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T.
and
T.
Claries PuUications.
Two
21s.,
COMMENTARY ON
By F. GODET, D.D., PROFESSOR OF THEOLOGY, NEUCHATEL. A perfect masterpiece of theological toil and thought. Scholarly, evangelical, exhaustive, and able.' Evangelical Review. To say a word in praise of any of Professor Godet's productions is almost like "gilding refined gold." All who are familiar with his commentaries know how full they are of rich suggestion. This volume fully sustains the high reputation Godet has made for himself as a Biblical scholar, and devout expositor of the will of God, Every page is radiant with light, and
' '
,
Methodist
New
Connexinn Magazine.
31s. 6d.,
A
'
JOHN.
We
battle-fields of modern inquiry, and is itself so rich in spiritual truth, that it is impossible to examine it too closely; and we welcome this treatise from the pen of Dr. Godet. have no more competent exegete; and this new volume shows all the learning and vivacity fur which the author is distinsruished.' Freeman.
In
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LUKE.
and good sense, it will be found to possess value and the most recent and copious works specially designed to
Guardian.
In
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'We
.
ST.
PAUL'S EPISTLE TO
THE ROMANS.
tliis commentary to any other we have seen on the subject. have great pleasure in recommending it as not only rendering invaluable aid in the critical study of the text, but affording practical and deeply suggestive assistance in the exposition of the doctrine.' British and
prefer
We
68.,
DR.
WALKER'S
We
'
We
commend
Literary World.
'
to the cheap
it
This volume must be welcomed as an important and seasonable There is a glow . of spiritual earnestness pervading these lectures which, indeed, has always connected itself with the awakening of an interest in the history of the contendings of the Scottish Church, and belies the extravagant assertions of those who ascribe a dry and speculative orthodoxy to Scottish religion, as its distinctive characteristic'
. .
British
&
T.
Clark, 38 George
Street.
THE THEOLOGY
AND
THEOLOGIANS OF SCOTLAND,
FOR
T.
&
T.
CLARK, EDINBUEGH.
HAMILTON, ADAMS, AND
CO.
LONDON,
DUBLIN,
NEW
YORK,
....
GEO. HERBERT.
THE THEOLOGY
THEOLOGIANS OF SCOTLAJ^D
CHIEFLY OF THE
Bring one of
tfje
JAMES WALKEll,
CAUXWATH.
D.D.
EDINBURGH:
T.
&
T.
CLARK,
38
GEORGE STREET.
1888.
HE
be
delivery.
published
within
year
after
their
Xo
to
meant
stances.
be
under
a
exceptional
circum-
The
of
lecturer
would doubtless
an
of
extension
of
time.
Unfortunately
in
the
case
existed.
In
after
the
spring
year,
almost
immediately
work
the
of every kind,
winter
abroad.
The
interest
produced by the
was
pressed by
many
led
friends
to
and
this,
combined with
other things,
their
his his
publication
in
To
quite
this
arrange;
ment he was
naturally
averse
but
vi
Introdudorij Note
to
First Edition.
to
fulfil
the
conditions
of
the
and not
to delay
the publication
of his
Lectures
volume
of the series
commit
to
his manuscripts
and
to
leave us
were
fit,
as
he had
left
sion to
expected,
difficulties
encounter;
much
make
and stimulate,
as
to
an
indefinite
delay
in
their
publication
extremely
undesirable.
great disadvantages,
we
it
will be as
welcomed by
acceptable
all friends
Scottish
Church
an
contribution
an important department
of its literature.
It is right to explain further, that
any mistakes
that
may
connection with
Had
he been his
all
own
editor,
his
authorities,
It
illustrative
notes.
was
of his subject
to
were delivered.
Introductory Note
to
First Edition.
vii
We
which we have
press,
received, in
James Black
of
of Edinburgh.
forward the
way
made
NORMAN
W.
G.
L.
WALKER.
BLAIKIE.
[HE
been
long
since
re -issue
the
a
author
has
never
revision
allowed
of
underliitlierLo
taking
thorough
all
them,
to
and
he has resisted
the appeals
made
him
to permit
His objecway,
however,
have
now
so
far
given
and
This
new
of
Edition has
the
Lectures
some years
annotated.
ago,
and
to a certain
But substantially
tlie
work
is
unchanged.
it,
One
been made to
in the
aspect
of
the
Doctrine
of
the
Visible
in
Church.
This
appeared
some
is
years
ago
The
Catholic Presbyterian,
and
NORMAN
L.
WALKER.
CONTENTS.
CHAPTER
I.
John Knox
Andrew
Century
Melville's
of
Edinburgh
the
at
Beginning
of 17th
"Welsh,
Sharp,
Simpsons^ Boyd
of
Trochrigg,
a Writer of
Eminence
sity of
succeeded in Univer-
Glasgow by Cameron
Altare
Damascenum
cipal
Dickson,
James
Time
Results
Wood
Men
of his
The
next Period
Church in Sackcloth Literary Activity of Exiled M'WardJohn Livingstone, a Great Preacher and a Great Scholar Brown of Wamphray, an Able and Voluminous Writer Home Literature of the Persecution The Literature of the Period after 1690 Contest as to Episcopacy Jamieson's Works claim a Special Notice Several Schools of Religious Thought now in the Church Thomas
Ministers
The
ing
1-
X
Contents.
