Question: What  was  the  doctrine  of  the  ^^  3Iarroio  Blen'  in  Scotland?

Answer: The "Marrow of ]\Iodern Divinity" was published in Eng- land, 1646, and republished in Scotland by James Hog of Car- nock, 1726. The "Marrow Men" were Hog, Thomas Boston, and Ralph and Ebenezer Erskine, and their followers in the Secession Church. They were perfectly orthodox with respect to the reference of the atonement to the elect. Their peculiar- ity was that they emphasized the general reference of the atone- ment to all men. They said Christ did not die for all, but he is dead for all, /. e., available. " God made a deed of gift and grant of Christ unto all men." They distinguished between his "giving love," which was universal, and his "electing love," which was special ("Marrow of ]\Iod. Divinity"). Dr. John Brown said before the Synod of the United Secession Church, 1845, " In the sense of the Universalist, that Christ died so as to secure salvation, I hold that he died only for the elect. In the sense of the Arminian, that Christ died so as to purchase easier terms of salvation, and common grace to enable men to comply with those terms, I hold that he died for no man. In 27 418 THE ATONEMENT: ITS NATURE, ETC. the sense of the great body of Calvinists, that Clirist died to remove legal obstacles in the way of human salvation by mak- ing perfect satisfaction for sin, I hold that he died for all men " (" Hist, of Atonement Controversy in Secess. Church," by Rev. And. Eobertson). 20. State the doctrine of AmyraJdus of the French School of Saumur, and of Baxter in England. This scheme of Hypothetical or Conditional Universalism holds that God gave his Son to die in order to provide redemp- tion for all men indiscriminately, suspeiiding its actual enjoy- ment upon their free appropriation of it. At the same time he sovereignly wills to give the effectual grace which deter- mines that free self-appropriation only to the elect. The ordinary Calvinistic doctrine logically makes the de- cree to provide redemption the means to carry into effect the decree of election. The French and Baxterian view makes the decree of election the means of carrying into effect so far forth the general purpose of redemption (See " Universal Redemp- tion of Mankind by the Lord Jesus Christ," by Richard Baxter. Answered by John Owen in his "Death of Christ," etc.). These "Novelties" were explained away before the French Synod, 1637, and virtually condemned. 21. Exhibit the Bihlical evidence upon loldch the Calvinistic doctrine as to the " Design " of the Atonement rests. Ist. It is proved by the fact that this doctrine alone is con- sistent with the Scriptural doctrine that God has from eternity sovereignly elected certain persons to eternal life, and to all the means thereof It is evident that the rendering of satis- faction specially for the elect is a rational means for carrjnng the decree of election into execution. But, on the other hand, the election of some to faith and repentance is no rational pro- vision for executing the purpose to redeem all men. R. Wat- son ("Institutes," Vol. II., p. 411) says that the view of Baxter, etc., "is the most inconsistent theory to which the attempts to modify Calvinism have given rise." It is plain that if God pur- posed that the elect should certainly be saved, and others left to the just consequences of their sins, Christ could not have de- signed tiie benefits of his death indifferently for all men. 2d. Its design is shown from the very nature of the atone- ment as above proved. (1.) Christ expiated our sins as our sub- stitute in the strict sense. But a substitute represents definite persons, and his service, when accepted, actually discharges the obligation of those for whom it was rendered. (2.) Christ being our substitute under the "covenant of works" actually and per- CALVINISTIC DOCTRINE PROVED. 419 fectly satisfied all the demands of the covenant. In that case the terms of the covenant itself provide that those for whom it is satisfied must enjoy the reward. It is not the possibility of life, bnt life itself that is promised. 3d. The Scriptures declare everywhere that the design and legal effect of Christ's work is not to render salvation possible but actually to save, to reconcile God and not to render him only reconcilable. — Matt, xviii. 11; Rom. v. 10; 2 Cor. v. 21; Gal. i. 4; iii. 13; Eph. i. 7, and ii. 16. 4th. The Scriptures everywdiere teach that Christ p\n-cliased faith, repentance, and the Holy Spirit's influences by his death and obedience. Hence he must have purchased them for those for whom he suffered and obeyed, and they can not, therefore, be the conditions upon which the enjoyment of the benefits of his death are suspended. "We are blessed with all spiritvol blessings in heavenly things in Christ." — Eph. i. 3, 4. The Holy Ghost is "shed on us throuqli Jesus Christ our Saviour.'" Titus iii. 5, 6; Gal. iii. 13, 14; Phil. i. 29; Titus ii. 14; Eph. v. 25-27 ; 1 Cor. i. 30. 5th. Christ died in execution of the terms of an eternal covenant between the Father and himself This is certain — (1.) Because three intelligent eternal Persons must have always had a mutual plan comprehending all their works, prescribing their several parts therein. (2.) The Scriptures often refer to this covenant. — Ps. Ixxxix. 3, 4; Is. xlii. 6, 7, and liii. 10, 12. (3.) Christ made constant reference to it while executing it. Luke xxii. 29; John vi. 38, and x. 18. (4.) Christ claims its reward. — John xvii. 4-9. (5.) And speaks of those who had been previously given him by his Fatlier. — John x. 15-26. Then he must have died specially for those "whom the Father had given him." 6th. The motive for his self-sacrifice is always declared to be the highest form o^ personal love. — John xv. 13; Rom. v. 8, and viii. 32; Gal ii. 20; Eph. iii. 18, 19; 1 John iii. 16; iv. 9, 10. 7th. The doctrine that Christ died specifically for the elect is everywhere stated in Scripture. — John x. 11, 15; Acts xx. 28; Rom. viii. 32-35 ; Eph. v. 25-27. 22. If Christ died only for his oivn i^eople, on what ground, does the general offer of the gospel rest ? "The Lord Jesus, in order to secure the salvation of his people, and with a specific view to that end, fulfilled the con- dition of the law or covenant under which they and all man- kind were placed. These conditions Avere — (1) perfect obedi- ence; (2) satisfaction to divine justice. Christ's righteousness, therefore, consists of his obedience and death. That righteous- 420 THE ATONEMENT: ITS NATURE, ETC. ness is precisely what the laAv demands of every sinner in or- der to justification before God. It is, therefore, in its nature adapted to all sinners who were under that law. Its natiu-e is not altered by the fact that it was wrought out for a portion only of such sinners, or that it is secured to them by the cov- enant between the Father and the Son. What is necessary for the salvation of one man is necessary for the salvation of an- other and of all. It is also of infinite value, being the right- eousness of the eternal Son of God, and therefore sufficient for all. "-^Hodge's "Essays," pp. 181, 182. A hona fide offer of the gospel, therefore, is to be made to all men — 1st. Because the satisfaction rendered to the law is sufficient for all men. 2d. Because it is exactly adapted to the redemption of all. 3d. Because God designs that whosoever exercises faith in Christ shall be saved by him. Thus the atonement makes the salvation of every man to whom it is offered objectively possible. The design of Christ's death being to secure the salvation of his own people, incidentally to the accomplishment of that end, it comprehends the offer of that salvation freely and honestly to all men on the condition of their faith. No man is lost for the want of an atonement, or because there is any other barrier in the way of his salvation than his own most free and wicked will. 23. Hoivcan the condemnation of men for the rejection of Christ he reconciled loith the doctrine that Christ died for the elect only? A salvation all-sufficient and exactly adapted to his neces- sities is honestly offered to every man to whom the gospel comes; and in every case it is his, if he believes; and in no case does any thing prevent his believing other than his own evil disposition. Evidently he is in no way concerned with the design of God in providing that salvation beyond the as- surance that God intends to give it to him if he believes. If a man is responsible for a bad heart, and the exercises thereof, he must be above all worthy of condemnation for rejecting such a Saviour. 24. On ivhcd princijjles are those texts to he explained whicJi speak of Christ's hearing the sins of the world, and of his dying for ALL .'' These are such passages as Heb. ii. 9 ; 1 Cor. xv. 22 ; 1 John ii. 2; 1 Tim. ii. G; John i. 29; iii. 16, 17; vi. 51. These terms, "world" and "all," are imquestionably used in very various degrees of latitude in the Scriptures. In 'many passages that latitude is evidently limited by the context, e. g., 1 Cor. xv. 22; Rom. V. 18; viii. 32; John xii. 32; Eph. i. 10; Col. i. 20; 2 Cor. VARIOUS VIEWS HEID IN THE CHURCH. 421 V. 14, 15. In others the word "world" is opposed to the Je^\^sh nation as a people of exclusive privileges. — Eom. xi. 12, 15; 1 John ii. 2. It is evident that statements as to the design of Christ's death, involving such general terms, must be defined by the more definite ones above exhibited. Sometimes this general form of statement is used to give prominence to the fact that Christ, being a single victim, by one sacrifice atoned for so many. — Compare Matt. xx. 28, with 1 Tim. ii. 6, and Heb. ix. 28. And although Christ did not die with the design of saving all, yet he did suffer the penalty of that law under which all were placed, and he does offer the righteousness thus wrought out to all. 25. How are we to understand those passages lohicli speak of tJie possibility of those perishing for luhom Christ died ? Such passages are hypothetical, and truly indicate the na- ture and tendency of the action against which they warn us, and are the means which God uses under the administration of his Spirit to fulfil his purposes. God always deals with men by addressing motives to their understandings and wills, thus fulfilling his own design through their agency. In the case of Paul's shipwreck, it was certain that none should perish, and yet all would perish except they abode in the ship. — Acts xx^'ii. 24-31. On the same principle must be explained all such passages as Heb. x. 26-30; 1 Cor. viii. 11, etc. History of the Various Views held ix the Church. 26. State the gen£ral cliaraxiter of the Soteriology of the Early Fathers. 1st. From the very first the representative Christian Fathers taught in a crude, unscientific manner that Christ suffered as a substitute for his people, to expiate sin and to propitiate God. They freely applied to Christ's work the sacrificial language of the Scriptures. Outram, Dis. 1, ch. 17. — "As it regards the work of Christ as the Redeemer of mankind, we find already in the language used by the Church Fathers on this point, in the period viiider consideration, all the elements that lay at the basis of the doctrine as it afterwards came to be defined by the Church."— Neander's "Ch. Hist.," Vol. I., p. 640, see testi- monies below. 2d. Together with this view there was com- bined during the whole earlier age until the time of Anselm a view especially emphasized by Origen (185-254) and Irenseus (t200^, to the effect that Christ was offered by God as a ransom for his people to Satan, who held them by the power of con- 422 THE ATONEMENT: ITS NATURE, ETC. quest. This view was founded on such passages as Col. ii. 15, and Heb. ii. 14. 27. 8taie generally the four theories under one or other of ivhich all views ever entertained as to the nature of the reconciliation effected by Christ may he grouped. 1st. The Mystical, which, although it has assumed various forms, may be generally stated thus: The reconciliation effected by Christ was brought about by the mysterious union of God and man accomplished by the incarnation, rather than by his sacrificial death. This view was entertained by some of the Platonizing Fathers, by the disciples of Scotus Erigena during the Middle Ages, by Osiander and Schwenkfeld at the Refor- mation, and by the school of Schleiermacher among modern German tlieologians. 