Digitized by tine Internet Arcliive in 2008 witli funding from IVIicrosoft Corporation littp://www.arcliive.org/details/cliristiantlieologOOpictuoft V- CHRISTIAN THEOLOGY: TRANSLATED FROM THE LATLN BENEDICT PICTET, PASTOK AKO PROrESMR Or^ OiTIJilT^- IN TlIK CIILRCH AHB DHIVeKMTT or OKKCVA. ^2. BY FREDERIC K R K V II () II X , B . A PriIlaDELI'niA:, PRESBYTERIA.X liOARD OF PUPLICATION. , THE TRANSLATOR'S PREFACE. TnnsE who are in any measure conversant with the theological works of the age of the Reformation, and of that immediately succeeding it, cannot fail to bear testi- mon}' to their value; as presenting the most accurate and luminous views of divine truth, and as constituting a sort of standard of refeience and appeal in the present age. Among these works, those of the divines who flourished in the Reformed churches abroad, occupy a distinguished place, and supply a fund of valuable infor- mation on every branch of Christian Theology, properly so called. Many of these productions were translated into English immediately or very soon after they ap- peared; but most of these translations being now out ot print, or copies of them very scarce, it is presumed that, without depreciating the value of modern performances, no mean service would be rendered to the Christian public, if new translations were made of the most valu- able, and in their own time, most popular, writings of the divines in the continental churches. The volume which is now presented to the public, claims attention as a body of Christian divinity, more concise and per- spicuous, and therefore more acceptable to general read- ers, than similar productions of the same age and school. While it preserves, to a considerable degree, the accu- racy of method, so studiously followed in the writings of that age, the author has, by the omission of formal controversies, and, as far as possible, of the scholastic terms in which such controversies were generally con- ducted, rendered it a suitable work for Christian read- ers in general, as well as for professed students of Chris- tian theology. This design he probably had in view, when he published a French edition of his work, as the illustrious r'alvin published his famous Institutes in the same language, which was that of their countiy. In 1 * iii IV THE TRANSLATOR S PREFACE. giving the following edition to the public, the translator has endeavoured to present it to the English reader in as plain, perspicuous, and popular a style as possible; he has fully and faithfully given the sense of his author ; he has, indeed, omitted a few passages in the original work, either when (though very seldom the case) they ap- peared to him a needless repetition ; or when such pass- ages consisted of quotations from the fathers or the hea- then writers, more curious than useful, or when they contained arguments rather subtle than solid ; but these instances are altogether very rare, and, it is presumed, will not be of the slightest detriment to the original per- formance.* In addition to the intrinsic excellence of this work, it will perhaps be an interesting recommendation of it to many readers, that its author may in some mea- sure be regarded as the last of those illustrious and or- thodox divines who presided over the church of Geneva, and who contributed, by their indefatigable labours and excellent writings, to render it the bulwark of the Refor- mation in those parts. For shortly after his death, or to use the words of a living writer, "scarcely had the ven- erable Benedict Pictet been cold in his grave," when that highly favoured church commenced her grievous declension ; the pure and scriptural doctrines, taught by Calvin, Beza, Diodati, and their successors, were ex- changed for those crude and reckless attempts of human speculation, which cannot be better comprehended than under the modern and expressive name of Neology ; and thus Geneva took her place on the melancholy list of those Christian Churches which have " departed from the faith, and left their first love." May a gracious God speedily restore "the candlestick" to this, and to every other place from which, in his mysterious providence and righteous judgment, it has been taken away. On the whole, it is hoped that this volume will form an ac- ceptable manual of Christian knowledge to those Chris- tian families and individuals who, believing and loving the truth, as it is continually presented before them in this age of privileges, are desirous of obtaininsr sound, comprehensive, and intelligent views of the whole Chris- tian system. * He has also taken the trifling liberty of throwing several of the shorter chapters into one, and comprehending them under one general title, when they treated upon one and the same subject. THE AUTHOR'S PREFACE The friendly reader will allow me to detain him a little, while 1 explain the nature of the work I have under- taken. But before I do this, it will not, perhaps, be un- acceptable briefly to inquire, when that method of teach- ing