedly associate the three distinctions so as to constitute but one God.ll The Scriptures thus clearly and definitely sup- port the teachings of both universal nature and the human soul respecting the existence and character of God the Father, the Son, and the Holy Ghost. OHEISTOLOGY. DOCTRINES CONCERNING THE GOD- MAN. Strictly speaking, a God-man is the union of Deity and humanity in one external person. * Gen. i, 2. + Luke xii, 10. $ Epli. iv, 30. § Acts xv, 28. ii 2 Cor. xiii, 14. ^ Acts xx, 23. ** 2 Pet. i, 21. +t Titus iii, 5. $$ 1 Cor. vi, 11. §§ Rom. xv, 16. nil There are certain attributes ascribed to Christ and the Holy Spirit, con- jointly 5vith tho Father : Eternity, Rev. i, 8, 11, 17 ; Ileb. ix, 14. Intelli- gence and Ubiquity, Col. ii, 3; Eph. i, 17 ; Matt, xxdii, 20; John il, 24, 25; 1 Cor. ii, 10, 11. Goodness, Acts x, 33. Unity and Trinity, Dout. vi, 4; Matt, xviil, 19 ; 2 Cor. xiii, 14 ; 1 Jolin v, 7. 46 Outline of Christian Theology. The term is usually applied to tliat temporary union of the Second personation of the God- head with humanity in the person of Jesus of Nazareth. But a clear interpretation of the Scriptures will require perhaps that we go beyond such limitations. PRE-EXISTENT SPIRITUAL GOD-MAN. We now enter a field which science cannot ex- plore except inferentially. It is a spiritual and not a physical existence to which the subject in- troduces us. Presumptive Evidence. — Prom what we have already learned concerning the Deity it is reasonable to conclude that, in a spiritual as well as in a physical universe, he will begin a work of creation so as to pro- ceed with it progressively until the most complete and most perfect type possible is attained. If modern science has reached one impregnable conclusion, it is this of progressiveness in the order of creation. We are to conclude, therefore, if there is a spiritual uni- verse, (of this fact the Scriptures leave no room for doubt,) that there has been progress in its creations from lower to higher types, and that its last creation will be the completest, than which nothing can be com- pleter ; if that, creation is a person he will be the one who must occupy the throne and perfectly embody the Deity. Scripture Evidence ; Pre-existent Angelic Nature involving Gradations. — There can be no question that the Scriptures recognize gradations among the spiritual intelligences. Angels,*’ CllKlSTOLOGY. 47 “ arcliaiigels,” “ cherubs,” and “seraphs,” with the chief angel “Micliael,” as leader; also “Satan,” higher, perhaps, than any other before his fall, are distinctions involving differences. Pre-existent Human Nature involving Gradations. — But besides this angelic nature there is revealed to us a still higher spiritua,! nature, even the completest possible, in which the Logos fairly embodies himself; so complete is it in its highest type that it seems rather a child of God than a creation. The first-born of every creature. This type of spir- itual existence is pre-existent humanity, and culminating in a pre-existent spiritual God-man. The minute, repeated, and ex- plicit representations of the Old Testament upon this subject will bear closer inspection than they have yet received, or than can here be given. We commend the following passages to the attention of the reader: Gen. iii, 8; xvi, 9-14; xvii, 1-22; xviii; xix, 1-11; xxii, 15-18; xxxi, 11-14; xxxii, 24-32; Exod. iii; iv, 1-17; xxiii, 20-25; Josh, v, 13-15; vi; Judg. xiii, 2-25; Dan. iii, 25; Mai. iii, 1. Can this “man” and this “angel of the Lord,” who bears such names, manifests such qualities, performs such acts, liaving such attendants, being well-nigh unlimited and yet often under limitations, and who seems to prefigure perfectly in his words and deeds Jesus of Nazareth, be less or other than pre-existent humanity in union with the eternal Logos ? THE HISTOKIC GOD-MAN. Notice first, as in the former case, the pro- gressive tendencies in the creation of the physical universe. Taking the earth for a type, we find its earlier conditions devoid of organization and life. It was, in this state, simply an evidence of the existence and nature of God ; his eternity was im- plied, his power manifested, and his goodness fore- 48 Outline of Christian Theology. shadowed. Vegetable and brute life were the next objects of creative power ; these were a still higher and more pronounced evidence of deity, but yet only evidence. Next man was created.* Man dilFers from all which precedes him in the physical universe in this, that while all else constitutes merely mute evidence of the existence and character of God, man is both the highest evidence and also an in- telligent witness. Brutes do not ask wiio made them. In this respect they are forever separated from man, who, with the first dawning of intelli- gence, continues to repeat this question respecting himself and all things else, until external and in- ternal evidences produce the overwhelming con- viction that God is the universal author : man is then intellectually satisfied, and gives his testi- mony. If man, in himself considered, is the high- est type of physical creation, and if, at some point in his history, he be united with the Ci*eator so as to constitute that which may be appropriately repre- sented by the term God-man, then in him must the maximum of the physical as well as the maximum of the spiritual creation be reached. The striking symbol, The first and last,” will appropriately characterize him. He will be the highest possible evidence of the deity — the infal- lible witness of the deity, the highest and grandest proof of deity, and will himself embody deity. * For a fuller discussion of man's creation, see “ Origin of Man," page 55. OimiSTOI;OGY. 49 JESUS, THE HISTORIC GOD-MAN. The evidence of this fact is accumulative and ever increasing. The Evidence of his God-natuke rests upon : (1.) Recorded facts — including events associated witli his birtli ; events attending his ministry; the account of liis miracles, which were public, numerous, carefully scrutinized, acknowl- edged to have taken place, which were overwlielmingly con- vincing, and wrought in his own name; together with the facts connected with his departure from the world — are in sucli perfect keeping with the supposition that he was God-man, that they cannot possibly be made to harmonize witli any other liypothesis. (2.) Public opinion, commencing with the apostles, including Christian and heathen testimony, from first to last, so strongly fortify the supposition of his God-nature as to allow of no other. (3.) The same may be said respecting the personal testimony of Jesus. (4.) The universal report of Christian consciousness, and, (5.) The voiceless, but overwhelming, evidence of Christian- ity itself are inexplicable upon any other theory. The Eyidexce of his Man-nature rests upon : (1.) Recorded facts, such as Ids birth, his development into manhood, incidental allusions to his weariness, hunger, and tliirst ; in fine, the whole bearing of his life, and the universal impression he made upon his companions, announce, beyond question, his manhood. (2.) Contemporaneous opinion, including that of the inspired writers, that of his personal friends and religious enemies. (3.) His own language and conduct, such as the different terms he employed to designate himself, indirect allusions to himself, to his kindred, and companions, are, perhaps, tho strongest evidence. 