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Doctrines of Revealed Revelation
§
1. To reject everything but what we can first see to be agreeable to our
reason, tends, by degrees, to bring everything relating not only to
revealed religion, but even to natural religion, into doubt: to make all
its doctrines appear with dim evidence, like a shadow or the ideas of a
dream, till they are all neglected as worthy of no regard. It tends to
make men doubt of the several attributes of God, and so, in every
respect, to doubt what kind of being God is, and to make men doubt about
the forgiveness of sin, and about the duties of religion, prayer and
giving thanks, social worship, etc. It will tend, at last, to make men
esteem the science of religion as of no value, and so totally neglect
it, and from step to step it will lead to skepticism, atheism, and at
length to barbarity.
§
2. Concerning common sense, it is to be observed that common
inclination, or the common dictates of inclination, are often called
common sense. When anything is shocking to the common dispositions or
inclinations of men, that is called a contradicting of common sense. So
the doctrine of the extreme and everlasting torments of hell, being
contrary to men’s common folly and stupidity, is often called contrary
to common sense. Men, through stupidity, are insensible of the great
evil of sin, and so the punishment of sin threatened in the Word of God
disagrees with this insensibility, and it is said to be contradictory to
common sense. In this case, that turn of mind which arises from a wicked
disposition, goes for common sense.
“We
ought never to deny, because we cannot conceive. If this were not so,
then a man born blind would reason right, when he forms this syllogism,
‘We know the figure of bodies only by handling them, but it is
impossible to handle them at a great distance. Therefore, it is
impossible to know the figure of far distant bodies.’ To undeceive the
blind man, we may prove to him that this is so, from the concurrent
testimony of all who surround him. But we can never make him perceive
how this is so. It is therefore a fundamental maxim in all true
philosophy that many things may be incomprehensible, and yet
demonstrable: that though seeing clearly be a sufficient reason for
affirming, yet not seeing at all, can never be a reason for denying.”
Ramsay’s Philosophical Principles of Religion, vol. 1. p. 22, 23.
§
3. One method used to explode everything in religion that is in the
least difficult to the understanding, is to ridicule all distinctions in
religion. The unreasonableness of this may appear from what Mr. Locke
observes concerning discerning and judgment. Human Understanding
book 2, chap. II. “Accurately discriminating ideas one from another is
of that consequence to the other knowledge of the mind, that so far as
this faculty is in itself dull, or not rightly made use of, for
distinguishing one thing from another, so far our notions are confused,
and our reason and judgment disturbed or misled. If in having ideas in
the memory ready at hand, consists quickness of parts; in this, of
having them unconfused, and being able nicely to distinguish one thing
from another, where there is but the least difference, consists in a
great measure the exactness of judgment, and clearness of reason, which
is to be observed in one man above another. Judgment lies in separating
carefully one from another ideas wherein can be found the least
difference, thereby to avoid being misled by similitude, and by affinity
to take one thing for another.”
So
Dr. Turnbull, in his Principles of Moral Philosophy, part 1.
chap. III, p. 94. “Judgment is rightly said to lie in nicely
distinguishing the disagreements and variances or differences of ideas:
those especially which lie more remote from common observation, and are
not generally adverted to. The man of judgment or discretion (for so
discretion properly signifies) may be defined to be one who has a
particular aptitude to descry differences of all kinds between objects,
even the most hidden and remote from vulgar eyes.”
§
4. If any respect to the Divine Being is of importance, then speculative
points are of importance, for the only way whereby we know what he is,
is by speculation. — If our doctrines concerning him are not right, it
will not be that Being, but some other, that we have respect for. So it
may be said concerning our respect for Christ. If our doctrines
concerning him, concerning his divinity, for instance, are false, we
have not respect for the Christ of whom the Scriptures speak, but for an
imaginary person, infinitely diverse. When it is said by some, that the
only fundamental article of faith is that Jesus is the Messiah, if
thereby be meant that a person called by that name, or that lived at
such a time or place, was the Messiah, that name not implying any
properties or qualities of his person, the doctrine is exceedingly
unreasonable. For surely the name and the place are not of so great
importance as some other things essential in his person, and have not so
great concern in the identity of the object of our ideas and respect, as
the person the gospel reveals. It is one great reason why speculative
points are thought to be of so little importance, that the modern
religion consists so little in respect to the Divine Being, and almost
wholly in benevolence to men.