Theology, which we follow, commenced, and also very briefly to relate the history of the Scholastic The- ology. Every one knows that, in the first ages of the Christian Church, the apostles and their successors handed down to posterity the pure and unadulterated doctrine which they had received from Christ, in a me- thod and style adapted as much as possible to the com- prehension of the vulgar; and in the instruction of can- didates for baptism, made use of certain short forms, containing the principal heads of Christian doctrine. But this simple method of handling divinity gradually fell into disuse, and another method was invented, which was thought more subtle and refined ; as appears from the writings of Dionysius, the pseudo-Areopagite, in the fourth or fifth century, and as would still more clearly appear, if, besides the works of this author, concerning the Celestial and Ecclesiastical Hierarchies, the Mystic Theologij, &c. we possessed others which have been lost. In the eighth century, John of Damascus, called Chrysor'rhoas (i. e. golden-stream,) from his eloquence, was the first among the Greek Fathers who reduced Theology to some method, in his four bonks concerning "the Orthodox Faith," in the first of which he treats of God, the Trinity, the divine nature and attributes; in the second, of the creation, and the various kinds of creatures, in the third, of the incarnation of Christ, {ind the hypostatical union of his two natures, of Christ's life, death, and descent info hell; in the fourth, of Christ's resurrection and ascension, of faith, and the sacraments, v Vi THE author's PREFACE. &c. In the Latin church, Lanfranc, archbishop of" Can- terbur3s the inventor of transubstantiation, is said to have substituted a new method of Theology in the place of the old, A. D., 1070. Jn the twelfth century, Peter Abelard composed three books of "Introduction to The- ology." Then came Peter Lombard, bishop of Paris, who composed four Books of Sentences, in which the sum of Theology is collected from the writings of the Fathers, especially of Augustine, and arranged in the scholastic method. From this period, all that followed Lombard's method, doctrine, and authority, were called the schoolmen, after the old name, though with a new meaning.* But it is not my intention, nor do I think it necessary to proceed any farther with the history of tin- schoolmen. Let it be enough to have cited their names, for, with the exception of a few among them, they ob- scured rather than illustrated Theology; they corrupted rather than expounded it; and therefore during the times in which they flourished, to use the words of Cor- nelius Mussus, "the sacred scriptures were neglected, to the inconceivable injury of all." Indeed no one can sufficiently deplore the lot of the Christian church in those ages, when such barbarous words were used for the explanation of Christian doctrines, and every thing was so wrapped up in obscure questions, that a period of nine years was not enough for the proper understand- ing of the single preface of Scotus to Lombard, and when the most" futile and even impious questions were discussed, .to the neglect of scripture. This was the rea- son why the wisest Reformers of the church have entirely banished the Scholastic Theology from its territories; together with its curious, vain, and often impious ques- tions, and devoted themselves entirely to the exposition of God's word. Nevertheless, after the example of the schoolmen, or following rather the method of those who teach the arts and sciences, they were willing to reduce Theology to certain rules, and that with the greatest propriety; but then the divinity which they taught, was not derived from Aristotle and Plato, but from those purer sources — the sacred writings. These divines. * A^e have omitted the entire list of scholastic divines from the thir- teenth to the fifteenth century, which is given by the author, together with brief notices of some f)f their works. Among them are the well- known names of Aqninas, Bonavcntnra. Duns Scotus, and our own Ba- con and Bradwardine. THE AUTHORS PREFACE. VU however, did not all follow the same plan, though the result was the same, since they exhibited the same doc- trines, defended the same truths, and confuted and over- threw the same errors. In imitation of their example, I now venture to set forth a work on Christian Theology ; not indeed that I presume to compare such a performance as mine with their immortal writings; for I have learned to form a just and modest estimate of my own powers, nor have I ever dreamed of such a reputation as that expressed by the poet — Os populi meruisse, et cedro digna locutus Linquere nee scombroa metuentia opuscula, nee thus. — Pers. To have the praise of all, and leave behind, A work deserving of immortal fame, Nor one that fears to share the ignoble fate Of meaner works. I had no other design in view than to satisfy the w*«ihes of our studious youth, who, having eagerly gone through the