2d. The Moral Influence Theory first distinctivel}' elaborated by Abelard (11142) and held by the Socinians, and such Trin- itarians as Maurice, Young, Jowett, Bushnell, etc. The points involved are — (1.) There is no such principle as vindicatory justice in God. (2.) Benevolence is the single ultimate prin- ciple determining God in his provisions for human redemption. (3.) The sole object of the life and death of Christ is to produce a moral effect upon the individual sinner, subduing his obdurate aversion to God and his sullen distrust of his wilHngness to for- give. Thus reconciling man to God instead of God to man. (4.) The Socinians lield in addition that Christ's death was the necessary precondition of his resurrection, by Avhicli he brought immortality to light. 3d. Tlie Governmental Theory, which, presupposing all the positive truth contained in the " ]\Ioral Influence Theory," maintains — (1.) That justice in God is not vindicatory, but is to be referred to a general Governmental rectitude, based upon a BENEVOLENT regard for the highest ultimate and most general \\^ll-being of the subjects of his moral government. (2.) Law li~a product of the divine will and therefore relax- able. (3.) God's sovereign prerogative includes the riglit of pardon. (4.) But the governmental rectitude above explained, in view of the fact that indiscriminate pardon would encourage the violation of law, determines God to condition the pardon of human sinners upon an imposing example of suffering in a victim so related to mankind and to himself, as effectually to demon- strate his determination that sin should not be indulged with impiuiity. Therefore — (a.) Christ's sufferings were not punish- ment, but an example of a determination to punish hereafter. (/>.) They were designed not to satisfy divine justice, but to impress the public mind of the moral universe with a sin- CLASSICAL AND CONFESSIONAL AUTHORITIES. 423 deterring motive. This theory was first elaborated by Hugo Grotius (tl645) in his great work, '■^Defensio Fidei CathoUcce de Satisfacfione Christi,'" in which he abandoned the faith lie as- sumed to defend. It has never been embodied in the creed of any historical church, but has been held by several schools of theologians, e. g., the Supernaturalists of the last age in Ger- many, as Staudlin, Flatt, and Storr, and in America by Jonathan Edwards, Jr., Smalley, Maxey, Dwight, Emmons, and Park. Remarks. — While this theory embraces much precious truth, it fails in the essential point on which the integrity of the whole depends. For — (1.) Only a real bona fide punishment can be an example of a punishment, "or a proof of God's determination to punish sin. (2.) It ignores the essential justice of God, and (3) the fact that sin is an essential evil in itself, and (4) the fact that Christ suffered as the Head in whom all his members were United. 4th. The Satisfaction Theory consistently embraces the posi- tive elements of the "Moral Influence" and "Governmental" theories above stated. It was first analyzed and set forth in a scientific form by Anselm, archbishop of Canterbury (flOilS- tll09), in his epocli-raaking book, "Oi^r Deus Homo" and it has formed the basis of the Soteriological doctrines of all the creeds and classical theological literature of all the historical churches since his time. It has been sufficiently stated and proved in the former part of this chapter. Literature. — Hase, '■^Libri Symbolici Eccle. Evangelicce" ; Nie- meyer, ^^CoUedio Coufessionum" etc.; Streitwolf, '•'•Libri Symbolici Eccle. CathoUcce'' ^ De Sacri/iciis, Gulielmo Outramo Auctore"; Neander's and Shaff's ^^ Church Histories"; Archb. Magee, ''The Atonement "; Shedd's ''History of Christian Doctrine "; Oicens "Works" vol 10, "Redemption"; Ritschl, "Crit. Hist, of the Christ. Doctrine of Reconciliation" ; Candlish, " The Atonement" ; Watson's "Institutes." CijAssicaij and Contessionaij Aijthoeities, Origen, "Homil. ad Levif.," 1, speaking of Christ says, "He laid his hand npon the head of the calf, i. e. , he laid the sins of mankind upon his own head, for he is the head of the body, the Church." Athanasius (1373), contra Aria/tos, 1, 45-160. — "The death of the incarnate Logos is a ransom for the sins of men and a death of death." "Laden with guilt the world was condemned bylaw, but the Logos assumed the condemnation, and suffering in the flesh gave salva- tion to all." Gregnv}/ the Great (t604), ^'Moralia in Jobiivi" 17, 46. — "Guilt can be extinguished only by penal offering to justice. . . Hence a sinless man must be offered. . . . Hence the Son of God must be born of a vixgin, and become man for us. He assumed our nature without our 424 TFIE ATONEMENT: ITS NATURE, ETC. coiTuj)tion {culpa). He made himself a sacrifice for us, and set forth for sinners his own body, a victim without sin, and able both to die by virtue of its humanity, and to cleanse the guilty, upon groTinds of justice. " Beritdrd of Gluirvaux (fllSS), ^'■Tracl. cunlr. Err. Ahoehirdi," cap. 6, 15. — "If One has died for all, then all are dead (2 Cor. v. 14), that is, the satisfaction of one is imputed to all, as that One bore the sins of aU, neither is it found that he who offended is one, and he that satisfied another, for the head and the body is one Christ. Therefore the Head made satisfaction for his members." Wi/diffe (1324-1384), "i)e Incarn. ei Mort. Chri>^ti."—'' And since according to the third supposition, it is necessary that satisfaction should be made for sin, so it was necessary that that same race of man should make the satisfaction as great, as it had, in the first parent, made the ofienee, which no man could do, unless he were at the same time God and man." The Valenses of Piedmont, in 1542, presented a Confession to Fran- cis I. of France through Cardinal Sadolet. In it they say, "This Con- fession is that which we have received from our ancestors, even from hand to hand, according as their predecessors in all times, and in every age, have taught and delivered. . . We beHeve and confess that the gratuitous remission of sins proceeds from the mercy and mere goodness of our Lord Jesus Christ, who died once for our sins, the just for the unjust; Avho bore our sins in his own body on the cross; who is our advocate with God, himself the price of our reconciliation; who alone has made satisfaction for believers, to whom sins are not imputed as they are to the unbelieving and the reprobates. " John Wessel (1419-1489), "De Oiuslx Incarnatiovis." — " Truly himself God, himself priest, himself victim, he made satisfaction for himself, of himself, to himself. " ' 'E.cempla Scnlcp Mfdifutiouis, " Ex. 1, p. 544. — ' ' Our loving Father willed thee his own loving Son to be a surety, sponsor, guaranty with respect to sufficient doing and sufficient suffering, upon just pledge, for my universal failure and miscarriage." ' ' Oethodox Confession of the Catholic and Apostolic Eastekn Chukch, composed bj^ Petrus Mogilas, Metropolitan of Kiew, 1642, and sanctioned by the Synod of Jerusalem 1672, p. 85. ' ' The death of Christ was of a vei'y different kind from that of all other men in these respects; first, because of the weight of our sins; seconf/li/, because he wholly ful- filled the priesthood even to the cross; he offered himself to God and the Father for the ransoming of the human race. Therefore even to the cross he fulfilled the mediation between God and men." Roman Doctkine. — "Council of Trent," Sess. 6, chap. 7. — " ChriNt, who when we were enemies, on account of the great love wherewith he loved us, merited justification by his most holy passion on the wood of the cross, and made satisfaction to God the Father for us." "Cntecltism of CoHiicll of Trent," Pt. II., ch. 5, Q. 60.— "The first and most excellent satisfaction is that by which whatever is due by xis to God, on account of our sins, has been paid abundantly, although he should deal with us according to the strictest rigor of his justice. Tiiis is said to be that satisfaction, which we say has ajipeased God and rendered him propitious to us, and for it we are indebted to Christ the Lord alone, who having paid the price of our sins on the cross, most fully satisfied God." Luthekan Confessions, Hasc's "Collection," p. 684, "Formuln Con- cordia'."— "That righteousness which before God is of mere grace im- puted to faith, or to the believer, is the obedience, suff"ering, and resur- rection of Christ, by which he for our sakes satisfied the law, and expi- CLASSICAL AND CONFESSIONAL AUTHORITIES. 425 ated our sins. For since Christ was not only man, but God and man in one undivided person, so he was not subject to the law, nor obnoxious to suffering and death on his own account, because he was Lord of the law. On which account his obedience (not merely in respect that he obeyed the Father in his sufferings and death, but also that he for our sakes willingly made himself subject to the law and fulfilled it by his obe- dience) is imputed to us, so that God on account of that whole obedience (which Christ by his acting and by his suffering, in his life and in his death, for our sakes rendered to his Father who is in heaven) remits our sins, repiites us as good and just, and gives us eternal salvation." Reformed Doctrine. — " Tliirty-nine Ariicle>i,'' Axis. 11 and 31.—- "The offering of Christ once made is that i^erfect redemiDtion, propi- tiation, and satisfaction for the sins of the whole world both original and actual; and there is none other satisfaction for sin but that alone." Homih/ M. " On Salvaiion."—" God sent his only Son our Saviour Christ into tins world, to fulfil the law for us, and by shedding his most pre- cious blood, to make a sacrifice and satisfaction to his Father for our sins." "Heidelberg Cat.," Ques. 12-18 and 40. "West Conf. Faith." ch. viii., ? 5, and ch. xi., | 3. "Form. Cons. Helvetica," cans. 13-15. Cocceius ("De Faed. et Testam. Dei," cap. 5, 92). "Thus that greatest mystery (the eternal covenant between the Father and the Son) is re- vealed in what manner we are j^^stified and saved by God, in what man- ner God may both be the one who judges, and who acts as surety, and who thus is himself judged, who absolves and who intercedes, who sends and is sent. Tiiat is in what manner God himself satisfied himself by his own blood." Remonstrant Doctrine. — Lhnborch, "Apol. TJies." 3, 22, 5. — "It may here be questioned in what way the sacrifice of one man is able to suffice and in fact did suffice for expiating the innumerable sins of so many myriads of men. Atisirer. It sufficed on two accounts, i^/z-s/ with re- spect to the divine will, which required nothing more for the liberation of the human race, but was satisfied with this one sacrifice alone. Sec- ondli/ with respect to the dignity of the person, Jesus Christ . . .21, 6. The satisfaction of Christ is so-called inasmuch as it releases from ^all the penalties due our sins, and by hearing and exhausting them, satisfies divine justice. But this sentiment has no foundation in Scripture. The death of Christ is called a sacrifice for sin; but sacrifices are not pay- ments of debts, nor are they full satisfactions for sins; but a gratuitous remission is granted when they are offered." Ri-monsfrantia, etc., five articles prepared by the Dutch advocates of universal redemption (1610), Art 2. — "Therefore Jesus Christ, the Sa- viour of the world, died for all and every man, so that he impetrate 1 for all through his death reconciliation and remission of sins, nevertheless on this condition, that no one should have actual fruition of that recnu- ciliation, unless he is a believer, and that also according to the gospel." SociNiAN Doctrine. — '' Rm. Cut.," Sec. 5, ch. viii. — " What was the purpose of the divine will that Christ should suffer for our sins ? ^4/(.*. Fir!<f, that a most certain right to, and consequently a sure hope of, the remission of their sins, and of eternal life, might by this means be cre- ted for all sinners (Rom. viii. 32 and v. 8-10). "Swoudliy, that all sinners might be incited and drawn to Christ, seeking salvation in and by him alone who died for them. T/iivUi/, that God might in this manner tes- tify his boundless love to the human race, and might wholly reconcile them to himself (John iii. 16)."