4 50 Outline op Christian Theology. The Evidence of his God-man Nature rests upon : (1.) The fact that two natures, the one divine, the other human, were historically united in the person of Jesus of Nazareth. (2.) The Scriptures represent him as a personality without a like in the universe ; yet in all the diversities of character dis- played there is unity, harmony, and consistency. His trials and triumphs; his temptations and his spotless integrity; his humility and his sublime exaltation; his death and his triumph- ant resurrection ; his life on earth and his departure from it through the clouds parted and rolled back as the curtains of another world ; the shouts of derision from his fellow-men and his arrival in the courts of heaven, where innumerable multi- tudes fall before him, casting their crowns at his feet and say- ing, day and niglit, “Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come,” and saying with a loud voice, “Worthy is the Lamb that Was slain to receive power and wisdom and strength and honor and glory and blessing ” — blend, and announce a human and divine personality. Every thing that can be predicated of God, and every thing, save sin, that can be predicated of man, can be predicated of this God-man. So intimate is the union that the singular and not the plural pronoun must be employed to designate it. So intimate, also, that the name's and attributes of each are to be applied to the union of the two natures, but not so united that the names and attributes of the one nature can be ascribed to the other. Mary was the mother of Jesus, but was not “ the mother of God.” The divine nature knew all things; the human nature was. not conscious of the vast stores of infinite wisdom in the divine nature, though present in the same bosom. The human nature could suffer and die like that of any other mortal, but the divine nature could not suffer or die, unless God can. The eternal intelligence which in the trinity of the God-head conceives in one case, objectifies in another, and inspires in a third, though distinct in manifestation, are of the same essence — divine, therefore essentially one. But the two consciousnesses and wills in the God-man are not of the ClIRlSTOLOGY. 51 same nature — tlie one boinp: derived from deity, tlie otiier from luimanity — and are, therefore, not one, but essentially two. (3.) Ilis contemporaries, both friends and Iocs, oiten appre- hended the fact of a double nature. Their discussions among themselves betray it, and their conduct, under various circum- stances, plainly confesses it. The people, on more than one occasion, discovered a supernatural powder prompting his graceful gestures, beaming from his animated eye, thundering in liis terrible invective against hypocrisy, such as required no transtignration to demonstrate : “it was that expression, that inconceivable, naked expression,” which disclosed the presence of a power in that man which was more than human. (4.) Universal history and prophecy, so far as their pages have been turned, show that all things, past and to come, in heaven and on earth, now radiate from the God-man. The glories of the God-head find in him a new and sublime point of departure, a point than wliich none in eternity is more radiant. Man, too, finds his normal relations restored, his history and his future explained, and made to revolve hence- forth and forever about this center of universal attraction — Jesus Christ, the Son of God. (5.) Science, so far as it has gone, points to the incarnation of God in man. And when it pushes its investigations beyond its present narrow limits, it will find, not merely an anticipa- tion which prefigures man in the lowest forms of animal life, but will also find that all things, from the beginning, have prophesied and prefigured the coming of him who is chief among ten thousand, and the one altogether lovely ; the one so high in the scale of universal being that none can be higher, in whom manifestation has reached its culmination.* THE PEE-EXISTENT GOD-MAN ESSENTIALLY IDEN- TICAL WITH THE HISTOEIC GOD-MAN. That there was a cliiFerence in certain respects must be admitted. The embodiment in tlie one * The superiority of the Son of man to any other created intelligence is clearly stated, Heb. i, 1-14 ; 1 Pet. iii, 22 ; Matt, xiii, 41. 52 Outline of Christian Theology. case was spiritual,* in the other case physical;! the one condition could have felt nothing of the tendency given to the race in the transgression of Adam ; the other condition, connected with a body from a mother belonging to the fallen race, though probably among the purest and most perfect of all women, would seem to have been to some extent alFected thereby. But that they are essentially the same is supported by the strongest evidence. Official Chakacter. — Keviev^ing the Old Testa- ment passages (p. 47) one cannot fail to notice the striking similarity between the Angel of Jehovah and Jesus Christ. Transpose the historic relations and they will each fill the place of the other. They both ap- pear in the form of humanity. They both leave the glory of heaven to instruct, encourage, and save man- kind. They both act the part of mediator. They both receive divine honors, perform divine acts, and speak as only God has a right to speak. Paul likewise ex- pressly declares their identity.]: Positive Statements of Jesus. — Nothing but an in- definite mysticism will attempt to harmonize certain words of Jesus with any other supposition. We instance the following passages without comment : ‘ ‘ What and if ye shall see the Son of Man ascend up where he was before ? ”§ “ And no man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven. ”|| “And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was. ”11 We * Judges xiii, 20 ; also all the manifestations. t Rom. viii, 3 ; 1 T^m. iii, 16. $ 1 Cor. x, 4. § John vi, 62. H John iii, 13. % John xvii, 5 ; Heb. ii, 17 ; x, 5 ; Phil, ii, 7. ClIKISTOJiOGV. 53 may add that the force and grandeur of tliis entire chapter (John xvii) is well-nigh lost upon any other supposition than the one herein involved. DOCTRINES INVOLVED IN THE THEORY THAT JESUS IS THE GOD-MAN. Incarnation. — -This term involves that act of deity in which, according to the plan of the Father, and by the inspiration of the Holy Ghost, the pre-existent God- man united himself with a physical body and with fallen human nature in a virgin mother. This doctrine is supported by: Presumptive Evidence, derived from the Nature op THE Case. — In order for God to be united with man, the first personation of deity, the Father, must devise the method, tliat the harmony of things may be preserved : the second persona- tion of deity, the Logos, must be the chief agent and the divine element ; and the third personation, the Holy Ghost, must inspire the human life of Jesus. A birth dependent upon the ordinary methods of procreation, or a creation like that of Adam, would not meet the case required; nor could angelic being answer the conditions. It would seem, therefore, that Jesus of Nazareth could not be God-man except by incarnation. The New Testament Records. — The account given by Luke (i, 34, 35) is brief but explicit; there is no way of evading the representation save by denying it, and denial in this instance is only evasion. Personal Life and Character. — There is no expla- nation of the majesty displayed in the life of Jesus so satisfac- tory as that theory which unites in him the deity of God and the humanity of man, by incarnation. Mediation. — This term has reference to that official position occupied by the God-man between deity and humanity, whereby he is enabled to provide the condi- 6i Outline of Chkistian Theology. tions, the means, and the agencies by which, though legally separated, man is brought near to God, and God is brought near to man, through natural or in- spired inclinations of each toward the other. This doctrine is supported by : Presumptive Evidence from the Nature of the Case. — A God-man such as Jesus represents is the only perfect and obvious connection between God and man. The pure Logos cannot, of course, directly associate with man.