excellent system of controversial theology,* drawn up by my revered uncle, and most beloved father in Christ, the illustrious Turretine, earnestly requested that they might have given to them a system of didactic theology, in which controversies were left out, and the truth simply and plainly taught. The same request was made by persons of rank and piety, who are fond of reli- gious subjects, and earnestly desire a further acquaint- ance with them. I have thought it my duty to comply with their wishes, remembering those golden words of Lactantius, " If hfe is desirable to a wise man, then I could wish to live for no other reason, than that I may do something worthy of life ; something that may contri- bute, if not to the art of speaking, (and in fact I possess but a very inconsiderable vein of eloquence,) yet at least to the art of living, which is the most necessary and important; therefore I shall consider myself to have hved long enough, and to have fulfilled the duty of man, if my labours shall free any of my fellow creatures from error, and direct them in the path to heaven." No one must look in this work for a finely-polished and highly-wrought style. I can promise nothing of the kind, and I can acknowledge it far to exceed my powers ; * Which admirable system Pictet appears to have made his model. via THE AUTHORS PREFACE. indeed I had no thoughts of the press, while delivering these pages to be noted down by my auditors. I have aimed at a style that is plain and familiar, and have con- sulted only perspicuity ; which if my readers shall think J have attained, I shall be highly gratified, if otherwise, 1 shall proportionably regret it. I have sometimes em- ployed words not of the purest Latin, nor used by classic authors, because understood by all; though 1 have ab- stained, as far as I could, from using the barbarous ex- pressions of the school-divines ; or, if at any time I have been compelled to employ them (which is very seldom) I have immediately explained them ; for I am well aware, how unpopular the terms and distinctions of the school- men are in the present age, and that their expressions tend to make a style obscure rather than luminous. Innumerable questions, discussed in larger common places of divinity, have been left out, as being of little importance, and rather curious than useful ; many others also, agitated among the divines of the day, have been omitted, from that particular regard to peace, which I have, and trust shall always have": if I have ever touched upon them, I have done so in a manner which I hope, and am even confident, will afford no ground of com- plaint. Reasons and proofs we have given, according to their weight, and not their number, and many we have passed by, not always because we were dissatisfied with those which we have not produced, but because we were more satisfied with others, and considered these sufficient, and were also afraid of wearying our readers. We have sometimes quoted passages from the fathers, for the sake of those who have commenced reading their writings. We have also quoted from the heathens, and not without just grounds, since Solomon employed not only the Israelites, but also the Tyrians and Sidonians, in building the temple of the Lord ; and Moses enriched the tabernacle with Egyptian gold. Not indeed that we imagine that heavenly truth, which shines, like a pure virgin, in its own native loveliness, has any need of the trappings, ornaments, and perfumes of heathen philo- sophy, or that this spiritual sun has any occasion to bor- row light from the dusky glare of carnal wisdom ; but only to make it clear, how consistent reason itself is with holy scripture. If at any time I dissent from some divines, I trust they will not put a wrong construction on such a difference. Men have alwa)''s been allowed to differ without com- THE AUTHOR S PREFACE. IX promising friendship. I ardently desire their sacred friendship: I bow to their learning; 1 admire their vir tues, and J constantly pray to Almighty God, that he would long spare their lives for the good of the schools and churches. I entreat all my readers to give a kind and candid attention to the pages of this work, and if anything is handled rightly, let them give praise to God, if otherwise, let them pardon the writer. And now, fare- well, indulgent reader, and commend me to God in your prayers. CONTENTS. BOOK I. OF THE EXISTENCE OF GOD AND HIS WORD. CHAP. I. Of the existence of God II. Of the natural knowledge of God III. Of the supernatural knowledge of God IV. The word of God V. The books of scripture VI. The divinity of the scriptures VII. The inspiration of the scriptures VIII. Of the authority of the scriptures IX. Of the perfection of the scriptures X. Of the perspicuity of the scriptures - XI. The scriptures, the only rule of faith and practice XII. Of the translations and apocryphal books PAGE 17 21 23 24 26 33 41 44 49 54 58 64 BOOK II. OF GOD IN THE UNITY AND TRINITY. I. Of the unity of God ... II. Various