CHAPTER
II.
But
Scottish Theolo-
gians were intimate with the Ante-Nicene Fathers Frequency Their Opinion of the Nicene of Quotations from Augustine
Little was contributed towards Historical Apologetics Faith in the Self-manifesting Power of Divine Truth strong The External Evidence somewhat undervalued Peculiar Struggles of Eminent Men with Unbelief Experimental Apologetics Halyburton's Treatise Modern Apologetical Philosophy of Scotch Origin Philosophy applied to Revival Phenomena Doctrine of Fundamental Beliefs Doctrine of Conscience propounded before Butler Discussions on Predestination, Knox, Boyd, Rollock, Rutherford Rutherford on Sin God's Mean to an End Absence of Reverent Restraint in the Discussion This arose from Boundless Little Sympathy Confidence in God But there
Creed
etc.
Avas
with Difficulties
the Author
Rutherford's
this
now
Sin
so
common No
of
Idea of making
God
of
Boyd
Trochrigg's Explanation
Strang attacked
Doctrine of Physicus concursusDirect Action of the Divine Will in Nature This not connected with Caprice or Disorder Doctrine as to the Mode of the Answer to Prayer The Preciirsus and Concursus applied to Being God
View
all
held to be efficient of
Sin
all
Theory of
Sin not an Entitive ActWhat Noble in this Viewmakes the Moral give way to the Sanctity of Nature But Metaphysical General Influence and Prevalence of this View Calvinism and Necessitarianism Professor Simpson Adam Gib's Attack on Lord Kames' Necessitarianism He was afraid that Law would be elevated above God The
it
,
oQ-QQ
Contents.
xi
CHAPTER
III.
THE ATONEMENT.
PAGES
Free
Decree of
punUiva
of
God Threw no
mission of Sin
Desired to Conserve the Freedom of Grace Patrick Gillespie nearly agreed with Rutherford Fraser of Brea, the last who held this View Boston and the "Marrow Men " held the Opposite Their A^iew of the Moral Law also different Views on the Nature of Redemption Opinions on the Covenant of Works The New Covenant of Grace Prominence of the Person of Christ Some Differences as to the Doctrine of the Covenants They held Christ to have offered a Real Satisfaction His Sufferings held to have been the same in kind Views on the Extent of Redemption Discussion of
Question, Did Christ die for
all
? Opinion
of Fraser of Brea
his
Commotion occasioned
Eraser's
all
by the Publication of
Book
for
This Subject discussed by Durham and others Patrick View different The "Marrow" Controversy on Extent of Redemption Doctrine of "the Marrow" on this point condemned by General Assembly The Marrow Men Interpretation They held Particular Redemption pudiated The Marrow View of the Appropriation of Christ Objections the MarroAV Theology Reprobation Sinners of Mankind World's Conversion Christ's Legatees Judaic Theory of Yet Boston and the Marrow Men had the JModcrn MissionGillespie's
reits
to
tlie
ary Spirit,
67-94
CHAPTER
IV.
The
Visible
Church
the
Idea of
it is
so feeble,
Protestant Unity
Different Churches in
same Territory
xii
Contents,
PAGES
generally inadmissible
Opinions of Rutherford, Durham, The Donatists did not obtain their Sympathy Gillespie's Pleading against Separations The Church was not to be Lax, but Schism was a Great Sin A Change begun by the Controversy of Resolutioners and Protesters Differences about the Indulgence M'Ward denies the State-Church to be of genus Church Brown of Wamphray's View of Unity The Old View of Unity losing groundRevolution Settlement the Non-Separation Cameronians The Three Field
etc.
held the
Lauder's Views nearer to the Present The Secession of 1733 how justified Adam Gib splits the Secession his Unique Character The Present State of
Old View of Schism
Things would have horrified Rutherford or Brown
ship in the Visible Church
Belief but
Member-
on
The Visible Church not based on Profession The "Judgment of Charity" not
in enforcing
admitted
ence
More
Two
Adher-
Views of Baptism,
tion of
opposed
Present Times,
CHAPTER
V.
But
Erastianism the Great Blot of Reformed Churches The the Best Periods The Crown of Christ prominent at Doctrine of the Headship enshrining a Present Christ
the Scotch Church had no Proclivity towards
all
it
" Meaning of the Doctrine The Minister a " Sent Messenger The Rutherford on the Meaning of Excommunication
Head
no
Neither
Pontifical
Erastian
Vindication of the
" Gustos"
Contents.
xiii
PAGES
His
Things Civil Element in the First Table of the The Magistrate's being a Christian does not the case Catena of Testimonies Andrew Melville Testimony of Plea the Persecuted Ministers " Testimony of Brown
Law
'
alter
'
for
of
Wamphray Views
of
Views that penetrated Church of 16th and 17th Centuries Limitation of these Views by Toleration Rights secured to the Church, 1st Right, Self-government 2nd Right, Cherishing and Nourishing 3rd Right, The Tithes 4th Right, Exclusion of other Claimants
Change
View
all
Christ's
Kingdom
to
Views of
Hooker
and Cartwright as
Christ's
Mediatorial Sovereignty
Kingdom Doctrine
It
was his
Weapon
specially
against Erastianism
of the Scotch
Church
Disputed whether this Doctrine But they held He was King of Zion very
.