* The spiritual pre-existent God-man may communicate with men, and has done so, but it is not strictly compatible with his nature that he walk and eat with them, and gather about him disciples, and be exposed to the ordinary temptations and trials of humanity. But these are conditions of perfect mediation, and it requires tlie historic God-man to comply therewith. In fine, the nature of the case requires that the God-man should be such as to constitute a definite middle-ground, bordering upon the deity on the one side, and upon humanity on the other, where all the great schemes mutually relating to God and man may be worked out. The execution of all the plans must be intrusted to one whose outstretched hands can naturally clasp both God and man. If, for illustration, it should become necessary in the evolutions of history, for God to manifest himself perfectly to man, it must be in the person of a man who can wield all the attributes belonging to God, and manifest, by word and act, all his perfections.! Or should man’s condition become such as to need reconciliation, propitiatory sacrifice, atonement and redemption, then these grand achievements must stand upon this common ground ; no other field can be found large enough, or in any way suit- able. J And should the physical universe, in anticipation of man’s misfortune, be so deeply in sympathy with him as to store up symbols of death, and continually utter her groans of distress, § then, too, its redemption, restoration, spiritualization, ^ Exod. xxxiii, 20-23, t Col. ii, 9, $ Acts iv, 12. § Korn. vUi, 22. ANTUKOrOLOGY. 55 and transformation into a new heaven and a new earth, where- in dwolleth righteousness, must be wrought out by the hands of the liistoric Grod-inan before his official mission is accom- plished, and before all things are submitted, as they were at the first, into the hands of God himself. Scripture Representation. — The Scriptures represent that Jesus Christ is the express image of God’s person, that he wields all the attributes of Jehovah, and manifests all his perfections. They also represent that through his death and sufferings atonement is made ’ for man, and a universal re- demption provided. The Demands of the Human Soul. — Mankind has al- ways been in search for such a mediator and such a medi- ation as the God-rnan provides ; inspired and uninspired, men have always prophesied the coming of such a one, and have always been satisfied with Jesus Christ, so far as they have believed in him. ANTHROPOLOGY. DOCTRINES CONCERNING MAN. This subject naturally divides itself into : THE ORIGIN OF MAN. Man, like every other object in the universe, was created by the direct will and power of God, Scientific Evidence.— Science confirms the state- ment by showing both that man has not long existed, and that no new specimens of creation have ever appeared without a direct creating interposition. Scripture Evidence, — The account in Genesis is unmistakable, and, as yet, successfully stands against the various attacks of modern infidelity. It represents 50 Outline of Christian THEOLoar. that mankind was originally created a single pair, male and female, and that they were placed by God, not many thousand years ago, in a fitting habitation called the “pleasant land,” “Eden.” It is well to bear in mind that science is now coming to the support of these definite revelations.* THE NORMAL CHARACTER OF MAN. Completion. — Man was originally created in a state, not of perfection, strictly speaking, but of completion. He was made physically, mentally, and spiritually faultless — even in the image and likeness of God.f The Scriptures thus represent him, and, notwithstanding sad changes in his condition, the greatness of man, his high ancestry, and the grandeur of his original con- dition, is frequently disclosed, even in his state of ruin. Distinguished from the Brute. — Man was distin- guished from the rest of the animal creation by having the “breath of life.” It may be difficult to compre- hend the full import of this language. But it must imply a something, at least, which is independent of physical and mental organism. Man has a God-consciousness, power of speech, and a faculty, or a combination of faculties, which enable him to pass beyond the bounds of experience, charac- teristics Avhich belong not to brutes whose lives perish.J Freedom. — Man was created morally free. Such a condition involves risk, but the highest type of creation ^ Especially is this true of geology, philology, and ethnology, t Upon the theory of a pre-existent God-man how suggestive is the language! (Gen. i, 26; ii, 7.) We are introduced into the very family of God. The grandeui* of the human form dawns upon us. No wonder the Apostle exclaimed, 1 Cor. vi, 19-20. t Psa. xlix, 20. Antilkopologv. 57 requires it. Man may be complete, but not perfect, without both the power and the exercise of freedom. Freedom or an irresponsible machine is the only alternative. Limitations and LiABn.iTiES. — Man was created with certain limitations and liabilities. Both these conditions are implied in man’s probation and develop- ment. They were not such as to occasion, necessarily, unhappiness, but were such that man could obtain by them what God could not bestow — a self-developed character. Related to Law. — Man was created under a moral and legal government, whose principles are in accord- ance with those of eternal and essential truth. Being exposed to temptations, and consequently to sin, it became necessary that he should be placed under such a government as would lessen his liability to sin and control the natural tendencies of his transgression, if committed. The good of the universe required this, and also required that moral laws shall be as exact as those of gravitation. Not the slightest thing, even a thought or idle word, can be left out of the account. The law must be perfect as relating to God, juH as re- lating to one’s neighbor, and good as relating to all the subjects under it. The penalty must also be severe in proportion to the exactness and justness of the law. THE FALL OF MAN. Under this division are treated : Actual Sin. — It is the voluntary transgression of known law. The character of sin, whether committed against God, against one’s neighbor, or one’s self, whether an act of omission or commission, whether outward or inward, is always essentially the -same ; it 58 Outline of Christian Theology. springs from a tendency' to lawlessness ; it indicates a destitution of love to God ; and is voluntaiily and intel- ligently committed. NTo man sins until he has con- sented to do so. Original Sin. — This term is not the most fortunate; it means that tendency introduced into human nature by the conduct of our first parents, which renders it certain that every intelligent member of the race will be a sinner guilty of voluntary and known transgres- sion. It is a transmitted habitude, and certainly indi- cates that man is not what God made him. The fact of this appalling condition stares us in the face from every page of history. Its universality and its uni- formity of character show that it is an element inherent in fallen human nature ; it must either have been im- planted directly by the Creator, a supposition which is to be rejected as incredible, or else it must have come upon man’s nature in consequence of some abo- riginal calamity, a supposition both reasonable and scriptural. Adam’s Sin.