names of God III. Of the Spirituality of God IV. Of the omniscience of God • V. Of the will and affections of God VI. OfthejusticeofGod- VII. Of the power and omnipresence of God VIII. Of the eternity and other attributes of God IX. Of the Trinity X. Of God the Father ■ XI Of God the Son XII. Of God the Holy Ghost xi 2 69 71 74 77 82 88 91 94 98 101 102 109 Xll CONTENTS. BOOK III. OP THE CREATION AND PROVIDENCE OF GOD. CHAP. I. Divine decrees II. Creation in general - III. The works of creation IV. Creation of angels V. Creation of man VI. The image of God in man VII. The covenant of nature VIII. Of Providence in general IX. Objects and ads of Providence X. Mode of divine Providence XL Providence of God over sin XII. Of various passages of scripture concerning God's provi dence over sin ...--. PAOE 113 118 121 127 130 133 139 143 147 152 154 150 BOOK IV. OP THE FALL. I. Of the fall of angels ■ II. Of the fall of our Jirsl parents III. Of sin IV. The consequences of the first transgression V. Of original sin ... VI. Of actual sin - VII. Of sin against the Holy Ghost VIII. Of man' s free-viill in the state of sin - 167 170 175 178 184 188 192 198 BOOK V. OF THE DECREE OP GOD CONCERNING MAN S SALVATION. I Of election . - - . - II. Of the immutability and certainly of election III. Of the assurance (^ election - - - IV. Of reprobation . . . . V. Of the election and •reprobation of angels VI. Of the right use of the above doctrines ■ 202 - 206 - 209 - 212 - 214 - 2 CONTENTS. XIU BOOK VI. OP REDEMPTION BY CHRIST THE MEDIATOR. CHAP. PAGE I. The necensity of satisfaction for sin • • -219 II. Of the law -■-.... 225 III. Of the preparatory nature of the law ... 232 IV. The different states of the church before Christ's coming - 233 V. Of Jesus Christ as the true Messiah ... 239 VI. Christ's assumption of human 7iature ... 242 VII. Of the two states of Christ - - . . . 248 VIII. Of the conception a?id birth of Christ ... 250 IX. Of the life of Christ 253 X. Of the sufferings and death of Christ ... 256 XI. Of Christ's burial and descent into hell ... 259 XII. Of the resurrection and ascension of Christ - - 262 XIII. Of the mediatorial office of Christ in general - . 268 XIV. W the prophetical office of Christ .... 271 XV. Of the priestly office of Christ .... 274 XVI. Of the kingly office of Christ . - - . 278 XVII. Of the covenant of grace - - . • . 280 XVIII. Of the abolition of the law - - - - . 285 BOOK VII. OP CALLING AND PAITM. I. Calling in general II. Outward, calling III. Inward calling IV. Faith - - - V. Perseverance of faith • VI. Assurance of faith 289 291 29: 298 305 307 BOOK vni. OP JUSTIFICATION AND SANCTIFICATION. I. Justification in general II. The just ificalion of a sinner - III. Adoption IV. Christian liberty V. 'I%e justification of a righteous man 310 313 320 323 325 XIV CONTENTS. CHAP VI. Sanctification, and its connexion with justification VII. Good works - ■ - • - VIII. The decalogue or moral law - - - IX. Repentance . - - . - X. Prayer and oaths .... PAGE . 3-27 330 • 334 ■ 341 343 BOOK IX. OP GLORIFICATION. I. The state of the said after death II. The resurrection of the dead - III. The end of the world - IV. The last judgment V. Hell ana heaven 348 350 354 356 359 BOOK X. OP THE CHURCH. I. The word church, its meaning and definition II. The true church . . . - III. The unity, holiness, and universality of the church IV. The church, as visible and invisible - V. Marks of the true church VI. The Head of the church, and of Antichrist VII. Ministers of the church VIII. The power of the church IX- Of church syrtods and councils X. Of magistrates . , - XL (Jf marriage • 362 364 366 368 372 375 379 387 390 392 395 BOOK XL OP THE SACRAMENTS. I. Of the Sacraments in general II. Efficacy of the sacraments . . . III. Of the sacraments of the Old Testament IV. Of baptism - - • - - V. Of the Lord's supper . - - - VI. Of various questions in dispute about the Lord's supper 399 403 406 410 420 426 CHRISTIAN THEOLOGY. BOOK THE FIRST. OF THE EXISTENCE OF GOD ; AND OF HIS WORD CHAPTER I. OF THE EXISTENCE OF GOD. Since Theology is the doctrine which treats of God and divine Illinois, it must, first of all, be inquired, — Whether a God really exists, that is, whether there be allowed to exist a Being who is infinite, all-perfect, supreme, and the cause of the existence of all other beings. I confess, indeed, that this principle is so evident, that we ought rather to take it for granted, than attempt to prove it ; but the treating of this subject is rendered necessary by the infatuation of many persons, who labour to persuade themselves and others that there is no Deity. -Now men of this character, or rather, I should say, these monsters of men, may be refuted by many arguments. I shall bring forth the principal arguments which appear to me the most unexceptionable. The Jirst argument is drawn from the extensive, goodly, and orderly fabric of the universe, and from the beautiful harmony of all created things, destined, as they are, to