127-156
Mr.
by
Buckle's Extravag-
And
of the
Christ's Ministers
And
Extravagances
of
Day Were
the Scotch
The Gospel gave the Love Personal Character of the Leading Divines Durham John Livingstone Richard Cameron John Welsh of Ayr Thomas Boston of Ettrick Hugh M'Kail Domestic Tenderness of these Men Story told by Livingstone of a "Tocher" Devotion, not Selfishness, the Ruling Force Scotch Religion alleged to be a Religion of Speculative Dogma Doctrinalism of Broad Church, Unitarian,
People really cowed and stricken
?
of
Freedom
to the People
xiv
Contents.
PAGES
The Personal Christ not absent from Scottish Religion Allegation of an English High Churchman Quotation from a Scottish Layman of 1665 Christ the Administrator of the Covenant Quotation from Boston Alleged Sabbatarianism of Scottish Religion The Facts do alleged Doctrine of the Sabbath not bear out what Formalism necessarily connected with the Sabbath Not conlined to Scotland Tendency of our Time to rebel against
and other Schools
is
Law The
Ettrick
Power
of the Scottish
at
Effects
Conclusion,
157-187
CHAPTER
VIL
?
Significant Gillespie on Presbyterian " Orders Rutherford's Distinctions "What implied in the Idea of Succession No Sacramentarianism in Mr. Gladstone's Alistake A Visible Church recognised Indelibility repudiated Approbation of the People indispensable An not a Lawful Minister Independent Intruded "Orders" recognised by Presbyterians Lay Preaching English Presbyterian Secession of 1G62 Failure of
of
Cameronians
it
]\Iinister
tlie
it
Reasons
for
Dangers
of a
Allowance
of Fellowship Meetings
tlie
Importance
of main-
never to
Significant
.
188-200
SCOTTISH THEOLOGY.
CHAPTER
I.
HE
theology of
Scotland
begins
first
with
the
Reformation,
and the
is
of
our great
himself.
theological writers
John Knox
yet he
clear,
well
as
the former.
His
mind
it
firmly
grasped
the
Calvinistic system,
with which
and he was
sufficiently
acquainted with
its
meta-
and defender of
Very
from
beincj the
mere
iconoclast,
The
Book
of Discipline
Confession
in its
magni-
Knox
Scottish Theology.
whole
so wisely, asserted
and maintained
;
give
Knox
to the
a high place
among
theologians
Among
there
but
they
the
with
Even
of a later
Andrew
left
Knox
to the
in
power and
influence,
Eomans.
We
have his
Book
though they
are,
tions of a clear
and powerful
and we can
we have
first
so little
we come
Pollock,
the
Principal
of the
University of
Edinburgh.
Inducted
to his office in
twenty years
and from
his training
came
first
many
He
is
our
Survey of
the Field.
commentator of any
lished
note.
by the Wodrow
Paul,
which are
also
still
He
wrote
Pollock
was no
treatise
a theologian than
an expositor, as his
;
and though
cer-
and capable
partment.
fit
for almost
any kind
of
work
in his de;
and perhaps
was well
for
him
John Welsh
his
of
Ayr wrote
Eomanism.
John Sharp,
fellow-sufferer, published in
Latin his
Harmony
of the
kind, in
to
by
side,
and
their
seeming
dis-
agreement explained
containing also a
number
of short
own
in our theological
their
pens.
and William a
bald was
of talent.
still
more
prolific.
He was
of
evidently a
man
His exposition
the
seven
penitential
4
Psalms
is
Scottish Theology.
and
affords ns
much
greater
of
Trochrigg.
This
Bollock,
prosecuted
French Church.
accomplished scholar.
and Livingstone
him
say,
if
any
other language.
The Church
of Boyd's adoption,
which
do
had given Andrew Melville a chair in one university, and Sharp a chair in another, was not slow
honour
to their
brilliant
to
countryman.
He was made
;
Saumur
and there
per-
He was
suaded, however, in
1614
to
Though
and
he
was
far
from
extreme
less
in
his
Presbyterianism,
he was found to be
liis
advisers expected,
to resign his
to leave
office.
Glasgow
the
men
is
his
Commentary on
of
the Epistle
size
Uphesians.
work
it is
stupendous
and
Survey of
the Field.
stupendous learning.
There
is
more in
it
than in the
something enormous.
the
writers
of
the
the
;
Protestant
and
Eomish theologians
naeus
;
of his
own time
;
Nazianzen
Calvin
all
and Eollock
are
at
hand
In
a commentary,
to
say, the
But much
more properly
it
You have
The
all
fully
There
is
alone would
make
a considerable volume.