Question: In  what  sense  is  Christ  to  continue  a  priest  forever?

Answer: This is asserted by Paul, Heb. vii. 3, 24, to contrast the priesthood of Christ with that of Aaron, wliich consisted of a succession of mortal men in their generations. His priesthood is perpetual, because, 1st, by one sacrifice for sin he hath for- ever perfected them that are sanctified; 2d, he ever liveth to make intercession for us ; 3d, his person and work as mediator will continue for all eternity the ground of our acceptance, and the medium of our communion with the Father.


Question: Did  he  intercede  for  his  people  on  earth  ?

Answer: He did exercise this function of his priesthood on earth, Luke xxiii. 34; John xvii. 20; Heb. v. 7; the principal scene of its exercise, however, is his estate of exaltation in heaven. 3. What is the vieiu which the Scriptures present of the inter- cession of Christ? 1st. He appears in the presence of God for us, as the priestly advocate of his people, and presents his sacrifice. — Heb. ix. 12, 24; Eev. V. 6. 2d. He acts as our advocate with the Father, and on the basis of his own perfect work under the terms of the covenant of grace, claims as his own right, though as infinitely free grace to usward, the f\ilfillment of all the promises of his covenant. 1 John ii. 1; John xvii. 24; xiv. 16; Acts ii. 33; Heb. vii. 25. 3d. Because of his community of nature with his people, and his personal experience of the same sorrows and tempta- tions which now afflict them, he sympathizes with them, and watches and succors them in all their varying circumstances, and adapts his ceaseless intercessions to the entire current of their experiences. — Heb. ii. 17, 18; iv. 15, 16; Matt, xxviii. 20; xviii. 20. AN ESSENTIAL PART OF HIS PRIESTLY WORK. 427 4th. He presents, and through his merits gains acceptance for the persons and services of his people. — 1 Pet. ii. 5; Eph. i. 6; Rev. viii. 3, 4; Heb. iv. 14^16.


Question: For  wliom  does  he  intercede?

Answer: / Not for the world, but for his own people of every fold, and of all times. — John x. 16; xvii. 9, 20. 5. Show that his intercession is an essential part of his 2iriestly work. It is absolutely essential, Heb. vii. 25, because it is necessary for him as mediator not merely to open up a way of possible salvation, but actually to accomplish the salvation of each of those given to him by the Father, and to furnish each with an ^''introduction'' {Ttpudaycoy?}) to the Father. — John xvii. 12; Eph. ii. 18; iii. 12. The communion of his people with the Father will ever be sustained through him as mediatorial priest. — Ps. ex. 4; Rev. vii. 17. 6. What relation does the ivork of the Holy Ghost sustain to the intercession of Christ? Christ is a royal priest. — Zech. vi. 13. From the same throne, as king, he dispenses his Spirit to all the objects of his care, while as priest he intercedes for them. The Spirit acts for him, taking only of his things. They both act with one consent, Christ as principal, the Spirit as his agent. Christ intercedes for us, without us, as our advocate in heaven, accord- ing to the provisions of the eternal covenant. The Holy Ghost works upon our minds and hearts, enlightening and quicken- ing, and thus determining our desires "according to the Avill of God," as our advocate within us. The work of the one is complementary to that of the other, and together they form a complete whole. — Rom. viii. 26, 27; John xiv. 26.


Question: When  did  Christ  formally  assume  his  mediatorial  kingdom  ?

Answer: 1st. The advocates of the premillennial advent, and personal reign of Christ on earth, admit that Christ now reigns at his Father's right hand, on his Father's throne, and in liis Father's right, but maintain that he will not enter properly upon his own kingdom and sit upon his own throne as Mediator, until his second advent, when he will assume the literal throne of David, and constitute the kingdom from Jerusalem its capital. 2d. The truth as held by all branches of the historical church is, that while Christ has been virtually mediatorial King as well as Prophet and Priest from the fall of Adam, yet his public and formal assumption of his throne and in- auguration of his spiritual kingdom dates from his ascension and session at the right hand of his Father. This is proved because the Old Testament predictions of his kingdom (Ps. ii. 6; Jer. xxiii. 5; Is. ix. 6; Dan. ii. 44) are in the New Testament applied to the frst advent. John the Baptist declared that the kingdom of heaven was at hand. Christ declared "the kingdom of God is come unto you," and likens it to the field with wheat and tares growing together, etc. — ]\Iatt. iv. 23; Acts ii. 29-36. 5. What are the different titles apjMed in Scripture to this king- dom, and what are the senses in tvhich these titles of the lingdoni are used ? It is called — (1.) The "kingdom of God," Luke iv. 43, be- 430 MEDIATORIAL KINGSHIP OF CHRIST. cause it is pre-eminently of divine origin, and the authority of God is M'ith pecuHar directness and fulness exercised in its administration. (2.) "The kingdom of Christ" and of "God's dear Son," Matt. xvi. 28; Col. i. 13, because he is in person the immediate sovereign. (3.) "The kingdom of heaven," Matt, xi. 12, because its origin and characteristics are from heaven, and its consummation is to be in heaven. These phrases are sometimes used to express — (1.) Christ's mediatorial authority, or its administration, and the power and and glory which belong to it, as when we ascribe to him the " kingdom and the power and the glory," or affirm that of " his kingdom there shall be no end." (2.) The blessings and advantages of all kinds, inward and outward, which are char- acteristic of this administration, as wlien we say the "king- dom is righteousness and peace and joy in the Holy Ghost." Thus Napoleon III. said, "The Empire is peace." (3.) The subjects of the kingdom collectively, as when we are said to " enter the kingdom," and speak of " the keys of the kingdom," which admit to or exclude from this community. In this latter sense the phrase " kingdom of God," or " of heaven," is synon- ymous with the word "Church." The word (jadiXEia, in this connection, occurs one hundred and thirty-seven times in the entire New Testament, and one hundred and ten times in the gospels, fifty-three times in Mat- thew alone, the gospel most nearly related to the Old Testa- ment, and only twenty times in the epistles, while kHKXr]6ia, when referring to the Church of Christ, occurs but once in the gospels and eighty-eight in the epistles and revelations. 6. What is the nature of Christ's hingly administration of the affairs of his own 'people, i. e., of his kingdom as distinct from tJie . universe ? 1st. It is pi'ovidential. He administers his providential gov- ernment over the universe with the design of accomplishing thereby the support, defence, enrichment, and glorification of his people. 2d. It is accomplished by the dispensation of his Spirit effectually calling, sanctifying, comforting, preserving, raising, and glorifying his people. — John xv. 26 ; Acts ii. 33-36. 3d. It is accomplished by his prescribing the form, and order, and functions of his church, the officers who are to act as the organs of those functions, and the laws which they are to ad- minister.—Matt, xxviii. 18, 19, 20; Eph. iv. 8, 11. 4th. By des- ignating the persons who are successively to assume those offices, by means of a spiritual call, expressed in the witness of the Spirit, the leadings of providence, and the call of the HIS KINGDOM IS SPIRITUAL 431 brethren.— Acts i. 23, 24; vi. 5; xiii. 2, 3; xx. 28; 1 Tim. i. 12; iv. 14. Under this administration this kingdom presents two as- pects, 1st, as mihtant, Eph. vi. 11-16; 2d, as glorified.— Rev. iii. 21. And accordingly Christ presents himself as fulliUing, in his administration of the affairs of his kingdom, the functions of a great Captain, Rev. xix. 11, 16, and of a sovereign Prince reigning from a throne. — Rev. xxi. 5, 22, 23. The throne upon which he sits and from which he reigns is presented in three different aspects, corresponding to the dif- ferent relations he sustains to his people and the world; as a throne of grace, Heb. iv. 16; a throne of judgment. Rev. xx. 11-15; and a throne of glory. — Compare Rev. iv. 2-5 with Rev. V. 6.


Question: In  tvhat  sense  is  Chrisfs  kingdom  spiritual.?

Answer: 1st. The King is a spiritual and not an earthly sovereign. Matt. XX. 28; John xviii. 36. 2d. His throne is at the right hand of God. — Acts ii. 33. 3d. His sceptre is spiritual. — Is. liii. 1; Ps. ex. 2. 4th. The citizens of his kingdom are spiritual men. — Phil. iii. 20; Eph. ii. 19. 5th. The mode in which he ad- ministers his government is spiritual. — Zech. iv. 6, 7. 6th. His laws are spiritual. — John iv. 24. 7th. The blessings and the penalties of his kingdom are spiritual. — 1 Cor. v. 4-11; 2 Cor. X. 4; Eph. i. 3-8; 2"Tim. iv. 2; Tit. ii. 15. 8. What is the extent of the poivers which Christ has vested in his visible church ? In respect to the civil magistrate the church is absolutely independent. In subjection to the supreme authority of Christ her head the powers of the church are solely, 1st, declarative, i. e., to expound the Scriptures, which are the perfect rule of faith and practice, and thus to witness to and promulgate the truth in creeds and confessions, by the pulpit and the press. And, 2d, ministerial, i. e., to organize herself according to the pattern furnished in the Word, and then to administer, through the proper officers, tlie sacraments, and those laws and that discipline prescribed bj^ the Master, and to make provision for the proclamation of the gospel of the kingdom to every crea- ture.—Is. viii. 20; Deut. iv. 2; Matt, xxviii. 18-20; Heb. xiii. 17; 1 Pet. ii. 4.


Question: What  are  the  conditions  of  admission  into  Christ's  kingdom  ?

