IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 1.25 i^HII^ IIIII2.5 ■i: 1112 lit 1^ 2.2 2.0 11= 1.4 IIIIII.6 V] <« /^ /. '<5. '3 >^ Photographic Sciences Corporation ^^ <^ \^ ^x-^ JV '^^\ V 6^ % V ^ ^^^^'^ % 17 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 fe' m.. Q- 'Cp. o CIHM/ICMH Microfiche Series. CIHM/ICMH Collection de microfiches. Canadian Institute for Historical Microreproductions / Institut canadien de microreproductions historiques O \ Technical and Bibliographic Notes/Notes techniques et bibliographiques The Institute has attempted to obtain the best original copy available for filming. Features of this copy which may be bibliographically unique, which may alter any of the images in the reproduction, or which may significantly change the usual method of filming, are checked below. D D D D D D Coloured covers/ Couverture de couleur I I Covers damaged/ Couverture endommagee Covers restored and/or laminated/ Couverture restaur^e et/ou pellicul^e I I Cover title missing/ Le titre de couverture manque □ Coloured r^aps/ Cartes gdoyraphiques en couleur D □ Colo Plan Coloured ink (i.e. other than blue or black)/ Encre de couleur (i.e. autre que bleue ou noire) Coloured plates and/or illustrations/ ches et/ou illustrations en couleur Bound with other material/ Reli6 avec d'autres documents Tight binding may cause shadows or distortion along interior margin/ La reliure serree peut causer de I'ombre ou de la distortion le long de la marge int^rieure Blank leaves added during restoration may appear within the text. Whenever possible, these have been omitted from filming/ II se peut que certaines pages blanches ajout^es lors d'une restauration apparaissent dans le texte, mais, lorsque cela dtait possible, ces pages n'ont pas 6t6 filmdes. Additional comments:/ Commentaires suppl^mentaires; L'Institut a microfilm^ le meilleur exemplaire qu'il lui a 6X6 possible de se procurer. Les details de cet exemplaire qui sont peut-dtre uniques du point de vue bibliographique, qui peuvent modifier une image reproduite, ou qui peuvent exiger une modification dans la m^thode normale de filmage sont indiqu6s ci-dessous. I I Coloured pages/ n V D D This item is filmed at the reduction ratio checked below/ Ce document est film6 au taux de reduction indiqud ci-dessous. Pages de couleur Pages damaged/ Pages endommag^es Pages restored and/or laminated/ Pages restaur^es et/ou pellicul^es Pages discoloured, stained or foxed/ Pages d6colorees, tachet^es ou piquees Pages detached/ Pages detach^es Showthrough/ Transparence I I Quality of print varies/ Qualite in^gale de I'impression Includes supplementary material/ Comprend du materiel supplementaire Only edition available/ Seule Edition disponible Pages wholly or partially obscured by errata slips, tissues, etc., have been refilmed to ensure the best possible image/ Les pages totalement ou partiellement obscurcies par un feuillet d'errata, une pelure, etc., ont 6t(b film^es d nouveau de fapon ck obtenir la meilleure image possible. 10X 14X 18X 22X 26X 30X / 12X 16X 20X 24X 28X 32X The copy filmed here has been reproduced thanks to the generosity of: University of Saskatchewan Saskatoon L'exemplaire film6 fut reproduit grSce d la g6n6rosit6 de: University of Saskatchewan Saskatoon The images appearing here are the best quality possible considering the condition and legibility of the original copy and in keeping with the filming contract specifications. Original copies in printed paper covers are filmed beginning with the front cover and ending on the last page with a printed or illustrated impres- sion, or the back cover when appropriate. All other original copies are filmed beginning on the first page with a printed or illustrated impres- sion, and ending on the last page with a printed or illustrated impression. \ The last recorded frame on each microfiche shall contain the symbol —♦-(meaning "CON- TINUED"), or the symbol V (meaning "END"), whichever applies. Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method; Les images suivantes ont 6t6 reproduites avec le plus grand soin, compte tenu de la condition et de la nettetd de l'exemplaire filmd, et en con*ormit6 avec les conditions du contrat de filmage. Les exemplaires originaux dont la couverture en papier est imprimde sont filmds en commengant par le premier plat et en terminant soit par la dernidre page qui comporte une empreinte d'impression ou d'illustration, soit par lo second plat, selon le cas. Tous les autres exemplaires originaux sont film6? en commengant par la premidre page qui comporte une empreinte d'impression ou d'illustration et en terminant par la dernidre page qui comporte une telle empreinte. Un des symboles suivants apparaitra sur la dernidre image de cheque microfiche, selon le cas: le symbole — ♦ signifie "A SUIVRE", le symbole V signifie "FIN". Les cartes, planches, tableaux, etc., peuvent §tre film^s d des taux de reduction diff^rents. Lorsque le document est trop grand pour dtre reproduit en un seul clich6, il est film6 d partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images n^cessaire. Les diagrammes suivants illustrent la m^thode. 1 2 3 1 2 3 4 5 6 /^ BRIEF OUTLINES OF CHRISTIAN DOCTRINE DESIGNED FOR SENIOR EPWORTH LEAGUES AND ALL BIBLE STUDENTS. BY THE REV. E. H. DEWART, D.D. HOLDING FAST THE FAITHFUL WORD AS HE HATH BEEN TAUGHT THAT HE MAY BE ABLE BY SOUND DOCTRINE BOTH TO EXHORT AND TO CONVINCE THE GAINSAYERS.— TiTUS I Q o Wesley Buildings. Montreal ; C, W, COAJES. Halifax 1898, TORONTO : DEC 1 5 1972 Shortt Library of Canadidna ti23309 A- f. VPt Of the Parliament of Canada, in the year one EnteredaccordinstoAct of the tar ^^^^^^ ^^^^^^^ ^^ thousand eight hundred and nmet> -seven, m the Department of A-riculture. A FEW PREFATORY WORDS. It is very ileHir.able that young Christians should not grow up without definite conceptions of the fundamental doctrines taught in the Holy Scri])tures. Yet many otherwise intelligent Christians cannot state clearly what they believe, or the grounds of their faith. Those who have no definite beliefs resi)ecting the Scri[)tures, the Christian Church and the ministry, or the doctrines c(nicerning Christ and His salvation, are at a great disadvantage when they have occasion to discuss such <(uestions with per8 I. IMPORTANCE OF RIGHT RELIGIOUS BELIEFS. The term " theology " in its strict sense, means the doctrine of God ; but it is commonly used to desig- nate the whole science of religion and divine things. There is at the present time a wide-spread tendency to disparage creeds, doctrines, and religious beliefs. It is frequently intimated that if one's life is in the right it is not of much consequence what he believes. This is a serious mistake. In all the affairs of life the conduct of people is