One can
He
''
of
an austere-like
Notwithstand-
carriage, but of a
most tender
heart.
abilities,
when
Scottish Theology.
"but
not,
no
man was
such a severe
He
may
Boyd, I
notice,
after
John Cameron.
He,
too,
Owing
to
some
offence
to
prove
serviceable,
him
in
the
vacant
there.
principalship.
He
home
He was
principles
and
many
of
the students
whom Boyd
of general sentiment,
which
return to
the Continent.
divines
We
;
and perhaps
no
His repute
in
On
of
all
and
the great
him, even
men of the French Church, when they speak when differing from his sentiments, speak
respect.
of
him with
Yet
his
little
success,
and do not
in learning
mind
of high order.
The equal
unflinching
of either
Boyd
of
or
Cameron
and
adjuncts.
Banished
the
for his
nonconformity, he found a
home
in
Low
Altare Damasccnum.
the most
serious
attack
to
pieces,
as
it
were, bit
by
bit.
The
his
command.
It does
seems to have
it.
The
was
the
printed in
Amsterdam
as late as
*'
1700.
Among
which he
so powerfully
He was
present
He
and they
laid
first,
him
in
the
churchyard
of
Crailing,
where the
and very
his ministry
were spent.
And
so
we come down
to the theologians
of
the
To
this period
Baillie,
belong
Gillespie,
David
Patrick
Ferguson,
Gillespie,
James
and many
Scottish TJiCology.
Samuel Eutlierford
perhaps he
is
have put
first
on tins
of us
list,
and
the greatest.
To most
it is
likely
he
is
best
known by
his letters,
letters
which, I
may
as
to
some
bright
against
as
offending
sacred
proprieties.
Yet
all
will
admit
there
is
generis.
Condemn
So
far
their taste
you
will,
contain flashes of
as I
letters
which are
of Scotland,
And
criticism
human
hearts,
won
Confessions or
there
Thomas
a Kempis.
their
Something great
First
of
all
must be about
author.
settled
Anwoth, a beautiful
Solway.
parish, far
of the
He
into
intel-
In
1637
there
came from
'pro
his seclusion
Excrcitationes
Apologeticcc
divina gratia, in
in
of
which
are
discussed
controversy,
Arminian
theory,
Divine Decrees,
all
the the
main points
Immutability
a
the
the
the
Scientia Media,
new
Jesuit
God's Determination
of the Will,
and the
like.
once established.
at
St.
He
Andrews, where
"
"
:
of our Church.
logical writer
He becomes now
of his
immensely
tiones
is
active.
Of the same
It
class
as his Exercita-
his
De
Proviclentiet, a larger
scholastic
book.
and he seemssix
to
stricken.
hundred
closely printed
and Scotus,
and Bradwardine,
writers,
"
to the great
he debates as
is
What
the
nature
God's
permissive
sin
will
"
sarily about,
by a causal bond
as
"
"
"
"
Whether
there
is
Christian fate
is
men way
He
is free
from
winding up with an
God
?
you
into very
cloudland
" Is
the
Is
origin
and
this
possible
something real
as
it
"
" Is there
has
its original
impossibility from
God
Bradwardine (Magnus
one
and he seems
10
Scottish Theology.
At the same
time,
it is
flashes
now
crossing
now
low.
have
when
Much more
or the
extent
the
and
is,
while the great debate between Calvinists and Arniinians formed the chief subject of Eutherford's doctrinal
His
visit to
him
into
mystical Antinomianism
its
appearance since
The
result
a strange, unarranged
of
survey
Antinomianism.
This
latter
work gives us
views
of
his
his views,
and we may
suppose
points
later.
the
that
time,
on
some
a
of
the
came
into
keen
discussion
century
less
voluminous in his
theology.
our
ecclesiastical
The
Plea for
;
Presbytery;
The Due
Eight
of
Presbyteries
all
from his
tion
and vindication
some
others, either in
field
power
or clearness
than any.
Most
essential points
as, for
Church
as such,
and
constituent elements.
is
Even
troversy he
a necessary supplement to
It
is
great
contemporary.
something
to
me
altogether
you have
over
-
in those writings.
are,
subtle,
but
of
Nor did
at
the
St.
Andrews
physical,
doctrinal,
and
ecclesiastical
theology
The
principle of toleration
was beginning
to
he neither
rushed to
it,
man
or argument.
He
in a
title,
ground
for toleration
and Eutherford
it.
has
many
.With the
12
Scottish Tlicology.
lie
argues that
it is
alike against
common
by
side.
sinful civilly.
He
He
the
does
not
is
to
punish
religion as religion.
civil
magistrate
aims at the
does not
conscience.
The
the
magistrate,
he
send
any
one,
idea of producing
conversion
other
spiritual
result,
civil order.
But
if
he gives so
much power
:
to the king,
he
is
no
under law.
To vindicate
great doctrine
is
;
the
of
Bex
which
that
it
it
clearly
developed the
constitutionalism
which
have
all
men now
a
accept.