Answer: Simply practical recognition of the authority of the sover- eign. As the sovereign and the entire method of his admin- istration are spiritual, it is plain that his authority must be 4:32 MEDIATORIAL KINGSHIP OF CHRIST. understood and embraced practically, according to its spiritual natnre. This is that spiritual faith which involves spiritual illunnnation. — John iii. 3, 5; i. 12; 1 Cor. xii. 3. 10. Wliat is the Romish doctrine of the relation of the shurcJi to the state ? According to the strictly logical Romish doctrine, the state is only one phase of the church. The whole nation being in all its members a portion of the church universal, the civil or- ganization is comprehended Avithin the church for special sub- ordinate ends, and is responsible to the church for the exercise of all the authority delegated to it. First Dogmatic Constitution on the Church.^ Council of the Vat- ican., 1870, Ch. iv., declares that the judgments of the Pope, pronounced ex cathedra., as pastor and doctor of all Christians, upon any question of faith or morals is infallible and irreforma- ble. This infallibility is personal, independent, separate, and absolute. This comprehends all matter of fact and doctrine revealed, and all such further matters of fact or truth unre- vealed yet involved in the defence of that which is revealed. In the third chapter the supreme authority of the infallible Pope is extended " to the supreme and full power of jurisdic- tion over the universal church, 7iot only in things which belong to faith and morals, hut cdso in those which relate to the disci- pline and government thereof." In the " Papal Syllabus of Errors," 1864, sent to all the bishops by the authority of the Pope, the right of religious liberty is condemned, the right to enforce the decrees of the church by force is asserted, and the marriage of those who re- fuse to accept the Romish Sacrament of matrimony declared void (see the affirmative propositions published by Von P. Clemens Schrader, with the approbation of the Pope). Pope Pius himself, in his reply to the Address from the Academia of the Catholic Religion (July 21, 1873), declares that the Pope possesses the riglit, which he properly uses, un- der favorable circumstances, "to pass judgment even in civil affairs, on the acts of princes and of nations." Archbishop Manning, in " Caesarism and Ultramontanism," p. 35, says, " If, then, the civil power be not competent to de- cide the limits of the spiritual power, and if the spiritual power can define, with a divine certainty, its own limits, it is evi- dently supreme. Or in other words, the spiritual power knows with divine certainty the limits of its own jurisdiction ; and it knows therefore the limits and competence of the civil power." "Any power which is independent, and can alone fix the limits RELATION OF CHURCH AND STATE. 433 of its own jurisdiction, and can thereby fix the limits of all other jurisdiction, is ipso facto supreme." — See Hon. Wm. E. Gladstone, "The Vatican Decrees in their bearing on Civil Allegiance," and his " Answer to Reproofs and Replies." 11. What is tJie Erastian doctrine as to the relation of the church to the state ? This doctrine, named from Erastus, a physician resident in Heidelberg in the sixteenth century, is precisely contrary to that of the Romanists, {. e., it regards the church as only one phase of the state. The state, being a divine institution, de- signed to provide for all the wants of men, spiritual as well as temporal, is consequently charged with the duty of providing for the dissemination of pure doctrine, and for the proper ad- ministration of the sacraments, and of discipline. It is the duty of the state, therefore, to support the church, to appoint its officers, to define its laws, and to superintend its administration. 12. What is the commoyi doctrine of the Reformed Church on this point ? That the church and the state are both divine institutions, having different objects, and in every respect independent of each other. The members and officers of the Church are, as men, members of the state, and ought to be good citizens; and the members and officers of the state, if Christians, are mem- bers of the church, and as such subject to her laws. But nei- ther the officers nor the laws of either have any authority within the sphere of the other.


Question: What  is  the  idea  and  design  of  the  State  ?

Answer: Civil government is a divine institution, designed to protect men in the enjoyment of their civil rights. It has, therefoi'e, dei-ived from God authority to define those rights touching all questions of person and property, and to provide for their vin- dication, to regulate intercourse, and to provide all means nec- essary for its own preservation.


Question: What  is  the  design  of  the  visible  Church  ?

Answer: It is a divine institution designed to secure instrumentally the salvation of men. To that end it is specially designed — 1st. To bring men to a knowledge of the truth. 2d. To secTU'e their obedience to the truth, and to exercise their graces by the public confession of Christ, the fellowship of the brethren, and the administration of the ordinances and discipline. 28 434 MEDIATORIAL KINGSHIP OF CHRIST. 3d. To constitute tlie visible witness and prophetic type of the church invisible and spiritual. 15. What are the duties of the officers of the State tvith regard to the Church ? The state is a divine institution, and the officers thereof are God's ministers, Rora. xiii. 1-4, Christ the Mediator is, as a revealed fact, " Ruler among the Nations," King of kings, and Lord of lords. Rev. xix. 16; Matt, xxviii. 18; Phil. ii. 9-11; Eph. i. 17-23, and the Sacred Scriptures are an infallible rule of faith and practice to all men under all conditions. It follows therefore — 1st. That every nation should expli- citly acknowledge the Christ of God to be the Supreme Gov- ernor, and his revealed will the supreme fundamental law of the land, to the general principles of which all special legisla- tion should be conformed. 2d. That all civil officers sliould make the glory of God their end, and his revealed will their guide. 3d. That, while no distinction should be made between the various Christian denominations, and perfect liberty of conscience and worship be allowed to all men, nevertheless the Christian magistrate should seek to promote piety as well as civil order ("Conf Faith," ch. 23, § 2). This they are to do, not by assuming ecclesiastical functions, nor by attempting to patronize or control the church, but by their personal example, by giving impartial protection to churcli property and facility to church work, by the enactment and enforcement of laws conceived in the true spirit of the Gospel, and especially in maintaining inviolate the Christian Sabbath, and Clnistian marriage, and in providing for Christian instruction in the public schools. 16. What relation does the civil law in the United States sus- tain to Church polity, discipline, and property ? I. History. — 1st. In England the established Church is a corporation created and controlled by the State. 2d. In most of the American Colonies, the State, at first, undertook the absolute control of ecclesiastical affairs, and limited rights of citizenship by religious tests. II. Present Facts. — 1st. The Constitution of the United States provides that " No religious test shall ever be required as a qualification to any office or public trust under the United States, and that Congress shall make no law respecting an establishment of religion or prohibiting the free exercise there- of" The constitutions of the several states provide to the same effect. RELATION OF CHURCH AND STATE IN THE U. S. 435 2d. Christianity in a general sense is, as an historical fact, an essential element of the common law of England, and. therefore that of the United States (except Louisiana, Texas, New Mexico, California, etc.), incorporated in our customs, principles, precedents, etc.* 3d. It is recognized by the civil law as the historical and actual religion of tiie vast majority of the citizens of the United States. The Christian faith and the institutions in which it finds expression, are, therefore, to be reverenced and protected by the civil law. 4th. The civil law, therefore, recognizes the church, as having an historic character, and as being an important element of society. It recognizes and protects its right to exist and enjoy the possession of its legitimate privileges and powers. Thus the civil law recognizes and protects (1) the autonomy of the church as to (a) its general polity and (i) its discipline of persons. (2.) The rights of each cliurch as an organized whole to its property. 5th. The civil courts recognize as final the decisions of church courts as to (1) who are members of the church, and (2) who are the spiritual officers of the church. The civil court will not presume to go back of the decision of the church court in order to determine (1) whether it was rightly constituted (t. e., if the church coin-t in question be recognized by tlie high- est authority in the church), or (2) whether subsequently to its constitution the church court has acted consistently with its own rules. Judge Rogers, of the Supreme Court of Penna., in the case of the German Reformed Church of Lebanon Co., Pa., said, "The decisions of ecclesiastical courts, like every other judicial tribunal, are final, as they are the best judges of what consti- tutes an offence against the word of God and the constitution of the church." The Supreme Court of the United States, in the case of the Walnut Street Church, Louisville, Ky., 1872, decided — (L) Where the subject matter of dispute is strictly and purely ecclesiastical in its character, a matter which concerns theological controversy, church disciphne, ecclesiastical govern- ment, or the conformity of the members of the church to tlie standard of morals required of them, and the ecclesiastical courts claim jurisdiction, the civil courts will not assume juris- diction— they will not even inquire into the right of tlie juris- diction of the ecclesiastical coiu-t. (2.) A spiritual court is the exclusive judge of its own ju- * Case of Updegraflf v. The Commonwealth of Pemia., 11 S. and E. 400, before Supreme Court, Justices Duncan, Tilghman, and Gibson, 1824. 436 MEDIATORIAL KINGSHIP OF CHRIST. risdiction: its decision of that question is binding on the secular courts (see "Presbyterian Digest," Dr. Wm. E. Moore, p. 251). 6th. The civil law recognizes the right of the church to discipline its members. Even the public declaration made pur- suant of the rules of order of a church from which a member has been excommunicated, because of his commission of an offence regarded as infamous by the law, is justified, and no action of slander can be maintained for such a publication. 7th. The church proper, or "ecclesiastical society," is distin- guished from the incorporated "religious society" created to hold property for the use of the former. These incorporated religious societies are governed by their charters, and by the by-laws made in pursuance thereof; they hold property by means of trustees, and are virtually civil societies as much as any bank or railroad company. It is governed by the law precisely as other corporations are. It is subject to visitation. Intrusion into its offices may be remedied, and it will be re- strained from a maladministration, or a misappropriation of the property. Its articles of association, and by-laws under its charter, providing for meetings, elections, and conduct of temporal affairs, may be changed according to the terms pro- vided by the charter, but are binding while they exist. Sub- stantial conformity to them is essential to the valid transaction of business, and may be reviewed by the civil court. Sth. When the "'Will" or "Deed of Gift" or "Terms of Sub- scription " of the original donors of the property, or the charter of the church, prescribes neither (1) any specific doctrine, nor (2^ any particular form of church government, nor connection with any definite religious denomination, then the majority of the members of the church in question control the property, and in case of change of doctrines, or discipline, or of denomi- national relation, may carry the property Avith them. But whenever either the doctrine or the form of government or ecclesiastical connection is defined, either by the original donors or by the charter of the church, the civil courts Avill protect and enforce the trust. In such case, if any change is made by the majority in either of these essential points, the majority, however large, forfeits the property, and the minority, however small, will be maintained in possession. And the civil court will in all such cases receive and act on the decisions of the superior ecclesiastical courts as final (see Lectures by Hon. Wm. Strong, LL.D., Justice of Supreme Court of U. S., 1875). 17. What is the relative jurisdictions of the '■'■ Boards of Trustees'' and of the '■^Sessions'' of our Preshytcrian Churches, over the houses of worship pertaining to their respective Congregations ? HIS KINGDOM EVERLASTING. 437 The "Session" is the only body of congregational ofRcers known to our ecclesiastical constitution. The " Board of Trus- tees " is a creature of the civil courts for the piirpose of holding the congregational property in trust. As to their respective jurisdictions the decisions of the courts and of the general assembly are in harmony with each other. The legal title to the property is vested in the trustees, and they have the custody of it "for the uses and purposes for which they hold it in trust," namely, the worship of God, etc., accord- ing to the order of the church to which it appertains, including business meetings relating to the congregation. The session is charged with the supervision of the spiritual interests of the congregation, including the right to direct and control the use of the building for such purposes. In the Supreme Court of the United States, in the Louisville Walnut Street case, the following principles were enunciated: "1. By the act of the leg- islature creating the trustees of a church, a body corporate, and by the acknowledged rules of the Presbyterian Church, the trustees are the mere nominal title-holders and custodians of the church property. 2. That in the use of the property for all religious services, or ecclesiastical purposes, the trustees are under the control of the church session." In a difference be- tween trustees and the session of a church in Philadelphia respecting an organist, the question was carried to the Supreme Court of that state, who decided that the worship of the con- gregation was under the charge of the session, and that the service of song was a part of the worship, and hence the appointment of the organist was in the session. The civil courts are very firm in maintaining the rights and privileges of religious worship, and of churches, and in requiring the ob- servance of the trust.