the use and service of each other ; all which could have proceeded only from a most wise and perfect Being, as every one must admit who is willing to exer- cise his reason. For, to maintain that these things were united by an accidental concurrence of atoms, or indivisible particles, is to show a want, not merely of 2* 17 18 OF THE EXISTENCE OF GOD. understanding, but almost of sense itself ' I cannot conceive,' says Cicero {De Nat. Deor. lib. II.) ' why the man who thinks tliis possible, should not also imagine that, if innumerable forms of letters, whether of gold, or of any other kind, should be thrown together into some receptacle, there could be accidentally made out of these, when shaken out upon the ground, annals capable of being read; whereas I doubt whether chance could effect any thing of the kind, even as far as a single verse. But if a concurrence of atoms can produce a world, why not a portico, a house, or a temple ? which would be less laborious, and indeed far easier.' The second argument is derived from this fact, that all things in the world have, as it were, certain ends which they keep in view, although those ends are not always known to us. But who has so directed, or indeed could possibly so direct, all things to certain ends, but an all-perfect and infinite Being? It cannot be said that every individual thing sets before itself such ends, for we know that the greater part of them are destitute of reason ; and if some are capable of design, yet they perform many things without design. For not even man purposes within himself how he shall digest his food, and distribute its parts through the differ- ent members of his body. Some cause, theiefoi-e, must be laid down, which directs all these things. To say that nature does all this, is absurd, unless by nature is meant a substance or essence distinct from natural things, and which is most wise and powerful, which, in fact, is God himself. The third argument is drawn from the consideration of thevna/^^rof which the world is made, andof wo//oh, wliich has been given to matter. For matter is either eternal and self-ex'istent, or it was produced out of nothing by another and a supreme Being. That it is not eternal or self-existent, clearly appears from the very great absurd- ity of ascribing to a most imperfect being or existence, such as matter is, what is the greatest of all perfections, namely, eternity and self existence. If on the contraiy, it was produced out of nothing, by another and a su- preme Being, that Being can be no other than God, since infinite power is necessary to produce any thing out of nothing; which infinite power belongs to that Being only, whom we call God. Aaain, either motion is of the essence of matter, or some onehas impressed motion upon 't. Now, that motion is of the essence of matter, no one, or THE EXISTENCE OF GOD. 19 I think, in his senses will believe ; at least no one will maintain that such regular motion as that to which the world owes its origin, essentiuUy belongs to matter. We must needs tlierefore confess that some Being im- pressed motion upon matter, or, at least, directed motion to the formation of a world, rather than a rude disordered mass. Now every one, who is not wilfully blind, can perceive that such a Being is no other than the all-per- fect Being whom we call God. The fourth argument is derived, not only from the construction of the human body, admired by every one, though enough by no one, but also from our soul ; for it is either eternal, or produced out of matter, or created by some other Being. No one will now* say that it is eternal. To say that it is produced from matter is most absurd ; for the effect is not more noble than its cause, and who can believe that out of matter, which is ex- tended, gross, and inanimate, there could have been pro- duced a spiritual and thinking essence, one of so excel- lent a nature, that it comprehends the whole universe in its thouglits, beholds the present, remembers the past, and looks forward to the future: — one, which invents and cultivates so many arts, perfoi'ms so many wonder- ful things; which, not content with this world and sublu- nary objects, aspires to God and to eternity, and runs through heaven, and earth, and the seas, although lying concealed in a single corner of the world. Such an es- sence then must have an author; but who it is, if it is not God, no one can point out. Add to this the wonder- ful union of the soul with the body, which union is so close and intimate, that certain motions take place in the body, in obedience to certain thoughts of the soul ; and, on the contrary, some thoughts take place in the soul, in compliance with some motions of the body, although the soul is ignorant in what way the members are set in motion according to its will, and how it is that at the motion of these members various thoughts are raised within it. H he fifth argument is taken from the agreement of almost all nations, even the most barbarous, upon this subject. For