In addition to
still
all
we
character,
The
considerable
of a less
;
controversial
Covenant of Life
Triiim'ph of Faith;
Lnflucnccs of the
many
of the
the
\o\vj,
and sometimes
Sinners,
very eloquent
Christ
Dying,
and Drawing
w^ants,
and charac-
by what
might
call
that
daring, reckless
is
affluence of language
another
Survey of
of Eutlierford's peculiarities.
the Field.
active part
I fear I
must
say, too
keen and
bitter a
part
in
He
disfigures his
Church
in
to
speak so
wondrously.
It is not easy to find
with
I
whom
to
compare
this
man
(thougli
man
may
trating, to
whom
never cumbered by
it,
we
and
Church leaders
saints, equally at
home among
religious
Great
both
defects
he
had and
assuredly.
spiritual, led
His
intensity, to
intellectual
him
extremes.
;
He
all,
seems to have
and in
for
style
and arrangeis
ment he
greatly
fails.
But
it
he
one of our
highest names.
And
his
countrymen
him
Low
sities
in their glory.
14
ford's
is
Scottish Theology.
that
of
his
Gillespie.
He
of
was hut a
the field
authorship, in his
Popish Ceremonies.
pression
it
made.
man
there has
summate
In
learning.
with the
English Erastians.
and
his
Male
Auclis, to
productions.
feel
They
lively.
are brief
was always
grounds
in
the
controversy
on which
all
Scottish divines
The
London
a
contests induced
larger scale, and
him
to
undertake a work on
much
which were
is
his chef
of
Scotch
ecclesiastical theology.
least say
his
its
thoroughness and
its
his Miscellanies, in
Survey of
fine
the Field.
discussions,
was
all
midst of
strife
His style
writers.
is
among Scotch
There
is
and nervous.
no
art,
but there
is
often
of
many
though when he
"
insists
on giving
twelve or twenty reasons against Mr. Prynne, he can hardly help becoming
dull.
"
he
was
called
for
many
a day,
He
he had been
to
still
spared, he
distinction
would have
in
risen,
no doubt,
higher
other fields
of religious
thought than
Even
theologians.
Baillie
of his learning
they
are
memoirs.
Dickson
is
his contemporaries.
Irvine,
blessed, he
became
which theologically
is
his
16
Therccprntica,
practical.
Scottish Theology.
treatise
partly
doctrinal
and partly
of Dickson
set
was
his
He
his heart on a
books to
work
and
to
him
w^e
owe
it
that
hand
the
to
the work.
of
He
Gospel
Matthew and
still
to
the
Hebrews.
not un-
and
besides, w^e
have
which were
of
all
brief, are
sensible,
and show a
real
Nor
are
preters to be despised.
tb.e
of
if
Some think
that a disadvantage
the Bible,
risen
and
of
If there be a theology in
out
it,
its
students,
all
is sufficient
earnest
it
must be against
common
sense, that
you should go
the
it.
the aid
of
best thought
that
bestowed on
You
Survey of
school,
tlu Field.
where
scliolarship
sees
and
all
says nothing.
the aids,
The
true idea
is
surely that
we
use
exegetical,
theological,
spiritual,
and the
Among
notice.
those
who
further
No Scotchman
to the
of
that
foundly venerated.
Keen
partisans
homage
And
sible,
His
always sen-
meaning.
after the
Boyd in his commentary on the Epistle to the Ephesians, we have also several essays, some of them
manner
of
freshness, he
discusses
savinsj crrace.
Durham
it
is
the author of a
very famous.
constantly referred
it
Unhappily, as in so
all
many
events
other instances,
has a forbidding, or at
Yet
am
is
and of
its
the
severity
often attributed to
18
by
this judicious
Scottish Theology.
ing,
cumbrous
intellect,
John Owen.
No mean
Glasgow College, author of the Dc voluntate et actioniUis It is a work of the same class as Dei circa peccatum.
Eutherford's
part a reply.
as
Piutherford,
Dc
Frovidentia, to
which indeed
some
it
is
in
and ventured
to
assail
of
the
we
shall
have occasion to
notice again.
at last
He
The
case
had
to
came before the Assembly, and in the end he office in the Glasgow College.
the author also
of an
Dr. Strang
able
and most
There
of
is
whom,
if
God had
of
been
happier,
colleagues
at
St.
With
the
invasion
also of
of
Cromwell's
was an invasion
Independency.
army With
in
name
of
Lockyer
came
ful
north,
to
win Scotland
from her
errors
Church government.
as
so successbest.
the soldier.
He
and in
its
of the Moimtain
to
rej)y
made some
it,
Wood was
selected
to
and
his
reply
is
Survey of
of sterling worth.
It is
the Field.
19
admirably
clear.
The writer
any of
reminds
this
me more
of the great
is
lectureship
connected,
logians of the
knowing
his
subject thoroughly,
and never
ring that
for
moment
his
letting the
grip,
it
point in hand
with a certain
power in
expressions,
seems
to
me
So
ablest men.
is
far as
part of
Church
authority,
and
is,
in
fact,
perhaps
question
we
possess.