Question: What  are  the  duties  of  the  Church  ivith  regard  to  the  State?

Answer: 1st. The church owes obedience to the state in the exercise of her lawful authority over the public property of the church. 2d. She is bound to use all the lawful means in her possession for carrying the gospel to all the members of the state. Beyond this the church owes no duty to the state whatever. 19. In lohat sense is Christ to return his kingdom to his JFather, and in ivhat sense will his mediatorial headship continue forever ? The sum of what is revealed to us upon this subject appears to be, that after the complete glorification of his people, and the destruction of his enemies, Christ will demit his mediatorial authority over the universe, which he has administered as God- 438 MEDIATORIAL KINGSHIP OF CHRIST. man, in order that the Godhead absohite may be immediately all in all to the creature. — 1 Cor, xv. 24-28. But his mediato- rial headship over his own people, including the offices of propliet, priest, and king, shall continue forever. This is cer- tain— 1st. Because he is a priest forever, and of his kingdom there is no end. — Ps. ex. 4; Dan. vii. 14; Luke i. 33. 2d. The personal union between his divine and human nature is to con- tinue forever. 3d. As Mediator he is the head of the church, wiiich is his fulness, and the consummation of the marriage of the Lamb is the beginning of heaven. — Rev. xix. 7; xxi. 2, 9. 4th. As "a Lamb that had been slain," he is represented in heaven on the throne as ever more the temple and the light of the city, and as feeding his people, and leading them to fountains of living waters. — Rev. v. 6; vii. 17; xxi, 22, 23. Christ executed his Office of Mediator both in his Estate of Humiliation and Exaltation.


Question: Wlierem  does  Christ's  Immilicdion  consist  ?

Answer: See "Larger Catechism," Questions 46-50; "Shorter Cate- chism," Question 27. 21. In what sense was Christ made under the laiv, and hoiu was that subjection an act of humiliation ? In his incarnation Christ was born precisely into the law place of his people, and sustained to the law precisely that rela- tion which they did. He was born under the law, then, 1st, as a rule of duty; 2d, as a covenant of life; 3d, as a broken cove- nant, whose curse was already incurred. His voluntary assump- tion of such a position was pre-eminently an act of humiliation : 1st. His assumption of a human nature was voluntary. 2d. After his incarnation his person remained divine, and the claims of law terminating upon persons, and not upon natures, his sub- mission to those claims was purely gratuitous. 3d, This con- descension is immeasurably heightened by the fact that he accepted the curse of the law as of a covenant of life already broken — Gal. iii. 10-13; iv. 4, 5, 22. In what sense did Christ undergo the curse of the lau\ and hoiv loas that jyossiblefor God's tvell-beloved So7i ? In his own person, absolutely considered, Christ is often declared by the Father to be his "beloved Son, with whom he was well i3leased," Matt. iii. 17; 2 Pet. i. 17; and he always did that which pleased God. — John viii. 29. But in his office THE HUMILIATION OF CHRIST. 439 as mediator he had assumed our place, and undertaken to bear the guilt of our sin. The wrath of God, then, which Christ bore, was the infinite displeasure of God against our sins, which displeasure terminated upon Christ's person vicariously, because of the iniquity of us all which was laid upon him. — Matt. xxvi. 38; xxvii. 46; Luke xxii. 44. 23. What are the different interpretations of the phrase in the apostles creed, "Ae descended into hell,'' or Hades? The phrase, uar(xfia6iz eH aSov, desensus ad inferos, was one of the last incorporated into the ancient Creed. It is supposed to be derived from Ps. xvi. 10; Acts ii. 27; 1 Pet. iv. 18-20. Ist. The Catholic Church, on the basis of ancient tradition, interpret this phrase to mean that Christ after his death went in his entire person as God-man, to the Limbus Patrum, that department of Hades in which the Old Testament saints re- mained waiting for the revelation and application to them of his salvation. Here he preached the gospel, and brought them out to heaven. See below the " Cat. Council of Trent." 2d. The Lutherans hold that Christ's death was the last stage in his humiliation, and his descent to Hades the first stage of his exaltation, since he went to reveal and consum- mate his victory over Satan and the powers of darkness, and to pronounce their sentence of condemnation. 3d. The Church of England affirms in the 3d Article — "As Christ died for us and was buried, so also it is to be believed that he went down into hell." In the first book of Edward VI. it is stated more fully — "The body of Christ lay in the sepul- chre until his resurrection, but his ghost departing from him, was with the ghosts which were in prison, or in hell, and did preach to the same, as the place of St. Peter doth testify." Bishop Pearson, in his "■Exposition of the Creed,'' teaches that Christ really went to the place of the damned to consummate the expiation of human sin, and to destroy the power of hell over his redeemed. 4th. Calvin (" Institutes," Bk. 2, ch. xvi., § 10) interprets this phrase metaphorically, as expressing the penal sufferings of Cln-ist on the cross. Our " Conf. Faith " affixes to the Creed the explanatory clause, "continued in the state of the dead," and the American Episcopal Church affixes the equivalent clause, "he went into the place of departed spirits." That is, Christ w^as a real man, consisting of soul and body, and his death was a real death, his soul leaving the body and going into the invisible Avorld of spirits, where it continued a sep- arate conscious existence until his resurrection. 440 MEDIATORIAL KINGSHIP OF CHRIST.


Question: Wliat  is  the  true  meaning  of  1  Pet.  iii  19-21  ?

Answer: This passage is very obscure. The Romish interpretation is shown in the answer to the preceding question, i. e., that Christ went to the Liinhus Patrum and preached the gospel to those imprisoned spirits that were awaiting his advent. The common Protestant interpretation is that Christ was put to death in the body, but qiiickened, or restored to life by the Spirit, by which Spirit, inspiring Noah as a preacher of righteousness, Christ many centuries previously had descended from heaven, and preached to the men of that generation, who in their sin and unbelief were the "spirits in prison." Only eight persons believed and were saved; therefore, Christian professors and teachers ought not to faint because of the nnbelief of mankind now. Another interpretation, suggested by Archbishop Leighton in a note, as his last opinion, and expounded at large by the late Dr. John Brown, of Edinburgh, is, that Christ dying in the body as a vicarious sacrifice is quickened in the spirit, i. e., spiritually quickened, manifested as a complete Saviour in a higher degree than was possible before, as a grain of wheat dying he began to bear much fruit; and thus quickened, he now, through the inspiration of his Spirit, preached to " spirits in prison," i, e., prisoners of sin and Satan, just as he had before done, though with less power, through Noah and all the prophets, when the spirits were disobedient; under the ministry of Noah only eight souls being saved ; but since Christ was quickened in spirit, i. e., manifested as a complete Saviour, multitudes believed.


Question: Wherein  does  Christ's  exaltation  consist  ?

Answer: " Shorter Cat.," Question 28, " Larger Cat.," Questions 51-54. 26. In ivhat sense was it possible for the co-equal Son of God to he exalted ? As the co-equal Son of God this Avas impossible, yet his per- son as God-man was capable of exaltation in several respects. 1st. Through the union of the divine and human natures, the outward manifestations of the glory of his person had been veiled from the eyes of creatures. 2d. As ]\Iediator he occupied officially a position inferior to the Father, condescending to oc- cupy the place of sinners. He had been inconceivably Innnbled, and, as a reward consequent upon his voluntary self-humilia- tion, the leather highly exalted him. — Phil. ii. 8, 9; Heb. xii. 2; Rev. V. 6. 3d. His human soul and body were inconceivably exalted.— ^latt. xvii. 2; Rev. i. 12-16; xx. 11. THE EXALTATION OF CHRIST. 441 27. Wliat are the various sources of proof by tvhich the resur- rection of Christ is established ? 1st. The Old Testament predicted it. Compare Ps. xvi. 10, and Acts ii. 24-31. All the other predictions concerning the Messiah were fulfilled in Christ, therefore this. 2d. Christ predicted it, and therefore, if he was a true prophet, he must have risen. — ^latt. xx. 19 ; John x. 18. 3d. The event, his extraordinary origin and character con- sidered, is not antecedently improbable. 4th. The testimony of the eleven apostles. These men are proved b}^ their writings to have been good, intelligent, and serious, and they each had every opportunity of ascertaining the fact, and they sealed their sincerity with their blood. — Acts i. 3. 5th. The separate testimony of Paul, who, as one born out of due time, saw his risen Lord, and derived his revelation and commission from him in person. — 1 Cor. xv. 8; Gal. i. 12; Acts ix. 3-8. 6th. He was seen by five hundred brethren at once, to whom Paul appeals. — Cor. xv. 6. 7th. The change of the Sabbath, from the last to the first day of the week, is a monument of the concurrent testimony of the whole of the first generation of Christians, to the fact that they believed that Christ rose from the dead. 8th. The miracles wrought by the apostles were God's seals to their testimony that he had raised Christ. — Heb ii. 4. 9th. The accompanying witness of the Holy Ghost, honor- ing the apostles' doctrine and ministry not merely by mirac- ulous gifts, but by his sanctifying, elevating, and consoling power. — Acts v. 32. Dr. Hodge.


Question: By  ivhose  power  did  Christ  rise  from  the  dead?