— By this term is meant that voluntary transgression of known law by our first parents which resulted in actual sin in their case, and in original sin in case of every other member of the race. It was en- tirely without excuse, Adam knew perfectly what was God’s requirement. The command given was positive and unmistakable. It involved moral obligation, but required the performance of no arduous task; absti- nence alone was enjoined. In possession of this clear knowledge, and having conditions so easy of fulfill- ment, it cannot appear that God occasioned the sin of Adam ; every thing was right so far as God was con- cerned, Nor was Satan the author of the transgression. To be sure, God gave Adam his nature, and the Tempter came in the form of, or in some way connected with, Anthropology. 59 ^‘Taluisli^ translated “serpent,”* but lie could appeal only to correct principles in liuinan nature — there Avere no others. But by subtle and false reasoning he influ- enced those principles, and helped bring about an ab- normal action of them ; then man yielded, voluntarily and intelligently choosing the wrong ; it was in this extreme and aggravated abuse of moral freedom that the fall and ruin of the race was accomplished. The Consequence of Sin. — To Adam and his posterity matters ^re the reverse of what would have resulted had he, by compliance with the commands of God, added to human nature the tendency to obedience. He would thus have propagated in the race that which Avould have probably fortified it forever against transgres- sion. That act of self-gratification and lawless- ness, on the contrary, gave human nature a stab from wliich there is no natural recovery. Self-gratification and lawlessness ever after ad- hered to the nature of man. Sin became as nat- ural as the breatin The effects of that sin were quickly noticeable. The moment before it Adam was wise enougli to equal an Agassiz in forming a nomenclature for the objects of creation, but the moment after he seemed to have lost the first principles of knowledge, attempting to hide from an omniscient eye under a garden shade-tree. Baleful, too, were the consequences — the loss of every thing man should desire, and exposure to bodily death, to spiritual death, and to eternal ^ 2 Cor, xi, 3 ; Rev, xii, 9 ; xx, 2, GO Outline of Oiihistian Theology. death, even the future and everlasting separation of man from God ; such are the direct and indirect consequences of actual and original sin. SOTERIOLOGY. DOCTRINES CONCERNING SALVATION. Salvation grows out of the infinite philan- thropy of God. THE GROUND OF SALVATION. The sole ground of salvation is the atonement of Christ. (1.) By the atonement is meant that provision for human redemption which was accomplished through the personal obedience, sufferings, and death of the God-man, and which removed the obstacles in the way, and furnished the means of saving man. (2.) The fact of the atonement is established, (a.) By the tes- timony of those who have experienced its benefits; (b.) By the statements of the Scriptures.* (3.) The nature of the atonement in general is that of a medi- ation between God, whose laws have been broken, and man, who has broken them. More particularly it is an appeal to God from the man Jesus in behalf of his race, and an appeal to man from the Logos of God in behalf of deiiy, and also an ap- peal to the intelligent universe from the God-man, in vindica- tion of God’s forgiveness to the penitent. It is likewise of the nature of a symbol. In Jesus it represents perfect obo- * Representative passages are Heb. vli, 2T; lx, 11-14; Rom. ill, 25; I John ii, 2. SOTERIOLOGY. G1 dionco on man’s part, and on part of tlie Logos it represents tlie present and eternal execution of justice for tlie gross vio- lation of God’s law. This view is supported; (a.) By the Nature of the Case . — Personal qualities cannot be literally transferred from one person to another. The obedience of the God-man cannot, therefore, be otherwise than represent- ative of man’s obedience. Legal and literal penalty, likewise, cannot be inflicted except for actual guilt, and in the person of the actual transgressor. The God-man was not himself guilty, hence his sufferings were not for man literally, but represent- atively. /'b.) By the Scriptures . — A few passages* will bear an interpre- lation which implies the literal obedience of Christ imputed to man, iind the literal punishment inflicted upon Christ for man ; the weight of Scripture requires, however, a figurative interpre- tation for this class of passages, and gives highest support to the view of a satisfactory substitution. In a word, the in-being, or the essentialness, of the atonement, consists in its treatment of the sinless as sinful, that the sinful may be treated as if sinless.t (4.) The extent of the atonement. It is both universal and limited. (a.) It is universal in its provisions for the temporal, the spiritual, and the eternal welfare of every member of the race. (b.) It is limited, especially in its eternal relations, to those who actually comply with its expressed conditions, and to those who would comply with its conditions if made known to them. (5.) The relations of the atonement to the triune God can be inferred from the nature of deity. The original plan belongs to the first personation of deity — the Father : the manifesta- tion in the flesh under the phases of teacher, exemplar, and sacrifice, belongs to the second personation — the Logos; and its execution, in the hearts of men and in the Church of God, *2 Cor. V, 21; Gal. iii, 13; also those passages which speak of Christ dying “ for us,” and redeeming us. t The entire system of Jewish sacrifices, and the necessity of having faith In the blood of Christ, suggest the character of the atonement. 