the outcome of their beliefs, except in the case of acts that are the result of thoughtless impulse. This is as true of our religious beliefs as of those relating to our ordinary business. It is freely admitted that theology is not religion. A nominal profession of faith, or mere mental assent to a creed, does not transform the character and life But this is no reason for assuming that a living faith in the great truths of revelation concerniuir God's 6 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. I character and man's condition, dnty, and destiny is a vain or fruitless tiling. Such a faitli is intiniately related to experience and cliaracter. " As a man thirdceth in his heart, so is he." It has been rightly said, " A man's reliu'ion takes its character from his theology." The belief of what is false is niisleading, but right beliefs are the roots from wdiieli right con- duct grows. Those who have wrong thougi its of God, and of themselves and their duty, cannot render Him acceptable obedience. The mightiest motives to works of righteousness are supplied by a believing acceptance of the doctrines of the Christian religion. The service which God requires implies the belief of what He ha° revealed concerning Himself. If we do not believe in God's power and holiness, we cannot serve Him with reverence and godly fear. If we do not accept the Scripture teaching respecting our guilt as sinners, we will never seek forgiveness and salva- tion. If we do not believe in the infinite love and power of Christ to save to the uttermost, w^e will not come to Him for deliverance and life. If we do not believe what is revealed respecting the future life, we cannot live and act under the power of faith in the things that are unseen and eternal. Christianity is an historic religion, presenting great foundation facts and principles for our acceptance. Men disparage only what they do not believe to be true. Those who disparage the value of doc- trinal beliefs, and talk as if the theologians of the past accepted their theology without proper inquiry, will generally be found to have a creed of their own, f I IMPORTANCE OF RIGHT RELIGIOUS BELIEFS. # • i i for wliich they want to make room by rejecting what others believe. The belief of every doctrine relating to our spiritual interests, must be of importance in its bearing on experience and character. NOTE. The dispamgument of doctrinal lieliefs i.s generally indirect rather than direct, implied rather than expressed. Few will bluntly say, " It is no matter what we believe." But there is, both in sermons and in current religious literature, a good deal of indirect disparagement of creeds and doctrines. It is often not so nuich what is said as what is suggested, that is objection- able. When a preacher says : "The belief of doctrines will not save you ; the main thing is to love, trust, and obey Christ," this is undeniably true. Yet this may be said in a way that seems to imply that one may love and trust Christ without believing any particular doctrines. But some answer to such questions as. Who is Christ? and Why sliould we love and trust Him? must }jrecede an intelligent acceptance of Him as our Teacher and Saviour. The answers to these (juestions are doc- trines. In some current religious teaching it api)ears to be assumed that a saving knowledge of Christ may be gained without the Scriptures, It should be remembered, however, as I have said above, that "Christianity is an historic religion," and only in the New Testament can we learn those facts respecting Christ's character, work, and teaching that show Him to be a Saviour worthy of our trust and love. 8 BRIEF OUTLINES OE CHUISTIAN DOCTRINE. II. THE SOURCES OF RELIGIOUS KNOWLEDGE. # The study of thu sources of our kuovvledi^e of God and divine things is invested with special importance, because the subject is closely connected with the grounds of religious belief. Unless the sources of our knowledge be trustworthy, we cannot have a sure ground for our belief of what is received from them. For this cause we cannot accept either tradition or mysticism as sources of religious truth. They are not reliable. The sources from which we receive the knowledge of those truths which con- stitute the doctrines of Christian theology are : (1) Chietly from the revelation which God has given in the Scriptures of the Old and New Testaments, especially in the teaching, character and work of the Lord Jesus Christ. (2) In a less perfect degree, from the exercise of reason in the study of created things. Some theologians unduly magnify the light of nature as sufficient without any special revelation. Others deem the witness of nature to God too imperfect to be the basis of a system of natural theology. These are both extreme views. That God manifests Himself in His works is clearly taught in the Bible. The Psalmist says : " The heavens declare the glory of God ; and the firmament showeth His handiwork " (Psalm xix. 1). i I 1 THE SOURCES OF RELIGIOUS KNOWLEDGE. 9 i li. St. Paul says : " For the invisible thin^js of Him from the creation of the world are clearly seen, beinf]j understood by the thin<^H that are made, even His eternal power and Ciodhead ; so that they are without excuse" (Rom. i. 20). These and other Scriptures teach that all men, whether they have the light of the Bible or not, are responsible to God. Therefore " the light of nature "is a rule of life, by which those who liave not the clearer light shall be judged. The declaration of the apostle Peter, that " in every nation he that feareth Him and worketh righteousness is accepted of Him," must be understood as embracing those who are without the light of the Gospel. One of the theories of Professor C. A. Briggs is that there are three sources of religious knowledge — the Bible, the Reason, and the Church. He takes Spurgeon, Martineau, and Newman as illustrations of men who each received his knowledge of God from a different one of these sources — Spurgeon ^'rom the Bible, Martineau from Reason, and Newsman from the Church of Rome. But the Church is only the agency which makes known truths received from a source higher than itself. Reason is the faculty by which we apprehend the truths written in the works and Word of God. It cannot be a source of knowledge in the same sense as Revelation is. As a matter of fact, each of these men read the Bible, exercised his reason, and was familiar with the teaching of the Church of the past. They did not, therefore, receive their know- ledge of God from different sources, as Dr. Briggs :il 10 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. incorrectly alleges. Newman had a knowledge of God from the Scriptures long before he went to the Church of Rome. What he added after, in tlie