Answer: The Scriptures ascribe his resurrection — 1st. To himself — John ii. 19; x. 17. 2d. To the Father. — Acts xiii. 33; Rom. x. 9; Eph. i. 20. This is reconciled upon the principle that all acts of divine power, terminating upon objects external to the Godhead, may be attributed to either of the divine persons, or to the Godhead absolutely. — John v. 17-19. 29. On ichat ground does the apostle declare that our fcnth is vain if Christ be not risen (1 Cor. xv. 14).^ 1st. If Christ be risen indeed, then he is the true ]\[essiah, and all the prophecies of both dispensations have in that fact 442 MEDIATORIAL KINGSHIP OF CHRIST. a pledge of their fulfilment. If he has not risen, then are they all false. 2d. The resurrection proved him to be the Son of God, Rom. i. 4, for (1) he rose by his own power, (2) it authenticated all his claims with respect to himself. 3d. In the resurrection of Christ the Father publicly declared his approbation and acceptance of Christ's work as surety of his people. — Rom. iv. 25. 4th. If Christ has risen, we have an advocate with the Fa- ther.—Rom. viii. 34; Heb. 9, 11, 12, 24. 5t]i. If Christ be raised, we have assurance of eternal life; if he lives, we shall live also. — John xiv. 19 ; 1 Pet. i. 3-5. 6th. Owing to the union between Christ and his members, wdiich is both federal and spiritual, his resurrection secures ours, (1) because, as we died in Adam, so we must live in Christ, 1 Cor. xv. 21, 22-, (2) because of his Spirit, that dwell- eth in us. — Rom. viii. 11; 1 Cor. vi. 15; 1 Thess. iv. 14. 7th. Christ's resurrection illustrates and determines the na- ture of our resurrection as well as secures it. — 1 Cor. xv. 49; Phil. iii. 21 ; 1 John iii. 2. Dr. Hodge. 30. WJien, at lohat place, and in luhose presence did Christ ascend ? He ascended forty days after his resurrection, from a portion of the Mount of Olives, near to the village of Bethany, in the presence of the eleven apostles, and possibly of other disciples, while he was in the act of blessing them, and while they beheld him, and were looking steadfastly. Luke says, moreover, that there were two glorified men present, who are conjectured by Professor J. A. Alexander to have been Moses and Elijah. He was attended also witli angels celebrating his victory over sin, and his exaltation to his mediatorial throne. — Luke xxiv. 50, 51 ; Mark xvi. 19; x\cts i. 9-11; Epli. iv. 8; Col. ii. 13-15; Ps. xxiv. 7-10; Ixviii. 18. 31. What are the different opinions as to the nature of Chrisfs ascoision ? Those who, as the Lutherans, believe that Christ's body is omnipresent to his church, of course, maintain tliat liis ascen- sion consisted not in any local change, but in the withdrawal of his former sensible intercourse with his disciples. It is certain, however, that his human soul and body did actually pass up from earth to the abode of the blessed, and that his entire person, as the God-man, was gloriously exalted. He ascended as Mediator, triumphing over his enemies, and AUTHORITATIVE STATEMENTS OF DOCTRINE. 443 giving gifts to his friends, Eph. iv. 8-12; to complete his me- diatorial work, John xiv. 2, 3 ; as the Forerunner of his people, Heb. vi. 20; and to fill the universe with the manifestations of his glory and power. — Eph. iv. 10. 32. What is included in Christ's sitting at the right hand of the Father ? See Ps. ex. 1; Mark xvi. 19; Rom. viii. 34; Eph. i. 20, 22; Col. iii. 1; Heb. i. 3, 4; x. 12; 1 Pet. iii. 22. This language is evidently figurative, yet it very expres- sively sets forth the supreme glorification of Christ in heaven. It presents him as the God-man, and in his office as Mediator exalted to supreme and universal glory, felicity, and power over all principalities and powers, and every name that is named. — Heb. ii. 9; Ps. xvi. 11; Matt. xxvi. 64; Dan. vii. 13, 14; Phil. ii. 9, 11; John v. 22; Rev. v. 6. Thus publicly assuming his throne as mediatorial Priest and King over the universe for the benefit of his church. Seated upon that throne hk, during the present dispensation, AS Mediator, effectually applies to his people, through his Spirit, that salvation which he had previously achieved for them in his estate of humiliation. AUTHOBITATIVE STATEMENTS OF DOCTRINES. Koman Doctrine. — "Caf. Cone. Tre7il" Pt. 1, ch. 6. — "Therefore we profess that, immediately Christ was dead, his soul descended into hell. . . But in these words we at the same time confess, that the same per- son of Christ was at the same time, in hell and in the sepiilchre, for . . although his sonl departed from his body, his divinity was never sep- arated either from soul or body. . . The word "hell" signifies those hidden abodes in which are detained souls that have not attained heavenly bliss. . . These abodes were not all of the same kind. . . A third sort of receptacle is that in which were received the souls of the saints who died before the coming of Christ our Lord; and where, without any sense of pain, svistained by the blessed hope of redemption, they enjoyed a tranquil abode. The souls, then, of these jDious men, who in tlie bosom of Ahniham were expecting the Saviour; Christ the Lord liberated, de- scending into hell. . . . He descended not to suflfer aught but to liberate from the miserable weariness of that captivity the holy and the just, and to impart to them the fruit of his passion." Lutheran Doctrine. "Ff^rmulu Concordice" (Hase), p. 788. — "There- fore we believe simply, that the entire person, God and man, after burial descended to the lower regions, overcame Satan, overthrew the infernal powers, and took away from the devil all force and authority. " Pj). 767, 768. — "By vii'tue of this personal union and communion, he produced all his miracles, and manifested his divine majesty, according to a most free will, when and in what manner seemed good to him, not only after his resurrection and ascension to heaven, but even in his state of humilia- tion. Indeed he had this majesty immediately upon his conceijtion, 444 MEDIATORIAL KINGSHIP OF CHRIST. even in the womb of liis mother; but as the apostle speaks (Phil. ii. 8), he emptied himself ; and as Dr. Luther teaches, he had this majesty secretly in the state of his humiliation, nor did he use it always, but as often as seemed to him good. But now, after he has, not in a common manner like any other holy person, ascended into the heavens; but, as the Apostle testifies (Eph. iv. 10), has ascended above all heavens, and truly fills all things, and everywhere jjresent, not only as God, but also as man, rules and reigns from sea to sea, and even to the ends of the earth. . . . These things, however, were not done in an earthly manner, but, as Dr. Luther was accustomed to say, in the way and man- ner of the right hand of God [pro modo el ratione de.iierce Dei), which is not any fixed and limited place in heaven, but signifies nothing else than the omnipotent power of God which fills heaven and earth — into posses- sion of wliich Christ really and truly comes as to his humanity without any confusion or equalizing of his natures (divine and human), either as to their essences or essential attributes."


Question: What  is  iiicluded  in  the  external  call  ?

Answer: 1st. A declaration of the plan of salvation. 2d. A declara- tion of duty on the part of the sinner to repent and believe. 3d. A declaration of the motives which ought to influence the sinner's mind, such as fear or hope, remorse or gratitude. 446 EFFECTUAL CALLING. 4th. A promise of acceptance in the case of all those who comply with the conditions. — Dr. Hodge. 3. Hoio can it he proved that the external call to salvation is made only through the ivord of God ? The law of God, as impressed upon the moral constitution of man, is natm'al, and inseparable from man as a moral respon- sible agent. — Rom. i. 19, 20; ii. 14, 15. But the gospel is no part of that natural law. It is of grace, not of nature, and it can be made known to us only by a special and supernatural revelation. This is further evident, 1st, because the Scriptures declare that a knowledge of the word is essential to salvation, Rom. x. 14-17 ; and, 2d, because they also declare that those who neg- lect the word, either written or preached, are guilty of the eminent sin of rejecting all possibility of salvation. — Matt. xi. 21, 22; Heb. ii. 3. 4. On 2vhcd principle is this external call addressed equally to the non-elect as well as to the elect ? That it is addressed indiscriminately to both classes is proved — 1st. From the express declaration of Scripture. — Matt, xxii. 14. 2d. The command to preach the gospel to every crea- ture.— Mark xvi. 15. 3d. The promise to every one wlio ac- cepts it, — Rev. xxii. 17. 4th. The awfuljudgment pronounced upon those who reject it. — John iii. 19 ; xvi. 9. It is addressed to the non-elect equally with the elect, be- cause it is equally their duty and interest to accept the gospel, because the provisions of salvation are equally suited to their case, and abundantly sufficient for all, and because God intends that its benefits shall actually accrue to every one who accepts it. 5. Hoiv can it be proved that tJiere is an internal spiritual call distinct from- an external one? 1st. From those passages which distinguish the Spirit's influ- ence from that of the word. — John vi. 45, 64^ 65; 1 Thess. i. 5, 6. 2d. Those passages which teach that the Spirit's influence is necessary to the reception of the truth. — Eph. i. 17. 3d. Those that refer all good in man to God. — Phil. ii. 13; Eph. ii. 8; 2 Tim. ii. 25, e. (/., faith and repentance. 4th. The Scripture dis- tinguishes between the two calls; of the subjects of the one it is said, " man}^ are called and few are chosen," of the subjects of the other it is said, " whom he called, them he also justified." Of the one he says, "Because I have called, and ye have re- fused."— Prov. i. 24. Of the other he says, " Every man there- THE VARIOUS VIEWS STATED. 447 fore who hath heard and hath learned of the Father cometh unto me." — John vi. 45. 5th. There is an absolute necessity for such an internal, spiritual call, man by nature is " blind " and " dead " in trespasses and sins. — 1 Cor. ii. 14 ; 2 Cor. iv. 4 ; Eph. ii. 1.


Question: Wliai  is  the  Pelagian  vieiv  of  the  internal  call?

Answer: Pelagians deny original sin, and maintain that riglit and wrong are qualities attaching only to executive acts of the will. They therefore assert — 1st. The full ability, of the free- will of man as much to cease from sin at any time as to con- tinue in its practice. 2d. That the Holy Spirit produces no in- ward change in the heart of the subject, except as he is the author of the Scriptures, and as the Scriptures present moral truths and motives, which of their own nature exert a moral influence upon the soul. They deny "grace" altogether in the Scriptural sense.


Question: What  is  the  Semipelagian  view  ?

Answer: These maintain that grace isjiecessary to enable a man suc- cessfuU}^ to return unto God and live. ~^ef that from the very nature of the human will man must first of himself desire to be free from sin, and to choose God as his chief good, when he may expect God's aid in carrying his desires into effect. They deny irt-evenient grace, but admit co-operative grace.


Question: What  is  the  Arminian  vieio?