Wood
after his
died
comparatively
colleague,
illustrious
whom
of
all
through these years of that most calaour controversies he had been in conIf either of those good
fruit
mitous
stant conflict.
was
to
less
?
Commonwealth
Principal of
of the Prois
is
wont
the
It
to be given
him
in
Scottish theology.
He
20
came from
in
tlie
Scottish Theology.
John Owen,
which the
markable testimony
" I
do freely declare
my
judg-
and
solidity
of
argument,
single
the
ensuing
I
discourse
exceedeth
whatsoever
treatise
have
seen
with
is
richness
to
himself.
There
little
which
from
succeeding
Covenants
drew
materials, even
Gillespie's views.
Hugh Binning
on his short
died
young man
just
entering
a dis-
career,
won
Some
of our
of
his
lectures on the
Common
Principles
religion
are
in
high
They
theological discussions,
torial
;
as
all
great
He
back
has literary
;
of
the
first-
fruits
of
by the
sad
These are some of the more eminent theological names belonging to the Confessional period. I might
21
either
of
less
added
others,
ISTow
what
of
this
amount
to
The
that
first
century
During
period
you can
And
class
among
continental Protestants
it
can
which
all
Indeed that
for
is
the facts
you have
to the
at least four
commentaries
on the Epistles
Eomans and
of
Scrip-
and when,
after a long
down-trampling, in
1638
its
and regained
to
was able
to
send
representatives
the
one of the most venerable and learned Church Conventions of Christian history.
of
Scottish
Presbyterianism
with
thorough
change.
The Church
internal
;
of
1638, rent
has so
and
enfeebled
its
by
divisions,
it
enemies
and before
much
as
it is
of its forces,
22
firm
Scottish Theology.
on
its
limbs.
During the
thirty
years
of
were
intents
they had
theological
no
opportunity
the
cultivation
of
literature.
But even
without
not barren.
Charles
Following the
the
example of
delay
his
grandfather,
quit
of
Second
got
the
men
whose
all,
talents
and
influence he
feared
by, first of
banish-
The
as
exiles
found a home
little
and
welcome in Holland.
such
The
circle
of
refugees included
men
Brown, Livingstone,
M'Ward.
banishment
in
How
?
Scotland.
is
They
are
all
that
M'Ward,
letters
in
particular,
keeps
up a busy
fire
of or
and pamphlets.
The Banders
D islanded,
The Poor
Mans Cup
more vigorously expressed, form a sort of among the more resolute of the Scottish
In
fact,
fiery cross
sufferers.
the good
man blew
the flame
to
till it
scorched
himself,
allay
it.
To M'Ward
also is attributed
and Episcopalians.
Survey of
the Field,
23
John Livingstone,
had been with
one occasion
it
On
was
said
were, at
profoundly moved.
Very many
as
will
un-
man
I have found
him
For forty years the favourite preacher of Scottish Covenanters in their most intense, their most Calvinistic
religious sera, will he not be entirely out of his
element
shut up at Eotterdam
tastes to fall
? ?
back upon
as
we
and
something
hand,
he says, at
Syriac.
make
he
He
in
in
Spanish.
And now
plentifully
first
had out
all
the original;" so he
himself
of
to
revisino'
Testament
Scriptures,
comparing
it
Hebrew,
by side
side
who
it
had consented
to
24
the world.
Scottish Theology.
What became
scholarship I do not
know
it
may
the seventeenth
The works
of
Brown
of
Wamphray form
Apologetical
almost a
a
library in themselves.
historical defence of the
The
Relation,
well known,
his
and
Among
works
his
you have
Commentary
07i the
Epistle to the
latter
Romans and
his Life
of Justification.
The
seems to
me
to
occupy a
It is
by
of the
doctrine
handles
and
it is all
has on the
new
ourselves.
brevity
some
Ensrlish
The
exiled minister of
theo-
Brown
of Gillespie and
Ptutherford
Survey of the Field.
25
its
Rod and The Divine Right But the magnum opus of this
Dei contra antisahbatarios.
published works
of
of Church
divine
is
Government.
is
his
De Causa
together.
It
Dr.
Cunningham put
Beginning from a
a strong fortress
manned by
he
toils
and
he
may
deliver
his
of
man
Law
Even
m genere,
after
he
as, for
instance, on
what
sense, the
Mosaic
dispensation.
And
main theme,
I need only
which belong
to
he gives himself
to the establishment of
what
In
may
the
call
a word,
of
De Causa
mighties
great
:
among
in
is
great
great
in
learning,
in
of
patient
sifting
the
subject,
and in
meeting
assertions
and marshalUng of
arguments.
'26
Scottish Theology.
we have
also
home
and emphatically I
Forrester's
Bedius
Instriteiulitm
the Persecuted
Ministers, hy
all
of
them works
of
Two uncommon
of their
vigour,
can hardly
that,
distressing
than
after
two
hundred
all
years
have
passed
our
martyr
days.
Say
-
these
ploughmen,
and
cottars,
:
and
serving
girls
delusions
fearing
;
His
and
was
life,
something
that those
to
elevate
and
ennoble
national
to
whether on
their
or moorland,
rather than
consciences
of
would
of the
loss
Wigton Martyrdom
to be
of
memories like
I
am am
not
ashamed
of
the
Cloud of Witnesses, or
their
testimonies.