hov/ is it that men of almost every country in the earth, differing in education, customs, manners, and habits, believe in any thing as a God, rather than * Tliat i*. whatever the ancient philosophers may have maintained no one in these modera davd will a. linn it. 20 OF THE EXISTENCE OF GOO. believe in no God? and that the proudest of mankind had rather bow down to wood and stone, than be with- out any deity at all? "What nation is there,' says Cicero, "or what race of men, which has not, without any previous instruction, some idea of the gods? Now that in which all men agree must necessarily be true." "If you go through the earth," says Plutarch, "you will perhaps observe cities without walls, without letters, sunk in the greatest ignorance; but we shall see not one which does not worship the Deity. But even if, as some assert, there are some nations to be found, among whom no traces of religion are discovered, it ought not to seem strange that barbarians, who have in some measure thrown aside the human nature, and assumed a kind of brutal wildness, have lost that which is peculiar to man. Without understanding, there is no notion of a Deity, and no sense of religion, and tlierefore these cannot apply to the brutes, and consequently not to those who have almost degenerated into brutes." The last argument may be sought from the power of conscience, which is the inseparable attendant on crime that has been, or is about to be, committed, and the feel- ing of which cannot be blunted, nor its judgment be avoided, nor its accusation eluded, nor its testimony cor- rupted, nor its bail deserted , nothing being more tena- cious than its grasp, nothing more bitter than its torment. Whence is it that conscience is stung when a crime is committed, even though no witnesses are present, and no danger threatens from others? Wlience is it that the transgressor secretly treml)les at his guiil, and is afraid even of the most trifling noise? Nor is there nny excep- tion to this fact in the case of those who acknowledged no superior on earth, and to whom their subjects did not blush to offer incense as unto gods. Caligula, for exam- ple— who, although no one is said to have carried his contempt of Deity further than he did, yet trembled ex- ceedingly when he heard the noise of thunder. Whence all this, I ask, but from the consciousness of there being some Judge, whom the offender, although he sees him not, yet every where dreads? We wave other arguments, which might be added : I shall only subjoin this remark, that, while the atheistical doctrine gives a license to every crime, the opposite doctrine influences men to the prac- tice of every Christian and moral virtue. OF THE NATURAL KNOWLEDGE OP GOD. 21 CHAPTER II. OF THE NATURAL KNOWLEDGE OF GOD. From what has been said, it appears that we can, by the power of nature, know God, and that God himself is the author of this knowledge, both by that notion of h'mself which he has engraven on the minds of all men, and by the excellent works he has done, from the contemplation of which it necessarily follows that God exists. Hence it is that the natural knowledge of God may be consid- ered in two points of view, as innate and acquired. The innate notion of the Deity is that which is so peculiar to man, that, as soon as he is capable of using his reason, he cannot avoid very often thinking of God, and is not able entirely to reject the thoughts of him, although he sometimes may attempt it. The acquired notion is that which is drawn from the careful observation of created things. Both these notions are mentioned in the scriptures. Paul alludes to the innate when he declares that the Gentiles have "the work of the law written on their hearts, their conscience also bearing witness, and their thoughts, in the meanwhile, accusing, or else excusing, one another." (Rom. xi. 15.) For this work of the law, written on their hearts, is that innate notion of which we speak. It is said to be written on the hearts, not on tables of stone, as the law of Moses. The same apostle speaks of the acquired notion, when he says, "the invis- ible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead." (Rom. i. 20.) The Psalmist also, — " the heavens declare the glory of God, and the firmament sheweth his handy work." (Psalm xix. 1.) To this also may be referred the words of Job, "Ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee, &c." (Job xii. 7 — 9.) The very heathens acknowledged this. Aristotle, — if indeed he is the author of the Book upon the World, — declares that. As the soul by which ive live is discovered by its viorks, so the Deify, ivho is invisible to every mortal nature, is seen by his works. Who is 22 OF THE NATURAL KNOWLEDGE OF GOD. there so mfatuated, says Cicero, who, looking up to hea- ven, does not perceive that there are deities, and imagines that chance can effect those things which are made with so tnuch understanding, that no one, by any power of art, can apprehend their order and revolution / And if Di- odorus Siculus is to be credited, Zaleucus, the lawgiver of the Locrians, enacted a law, which obliged the citi- zens to acknowledge a deity from the contemplation of the heavens. Both these kinds of knowledge are a great proof of God's goodness to man, whom he would not leave alto- gether without any knowledge of himself, in order that they might render unto him, when known, the tribute of love, praise, thanksgiving, worship, and obedience. At the same time they form a bond of society, and prevent men from becoming a prey to each othei'. They are also an incentive to seek after a clearer revelation, and are sufficient to leave every one, who abuses his natural light, without any excuse. This also is the source from which all civil laws have been derived, although they have frequently contracted much corruption from the impurity of the channels through which they have passed. This knowledge of God, together with those common notions, makes up a system of natural theology, of which, if any one should desire an abridgment, and should wish to inquire how much knowledge the Gentiles were able to derive from the dictates of reason, and from the works of creation and providence, we may reply, that the Gentiles were capable of attaining the following truths — That there is a God, and but one God — that God is none of those things which are visilDle and corruptible, but some being very far superior to them — that he is jusc, good, powerful, and all-wise — that God is the creator of the univ^erse — that the world is governed by his provi- dence, as Cicero and several others acknowledged — that he is eternal and happy — that he must be worshipped and praised — tliat rectitude and honesty are to be prac- tised— that parents ought to be honoured, and that we should not do to any one else what we would not have done to ourselves — that all men ought to endeavour to propitiate God's favour — that the soul is immortal, and that there is a judgment to come, (the Druids, according to C.-esar, believed in the soul's immortality, which also was the opinion of Plato) — that those who do evil actions are worthy of death. (Rom. i. 32.) OF THE SUPERNATURAL KNOWLEDGE OF GOD. a6 CHAPTER III. OF THE SUPERNATURAL KNOWLEDGE OF GOD, That, besides this natural knowledge of God, another revelation of a supernatural kind was necessary, was not unknown to the heathens themselves; among whom it was a received opinion, that, in addition to reason, man needed a kind of divine wisdom. For those who introduced among them religious rites and ceremonies before unknown, would not have found it necessary to pretend that they had conferences with divinities, as Lycurgus with Apollo, Minos with Jupiter, Numa with Egeria, and mat^y others, had not all men been per- suaded that the right mode of worshipping the Deity must be drawn from a revelation of him. There are two principal arguments which prove the necessity of a divine revelation. First, the imperfection of natural knowledge, which was insufficient either for the true knowledge, or for the true worship, of God, and which could not, in any way, comfort the human mind against the fear of death, and under the consciousness of sin, because it could not point out the mode of satis- fying the divine justice, and propitiating the divine fa- vour ; hence the heathen who possessed this knowledge are described by Paul as " without hope and without God in the world:" (Eph. ii. 12.) The second argument is drawn from the great corruption of mankind since the fall, their speedy forgetfulness of God and blindness in divine things, their propensity to all kind of error, and especially to the invention of new and false religions. If there were any among the heathen, who worshipped the one God, there were far more who worshipped innu- merable deities, even all kinds of creatures, from the grass of the field to the stars of the sky, not even except- ing such animals as wolves, dogs, and crocodiles. Nay, they often knew not to what deity they were paying homage ; whence that common form which they used in their addresses to a deity, tvhoeve?- thou ai-t ; and in the Capitol at Rome, there was a sacred shield, with this inscription, To the g-enius of the city, ivhether male or female. And Vossius, in his treatise on Idolatry ex- 24 OP THE WORD OF GOD. cellently compares the case of the heathen to that of the blind man recorded in the nintii chapter of John ; for as the latter beheld the Son of God, and yet knew not that he was the Son of God, so the former beheld God in his worlds, and yet closed their eyes against his real nature and perfections, A second revelation, therefore, was necessary, in which God might not only cause to be known, in a clearer manner, his own perfections, which he had revealed in the first, but also discover new perfections, and especially reveal " the mystery of god- liness." This supernatural revelation was made through the medium of the word; for, after God had used mute teachers to instruct mankind, he