62 Outline of Christian Theology. belongs to the third personation — the Holy Gliost. This appears : (a.) From the nature of the trinity. (b.) From Scripture representation. The class of passages represented by John vi, 38, shows the relation of the atonement to the Father ; Heb. vii, 24-28; ix, 11-14, and, in brief, the entire drift of the Hew Testament Scriptures shows its relation to the Logos ; and Mark xii, 11; Luke xii, 12; Acts xiii, 2-4; xvi, 6; Rom. XV, 16; and 1 Cor. vi, 11, suggest its relation to the Holy Ghost. (6.) The achievements of the atonement. (a.) It satisfies God to the extent, -at least, that he deems it fit and best, upon compliance with required conditions, to restore man to his forfeited position and privileges. (b.) It satisfies man that God has, first and last, been actuated by supreme love toward him. (c.) It satisfies the intelligent universe that God is just, and yet “ the justifier of him which believeth in Jesus.” THE CONDITIONS OF SALVATION. Were salvation without conditions it would be unlike any thing else in God’s universe, and God, by providing it, would defeat his own designs. The grounds of salvation, it should be remem- bered, are distinct from its conditions. Human Conditions. — The conditions are, upon the man-ward side: Repentance. — It is of two kinds ; that which is technic- ally termed lega\ centering in self and ending in fear;* and that termed evangelical^ whicli is genuine sorrow for sin, because committed against the best of beings, and which is followed by an amendment of life.f It is probable that God * Cain, Saul, and- Judas furnish illustrations, t David and Peter furnish illustrations. SOTKKIOLOGV. 03 must give a measure of grace and wisdom to men, else none would repent. Conversion. — This is logically distinct from repentance, but follows it in the same breath. The man sees his mistake, repents, turns square about, and commences a new life. It is a radical change as related to man, not in his character, but as to his purpose. The axe is laid at the root of the tree. Con- version is first destructive, ever after constructive ; it is of all man’s acts the most solemn and grand. Like repentance, it depends upon a divine element. Faith and Works. — These are known as conditions of salvation. They are also evidences of repentance and conver- sion. They are no less essential than are the grounds of salvation. Faith, here meant, is not merely intellectual^ which simply assents to the truth, but is eva,ngelica\ leading one to forsake every thing, if need be, in order to lead a Christian life. These conditions of salvation — repentance, conversion, faith, and works — it will be seen, are such that they could be com- plied with just as perfectly, and could be just as effective, before Jesus came as they have been since, and are just as effective in heathen as in civilized lands. It will be inferred, also, that it is not necessary to know the grounds of salvation in order to comply with its conditions; those, therefore, in heathen lands who have never heard of Christ may be saved.* It may not be necessary for infants and idiots, if there be for them no probation hereafter, even to comply with the conditions required of others; such persons may be a law unto them- selves, or else the grounds of salvation, without the conditions, may avail. Conditions upon the Divine Side. — They are: Election, or, employing a term more in conformity with modern thought, and less objectionable to many persons — selection. * Rom. li, 12-16. 64 OuTLiXE OF Christian Theorogt. DifTerent men are constitutionally fitted for different positions. Should God see that some phases of his work can be better accomplished by one rather than another,* it would be fitting for him, other things equal, to so arrange his providences as to elect, or select, the better fitted person to perform that special work.f This is election to occupation. It may be far more general than men are aware. The same may be said of nations. The Jews appear to have been better fitted than any other for being God’s early mis- sionary people ; could he well do otherwise than elect them for that purpose? This is election of nations. It is not an arbitrary but conditional election.:!: God also sees that men who repent and lead godly lives are worthy of salvation. He therefore elects them, and per- forms in them the work of regeneration; this is election to personal salvation. We may add that God has eternally elected and predestinated righteous humanity to salvation, and has also eternall}- reprobrated persistently impenitent humanity to destruction ; but it is left to individuals to decide whether they will appear among rigliteous or impenitent humanity. They are always, therefore, the select spirits who are elected. The atonement is for all men,§ but redemption is only for the elect. || Redemption. — By Avhicli is meant the full deliverance of man from merited evil, and his elevation to all the benefits of a glorified condition in heaven. It includes: (a.) Regeneration . — This is an instantaneous and radical change as related to God, not in the purpose, but in the moral nature of man. The^consciousness of it may or may not be sim- ultaneous with the change itself. It is a work effected by means of the word and truth of God, applied by the Holy Ghost. It is limited to the penitent and converted, and will be followed by the exercise of a saving faith and a life of consecrated work. ♦ 1 Cor. xii, 28-30. t The history of Abraham, Cyrus, and Paul furnish illustrations. X Rom. ii, 25^-29 ; xi. § Rev. xxii, IT. p Rom. \iii, 27-89. SOTEHIOLOGY. 05 (b.') Justification, — Tt is tliat act of God’s grace wliicb nec- essarily follows regeneration, which absolves regenerated men from all past guilt, wliich treats them as if they had always been righteous, and which so unites them with and in Christ that they receive to themselves that justified and faultless life which literally and strictly belongs only to the God-man. Ii includes adoption^ assurance,^ and witness of the Spirit. It indi- cates, in fine, a state of completwti. The regenerated man is a new man ; there is a restoration of all that was lost ; regene- ration certainly is not less than this, and it cannot be more. Adam was no more complete than is the man who is tlioroughly regenerated and fully justified. (c.) Sanctification. — This is a condition wliieh involves more tlian completion. Yet it does not preclude the idea Qf spiritual growth. It is neither freedom from the possibility of tempta - tion nor from the possibility of sinning, nor does it destroj the natural or inherited imperfections of man’s nature. It is ratlier, on man’s part, the setting himself apart for and the solemn consecration of himself to the wmrkof God, and on God’s part it is that sublime work efieeted by the Holy Ghost in the souls of penitent, converted, and regenerated men, commencing simultaneously with regeneration, and being fully completed (entire sanctification) at or before the moment the soul enters heaven; it also begets in the soul complete alienation from sin, exalts it to supreme love for God, and enables it, by the grand- est exercise of faith imaginable, to appropriate to itself the ab- solute and entire righteousness and sanctification of Christ’s character.* Its fruits are God-like ;t it is a condition required l )y the commands of God ; it is one for which the regenerated sliould constantly pray and ceaselessly strive, and is, from its nature, attainable at any point in the regenerated man’s ex- perience. (d.) Ferfeetion. — It may be divided into : 1. ) AhsoluU Ferfeetion. — This is a condition to which nothing can be added to make it more or greater than it now is ; the God-head alone is absolute perfection. 