§
5. Concerning what is often said by some, that all things necessary to
salvation are plain and clear, let us consider how and in what sense,
this is true, and in what sense it is not true. First. It is true
that all things necessary to salvation are clearly and plainly revealed.
But it does not follow that they shall appear to be plainly revealed to
all men. No divine thing can have evidence sufficient to appear evident
to all men, however great their prejudices, and however perverse their
dispositions. Second. If thereby is meant that all things
necessary to be believed are easily comprehended, there is no reason in
such an assertion, nor is it true.
Some late writers insist that for a thing to be revealed, and yet remain
mysterious, is a contradiction: that it is as much as to say, a thing is
revealed, and yet hid. I answer: The thing revealed is the truth of the
doctrine, so that the truth of it no longer remains hid, though many
things concerning the manner may be so. Yet many things concerning the
nature of the things revealed may be clear, though many other things
concerning their nature may remain hid. God requires us to understand no
more than is intelligibly revealed. That which is not distinctly
revealed, we are not required distinctly to understand. It may be
necessary for us to know a thing in part, and yet not necessary to know
it perfectly.
§
6. The importance of all Christian doctrines whatsoever will naturally
be denied, in consequence of denying that one great doctrine of the
necessity of Christ’s satisfaction to divine justice, and maintaining
those doctrines that establish men’s own righteousness, as that on
which, and for which, they are accepted of God. For that great Christian
doctrine of Christ’s satisfaction, his vicarious sufferings and
righteousness, as that on which, and for which, they are accepted of
God. For that great Christian doctrine of Christ’s satisfaction, his
vicarious sufferings and righteousness, by which he offered an infinite
price to God for our pardon and acceptance to eternal favor and
happiness, is that to which all evangelical doctrines, all doctrines
beside the truths of natural religion, have relation; and they are of
little importance, comparatively, any other way, than as they have
respect to that. This is, as it were, the center and hinge of all
doctrines of pure revelation.
§
7. Indeed, the papists, who are very far from having such a notion of
that evangelical faith, which is the special condition of salvation in
opposition to works, and have forsaken the evangelical notion of true
saving religion, yet with fiery zeal, insist on the profession of a
great number of doctrines, and several of the doctrines of pure
revelation, as the Trinity, etc. But this in them flows not from any
regard to their influence in internal saving religion, but from quite
another view, i.e. to uphold their tyranny. These are the
doctrines which have been handed down among them by their church from
ancient tradition, and to maintain the credit of the infallibility, and
divine authority and dominion, of their hierarchy over men’s faith, they
must be zealous against any that presume to deny Christ’s doctrines,
because they look upon it as an infringement on the high authority they
claim. And some Protestants have a zeal for doctrines from like views:
doctrines indeed for which they have no great value, in themselves
considered.
§
8. That it is not alone sufficient to believe this one article, that a
person of the name of Jesus came from God to reveal his will to man,
without knowing or determining what he was, or concerning his nature and
qualities, is evident from this: that it is often spoken of as necessary
to know Christ. It is said, “This is eternal life, to know thee, and
Jesus Christ whom thou hast sent.”
§
9. There are two things especially that make modern fashionable divines
look on doctrines of revealed religion of little importance. One is
their mistake about the conditions of salvation. Another is their
mistake about the nature of true virtue, placing it chiefly, and most
essentially, in benevolence to men, and so little in respect to God and
Christ. If Christian virtue consists very much in a proper respect to
Christ, then certainly it is of great importance to know what sort of
person he is, at least as to that particular wherein his excellency or
worthiness of regard consists, which is surely his divinity, if he be a
divine person. Another thing on which a proper respect to him depends is
his relation to us, and our dependence upon him, which surely chiefly
depends on his satisfaction and merits for us, if he has satisfied and
merited for us. The reasons or grounds of the love and honor to Christ
required of us, consist chiefly in two things: (1.) In what he is: and
(2.) In what he has done for us. — Therefore, with regard to the latter,
it concerns us greatly to know, at least as to the principal things,
what they are. And if he has satisfied for our sins; if he has suffered
in our stead; if he has truly purchased eternal life and happiness for
us; if he has redeemed us from an extremely sinful, miserable, helpless
state, a state wherein we deserved no mercy, but eternal misery, — then
these are principal things.