Answer: The Arminians admit the doctrine of man's total depravitv, and that in consequence thereof man is utterly unable to do any thing aright in the unaided exercise of his natural facul- ties. Nevertheless, as Christ died equally for every man, suffi- cient grace, enabling its subject to do all that is required of him, is granted to all. Which sufficient grace becomes efficient only when it is co-operated with and improved by the sinner. — "Apol. Conf Eemonstr.," p. 162, b. ; Limborch, "Theo. Christ.." 4, 12, 8. 9. What is the doctrine on this subject tanght by the Symbols of the Lutheran Church ? They agree absolutely with the Eeformed or Calvinists — 1st. That all men are by nature spiritually dead, utterly unable either to commence to tm-n to God, or to co-operate with liis grace to that end prior to regeneration. 2d. That the gracious operation of the Holy Spirit on the human soul is the sole 448 EFFECTUAL CALLING. efficient cause which quickens the dead soul to life. Hence — 3d. The foundation upon which the salvation of believers rests is the eternal, gracious election of God to salvation. They re- fuse however to take the next step, and acknowledge that the reason unbelievers are not quickened is due to tlie equally sov- ereign witliholding of regenerating grace. They insist upon attributing it solely to the criminal resistance to the grace, of the initial stages of which all are the subjects. — '• Formula Con- cordise," Hase, pp. 579-583, 602-6(36, 817-821. A and B are alike sinners, A believes and B remains a rep- robate. The Pelagian says, because A willed to believe and B to reject. The Semipelagian says, because A commenced to strive and was helped, and B made no effort. The Arminian saj^s, because A co-operated with common grace, and B did not. The Lutheran says, both were utterly unable to co-operate, but B persistently resisted grace, and A ultimately yielded. The Calvinist says, because A was regenerated by the new creative power of God's Spirit, and B was not.


Question: Wliat  is  the  Synergistic  vieiv  of  this  'point  ?

Answer: At the call of Maurice, the new elector of Saxony, the divines of Wittemburg and Leipsic assembled at Leipsic, a. d. 1548, in conference, and on that occasion the Synergistic con- troversy arose. The term signifies co-operation. The Syner- gists were Lutheran theologians, who departed from their own system on thi^ one subject, and adopted the position of the Arminians. Melanchthon taught that "there concur three causes of a good action, the word of God, the Holy Spirit, and the human will assenting, not resisting, the word of God." " Loci Communes," p. 90. 11. What is tJie common doctrine of tlie Reformed Churches as to the internal call? That it is an exercise of the divine power upon the soul, immediate, spiritual, and supernatural, communicating a new spiritual life, and thus making a new mode of spiritual activity possible. That repentance, faith, trust, hope, love, etc., are purely and simply the sinner's own acts; but as such are pos- sible to him only in virtue of the change wrought in the moral condition of his faculties by the recreative power of God. — See "Conf of Faith," Chap, x.. Sections 1 and 2. Common grace preceding regeneration makes a superficial moral impi-ession upon character and action but is generally resisted. The act of grace which regenerates, operating Avithin the spontaneous energies of the soul and changing their char- ''COMMON'' AND ''EFFICACIOUS'' GRACE. 449 acter, can neither be co-operated with nor resisted. But the instant the soul is regenerated it begins to co-operate with and sometimes, alas! also to resist subsequent gracious influ- ences prevenient and co-operative. But upon the whole and in the end grace preserves, overcomes, and saves. Eegenera- tion is styled by the Reformed Theologians Converdo habit ualis sen passiva, i. e., the change of character in effecting which the soul is the subject, and not the agent of action. Conversion they style Conversio actualis seu activa, i. e., the instantly con- sequent change of action in which the soul still prompted and aided by grace is the only agent. 12. What diversity of opinion prevails among the Romanists upon this subject ? The disciples of Augustine in that churcli, of whom the\ Jansenists were the most prominent, are orthodox, but these ' have been almost universally overthrown, and supplanted by their enemies the Jesuits, who are Semipelagians. The Coun- cil of Trent attempted to satisfy both parties. — "Council of Trent," Sess. 6, Can. 3 and 4. The doctrines of Quesnel, who advocated the truth on this subject, were condemned in the Bull " Unigenitus," a. d. 1713. Bellarmin taught that the same grace is given to every man, which, by the event only, is proved practically congruous to the nature of one man, and therefore in his case efficacious, and incongruous to the nature of another, and therefore in his case ineffectual. 13. What is meant by " common cjrace,'^ and hoio may it be shoivn that the Spirit does operate upon the minds of those luho are not reneiued in heart ? "Common grace" is the restraining and persuading influ- ences of the Holy Spirit acting only through the truth revealed in the gospel, or through the natural light of reason and of conscience, heightening the natural moral effect of such truth upon the understanding, conscience, and heart. It involves no change of heart, but simply an enhancement of the natural powers of the truth, a restraint of the evil passions, and an in- crease of the natural emotions in view of sin, duty, and self- interest. That God does so operate upon the hearts of the unregen- erate is proved, 1st, from Scripture, Gen. vi. 3; Acts vii. 51; Heb. X. 29 ; 2d, from universal experience and observation.


Question: How  does  common  differ  from  efficacious  grace?

Answer: 1st. As to its subjects. All men are more or less the sub- 29 450 EFFECTUAL CALLING. jects of the one; only the elect are snbjects of the other. — Rom. viii. 30; xi. 7; 2 Thess. ii. 13. 2d. As to its natnre. Common grace is only mediate, through the truth, and it is merely moral, heightening the moral influence natural to the truth, and exciting only the natural powers of the soul, both rational and moral. But effi- cacious grace is immediate and supernatural, since it is wrought directly in the soul by the immediate energy of the Holy Ghost, and since it implants a new spiritual life, and a capacity for a new mode of exercising the natural faculties. 3d. As to its effects. The effects of common grace are su- perficial and transient, modyifying the action, but not chang- ing the nature, and its influence is alwaj^s more or less con- sciously resisted, as opposed to the prevailing dispositions of the soul. But efficacious grace, since it acts not upon but in the will itself, changing the governing desires, and giving a new direction to the active powers of the soul, is neither re- sistible nor irresistible, but most free, spontaneous, and yet most certainly effectual. 15. Hoio can it he proved that this ejfficacioiis grace is confined to the elect? 1st. The Scriptures represent the elect as the called, and the called as the elect. — Rom. viii. 28, 30; Rev. xvii. 14 2d. This effectual calling is said to be based upon the decree of election, 2 Thes. ii. 13, 14; 2 -Tim. i. 9, 10. 3d. Sanctification, justifica- tion, and all the temporal and eternal benefits of union Math Christ are declared to be the effects of effectual calling. — 1 Cor. i. 2; Eph. ii. 5; Rom. viii. 30.


Question: Prove  that  it  is  given  on  account  of  Christ  ?

Answer: 1st. All spiritual blessings are given on account of Christ. Eph. i. 3; Titus iii. 5, 6. 2d. The Scriptures specifically de- clare that we are called in Christ. — Rom. viii. 2 ; Eph. ii, 4-6 ; 2 Tim. i. 9. 17. What is meant hy saying that this divine influence is im- mediate and supernatural? It is meant, 1st, to deny, (1) that it consists simply in the moral influence of the truth; (2) that it consists simj)ly in the moral influence of the Spirit, heightening the moral in- fluence of the truth as objectively presented ; (3) that it excites the mere natural powers of the soul. It is meant, 2d, to affirm, (1) that the Holy Spirit acts immediately upon the soul from GOD ACTS IMMEDIATELY OX THE SOUL. 451 within; (2) that the Holy Spirit, by an exercise of recreative power, implants a new moral nature or principle of action. 18. What arguments go to shoiv that there is an immediate influence of the Spirit on the soul, besides that zvhich is exerted through the truth? Ist. The influence of the Spirit is clistin punished from that of the word. — John vi. 45, 64, 65; Rom. xv. 13; 1 Cor. ii. 12-15; 1 Thess. i. 5, 6. 2d. A divine influence is declared to be necessary to the reception of the truth. — Ps. cxix. 18; Acts xvi. 14; Eph. i. 17. 3d. Such an internal operation on the heart is attributed to God.— Phil. ii. 13; 2 Thess. i. 11; Heb. xiii. 21. 4th. The gift of the Spirit is disting-uished from the giit of the word. — John xiv. 16; 1 Cor. iii. 16; vi. 19; Eph. iv. 30. 5th. The nature of this influence is evidently different from that eff'ected by the truth. — Eph. i. 19; iii. 7. And the effect is called a "new creation," "new birth," etc., etc. 6th. ]\Ian b}^ nature is dead in sin, and needs such a direct intervention of supernatural power. — Turretin, "Theo. Instits.," L. XV., Quasstio 4. 19. What are the different reasons assigned for calling this grace EFFICACIOUS ? 1st. The Jesuits and the Arminians, holding that all men receive sufficient grace to enable them to obey the gospel if they will, maintain that this grace becomes efficacious when it is co-operated with by the will of the individual, and in any case is proved to be such only by the event. 2d. Bellarmin, and others, maintain that the same grace given to all is congruous to the moral nature of one man, and in that case efficacious, and incongruous to the nature of an- other, and in his case ineffectual. 3d. Some Romanists have maintained what is called the doctrine of cumulative influence. The consent of the soul is secured by the suasive influence of the spirit, rendered effectual by constant repetition and long continuance. 4th. The orthodox doctrine is that the efficacy of this grace is inherent in its very nature, because it is the exercise of the mighty power of God in the execution of his eternal and un- changeable purpose.


Question: In  lohcd  sense  is  grace  irresistible  ?

Answer: It must be remembered that the true Christian is the subject at the same time of those moral and mediate influences of grace 452 EFFECTUAL CALLING. upon the lo'iU, common to him and to the imconverted, and also of those special influences of grace within the toill, which are certainly efficacious. The first class of influences Christians may, and constantly do resist, through the laAv of sin remain- ing in their members. The second class of influences are cer- tainly efficacious, but are neither resistible nor irresistible, be- cause tliey act from within and carry the will spontaneously with them. It is to be lamented that the term irresistible grace has ever been used, since it suggests the idea of a me- chanical and coercive influence upon an unwilling subject, while, in truth, it is the transcendent act of the infinite Creator, mak- ing the creature spontaneously willing.


Question: Hoiv  can  this  grace  he  proved  to  he  certainly  efficadous  ?