2. ) CondMional Ferfeetion. — This is that state which “has no- thing redundant and has nothing defective,” when all the condi- ^ 1 Cor. j, 80; Col i, 21-23. f Gal w 22-26; Gol. hi, 12~1T. 5 C6 Outline of Christian Theology, tions divinely imposed are taken into account. One who answers perfectly the end for which God made him is condition- ally or relatively perfect.* One who has answered perfectly the end for which God made him has attained perfection. Adam was complete at his creation, but had not attained to perfection. The God-man was complete, say at twelve years of age, but had not attained to perfeetion.f The sanetified arc complete, but may not have attained perfection, ^ and they will not have attained it until no experience, and no discipline, and no temptation, and no trial, and nothing they can do for them- selves, and nothing God can do for them, shall be able to make them answer any more perfectly than they now do the end for which God created them. When this condition is reached tliey are relatively as perfect as their Father who is in heaven, for, morally, he can do or be no better. Whether conditional perfection is attainable in this life is a question under dispute, nor will we attempt to settle it. But no man will be excused for not striving to become thus perfect, both because God commands it,i and because we cannot other- wise fully answer the end of our creation. ESCHATOLOGY. DOCTRINES OF FINAL THINGS. BEATH. By this term, as applied to humanity, is meant the separation of the “ living (and eternal) soul ”|| from the physical life of man, and the permanent cessation of all the strictly physical functions; it is pronounced against the entire race in consequence of original and actual transgression.^ Everyman * Hooker. t Heb. ii, 10. $ Heb. x, 14. § Matt. V, 48 ; 2 Cor. xiii, 11 ; Epb. i, 4; Col. i, 21, 22 ; James i, 4, il Gen. ii, T. t Gen. ii, IT ; iii, 19 ; Rom. v, 12. Eschatology. 67 since Adam lias deserved death as much as he did, and dies for his own sin.* All men are tenants at Avill. In the process of development, however, man might have passed, even if he had not sinned, from liis primeval condition to a higher; it would not have been through death and the grave, prob- ably, but by translation or transfiguration.! INTEEMEDIATE CONDITION. This covers the time intervening between death and the resurrection. It is an unalterable condi- tion, as to the drift of moral character, respecting those for whom a probation is necessary, and who have had their probation in this life.J It is a con- dition of the conscious existence of the “ living soul,” but not such, probably, as to allow of its full merit and demerit. § CHEIST’S SECOND ADVENT. This is to be the first act in a series of the grandest transactions the universe will ever wit- ness. It is to be sudden, and as sublime as sud- den.|| The mass of men will be about their ordi- naiy occupations,^ when, without definite warn- ing, the God-man will unexpectedly appear amid the transformation of things physical into things * Deut. xxiv, 16; Jer. xxxi, 30. t 2 Kings ii, 11; Heb. xi, 5; 1 Thess. iv, 15-17. $ Eccl. xi, 3 ; Luke xvi, 26 ; Eev. xxii, 11. § Matt, xxv, 31-46. I Matt, xxiv, 42-51 ; xxv, 1-14. ^ Matt, xxiv, 86, 41, 68 Outline of Christian Theology. spiritual — and in that change every human eye shall see him.* END OF THE WORLD. This, perhaps, would better be termed the trans- formation of the v/orld from its present to its spir- itualized and glorified condition. It is to be as sudden and unexpected as the advent of Christ, and simultaneous with it.f The boundary lines hitherto existing between the heavens and the earth will vanish, and the New Jerusalem will appear as if descending from God out of heaven. J THE CHANGE AND TRANSLATION OF THE LIVING. This is to be universal and instantaneous. The bodies of the redeemed will suddenly become such as to reflect the full beauty and splendor of Christ’s glorified body, and be fitted to see God face to face, and enjoy the rapture of heaven, § and we infer that the bodies of the unredeemed will be- come such as to reflect the character they have formed, and be perfectly fitted for whatever is in reserve for them.|| RESURRECTION FROM THE DEAD. This is another of the majestic events which is to take place in the consummation of the present dispensation. The redeemed are to be raised first and simultaneously. The unredeemed afterward. •*= Eev. i, T. t 2 Pet iii, 4, 10-13. § 1 Cor. XV, 51, 52 ; 1 Theps. iv, 13-17; 1 John iii, 2. :}: Rev, xxi, 1, 2. 11 1 Cor, XV, 38, Eschatology. 69 The bodies raised will be the same, in a historic sense, as tlie bodies buried, thongli not the same in a material sense; as we say that the body of the man bending under tlie decrepitude of sixty years is the same, historically, as it was sixty seconds after birth, though there should remain in it not a particle which constituted the original body, and though it delies recognition. The resurrection body is to have some direct relation with the present body, and to the place of its burial, and will exactly correspond to the transfigured body of the living."^ Evidence for the resurrection is based upon : (1.) The resurrection of Christ ; his is a pledge of ours. (2.) The direct and repeated statement of the Script- ures. (3.) The deep convictions of the human soul. GENERAL JUDGMENT. Of the thrilling interest and solemn grandeur of this tribunal we can have but the faintest con- ception. The God-man is to be the supreme judge.f His decisions will be just to all,J and will be based upon incoutrovertible evidence. It is reasonable to infer that the spiritual body, which is perhaps already concealed within the physical, and which may be taking an accurate expression of the character formed, as the physical * For confirmation of these various statements reference is made to Dan. xii, 2; John v, 28, 29; xii, 24; 1 Cor. xv; Rev. x.x, 13. t John V. 22. t Rom. ii. C-11. 70 Outline of Chris n an Theology. body t.ikes partial expression, will furnish the most overwhelming evidence concerning all the transactions of the present life. Man’s recollection will be vigorous as never before. The witnesses are to be numerous.* There will be a public exposure of every secret sin.f The decisions will be based upon critical and minute evidence. There will be no undue haste. The universe will have time enough, and will never tire of biography. Every man’s secret life, we may rest assured, is a drama crowded with intensest interest, or a tragedy of awful significance. All the palliating and all the aggravating circumstances in individual experi- ence will be brought into account. JSTot a word, or a thought, having a bearing upon the case, will be overlooked; perhaps every word and thought has its bearing.! There will be the most perfect equity.§ Its decisions will be such as to vindicate God in all his dealings with man. Thus, indi- rectly, God will place himself on trial. Evidence for the fact of a judgment is based upon : (1.) A universal sense of justice which demands an adjustment of the injustices and irregularities of the life that now is. (2.) The consciousness which so often hints to man that he is passing from a state of trial to one of rewards and punishments. (3.) The reiterated statements of the Scriptures. They disclose not only the fact of the judgment, but urge ♦ Heb. xii, 1. X Matt, xii, 36, 37. t Eccles. xii, 14; Rom. ii, 16; 1 Cor. iv, 5. § Rom. ii, 11-16. Eschatology. 