§ 5. ESSENTIAL AND UNESSENTIAL DOCTRINES.

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religion from points of view entirely different from that of the early Christian teachers; and, of course, differ widely from the latter, in their estimate of these doctrines. How, for example, can a theologian who denies that Christ is, what he is declared to be on every page of the New Testament, a messenger sent from God, agree in opinion with the first Christian teachers respecting him, his doctrine, and the essentials of his religion! Now the theologian, whose belief on this point does not accord with that of the apostles, is bound, in honour, to say so. He ought not to pervert their language in order to adapt it to his own system. Many decide, on philosophical principles, what the religion of Christ and the object of his mission should be; and then interpret the Scriptures according to their preconceived opinions.

If we would determine what doctrines were regarded by the apostles as essential to Christianity, and were preached by them as such to Jews and Gentiles; we must consult those passages in which Christ and his disciples intentionally introduce the elementary truths in which all were instructed. Such passages are those in Acts, which describe the founding of new churches by the apostles; that in Matt. XXVIII. which contains the commission given by Christ to his disciples; and those in which the writers distinctly profess to give the fundamental doctrines of Christianity. Cf. 1 Cor. III. 1 Thess. 1: 8-10. Heb. 6: 1, sq. The following doctrines are in this way ascertained to be fundamental.

1. The doctrine of the divine unity; in opposition to the polytheism, and other connected errors of the heathen world. This one God, revealed as Father, Son, and Holy Ghost, was represented by the apostles as the author, preserver, and governour of all things.

2. The doctrine respecting Jesus. (a) He is the MESSIAH, the SAVIOUR (Going), the SON OF GOD, predicted by the prophets, and attested by miracles. In this character, he possesses an authority to which no other prophet could pretend. This is a point upon which Christ and the apostles always insist, as the peculiar and distinctive doctrine of Christianity, 1 Cor. 3: 11. And no teacher of religion who sets aside this authority of Christ, can be called a Christian teacher, however true and useful his instructions may be, in other respects. This doctrine, that Jesus is the Christ, is, as Paul says, the foundation upon which all the other great truths of Christianity are built. Vid. Storr, Ueber den Geist des Christen

thums, in Flatt's Magazin für Dogmatik und Moral. St. I. S. 103, f. Tub. 1796. (b) He became man, died, and rose again. He is now gone into the heavens, where he is exalted over all, and enjoys that divine glory which is his due, and whence he will come, on a future day, to be our judge. (c) He not only gave us ample instruction respecting our duty, but procured us forgiveness with God, and freedom from the punishment of sin through his sufferings and death (aipa); the remembrance of which is solemnly renewed in the Lord's supper. These truths respecting Christ are always represented as fundamental.

3. The doctrine of the depravity and moral degeneracy of man, is always presupposed and frequently stated in the strongest terms.

4. The doctrine of a special divine instruction and guidance (πνεῦμα ἅγιον, χαρίσματα πνεύματος). These were afforded in various ways (naturally and supernaturally) to Christians of that period, and promised to those who should follow.

5. The doctrines of the immortality of the soul, of future retribution, and of the resurrection of the dead. The latter doctrine was taught in opposition to the heathen and to the Sadducees.

6. The doctrine of the destination of man. This is, holiness, and the happiness proportionately connected with it. He only who has experienced a true change of heart, and who lives according to the precepts of Christ, can share in the rights and blessings which belong to Christians in this life, and the life to come.

7. The doctrine of gratuitous forgiveness. Men cannot merit forgiveness and salvation by obedience, either to the civil or ecclesiastical law of Moses, or to the universal moral law; although obedience to the latter is their indispensable duty. Paul argues this point against the Jews, who held the opposite opinion. He also shows that the law of Moses is no longer obligatory upon Christians.

8. The doctrine of baptism. By this ordinance, Christian rights are imparted and assured to all who are admitted into the Christian church.

These are the fundamental doctrines, which were taught by the apostles.

Note. The whole Mosaic dispensation, as all will admit, rested on the principles of theocracy. But it is equally clear from the New Testament, that the new or Christian dispensation rests on principles of theocracy and christocracy. Christ is not merely a teacher, now deceased; like Socrates, and Pla

5. OF THE ANALOGY OF FAITH.

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to, and other sages of antiquity, who live indeed in remembrance, but who now no longer exert a personal influence upon men. He is now, as he was formerly and will always continue to be, a true and living king (xquoc) and judge (κριτές ζώντων καὶ νεκρῶν).

Christianity, then, in the purely scriptural view of it, is no more an institute for mere instruction, than the ancient Mosaic dispensation. It does not rest its precepts upon the weight of the reasons by which they might be supported. It is a divinely constituted government, in which Christ is king, legislator, and judge. To his will, in furtherance of their improvement and blessedness in time and eternity, the hearts of men should be united. To his authority as lawgiver and king, God has given abundant testimony. His will and command are, therefore, the only ground which the Bible offers for the unconditional obedience to him, which it requires of all the subjects of his rule. Christ does not indeed omit, as our teacher, to give us reasons for his precepts. But, at the same time, as our lord and judge, he requires obedience to his simple authority. These views might be proved from the writings of the apostles and the discourses of Jesus. Vid. Matt. v. sq.