Answer: 1st. By the evidence we have given above, as to its nature, as the immediate operation of the mighty power of God. 2d. By the description of the work of grace. Men by na- ture are " blind," " dead," " slaves," etc. The change effected is a " new creation," etc. 3d. From the promises of God, which are certain. The means which he uses to vindicate his own faithfulness must be efficacious. — Ezek. xxxvi. 26; xi. 19; John vi. 45. 4th. From the connection asserted by Scripture between call- ing and election. The called are the elect. As God's decrees are certain, the call must be efficacious. — See above, Ques. 15. 5th. Faith and repentance are the gifts of God, and he who truly repents and believes is saved. Therefore, the grace which communicates those gifts is effectual. — Eph. ii. 8; Acts xi. 18; 2 Tim. ii. 25. 22. Hoio may it he proved that this infiuenjce is congruous ivitli our nature ? While discarding utterly the distinction made by Bellarmin (for which see above. Question 19), we say that efficacious grace is congruous to human nature as such, in the sense tliat the Spirit of God, while exerting an immediate and recreative influ- ence upon the soul, nevertheless acts in perfect consistency with the integrity of those laws of our free, rational, and moral na- ture, which he has himself constituted. Even in the miracu- lous recreation of the new birth, he acts upon our reasons and upon our wills in perfect accordance with the constitution of each. This is certain. 1st. The same God creates and recre- ates; his object is not to destroy, but to restore his own work. 2d. The Scriptures and our own experience teach that the im- mediately consequent acts of the soul in the exercise of im- planted grace, are pre-eminently rational and free. In fact, the THE WORD THE INVARIABLE INSTRUMENT. 453 soul never acted normally before. — Ps. ex. 3; 2 Cor. iii. 17; Phil. ii. 13. 3d. This divine influence is described by such terms as "drawing," "teaching," "enlightening." — John vi. 44, 45; Eph. i. 18. 23. What do the Scriptures teach as to tlie connection of this influence ivith the truth ? In the case of the regeneration of infants the truth, of course, is not used. In the regeneration of adults the truth is always present. In the act of regeneration the Spirit acts immediately upon the soul, and changes its subjective state, while the truth is the object consciously apprehended, upon which the new faculties of spiritual discernment and the new affections are exercised. The Spirit gives sight, the truth is the light discerned. The Spirit gives feeling, the truth presents the object beloved. — Kom. x. 14, 17; James i. 18; John xvii. 17. 24. What reason may he assigned for the belief that the Spirit does not renew those adults to whom the truth is not known ? Negatively. The Bible never leads us to expect such an extension of grace, and neither the Scriptures nor our own experience among the modern heathen ever present us with any examples of such a work. Positively. The Scriptures always associate all spiritual influence with the truth, and declare the necessity of preach- ing the truth to the end of saving souls. — Rom. x. 14. 25. What are the objections to tJie Arminian doctrhie of suffi- cient grace ? They hold that God has willed the salvation of all men, and therefore has called all alike, giving to all a grace sufficient, if tliey will improve it. We object — 1st. The external call of the gospel has been extended to comparatively few. The heathen are responsible with the light of nature, and under the law of works, yet they have no means of grace. — Rom. i. 18-20; ii. 12-15. 2d. This doctrine is inconsistent with God's purpose of elec- tion.— See above. Chapter XI. 3d. According to the Arminian system it depends upon the free-will of the man to make the sufficient grace of God common to all men efficient in his case. But the Scriptures declare that salvation is altogether of grace, and a gift of God. — Eph. ii. 8; 2 Tim. ii. 25; Rom. ix. 15, 16. 4th. The Scriptures expressly declare that not even all who receive the external call have sufficient grace. — Rom. ix. 16-24; xi. 8. 454 EFFECTUAL CALLING. Authoritative Statements of Doctrine. EoMAN Doctrine. — " Cone. Trent," Sess. 6, c. 1. — "If any one saith that a man can be justified (by justification they mean the removal of sin and infusion of a gi-acious habit of soul) by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema. C. 2. — If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free-will without grace, he were able to do both, though hardly indeed and with difficulty, let him be anathema. C. 3. — If any one saith, that without i)revenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of justification may be bestowed upon him; let him be anathema. C. 4. — If any one says that man's free-will moved and excited by God, by assenting to God exciting and calling, nowise co-operates towards disposing and preparing itself for obtaining the grace of justification; that it can not refuse its consent, if it would, but that as something inanimate it does nothing whatever, and is merely pas- sive; let him be anathema. Can. 5. — If any one saith that since Adam's sin, the free-will of man is lost and extinguished; or that it is a thing with only a name, yea a name without a reality, a figment in fine intro- duced into the woi-ld by Satan; let him be anathema." Doctrine or the Greek Chxjrch. — " Jerem. in Act. Witem." — " Even after the fall nothing hinders man from turning away from the bad, and superinduced upon this, doing good and choosing the right, as one who has free- irill. . . . From all these it is plain, that it is our part to awake and to obey, and we have ability to choose the good as well as the bad. We need only one thing, i. e., God's help, in order to succeed in the good and be saved, and without this help we have no strength to finish the work." Lutheran Doctrine. — "Form. Concordicp" p. 662. — "But before man is enlightened, converted, regenerated, and drawn by the Holy Spuit, he is not able of himself, and by his own natural powers, in things sjiiritual and (tending) to his own conversion and regeneration, to begin, to produce, or to co-oj^erate in any thing, any more than is a stoneastockor aclod." Ih. p. 589. — "What Doctor Luther wrote — 'That the will of man holds itself purely passive in conversion,' must be re- ceived rightly and fittingly, to wit, with respect to divine grace enkin- dling the new movements, that is, it ought to be understood concerning that, when the Spirit of God acts upon the will of man by the word heard, or by the use of the sacraments, and produces in man conversion and regeneration. For after the Holy Spirit has wrought this very thing, and has by his own divine energy alone changed and renewed the will of man; then, indeed, this new will is an instrument of the Holy Spirit of God, so that it may not only lay hold of grace, but also co-operate with the Holy Spirit in the works following." Reformed Doctrine. — •" Conf. Faith," ch. x., | 1. — "All those whom God hath i^redestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his word and Spii'it, out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds, spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good ; and AUTHORITATIVE STATEMENTS OF DOCTRINE. 455 effectually drawing them to Jesus Christ ; yet so as they come most freely, being made willing by his grace." \1. — "This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spii'it, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it." " L. Cat.," Q. 67; " S. Cat.," Q. 31. — '■'Canons of Synod of Bori" chs. iii. and iv., "Eejec. Er.," Error 4. — " (They are renounced) who teach that an unregenerate man is not strictly and totally dead in sins, nor void of all power as to spiritual good; but that he is able to hunger and thu'st after righteous- ness, and to offer the sacrifice of a broken and contrite si^irit, which is accepted of God." Art. 12. — " (Regeneration) is plainly supernatural, a most povrerful and at the same time most gentle ojjeration, wonderful, secret, and inexpressible, not inferior to a creation, nor less than a reviv- ing of the dead; so that all those, in whose hearts God works in this wonderful manner, are surely regenerated infallibly and effectually, and act faith. And then the will, now renewed, is not only acted on and moved by God, but being so moved, also itself acts. Wherefore also man himself is rightly said, through this received grace, to believe and repent." Eemonstkajstt Doctrine. — '■'■ Conf. Remonslr." 17, 6. — "Therefore we decide that the grace of God is the beginning, progress, and comisletion of all good, so that the regenerate person himself, is not able to think, will, or do any saving good, without this previous prevenient, exciting, following, and co-operating grace. " " Apol. Conf. Bemons/r.," p. 162, b. — "Grace is called efficacious from the result, vhich, however can be taken in a twofold sense : First, so that grace may be judged to have, of itself, no power to produce con- sent in the will, bi;t its entire efficacy may depend upon the human will: or, Secoiidli/, so that grace may be judged to have of itself sufficient power to produce consent in the will, but because this power is partial, it can not go out in act without the co-oi^eration of the free human will, and hence, that it may have efiect, it depends on free-will. The Re- monstrants wish the "second " to be taken as their meaning."


Question: What  is  the  Pelagian  view  of  regeneration  ?

Answer: They hold that sin can be predicated only of volitions, and that it is essential to the liberty and responsibility of man that he is always as able to cease from as to continue in sin. Re- generation is therefore a mere reformation of life and habit. The man who has chosen to transgress the law, now chooses to obey it.


Question: What  is  the  doctrine  of  the  Romish  church  on  this  subject  ?

Answer: The Eomanists, 1st, confound together justification and sanctification, making these one act of God, whereby, for his own glory, for Christ's merits' sake, by the efficient powers of the Holy Ghost, and through the instrumentality of baptism, he at once cancels the guilt of our sins, and delivers us from the inherent power and defilement of original sin. — "Coimcil of Trent," Sess. 6, Chap. vii. 2d. They hold the doctrine that regeneration is accomplished only through the instrumentality of baptism. This is effectual in every instance of its application to an infant. In the case of adults its virtue may be either resisted and nullified, or re- ceived and improved. In baptism (1) sins are forgiven ; (2) the moral nature of the subject is renewed, (3) he is made a son and heir of God. — "Cat. Kom.," Part II., Chap. ii. VARIOUS VIEWS STATED. 457 4. Wliat are the different vieios as to baptismal regeneration entertained in the Church of England ? 1st. The theory of the party styled Puseyite, which is es- sentially the same with that of the Eomish church. They hold in general that the Holy Spirit, through the instrumen- tality of baptism, implants a germ of spiritual life in the soul, which may long remain latent, and may be subsequently de- veloped, or blasted. 2d. That of a large party most ably represented by the late Bishop H. U. Underdonk, in his " Essay on Regeneration," Phila., 1835. He maintained that there are two distinct regen- erations; one a change oi' state or relation, and the other a change of nature. The first is baptismal, the second moral, though both are spiritual in so far as both are wrought by the Holy Ghost. The first or baptismal regeneration is a new birth, since it con- stitutes us sons of God, as the Jews were made his peculiar people by that covenant, the seal of which was circumcision. The second is a new birth, or creation in a higher sense, being a gradual sanctifying change wrought in the whole moral char- acter by the Holy Ghost, and not necessarily connected with baptism. 5. What view of regeneration is held by those in America ivho maintain the '■'■ Exercise Scheme"? These theologians deny the existence in the soul of any per- manent moral habits or dispositions, and admit the existence only of the soul or agent and his acts or "exercises." In the natural man the series of acts are wholly depraved. In the re- generated man a new series of holy acts are created by the Holv Ghost, and continued by his power. — Emmons, Sermon LXiV., on the " New Birth." 6. What is the New Haven vieiv, advocated by Dr. N. W. Taylor, on this subject ? Dr. Taylor agreed with the advocates of the "Exercise Scheme," that there is nothing in the soul but the agent and his actions; but he differed from them by holding that man and not God is the independent author of human actions. He held that when God and the world is held up before the mind, regeneration consists in an act of the sinner in choosing God as his chief good, thus confounding regeneration and conver- sion. The Holy Spirit, in some unknown way, assists in re- straining the active operation of the natural, selfish principle which prefers the world as its chief good. "A mind thus de- tached from the world as its supreme good instantly chooses 458 REGENERATION. God for its portion, under the impulse of that inherent desire for happiness, without which no object could ever be regarded as good.^ as either desirable or lovely." This original motive to that choice of God which is regeneration is merely natural, and neither morally good nor bad. Thus — 1st. Kegeneration is man's own act. 2d. The Holy Spirit helps man, (1) by sus- pending the controlling power of his sinful, selfish disposition ; (2) by presenting to his mind in the clear light of truth the superiority of God as an object of choice. 3d. Then the sinner chooses God as his chief good under the conviction of his un- derstanding, and from a motive of natural, though not sinful, self-love, which is to be distinguished from selfishness, which is of the essence of sin. — See " Christian Spectator," December, 1829, pp. 693, 694, etc.