judg- ment of Protestants, was not truth, but error. As an effort to exalt some alleged sources of religious truth to the level of the Bible, Professor Briggs's illustration completely breaks down. III. THE TESTIMONY OF NATURE TO GOD. At a time when the theory of materialistic evolu- tion seeks to exclude the agency of an intelligent mind in nature, even a desire to exalt the Bible should not make us fail to duly recognize the evi- dence which the visible universe presents to the existence of a personal, intelligent Creator. This testimony is not different or contrary to the teaching of the Scriptures, but affords strong presumptive evidence for such a revelation. In natural theology the existence of God and the moral nature of man are the fundamental facts which claim attention. The existence of our world and the system of which it is a part is a strong argument for the existence of an intelligent Creator. The universe must have had a beginning. If so, some sufficient cause outside the thing begun is necessary to account THE TESTIMONY OF NATURE TO GOD. 11 I for its origin. We instinctively ask : By whom were all thinnrs broug-ht into existence ? How did life and mind originate ? No answers that do not recognize creative power and intelligence can be deemed satis- factory. Facts relating to mind are as pertinent here as those that relate to the material w^orld. Hence the general consent of mankind (with few exceptions) to the existence of an Unseen Power who is the cause of all things, is a fact of great weight in its bearing on this question. Whether this belief is the result of natural intuition, or arises from the consciousness of a Supreme Being and an instinct of worship in the human heart, or results from the exercise of reason regarding the order and purpose observed in nature, in any case our nature and reason would be false witnesses if there is no such Creator. The manifold evidences of order and design which are seen in the universe are a powerful argument for the existence of a personal Creator. When we note the way in which one thing is adapted to another, and in which natural forces operate ccording to fixed laws, we see that the universe is one vast system of means and ends —all indicating intelliirent purpose. Those who tell us that though the eye is the organ by which we see it was not desio-ned for sight, and though the ear is the organ of hearing it was not made to hear, may deem this very scientific, but it is contrary to common-sense. If it requires intelligent thought to understand the order and adaptations of the natural world, it would be absurd ' I: 12 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. to assume that they all came into being without thought or purpose. The fact that God uses gradual evolution as a method in carrying out His purposes does not destroy the force of the argument from design. It is still true that " wherever we see pur- pose accomplished, especially by the combination and adaptation of means, we know that the purpose is not in the means, but in some mind that existed out- side of and before them." Thus we are logically and irresistibly led to the conclusion that " He that built all things is God" (Heb. iii. 4). IV. HUMAN NEED OF A SUPERNATURAL REVELATION. Thouujh the aiaterial universe and man's moral nature reveal important truths respecting the Creator and the creature, it is a limited and imperfect know- ledge which does not meet our human needs as intel- ligent moral beings. A belief in the existence of a great First Cause, whose dependent and responsible creatures we are, creates a strong presumption that God would not leave us without a supernatural revelation of His will. In the conscious need for fuller light we are impelled to ask : What is the i HUMAN NEED OF A SUPERNATURAL REVELATION. 13 character of this great Being ? What is His atti- tude and disposition toward us ? What are the duties He requires of us ? How shall we obtain deUverance from the feeUng of conscious guilt ? Does God hear and answer prayer ? When we die, does death end all ^ To these (juestions of tremen- dous import the light of nature gives no distinct and ade([uate answer. The revelation contained in the Scriptures fully answers all these questions. It supplies the know- ledge of great truths relating to God and man, duty and destiny — a knowledge without which human life would be a dark and desolate existence. It sheds light upon the great problems of moral being. It makes known the love of our heavenly Father, the conduct and character which He requires, forgiveness for human guilt, strength for our moral weakness, and consolation for the sorrows and ills of life. Above all, it makes known Christ, the all-sufficient Saviour, who " hath abolished death, and hath brought life and immortality to light through the Gospel." Its precepts and promises cover all human wants, and proclaim a full and free salvation for all. It is a characteristic of current rationalism that it unduly exalts the light of nature and places the relig- ions of the heathen world on nearly as high a level as Christianity. This is frequently done in a way that makes the Scriptures appear less necessary than they have been held to be by tlie Christian Church in all ages. In many cases it seems as if the theo- logians of this school were using the knowledge for / 14 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. which tliey are indebted to tlie Bible to disparage and undermine its authority. The best systems of heathenism are destitute of the knowledge of Gods true character and attributes, of man's moral condition and needs, of a rule or standard of conduct, and especially of the redemptive work of the Lord Jesus Christ. Tiie fullest knowledge of these s^'stems reveals nothing that lessens the necessity for the Christian revelation. Christian missionaries, who have had the best opportunities of knowing the true character of heathenism, bear the most emphatic testimony to the vast difference l)etween the charac- ter and influence of the Christian religion and that of all heathen systems. The evidence on this point amply confirms the apostle's declaration, that " the world by wisdom knew not God." NOTE. One of the current ideas of the day is that ' ' there are no false religions." It may be admitted that some truths are found in all religious systems. This does not, however, justify the statement that there are no fiilse religions. Every system of religion that presents wrong conceptions of God's character and man's character, and of human duty and destiny, is a false religion. The Rev. John H. Barrows, D.D., who took the leading part in promoting the Chicago Parliament of Relig- ions, and who, in the opinion of some, unduly exalted the heathen religions on that occasion, since his return from China and India has borne a most remarkable testimony to the insuffi- ciency of the heathen religi(ms and tlie world's need of Chris- tianity. In an address, he says : ' ' The world needs the Christian religion. I have given five of the best years of my life to the examination of this question, ^■^■TT^T'''^ wpf '■"•^■T HUMAN NEED OF A SUPERNATURAL REVELATION. 