II. OF THE ANALOGY OF FAITH AND OF SCRIPTURE.

The analogy of faith is the connexion which subsists between the doctrines of the Christian religion, and the relation, arising from this connexion, of these doctrines to one another and to the whole system. Intimately connected with this, is the analogy of Scripture, which is, the connexion and agreement which subsists between all the truths contained in the Holy Scriptures. The analogy of Scripture lies at the foundation of the analogy of faith; since the Scriptures are the ground of the doctrines of faith. should subsist in every system. The parts should conspire harmoniously to one end. The propositions should be connected together into a complete whole, without chasms; and follow, one after another, in natural order, without contradiction. But this is eminently important in the Christian system.

This agreement

The phrase analogy of faith is borrowed from Rom. 12: 6. But there αναλογία τῆς πίστεως is, the proportion or degree of theoretical and practical faith or Christianity; like μérov níoreos, v. 3. The meaning is: Christians should devote the different degrees of knowledge and experience in religion which they may possess, to the general good of the church. Those, for example, possessing the gift of prophecy, should be content with this gift, and employ it, according to the best of their ability, for the good of others.

But although this term, as used in this passage, has a different sense from that attached to it by theological writers; the thing itself which they mean to designate by it, is just and important. The analogy of faith, as they use it, implies,

1. That no one doctrine of faith may contradict the other doctrines of the system; and that all must conspire to promote the one great end, the moral improvement and perfection of men. The doctrine of the divine justice, for example, must be explained in such a way as to be consistent with the doctrine of the divine goodness, and as to be promotive, and not destructive, of the improvement of men. Vid. Morus, § 6.

2. That the doctrines of faith should mutually explain and illustrate each other, and be drawn from one another by fair conclusion. Any doctrines may belong to the system of faith, which may be derived, by just consequence, from the Holy Scriptures, although not contained in them in so many words. And all the doctrines should be carefully preserved in the relations which they bear to each other. When isolated and viewed by itself alone, a doctrine is apt to appear in a false light. This is the case with the doctrine of the divine attributes, and with much of the doctrine respecting Christ.

3. That the particular doctrines of the system should be exhibited in a natural connexion, in a proper place, and a regular order. No one determinate method can be prescribed; and yet some fixed plan should be followed through the whole, and into all the particulars. The doctrines in which other doctrines are presupposed, should not hold the first place. It would be absurd, for example, to begin a system with the doctrine respecting death, the Lord's supper, or baptism; since these doctrines presuppose others, without which they cannot be understood and thoroughly explained. Cf. Morus, p. 14, 5.

6. OF THE Mysteries of relIGION.

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$6. Of the mysteries of religion.

1. The Greek μvornotov is commonly rendered mystery. It answers to the Hebrew, and signifies, in general, any thing concealed, hidden, unknown. In the New Testament, it generally signifies doctrines which are concealed from men, either because they were never before published (in which sense every unknown doctrine is mysterious), or because they surpass human comprehension. Some doctrines are said to be mysterious for both of these reasons; but more frequently doctrines which are simply unknown are called by this name. Muornotov signifies, therefore, in its biblical use, (1) Christianity, in its whole extent; because it was unknown before its publication; e. g. μvornotov nioτews, 1 Tim. 3: 9; (2) particular truths of the Christian revelation; e. g. 1 Cor. 4: 1. 15: 51; and, especially in the writings of Paul, (3) the doctrine, that the divine grace in Christ extends, without distinction, to Gentiles as well as Jews; because this doctrine was so new to the Jews, and so foreign to their feelings; e. g. Eph. 1: 9. 3: 3, coll. v. 6, sq.

etc.

2. The word mystery is now commonly used in theology, in a more limited sense. Here it signifies a doctrine revealed in the Holy Scriptures, the mode of which is inscrutable to the human understanding. A doctrine, in order to be a mystery in the theological sense, must be shown to be (a) a doctrine really contained in the Holy Scriptures; and (b) a doctrine of such a nature as to transcend, though not contradict, the powers of the human understanding. Of this nature are the doctrines respecting Father, Son, and Holy Ghost; the union of two natures in Christ; the atonement; etc.

To the above definitions, we subjoin the following observations. (1) Whether such religious mysteries are really contained in the Holy Scriptures, can be determined only by the principles of herme neutics. The mysteries, which, through ignorance of the original languages of the Bible, were supposed to be contained in many texts, disappear on a fair interpretation. They were greatly multiplied by the fathers of the church; since mysteries were in great request in their day, and in high esteem, even among the heathen. They were accordingly attributed in great abundance to the Christian system. There is ground, therefore, for the caution given by Morus, p. 41,