At
you
find in
Lanark
Survey of
the Field.
27
of the people,
and Sanquhar
with
declarations.
The mass
way by
those
who
so
If
you would
Scottish
of
men were
these
more extreme
of them,
men who
read
ing 1690.
Taking
all
it is
wonderful how
itself
so
remarkable that
fill
it
found so
its
pulpits,
in tlie Divinity
Halls.
For instance,
finds
in
quietly all
for
Edinburgh,
whom
who
studied
Perhaps
it
in the circumstances,
with Presbyterianism
of
their
Church
attacks.
Their prin-
works in
this
Honeyman,
Scott,
and Munro
Ptule's
Good Old
28
Scottish Theology.
Way;
troversy
The
;
'Ld.\\(\QY'^
Querela Nazianzeni
The
Cyprianus of
Jamieson
all of
Scripture
notice.
Their
blind.
so far as appears, he
was born
Yet he
%vell
w^as a
their class,
and
government.
Episcopal controversy.
We
him which he
entitles Spicilegia,
and which
is
in reality
based
am
its real
merits, but
It
evidently a
work
of learned research.
has been
these connections
of our living
work on the
and in
which he
in
calls
Boina Bacoviana,
external
which,
though
perhaps too
manner, he shows that many doctrinal accordances exist between Socinianism and the latest creed of the
29
Church
that Tridentine
Eomanism
I
is
indeed
Socinian at heart.
Passing
over
various
names,
merely
mention
Halyburton, to
whom
M'Claren
against
and Flint
Simpson,
of;
whose
I shall
the
defenders
orthodoxy
highly
of
works were
an
once
thought
Sim^^son
himself,
able
man,
man
to
of that semi-
type
now beginning
appear
in
the
first
notion
of,
untouched.
now
the
men who,
like M'Claren,
new evan-
no doubt, shading
all
off
In
men
of first-rate talent,
was
convictions were,
;
among
and
heartiness.
And from
new
The
30
Scottish Theology.
many
first
able
all
and
have particularly
referred to.
Boston,
figures
I notice, first
our
Brave,
honest,
own
lie
by him
unsettled; combining
work with
and
circumstances, he
left his
won
his
way
to theological eminence,
religion
of his country.
his
no
his
command, and
own
"
scanty.
"He hadZanchy,"
It stung
he says,
to the
him
made some
he longed
;
jeering allusion
for
to its contents.
And how
books
He
it,
it is
as the prospect of
mind from
lost
He bows
reaches
say,
its
destination.
as
we
poorly
equipped,
he
Miscellanies,
Survey of
that
tlie
Field.
31
mark an
sera,
much
preaching sermons to
;
he kept hard
at
study,
not intermitting
even that
summer when
had was
it
the
building, and he
He
man
and his
him
any
rest.
He was
publishing,
So,
when
friend
suggested
loss.
and
offered
security
against
gradually,
the
fruits of the
the Four-
Body of Divinity ; the Crook in the Lot, the Sermons which have exercised an influence second
to
life.
language,
with Hebrew.
tells
At
the time he
" piece
came
of the
to Ettrick,
he
us,
he borrowed a
Hebrew Bible
Holy Tongue."
Hebrew
he
says,
"
wherein I was
And
32
Scottish Theology.
now
lie
" plied
the
I
Hebrew
original close
and with
ran
great delight."
need not
tell at
length
till
how he
the course of
Hebrew
scholarship
he became an
wanted
to
publish on
it.
own country gave him slight encouragement, but he had now devoted admirers who would not let a work
of the Ettrick scholar fall out of sight.
script
The manuout
it
was
submitted
to
competent judges
Ellis,
of
to
Scotland.
An
Englishman, Sir E.
sent
Holland
simple
battling
minister
was
gladdened,
or
rather,
what
experiences he had,
when he
their hands,
and
sur-
"
meaning
of the text
is
He was
was the
the best
freshest
Hebrew
and most
I have
And
as
been
told
country that he
sterling value,
Boston's
work
one of
date.
I have
of
vicar, labouring
mine
of patristic
33
not alone
to
he
him,
be
placed
mostly
country
ministers.
:
He had
at
several in his
own neighbourhood
of
Charles Gordon of
Ashkirk,
who became
learning
Professor of
Hebrew
Aberus,
deen
of
Wilson
vast
and great
BisJioj^s ;
intellect
Lauder,
the
Eiccalton of Hobkirk,
Haddow,
Treatise on the
like
stamp with
first
All the
Seceders
w^ere
men
of
learning,
theologians
Moncrieff,
and
Fisher, Wilson,
Kalph
all
of
is
left
There
first
men were
ministers
sown.
More
of our Scottish
my
who
Lecture
would
like to
mention
M'Laurin, and
Adam
of
Gib
the Antiburgher.
theologians
When
precede
him
c
the
pages
the
34
former,
I
all
Scottish Theology.
am
conscious
of
vast
change.