15 and I have had opportunities sucli as no other man ever had, of seeing and knowing the best side of the ethnie reH^aons ' 1 c(.unt as my friends Parsees and Hindus, Buddliists Tnd Con- fucianists. Sliintoists and Mohannnedans. T know what they say about tliemselves. I luive h.oked nt their religions on the ideal side, as well as the practical, and I know this, that the very best which is in them, the very best which these well- meannig men have shown to us, is a reflex fn.ni Christianity and that what they lack, and the lack is very serious, is what the Christian Gospel alone can inii)art ; and T know that beneath the shining examples of the elect few in the non-Chris- tian world there is a vast area of idolatry, and pollution, and unrest, and superstition, and cruelty, which can never be healed by the forces which are found in the non-Christian systems. "Recognizing to the full the brighter side of so-called heathenism, rejoicing that the light has been shining every- where, and that foreshadowings of the evangelic truths are discoverable among the nations. I yet see that in Christ only is there full salvation for the individual and for s<.ciety. Many wise and true opinions are doubtless held by the disciples of the ethnic faiths, but opinions, however true, are not man's crying need. Jesus Christ is not only the truth, but He is also the way and the life. In Jesus the two ideas which found most universal acceptance in the Congress of the World's creeds— I mean human brotherhood and Divine fatherhood-have their proof and their explanation. "—^owMYe^ic Review, July, 1897. 1. 16 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. V. THE CREDENTIALS OF THE SACRED SCRIPTURES. The consideration that Scripture is both the source and the standard of Christian doctrine, gives a deep interest to tlie question, Wliat are the grounds on which we behev^e that the Christian Scriptures are a special supernatural revelation from God, in distinc- tion from tliat given in creation, conscience and history ? The great strength of the evidence that the Scriptures are a divine revelation does not depend on any one line of argument, but consists in the cumula- tive force of different kinds of proof converging to sustain the same conclusion. I can only briefly name the chief of these evidences, without fully stating the arguments. The lofty conception of God's character presented in the Bible distinguishes it from aii other so-called sacred writings. The unity of the moral teaching, wdiich runs like a golden thread through the different books of the Bible, evinces that the same Spirit inspired its writers. The pure and elevating charac- ter of its teaching, and the wonderful adaptation of the truths revealed to the mental and moral condition of the human race, show that they are from Him who knows what is in man — his nature and his needs. The great historic facts that are the records of these \\ 1^ ■■ M Wg BW? g*lf ■ THE CREDENTIALS OF THE SACRED SCRIPTURES. 17 divine revelations of God's will, have been fully attested and vindicated. Miraculous displays of divine power have ratified the connuission of God's niesseno;ers and attested the authority of their nies- Hiigki. The significant relation of the preparatory teaching and history of the Old Testament to the redemptive work of Christ, recorded in the New Testament, gives evidence of a divine purpose. The fulfilment of the predictions of prophecy relating to nations and to the character and work, the life and death of Jesus the Messiah indicates a supernatural knowledge of future events. The unicpie character and teaching of Christ and His testimony concerning Himself : the miracles of mercy that He wrought in proof of His claim to be the Son of God, especially the fundamental miracle of His resurrection, so fully attested : the moral transformations wrought in character by the sanctifying power of these revealed truths ; the salutary influence of the Gospel on com- munities and nations; the verification of the promises of Scripture in the religious experience of all true believers ; the character of the prophets and apostles, who were the witnesses of the facts recorded in these writings — all these, like conv(^rging streams of testi- mony, unite to form a mighty river of proof of the divine inspiration and authority of the Christian Scriptures, which should produce conviction in the minds of all unprejudiced seekers for trutli. We should bear in mind that different kinds of truth must be established bv different kinds of evi- dence. " Physical truth must be established by 18 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. experiiuoiit, liistorical by tostimony, .spiritual by consciousness, reason and moral sense." Christianity is proved and vindicated by all the kinds of proof appropriate to the subject. VI. THE OLD TESTAMENT. It is desirable that every Bible student should have a correct conception of the scope of the Old Testament and its relation to the New. The Old Testament con- sists mainly of the history of God's ancient people, the prophecies of prophets who preached righteousness and made known God's threatenings and promises regarding the future, and the Psalms which are largely an inspired record of religious experience. In the Old Testament we learn that a nation was selected and trained to be a divine agency to make known to the world the knowledge of God and His glorious purpose of the redemption of humanity through Christ, and that there was a succession of prophets, who claimed to receive and utter divine messages. All through these ancient Scriptures run predictions of a coming Messiah, As time goes on^ the utterances of the prophets on this subject become more definite. The hope of the coming Deliverer and s THE OLD TESTAMENT. 19 a great redoiii[)ti()n broadens and britrhtens till it illumines the whole horizon ot Hebrew thou<;ht and life. This development was the outcome of the reve- lations which God made from time to time to Hie prophets. The prophecies give a divine sanction to the New Testament dispensation, because they show it to be the result of God's purpose as foretold by the prophets. Some disparage the moral teaching of the Old Testament as crude and low. There are, indeed, incidents recorded which indicate a lower moral standard than that of the New Testament. But the views of the people as to truth and duty were pro- gressive. We should not judge Hebrew moi'als by exceptional cases like that of Jael and Sisera, but by the moral precepts and truths of " the law and the prophets." These present lofty ideas of God and human duty. The Ten Commandments are a high moral code. In the Old Testament we read, " A God of truth and without inicjuity, just and right is He " (Deut. xxxii. 