71 upon mortals, by every consideration, the most careful preparation for it.* THE CONCLUSION OF CHRIST’S MEDIATION. This subject, perhaps, cannot be better stated than in the words of revelation : Then corneth the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all author- ity, and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.t If we mistake not the import of this remark- able language, it is that the mediatorial work and reign of the God-man will terminate with the conclusion of the final judgment. The union of the two natures, first manifested in heaven, later among the patriarchs, and later still in the child conceived of Mary, will be dissolved ; the Logos will part from humanity, leaving it, (humanity,) under God, to represent deity, to occupy the eternal throne, J and to remain forever the most highly hon- ored created, or begotten, existence in the universe. The Father, the Logos, and the Holy Ghost will be no longer officially distinct, in relation, at least, to creation and redemption; the -unity will be hence- forth objective, the trinity subjective, and God will X Ezek. t * Eccles. xi, 9 ; 2 Pet. iii, 14. 1 1 Cor. XV, 24-2S. 72 Outline of Christian Theology. be ‘^all in all,” and such as to be the source of everlasting delight to all his redeemed children. ENDLESS GLORIFICATION OF THE REDEEMED. The future state of the redeemed, as a perfected condition, we are assured, will be the utmost that the redemption of the God-man can effect. God is to share all his glories with those who have par- taken of his nature. They will be the sole heirs with Clirist of the universe.* f The place is to be heaven. The entire Scripture rep- resentation makes it an objective reality: the forms and bodies in ‘it glow and pulsate with the fullness and beauty of life. We expect to find heaven full of charm- ing landscapes and beautiful homes. f All that the wisdom and power of God is able to accomplish in fitting a place especially and perfectly adapted to the redeemed, will be done ; nothing will be deemed too grand or too good for God’s adopted children. * 1 John iii, 2 ; Matt, xxv, 84 ; Eom. viii, 17. t The thought that no order of created intelligence is above humanity in its normal condition may be startling, but is authorized, (1.) By the soul’s conviction that nothing stands between it and God; and that to no one else is it under direct obligation. (2.) By that principle of science which makes the last in order of creation the highest type of created existence. (8.) By certain Scripture representations concerning man in his redeemed state. Matt, xix, 28; Luke xxii, 30; John xvii, 22; 2 Tim. it, 12; Ileb, i, 14; ii, 5-1 1 ; Be V. xx, 6 ; and especially 1 Cor. vi, 2, 3. The two passages, Psa. ^iii, 5, and Heb. ii, 9, which appear to imply a different view respecting man’s normal state, really do not. The word in the Psalms translated “ angels ” is “ cloheim,” rarely meaning other than gods, or God. In the passage from the Hebrews the comparison appears to be between angels and the fallen li.ature of man; we think a better translation of the clause is: ‘'We see Jesus for a little while made lower than the angels.” — Valkenaer. ^ John xiv, 1-3 ; 2 Cor. v, 1 ; See also descriptions of the metropolis of the heavenly country in Bev. xxl and xxIi. Eschatology. 73 AVe have a right to infer tliat for comj^anions there will be wise and good beings — angels, wlio have been proved worthy and safe companions by a previous pro- bation, and whose delight it will ever be to minister to man, as during man’s earthly life-time they have been near, though invisible, often affording him aid when least expecting and least recognizing it.* ENDLESS KEPROBATION OF THE UNREDEEMED. As a condition it will be appalling — a perpetual death, that dies not.f It will be the natural and normal consequence of sin ; it is to be, therefore, a condition of punishment rather than of discipline ; a punishment such as is necessary to vindicate the character of universal law, the character of the lawgiver, and such as will prevent future sin in case of the redeemed, and promote their absolute holiness. The place is to be Gehenna, where will reign confu- sion and dismay ; it is a place prepared at first not for man, but for the devil and his angels. Man will be an intruder in that place ; he has no business there ; he goes there because of his own fault, and because, despite entreaties, warnings, and obstacles thrown in his patli, he has insisted upon going thitherward instead of going heavenward. We may reasonably conclude, also, that the i^lace will be suitable for persistently wicked persons, and that justice will be no more equitably dispensed in heaven than in Gehenna. The condition and place are to be, we are told, final and endless. The retributive ♦ Heb. i, xiv ; Matt, xviii, 10. t Mark ix, 44. t Mark iii, 29 ; 2 Pet. ii, 17 ; Key. xiv. 11 ; Matt, xxv, 46. 74 Outline of Christian Theology. agencies, the unending fire, the undying worm, and the utter darkness, will be such as to produce upon spiritual bodies precisely the same effect that literal and mate- rial fire and a literal and gnawing worm would produce upon physical bodies. For associates the lost will have Satan, and demons, the subjects of his kingdom.* If the Scriptures are true, Satan is a reality, not an abstraction,! and is also a type of all fallen spirits. His influence is not absolute, but permitted,! and mortals can resist him.§ But more than this ; if other points already brought out are correct, then we may infer certain things respect- ing this person which are not fully revealed in the Scriptures. If, for illustration, humanity was a higher creation than the angels, and if Satan was of the highest order of angelic creation, then, when pre-existing humanity came into being and was placed upon the throne, there was an occasion for the origin of pride, jealousy, and rebellion on part of Satan. And when the command was given, “Let all the angels of God worship him,”|| the spirit of rebellion manifested itself in open revolt. Of the fact of this rebellion there can be no question. IT Also, when historic humanity was created in the person of Adam there was another occasion for the further exercise of jealousy and malignity on part of Satan and his minions.* * § ** But probably he did not at * Kingdom of Satan. Matt, xii, 26; Acts xxvi, 18. t Mark iv, 15 ; Luke x5di, 31 ; 2 Cor. ii, 11 ; Jolin viii, 44. t Job i, 12. § James iv, 7 ; 1 Pet. v, 9. 1| Heb. i, 6. 1 Rev. xii, 7. ** Should the common view that Satan was the personal agent in the temptation of Adam have to be abandoned, there will be no occasion for alarm. The follo\ving are some of the reasons upon which is based the sup- position that it was one of the lower orders of fallen spirits which tempted our first parents That there were lower orders is certainly in harmony with God's subhme method of evolution and deyelppii^ent. Beipg inexperi- ■ Esciiatologt. 