opened his own sacred lips: and after he had, "at sundry times, and in divers manners, spoken unto the fathers by the prophets, in these last days" he has condescended to " speak unto us by his Son." (Heb. i. 1.) Thus also David, having re- presented the heavens " declaring the glory of God, and the firmament shewing his handy work," proceeds to make mention of the word ; " The law of the Lord," he says, "is perfect, converting the soul." (Psalm xix. 1, 7.) Now, that theology, a system of which we are here framing, contains the body of revealed doctrine, and is called supernatural to distinguish it from that which is natural. But although the two systems differ from each other in the mode of revelation, in the number of things revealed, in their perspicuity and effects, yet are they in strict harmony, and render each other mutual service; for, as Tertullian observes, God hath s.ent nature before as an instructress, purposing to send revelation after, in order that, as a disciple of nature, thou may est viore easily hearken to revelation. CHAPTER IV. OF THE WORD OF GOD. The word was a very suitable means of revealing God, and instructing men, to whom he had given the faculty OF THE WORD OP GOD. 2b of hearing and reasoning, and one which bestows great honour on mankind; for what more honourable than to be lavoured with an address liom tlie Deity I Now this word was not at first committed to writing, on account of the longevity of the patriarchs, the small number of mankind, and the frequency of divine manifestations. But after the human race began to multiply, and to spread through different parts of the world; when isatan walked abroad with his innumerable devices and wiles, and robbed men of the truth with the greatest ease, be- cause it was not yet recorded in letters, from which it could be drawn and appealed to, and falsehood refuted ; God, taking pity on the human race, was pleased to commit his word to writing. By this means tlie truth could be more easily preserved, and transmitted to later generations, for '■'■the gift of Letters is truly divine,'''' as Uuintilian remarks, and it could also not so easily be corrupted, or at least could be more easily and success- fully rescued from corruptions. By this means also, there was no necessity for the truth to be repeated and restored by continually new revelations, and thus a certain and fixed rule of faith was established. With the same design, we know that the edicts of kings or people were either engraved on brass, or inscribed on public records. The Almighty condescended to establish and sanction this mode of revealing himself to men, by his own ex- ample, when, with his own finger, he wrote the deca- logue on tables of stone, and afterwards, through Moses and the other prophets, continued this method of pre- serving and propagating the truth. Thus he commanded Moses, saying. " Write this for a memorial in a book ;" and again, " VVrite thou these words, for after the tenor of these words I have made a covenant with thee, and with Israel." (Exod. xvii. 14; xxxiv. 27.) The £.am<- command may be seen in Isaiah viii. 1 ; Jer. xxx. 2; Hab. ii. 2. The case was the same under the New Tes- tament, for, after the only-begotten Son of God had Irawn forth the mysteries of the kingdom of heaven from the bosom of the Father, and rev^ealed them unto men, he was pleased to commit them to writing, by the in- strumentality of the apostles; and this he did, not only by commanding them to "teach all nations," which could not always have been done by word of mouth, as they had to instruct the most distant and also future generations, as well as their own, but also by expressly 2b OF THE BOOKS OF SCRim RE. enjoining them to write, as he said to John, " What thou seest, write in a bool<, &c. ; write tlie things which thou hast seen," &c. (Rev. i. 11, 19,) and by intluencing them to write, and suggesting to them, by inspiration, wiiat they were to write. And here we may well admire the wisdom of God. While the church was in its infancy, the Lord instructed it by word of mouth, which is tlie most simple mode of revelation, in the same way as nurses teach their children. Afterwards, when it was in its childliood and youth under the law, he taught it both by word of mouth and by writing, as boys and youth are instructed both from the lips of a master, and by the reading ol' books. At length, when arrived at maturity under the gospel, tiie ciiurch was confined to the scripture, as adult persons may derive their instruc- tion from books by their own understandings. Not all the apostles wrote, nor was it necessary; it was enough for some of them to write what was ap- proved by the rest ; nor is it to be wondered at, that those holy men chiefly adopted the epistolary method, it being the general custom in that age to convey instruction by letters. Thus the rescripts of tlie emperors were con- veyed by letters, and this simple mode of instruction was suited to the gospel, that tiie cross of Christ mi