4) : " Like as a father pitieth his chil- dren, so the Lord pitieth them that fear Him " (Psalm ciii. 13) ; " What doth the Lord recjuire of thee, but to do justly, and to love mercy, and to walk humbly with thy God V (Micah vi. 8). Every form of wrong- doing is unsparingly condemned in the Hebrew Scrip- tures. " The face of the Lord is against them that do evil" (Psalm xxxiv. 16). ., ^ " ,-" We would not affirm that o4r , Lord's. 'citations authenticate and ratify every ^e^iftffc-ailiea^. books; but the explicit acceptance of tie authority and 20 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. inspiration of the Old Testament by the Master and His inspired apostles vindicates its right to be in- cluded in the sacred Christian Scriptures. It is of the Old Testament that Christ said, " Search the Scriptures : . . . they are tliey whicli testify of Me " (John V. 39). It is of the Old Testament tliat St. Peter said, " Holy men of God spake as they were moved by the Holy Ohost " (2 Peter i. 21). It is of these sacred writings that St. Paul said, " Christ died for our sins, according t(^ the Scriptures " (1 Cor. xv. 3), and of which he wrote to Timothy, " And that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus" (2 Tim. iii. 15). He adds, as the ground of this high estimate of these Scriptures, " All Scripture is given by inspiration of God, and is profitable for doctrine, for rej^roof, for correction, for instruction in righteousness" (2 Tim. iii. 16). VII. THP: new TESTAMENT. The New Testament is not an imitation of the Old Testament. It takes no notice of the rise and fall of kings and nations. All its interest gathers around the person and work of our Lord Jesus Christ. It consists of a fourfold account of His public ministry, death and resurrection ; a record of the chief events in the early days of the Christian Church ; and letters THE NEW TESTAMENT. 21 of reli Professor Banks. THE INSPIUATION OF THE SCRIPTURES. 23 Vlll. THE INSPIRATION OF THE SCRIPTURES. When it has been shown that the sacred writers are truthful and trustworthy, and tliat tlie Bible con- tains a revelation of truths above what human reason could disco'^er, the Inspiration of Scripture follows as a consecjuence ; because only by divine inspiration could this knowledge of spiritual truths and future events be acquired by the accents by whom \t was made known. For this cause discussions of this sub- ject generally deal with the mode and character of inspiration — with " the Influence of the Holy Spirit in the construction and perpetuation of the sacred writings " — rather than with the establishment of the fact of inspiration. I am disposed, however, to regard the supernatural communication of a revelation of truth to the minds of the sacred writers as the main thing implied by inspiration. I'he manner in wdiich these revelations were made is a secondary matter, compared with the fact itself. The truth revealed is God's thought, but the Holy Spirit wrought through the natural faculties and gifts of the writers. The distinction between the extraordinary operations of the Holy Spirit, which produced tlie Scriptures, and His ordinary operations in the niinds of believers should not be forgotten nor denied. There is no generally accepted definition of inspira- tion. Every Christian should examine the evidence 24 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. ti ^^ furnished by the Bible itself, and accept no theory that is not in accord with the testimony of the sacred writers regarding their message. The theory of verbal inspiration, if it means that all the words of Scripture were dictated hy the Holy Spirit, is open to weighty objections. It is not affirmed in the Scriptures. It is inconsistent with the use made of historic documents, with the varying accounts of the same event, and with the prominence given to the human element as seen in the different styles of the sacred writers. The Rationalist theory, which regards the inspiration of our Scriptures as of the sam. kind as that of poets and gifted authors, only higher in degree, robs the Scriptures of their authority as a standard of truth and duty. It reduces tlie divine promises simply to the thoughts of good men, and contradicts the state- ments of prophets and apostles as to the way in which they received their revelations of truth. We do not regard the Scripture records of current historic events as a divine revelation ; but the Spirit of truth inspired those who wrote these accounts of God's provide itial dealings with men. The kind or degree of inspiration which was required by these historic writers must have been different from that of seers and prophets, who made known what only God could have reveal' 1. But they received the degree of inspiration which the work to which they were called required. St. Luke intimates that his " having had a perfect understanding of all things from the very first " was a * qualification for writing the gospel which bears his name. It is not merely The existence of a personal god. 25 the inerrancy of the Scriptures which the skeptical critics now deny, but their truth and trustworthiness. So lon^ as these are vindicated the divine inspiration of Scripture cannot be denied ; for it is attested by the testimony of those through whom these revelations were given. I I IX. :he existence of a personal god. The conception of God which men cherish mainly determines the character of their worship and relicrion. Their own character is commonly ascribed to'' the beings they worship. The gods of the heathen are frequently represented as guilty of the same vices as those who worship them. "Gods hateful, changeful, passionate, unjust, Whose attributes are rage, revenge, and lust." The chief forms of antagonism to belief in a living, personal God are Atheism, which denies His exist- ence; Agnosticism, which denies that we can have any knowledge of Him ; and Pantheism, that recog- nizes no God but the universe. Pant! eism is essen- tially atheistic. If there is no object of worship and faith but the objects that make up the visible system of things, then there is no great Being such as the 26 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. I I, ill Bible makes known and our human needs require. A good deal of prominence is given in current theology to the divine immanence. Rightly understood, the words