Another reason why doctrines are thought to be of little importance is a
notion of sincerity wherein true virtue consists, as what may be prior
to any means of it that God grants, as if it was what every man had in
his power, antecedently to all means, and so the means are looked upon
as of little importance. But the absurdity of this may be easily
manifested. If it be independent of all means, then it may be
independent of natural information, or of the truths of the light of
nature, as well as of revealed religion, and men may sincerely regard
and honor they know not what. The truths of natural religion, wherein
Christians differ from the most ignorant, brutish idolaters, the most
savage and cruel of the heathen nations, may be of little importance.
And the reason why they have this notion of sincerity antecedent to
means, and so independent on means is that they have a notion that
sincerity is independent on God, any otherwise than as they depend on
him for their creation. They conceive it to be independent on his
sovereign will and pleasure. If they were sensible that they depend on
God to give it according to his pleasure, it would be easy and natural
to acknowledge, that God gives it in his own way, and by his own means.
§
10. If any article of faith at all concerning Jesus Christ be of
importance, it must be of importance to know or believe something
concerning his person, i.e. what sort of a person or being he
was. And if anything concerning him be of importance to be known and
believed, it must be something wherein his excellency or worthiness of
regard consists. For nothing can be of importance to be known or
believed about him, but in order to some regard or respect of heart. But
most certainly, if anything of his excellency and dignity be of
importance to be known or believed, it must be of importance at least to
know so much about him, as to know whether he be God or a mere creature.
For herein lies the greatest difference, as to dignity, that can
possibly be. This difference is infinite. If it be of importance to know
how worthy he is, then it doubtless is of importance that we should not
be ignorant of, and deny, as it were, all his dignity, or so much of it
that what remains shall be absolutely as nothing to that which is
denied. It is of importance that we love Christ, or have respect to him
as one that is excellent, and worthy of esteem and love. The apostle
says, “If any man love not the Lord Jesus Christ, let him be anathema
maranatha.” And doubtless, true love to Christ is in some respect
suitable to the worthiness and excellency of his person. — Therefore it
is of importance to believe, and not to deny, those doctrines which
exhibit his worthiness. It is of importance that we do not in effect
deny the whole of his worthiness.
§
11. How many things were believed by the ancient philosophers about
divine matters, even the most rational of them, more mysterious than the
doctrine of the Trinity, chiefly because such things were handed to them
by the Phoenicians, Egyptians, Chaldeans, or Persians, or on the
authority of some great master! Yet these things were imbibed without
much difficulty, the incomprehensibleness of the doctrines being no
objection to their receiving them.
§
12. There are things evidently true concerning the nature of our own
souls that seem strange paradoxes, and are seeming contradictions; as
that our souls are in no place and yet have a being; or if they are
supposed to be in a place, that yet they are not confined to place and
limited to certain space; or if they be that they are not of a certain
figure; or if they are figurative that their properties, faculties, and
acts, should or should not be so too.
§
13. If many things we all see and know of the mortality of mankind, the
extreme sufferings of infants, and other things innumerable in the state
of the world of mankind, were only matter of doctrine which we had no
notice of any other way than by revelation, and not by fact and
experience, then have we not reason to think, from what we see of the
temper of this age, that they would be exceedingly quarreled with,
objected mightily against, as inconsistent with God’s moral perfections,
not tending to amiable ideas of the Godhead, etc.?
§
14. The definition of a mystery, according to Stapferus, Theol.
Polem. p. 263, and 858. is this: A mystery is a religious
doctrine, which must be made known by immediate revelation, and cannot
be known and demonstrated from the principles of reason, but is above
reason, and which in this whole universe has nothing like itself, but
differs from all those truths which we discover in this system of the
world. — (p. 859) It appears from this definition that whatever is known
by divine revelation, and is not certain from the principles of reason,
is a mystery, otherwise it could not be said to be revealed. Mysteries
are the first things which we conceive concerning revelation, for no
revelation can be conceived without mysteries, and therefore they
constitute the sum and essence of revelation.
§
15. It is to be observed that we ought to distinguish between those
things which were written in the sacred books by the immediate
inspiration of the Holy Spirit, and those which were only committed to
writing by the direction of the Holy Spirit. To the former class belong
all the mysteries of salvation, or all those things which respect the
means of our deliverance taught in the gospel, which could not be known
from the principles of reason, and therefore must be revealed. But to
the other class those things belong, which either are already known from
natural religion, but are of service to inculcate duty on man, and to
demonstrate the necessity of revealed means of salvation; or are
histories, useful to illustrate and to assure us of the doctrines
revealed, and which point out the various degrees of revelation, the
different dispensations of salvation, and the various modes of governing
the church of God: all which are necessary to be known in the further
explanation of mysteries.