75 that time descend to the lowest degradation, or, possibly, below recovery. God has been merciful to the fallen angels as well as to fallen humanity. May not Satan have been left for a time upon probation ? May not the opportunity for repentance and restoration given him have been like that given to mortals? There were elect,* why not non-elect angels? In this connection, “ the Lamb slain from the foundation of the world,” is significant.! But when the historic God-man appeared, then the old spirit of rebellion which first showed itself in heaven against the pre-existent spiritual God-man, rose to its height, and in that mad and reckless endeavor to tempt and destroy the Son of God,J Satan forfeited all claims to mercy, and did irreparable damage to his enced and unsuspecting-, it is claimed that Adam ought not to have been exposed to the superior experience, skill, and power of Satan. It is also urged that there is, in addition to this, no indication in the record that the tempter possessed an imposing or awe-inspiring presence ; nor is there any hint that Satan personally did the work. It was Nahash. (Gen. iii, 1-16 ; 2 Cor. xi, 8.) It is insisted, also, that the introductory chapters of Genesis must be either history, allegory, or a commingling of both. If history, ought they not to be taken as they read ? If we suppose them to be allegory, is not tire supposition fatal to the whole book ? And if a commingling of both, is it not equally fatal, it being impossible to tell where the allegory ends and the history begins ? There may be a deeper significance in the repugnance felt by man toward the serpent tribe than appears upon the surface, provided it is a symbol of one of the lower orders of fallen spiritual being. Had Satan been personally guilty of that base act it seems probable that he would have never after been admitted into heaven ; especially if the severer sen- tences against him had been executed. (Gen. iii, 14-15.) But as it was, though he had lost rank, he appears up to Job’s time to have free access to heaven. He came ^^ith the sons of God and presented himself, (Job i, 6,) and was held in respect by them, (Jude 9,) and when reminded of the per- fect man. he felt at liberty to argue the case, and uttered the complaint so frequently urged by impenitent persons that they are sinful and others good because of differences in circumstance. ( Job i, 8-13.) ♦ 1 Tim. V, 21. t Rev. xiii, 8. X Matt, iv, 1-12. 76 Outline of Chkistian Theology. moral character. That was an act of blasphemy. He then committed, as it seems to ns, the unpardonable sin, and fell, as lightning, from heaven,* never again to enter it. The heavens could well rejoice, the accuser had gone from their midst ;t and tlie earth might wail for the woe that his abiding presence brought upon it.J It is this malignant and wretched being, an enemy of God and man, ever seeking to rob God of his glory and men of their souls, § with whom, as we are taught, the lost spirits of men are to dwell in darkness and cliains for ever and ever. || Demons are likewise represented as associates of those mortals who persist in going in ways of death. They are beings who are doubtless of different degrees of power and intelligence, and who, during man’s pro- bation, have been active, miserable, unresting, taking every possible advantage of his natural disposition, liealth, and circumstances, sending fiery darts into his soul, ever tempting him to evil, and constantly plotting his ruin, and whose malignant delight will not be satis- fied until they have succeeded in making man as wretched as they themselves are. IF * Luke X, 18. t Kev. xii, 10. $ Eev. xii, 12. § Luke xxii, 3 ; Acts v, 3 ; 1 Pet. v, 8. B Matt, xxv, 41 ; Eev. xx, 10-15. ^ Matt, xii, 43-45. Supplemental Topics. 77 SUPPLEMENTAL TOPICS. THE LORD’S DAY. Sabbath means a day of rest. Resting upon a seventh day is both a physical and a moral law which cannot be disregarded with impunity. One day there must be; which sliall it be? is a ques- tion sometimes raised ; the question is relatively unimportant. Tlie day designated as the Sabbath, and ob- served by the Jews, was commemorative of the completion of the work of fitting up this earth for the probationary abode of man. No day could have been at that time more appropriately observed. The day at present recognized as the Sabbath among Christian nations is equally appropriate; it commemorates the concluding act in the greater work of redeeming man from sin and its conse- quences. Both as a law and as a remembrancer of Christ’s resurrection it should be called the Lord’s Day, and be guarded by every Christian with holy jealousy. THE CHURCH. This may be viewed in different relations. When considered as a company of professing Christians organized into one or more societies for worship and observance, it is called the church 78 Outline of Christian Theology. visible ; when, without visible organization, it in- cludes all the redeemed, wliether adults or in- fants, baptized or unbaptized, in Christian or in heathen lands, it is the church invisible; when spoken of in its relation to the body of regener- ated believers on earth, it is termed the church militant; when including the regenerated on earth and in heaven, it is denominated the cliurch universal ; and when only the regenerated in heaven are meant, then the term employed is church triumphant. CHURCH SACRAMENTS. They are visible and federal rites, instituted under the command of God as symbols of religious truth. There are two of these ordinances. The Loud’s Supper. — This is a visible and federal rite instituted by our Lord, (Matt, xxvi, 26-30,) in place of the Jewish Passover, (Exod. xii, 11-14,) and is a symbol of Christ’s sufferings, of God’s love and mercy, and of the faith of believers. The conditions upon which it may be partaken are not entire sancti- fication, but evangelical repentance and active faith, coupled with a desire to call to mind the death and sufferings of the Lord Jesus. Baptism. — This ordinance is a sign of the necessity and of the fact of evangelical regeneration, and is a public profession of the candidate’s consecration to Christ. The mode, as it seems to us, is unimportant. Baptism is baptism, be the method one of sprinkling, pouring, or immersion, or be the quantity of water more or less, or even none, if none can be had. The subjects S U rr LEM ENTAL ToPics. 70 of baptism arc all who believe in Christ, and who offer themselves in consecration to him. In case of infants the parents may act for the child, and the child, com- ing to years of understanding, may appropriate, by faith, that act of the parents, making the sacrament thereby personally effective. CHUECH POLITY. It is the science of church government, includ- ing the forms and methods of its legislative and executive administration. In general it is of three kinds : (1.) Where the legislative and executive power is vested, in a corporative capacity, solely in the hands of ecclesiastical officers. The Roman Catholic, the Epis- copalian, and the Presbyterian Churches are of this form of polity. (2.) Where the legislative and executive power is vested, in a corporative capacity, partly with ecclesias- tical officers and partly with the laity. The Methodist Episcopal Church has, at the present time, this form of government. (3.) Where the legislative and executive power of each local Church is vested in the hands of the assembled brotherhood. Of this class are the various bodies styled Independents in England, and in this country Congregationalists, Baptists, Unitarians, and others. THE END. t: 7 . .f-V :-^6v;.'. -.•