represent a great and essential truth. But it is not always clear what those who use this expression mean by it. If it be meant that the Creator, who called all things into existence maintains them in being by His power — that He " sustains, and is the life of all that lives " — this is a scriptural doctrine. But if it be meant that, in some mystical sense, God is so present in all things as to make His superna- tural interposition in the government of the world superfluous, this comes too dangerously close to Pan- theism to be accepted by Christians. Any teaching about God that denies or ignores His personality, and is not in harmony with a belief in Him as a loving Father who hears our prayers and has compassion for our needs, is inconsistent with Christianity. We have seen that the material universe bears cogent witness to the existence of an intelligent Creator, but that it is only from the sacred Scrip- tures we can obtain tlie knowledge of His character and perfections. Many theologians maintain that the idea of God is intuitive in the minds of all men. Though there are some objections to this view, it is significant that in the Bible the existence of God is nowhere announced as a new truth. The first words in the Bible, " In the beginning God created the heavens and the earth," assume the fact of His exist- ence and power. But in many places in the Old Testament the heathen, who worship various tribal 1 ! THE ATTRIBUTES OF GOD. 27 ! . ^^ods, are forcibly reminded that Jehox^ali is the One hvincrand true God, the Creator of all things. All the prophets agree with Moses that " the Lord^'fle is God in heaven above, and upon the earth beneath : there is none else " (J)eut. iv. 39). The numerous passages in which infinite power and wisdom are ascribed^'to Him amply disprove the notion of the ''higher critics " that Jehovah was merely the tribal god of the Hebrews, until a comparatively late period. The majesty of the divine character is grandly set forth in the Old Testament; but in the New Testa- ment God's love is more gloriously manifested. One great purpose of the incarnation of Christ was more fully to reveal the Father. The Baptist said : " The only begotten Son, which is in the bosom of the Father, He hath declared Him " (John i. 18). X. f THE ATTRIBUTES OF GOD. The Scripture statements respecting the character and perfections of God are fundamental truths of religion. But as there is little diversity of view among Christians on this subject, ard as the space available will not permit much quotation of Scrip- ture, this subject will be treated with great brevity. The attributes of God are those essential (lualities of His nature which He has Himself revealed that we 28 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. might think and feel rightly concerning Him. All classifications of these attributes, such as natural and moral, absolute and relative, negative and positive, are more or less imperfect and open to objections. Yet there are some of these attributes which we naturally think of as characteristic of God's essential Deity, and others which appear to be especially mani- fested in His relations to us, and which may be com- municated in some degree to beings made in His imasce. The God of the Bible is a self-existent and eternal Spirit, the Creator and Ruler of the universe*. "From everlasting to everlasting " He is the ever living source of life (Psalm xc. 2 ; John iv. 24). God is omnipresent. His presence fills heaven and earth (Jer. xxiii. 24 ; Acts xvii. 28). As the eternity of God expresses the mode of the divine existence in contrast with all temporal things, so His immensity expresses the mode of His existence in contrast with all limitations of space. Omnipotence belongs to God alone. He said to Abraham, " I am the Almighty God." The works ascribed to Him imply infinite, might. He can do everything that is a proper object of power (Matt, xix. 26; Jer. xxxii. 17). Virtue and holiness, how- ever, are not legitimate products of power. Omniscience or infinite knowledge, as Mr. Wesley says, " is a clear and necessary consequence of omni- presence. If He is present in every part of the universe, He cannot but know whatever is or is done there." He foresees the events of the future before THE ATTRIBUTES OF GOD. 29 they come to pass (Heb. iv. 13 ; Acts xv. 18). There may be apparent difficulty in reconcilincr divine fore- knowledge with human freedom ; but we know that both are facts, and that God's knowledge is not the cause of our acts. The wisdom of God is closely related to His know- ledge, though they are not identical. Wisdom is the right application of knowledge. The Bible frequently refers to the boundless divine wisdom seen in the counsels and works of God (Jer. x. 12; Rom. xi. 38). Immutability is ascribed to God, in contrast with the changeableness of mortals and all temporal thino-s (Psalm cii. 27 : Heb. xiii. 8). The divine immuta- bility is not, however, unchangeableness like that of the insensate rock, which continues the same because It has no power to put forth action. It is more nearly akin to the consistent steadfastness of a moral being of high character. It refers to the divine nature"! not to divine acts. His immutability is not incon- sistent with the acts of creation, redemption and retribution, which are ascribed to God in the Holy Scriptures. m^M TF 30 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. XL THE ATTRIBUTES OF GOD. (Continued.) The study of what are generally called the moral attributes of God possesses special interest, because they are those (pialities that are more specially mani- fested in His dealings with the children of men, in His relations of Father, Governor and Saviour. Holiness is constantly ascribed to God in both the Old and New Testaments as His most distinguishing characteristic (Isa. vi. 8; 1 Peter i. !