§
16. Mysteries constitute the criterion of divine revelation. So absurdly
do they act who allow a revelation and deny mysteries or deny revelation
for this reason: that it contains mysteries. What the sum and essence of
revealed religion are, is plain from the end of it, which is to point
out to sinful man the means of obtaining salvation, and of recovering
the divine favor. But this is that Jesus Christ is the only and most
perfect cause of salvation, to be received by a true faith. This
doctrine, however, is a mystery of godliness manifestly great, 1 Tim.
3:16. And thus that great mystery constitutes the sum and essence of
revelation. The essence of revealed religion consists in this, that men
by a true faith receive this doctrine, which the apostle calls a mystery
manifestly great. Therefore, the knowledge of the greatest mystery
belongs to the very essence of the religion of a sinner. How absurd do
many of the doctrines of mathematicians and astronomers appear to
ignorant men, when they cannot see the reason of those doctrines,
although they are most true and evident, so that not the least doubt
concerning them can remain in the mind of a thorough mathematician!
(Stapferus, Theol. Polem. tom. 3, p. 560)
§
17. Since in religion there are some primary truths, and others more
remote, which are deduced from the former by reasoning, and so are
secondary — and these last may not be known, though the primary are
known, but when once they are known they cannot be denied — it follows
that those articles which constitute religion, and so are fundamental,
are to be distinguished into primary and secondary. The primary are
those of which a man cannot be ignorant, consistently with true religion
and his own salvation, and they are necessary with a necessity of means.
The secondary are those of which a man may be ignorant, consistently
with his resting upon the foundation of true religion and with his own
salvation, and those are necessary with a necessity of command.
Therefore, to the same man, certain doctrines may be now fundamental,
which were not fundamental to him before he knew them (Stapferus,
Theol. Polem. tom. 1, p. 524, 525).
Joh.
Chr. Kirchmejerus, in his Dissertation Concerning Fundamental
Articles, says, “They may be either reduced to fewer, or extended to
more, as often one article may include the rest, and so all may be
reduced to that one, and on the other hand, that one, according to the
various truths contained in it, may be divided into several. Therefore,
authors do not contradict themselves, who reduce all fundamental
articles to one. For they cannot well be determined by their number,
because as many fundamental truths are contained in one fundamental
truth, as there are essential properties belonging to the truths thus
contained. Therefore the Holy Scripture often sums up all fundamental
articles in one, as in John 17:3, ‘This is life eternal, that they might
know thee the only true God, and Jesus Christ whom thou hast sent.’
Sometimes it distinguishes them into several; as in 1 Tim. 1:5, ‘Now the
end of the commandment is charity, out of a pure heart, and of a good
conscience, and of faith unfeigned.’” (Stapferus, Theol. Polem.
tom. 1, p. 528.)
§
18. On account of the various degrees of men’s capacities, and the
various circumstances of the times in which they live, one man may know
truths which another cannot know. Whence it follows that the very same
articles are not fundamental to all men, but accordingly as revelation
has been more or less complete, according to the several dispensations
under which men have lived, their various natural abilities, and their
various modes and circumstances of living, different articles are, and
have been, fundamental to different men. This is very plain from the
different degrees of knowledge before and since the coming of Christ.
For before his coming, many truths lay hid, which are now set in the
most clear light. And the instance of the apostles, abundantly shows the
truth of what I have now advanced: who, although they were already in a
state of grace, and their salvation was secured, yet for some time were
ignorant of the necessity of the sufferings and death of Christ, and of
the true nature of his kingdom. Whereas, he who now does not acknowledge
the necessity of Christ’s death, is by all means to be considered as in
fundamental error. Therefore, as a man has received of God greater or
less natural abilities, so let the number of articles to which he shall
give his assent be greater or smaller, and as revelation has been made,
or information has been given, to a man, more clearly or obscurely, in
the same proportion is more or less required of him. Therefore, in our
own case, we ought to be cautious of even the smallest errors, and to
aim at the highest degree of knowledge in divine truths. In the case of
others, we ought to judge concerning them with the greatest prudence,
mildness, and benevolence. Hence we see that a certain precise number of
articles, which shall be necessary and fundamental to every man, cannot
be determined. (Stapferus, Theol. Polem. p. 531.) |