()). It is not in a strict sense an attribute, because as applied to the Divine Being it implies all moral perfections. A holy God must be just, good, merciful and true. Justice in God implies the administration of His moral government with truth and righteousness (Psalm cxlv. 17). It is evinced in the character of the divine precepts and in His dealings with His intelligent creatures. " The Lord is good to all, and His tender mercy is over all His works." Goodness, when ascribed to God, does not mean the opposite of bad- ness, as when ascribed to human beings, but the benevolence and love from which flow all the bless- ings with which our heavenly Father supplies all our needs and delivers from the evils of our sinful state. God is merciful. Mercy is love in active hMM THE ATTRIBUTES OF GOD. 31 exercise toward the j^'uilty and suttering, who need conipasHion, relief and forgiveness. The truth or faithfulness of God is an essential (quality of His nature, arising from the immutability of His attri- butes. He says, "I am the Lord, I change not; therefore ye sons of Jacob are not consumed " (Mai. iii. 6). This afhrms in ditierent words the blessed truth, that " His mercy endureth forever." It has been alleged that, because the infinite One is incomprehensible by mortals, we cannot know God. It is true we cannot " find out the Almighty unto perfection " ; tlie being whom mortals could fully comprehend would not be God. But we can know a great deal about things that we do not fully compre- hend. So, though we cannot comprehend the infini- tude of God, we can know that His power, faithful- ness and love are blessed realities. We can know " that He is, and that He is a rewarder of them that diligently seek Him " (Heb. xi. 6). In proportion to our holiness and spiritual-mi ndedness we gain truer conceptions of God. It is sometimes said that the moral attributes we ascribe to the Creator are human qualities. This is not a weighty objection, even if it be true. Is there anything in the universe known to us whose qualities could be more fitly ascribed to God ? If man was made in the div'ne image, should we not expect his nature to reflect the divine nature ? We must not regard these Scripture verities about God as abstract truths which do not practically con- cern us. They are the foundations of all true Chris- tian faith. To rightly apprehend the great fact that 32 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. there is a living .. ■ V lnt'V' iCT THE LOUD .IKSIS CHHIST. .^5 save tlu'iii that wci'e lost. He was the Messiah pre- dicted by the propliets, whose life and death i'ulHUed what tliev foretold. Divine titles and attributes are ascril)ed to Him. " In the beginning was the Word, and the Word was with God, and the Word was God." He is dechired to be " ( iod manifest in the flesli," "(jJod over all, l)lessed forevei'." All created beings are subject to change, but " Jesus Christ is the same yesterday, to-day and forever," innnutable and eternal. In the Son of God the which implies a conviction of sin, sincere sorrow for past sins, and full purpose to forsake all evil ways and accept Christ as Saviour an- ^ .s mental constitution, with God's mode of deal'ng . i him as a free being, and witli all those Scriptures which plainly teach that we have a power to choose right or wrong for which we are accountable to God. XXIII. CHRISTIAN MORALS. Irreligious people fiequently allege that reliction consists in the belief of doctrines and pious feelings which leave the practical duties of life neglected. This is an erroneous misconception. The belief of the truth and the experience of saving (/race are divinely ordained means of producing right character and conduct, and of "teaching us that, denying ungodliness and worldly lusts we should live soberly righteously, and godly, in this present world " (Titus ii. 12). .Ve have seen that true beliefs concern- ing God are closely related to a right observance of 58 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. our duty toward Him. So tlie belief of the truths of religion promotes the discharge of the duties we owe to our fellowmen in all the relations of our com- plex life. Charity, justice, benevolence and purity are essentially Christian duties. As Dr. W. B. Pope says : " Upon all these Christianity pours a clear and steady and sufficient light." St. Paul's enumeration of the fruits of the Spirit shows that it is the object of religion to impart those graces of character which alone can enable us to "do justly, and love mercy, and walk humbly with our God." It has been truly said: " Every doctrine has its ethical side." Though not a cofiiplete moral code, the Ten Com- mandments are a condensed statement of human duty, especially when they are applied in the broad spiritual sense in which our Lord interprets them. But the moral precepts which abound in the Holy Scriptures are all laws of life which are binding upon the Chris- tian conscience. Though the New Testament pre- sents no code of detailed duties, it is full of warnings against specific forms of wrongdoing, and earnestly enjoins numerous practical duties. The Master Him- self likens him who heareth His sayings and doeth them to a wise man who built his house upon a rock. He said to His disciples : " If ye love Me, keep My com- mandments" (John xiv. 15). Some religious people teach as doctrine that Christ obeyed the law for believers, and as they are under the law of love they are delivered from the obligation to obey the divine law, and shall not be judged by it. But if Christ's perfect obedience is accounted the t. ) THE CHltlSTIAN CHURCH. 59 believer's, he can have no «ins to be forgiven. The Christian o])eying the law from love and not from fear does not abrogate or supersede the divine precepts, no more than the use of steam power on i railroad renders the railway track unnecessary. The fact that believers are not justified by their good works does not cancel their obligations to render lov- ing obedience to the divine re(]uirements, or prove that such obedience is not pleasing and acceptable to God. The doctrine that the believer is not con- demned by the law, if he transgresses it, is not scrip- tural. 8t. John says: "He that doeth righteousness is righteous, even as He is righteous. He that coni- mitteth sin is of the devil" (1 John iii. 7, 8). "For this is the love of God, that we keep His command- ments " ( 1 John V. 3). God loves righteousness and hates wickedness. Works inspired by faith and love are acceptable to God. '' To do good and to connnuni- cate forget not : for with such sacrifices God is well pleased " (Heb. xiii. 16.) V » : » XXIV. THE CHRISTIAN CHURCH. It is important that Christians form a right concep- tion of the Christian Church, in order that they may have a standard with which to compare all unscrip- tural theories of the Church which may claim their acceptance. It is evidently the divine purpose that /^ 60 BRIEF OUTLINES OF CHRISTIAN DOCTRINE. those wlio have experienced the blessings of salvation, through faith in Christ, should he instrumental agents of the Holy Spirit in lifting up and saving the world. The institution of the Christian Church is the practical embodiment of this divine thought. But Christians are not to be isolated, independent workers. The Church is not an aggregation of discoi'dant forces moving with lawless energy, without unity of pur- pose or method. Without organization and order there could l)e no provision for maintaining the means of grace, religious fellowship, Christian discipline, and aggressive evangelistic work in the world. A local church has been fitly designated " a congre- gation of faithful men, in which the pure Word of God is preached and the sacraments are duly adminis- tered according to Christ's ordinance." This definition in its essential elements applies to a denomination embracing many congregations. All such Christian societies taken together constitute the visible Church. By the invisible Church is meant all those who are known to God as His saved children. In the New Testament the term " church " frequently means a local society ; but the Church of which Christ is declared to be the Head is not any visible organiza- tion, but the whole body of true believers, wherever they may be or by whatever name they may be called. The Church should be governed by the teaching and principles of the New Testament : but no particular order or polity is enjoined in the Scriptures. A living Church will be largely moulded by its inner life, and should be free to adapt its methods and agencies to 1 I THK CHRISTIAN MINISTRY. 61 the refiuiremonts of different countries and times. John Wesley's course practically illustrated his belief in this view of the Church. The mission of the Church in the world is to con- serve and proclaim the truths of the Gospel, to build up its members, in faith and holiness, and to be the instrument of brino-ing a fallen and enslaved world back to God. The Church that is most successful in this work is the most apostolic and scriptural Church. The chief marks c"" a true Church are : fidelity to the faith once delivered to the saints, the experience of personal salvation by its members producin^r holy lives, and unselhsh zeal in Christ's service. It is in these things the unity of the Church consists. Those who teach that a special ecclesiastical order is essen- tial to a true Church have no support for such an assumption, either in the historic facts or teaching of the JNevv Testament. xxv. THE CHRISTIAN MINISTRY. 4* Though fully recognizing "the priesthood of the people," in the sense that all Christians are to be workers in God's vineyard, we hold it to be clearly set forth in the New Testament that there is to be in the Church a class of persons, called of God, approved by the Church, and set apart to the functions of the i I i 02 lUlIEK OITI.INES OF CHIIISTIAN DOCTRINE. ministry. As ChriHtianity was fVaiiidod by a body of at^ents specially endowed and authenticated, there is strong ground to believe that the Church would not be left without recognized leaders and teachers to carry on the work begun. '^Phe duties assigned to the ministry imply that it constitutes a. distinct order. They are to watch over the Hock, to administer dis- cipline in the congregation, and to proclaim the Gospel message of salvation. Though it is to be desired that * all the Lord's people were prophets," yet it is true, as Dr. Miley says, that " the functions of the ministry nuist ever constitute it a distinct class in the Christian Church." We find in the New Testament that there was in the earlv Church such an order of men. In the pastoral epistles their qualifications and duties are fully defined. If in the Old Testament dispensa- tion men were called by God to the prophetic office, who were to warn and admonish the people and rebuke their wickedness, it is most reasonable to believe that the men who in the Christian dispensa- tion are to be God's messeno;ers of life and salvation to the world should be called by Him to the office and work of this ministry. Accordingly, we learn that it is God's prerogative to " send forth laborers into His harvest." " And He gave some, apustles : and some, prophets : and some, evangelists : and some, pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (Eph. iv. 11). St. Paul said to the elders of Ephesus, " Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath -£ ■M THE CHRISTIAN MINISTRY. (58 inade you overseers " (Acts xx. 28). Ordination is the recognition and approval by the Chiircli of those whom (xod lias en< lowed and called to the ministry of the Oospel. We repudiate and reject the do<^ma of " apostolical succession," which assumes that cndy ordination b}' a bishop, in the modern Episcopalian sense of the term, can make a Christian minister with authority to administer the sacraments ; and that without such ordination there can be no true Church, 'i'here is no authority whatever for this notion in the Scriptures. The ordination of elders in the apostolic Church no more proves this dogma than ordination in the Meth- odist and Presbyterian churches proves that they hold it. It is out of harmony with the whole tenor of New Testament teaching, which places inward spiritual religion above all external rites and forms. This theory of the ministry exalts things human and formal above soundness in doctrine, the experience of the new birth, and godly consecrated- lives, which are the true notes of a scriptural Church. The Master's test is, "By their fruits ye shall know them" (Matt, vii. 20). The belief of this theory also tends to promote a sectarian and exclusive spirit utterly at variance with the catholic spirit of New Testament Christianity. h 64 HlllEF OUTLINES OF CHRISTIAN DOCTRINE. XXVI. THK CFIRISTIAN SACRAMENTS. Haptisin and the Lord'8 Supper are the only Sac- raments wliicli Christ instituted. 'I'hey are "out- ward and visible sifjjns of inward and spiritual t^race." On the human side they are si<(ns of faith in the •jjrace and truth whicli they symbolize. On the divine side, as divinely instituted ordinances they are seals of Cod's promises to bestow these spiritual blessings. Baptism with water is the symbol of the moral puritieation wrouj^ht by the Holy Spirit in regeneration, and a confession of faith by the be- lieving subject. In the Lord's Supper we connnemor- ate the sacrificial deatli of Christ and avow our faith in His atonement. It has been deemed a remarkable thing that rites so simple, and intended to be a bond of unity among Christians, should have given rise to more controversies and wider divisions than any other subject. Into these controversies we have not space to •enter here. In view of the relations of Christianity to Juda- ism, and the purpose of these ordinances, it is hard to see how anyone who has no preconceived theory to support can deny that Baptism and the Lord's Supper correspond to Circumcision and the Passover, and take their places in the Christian dispensation. Baptism and circumcision are initiatory rites ; the Lord's Supper and the Passover are memorial ordin- ances. Thouirh the Sacraments are divine means of ! THE CHRISTIAN SACUAMKNTS. 65 ivcuivin^ grace to tlioKu who use tlicm in penitent faith, tliey are not neceHsaril}- etlective by the mere pei'Forniance, or the sole means of obtaininir the blessings of which tlu'V are signs and seals. Neither