He
is
beyond
of grace,
Brown
yet he
and substantially one with Eutherford and is evidently looking at all things from
of view.
I
a changed point
There
is
an underlying element
Still
of apologetic in
is
what
he writes.
more
striking to
me
he
disi^lays.
The elaboration
is
sermon on the
to the
theologians of wdiom
exception, altogether
so
far,
of Binning.
In
an
its
Adam Gib
of
it
is
difierent.
He
is
ecclesiastic
the
All
leading principles
he had
firmly
grasped, or
rather
they
had
taken
logic
possession
of him.
hard, dry
man, fond of
He
writes
veins.
his
blood of his
dares to act
doctrines.
own
It
strictly
would
be
difficult
to
trace our
own Church
Yet even
he, as
we
shall
see,
they are
notable men.
sinners "
of
gift
into
not
35
tliey
found
it
In M'Laurin
we
culture and
modern
way
as
In
Adam
who
the
is
to
which brought
into relation
wdth
altered
civil
government
circumstances
especially with
new
theories of
move-
ments on very
their preservers.
CHAPTER
11.
HEEE
are
theology
unquestionably deficient.
Eirst, it has
made no
contributions to the
Trinitarian
made
in England.
deficiency.
The works
of one
of the
shut out
from
all
when
honours of martyrdom
;
finding
it
wrapt up in other
of distant con-
it
them
if
Then
it
is
greatly
border
As
battle
to the
English Church,
at
might
the
the
was
the
gates.
When
86
Fredestination
and
Providence.
37
with in
Scottish
to deal
It
to suppose
that
divines
of
the
seventeenth
and
and
so nobly
successfully.
familiar with
closely;
the Nicene theology, and adhered to the great Christian writers of the
ally the Latin ones,
first
and
centuries, especi-
Boyd,
notable
differences
and our
later theology,
between
our
theological
work used
to
In some
cases, the
pages of these
home
in
the
Cyprianic age.
Presbyterians did
;
not
they
thought
many
38
not improvements
Scottish Theology.
but they,
too,
cultivated a
close
modern Prelacy.
From
and
Calderwood downwards,
years, the
for
his follies
first
upwards
Our
drew support
for the
They
They
clearly
their
many
to
blemishes, and
how
little
would ascribe
divine
speaks of the
Council of
may
help to dispel
some
to
Presbyterian
"
Whatever
else
amiss
it
may
Predestination
and
Providence.
39
consent
how spontaneous proved the many pastors and other persons of eminence summoned from so many parts of the world
if
I niight so speak, of
so
IS'icene
symbol,
what
bright
how
many
cause,
perils,
of
common
Christian
greatest
sufferings, the
apostles themselves,
of the
what was
would
Christianity,
what
what
last,
and
man
who
sin,
to it
and
doue
it
homage
who,
heart in all sincerity, need shrink from affirming that there well might be, in the case of such an assembly,
it
free
"
I suppose
you
of
40
Scottish Tlicology.
generous appreciation,
fair
Synod
of
we
neighbours
is
that
of Historical
Apologetics.
or less value
We
of books of greater
In volumes of
sermons which have gone into oblivion, and in pamphlets perhaps yet to be found in the great libraries,
you
will find,
getics of a sort
in
but
we have nothing
if
they are
now
so
Various explanations
coming.
portant
may
is
Probably one
place
the
our
evangelical
used
is
to
its
The Bible
own
who miraculously gave it of old to prophets and apostles, now unveils it supernaturally to God's elect, and brings home the convicevidence.
The
Spirit
tion of
its
it
divinity
and
it is
makes
you
to
From
this point of
view
look
askance
upon what we
the
external
this
evidences.
way on
":
Predestination
and
Providence.
41
by
"
his views.
While men
by mere reason
want plausible
;
in divine
reasons, too,
wherewith
to defend themselves
for reason,
however
adversary as arguments
themselves.
In
proving
be the
beget a
word
of
God by such
themselves."
ultimate proof
Scriptures
Eeference
then made to
Scrip-
You have
still
many
you are
If the
latter
to depreciate
it.
The
apostles,
he urges,
never made
use of "
As
to the miracles,
he says,
"We
are
no other
way
sure of
of the
word
and he seems
kind of vicious
As you
and do
In
its
must
the
up
before
you
the
as
it
were, of
42
high and
lifted
Scottish Theology.
up
and
its
utterances
directly
must thus
become must go
to
excellent majesty.
to
you
as
God
we sometimes put
as the basis
it,
religion
of revealed
is
"
this
was
hath
denied.
The Bible
the
works, and the highest proof of Deity. magnified His word above
all
He
His name."
Besides, a
mere
rational faith in
God
supernatural revelation.
it
To
was
said, " it is
to it
upon grounds of
of a
there are
divinity stamped
all
am
And
I suppose
slight
none
of
of Christ, or take
man
any more
will
the
sun's existence
man
to see.
some
of the
Marrow
I
sion," is
connected with
vital faith.
But, at the
same time,
place
to the
the rational
Predestination
and Providence.
43
it
was one
and
its
magnificent
its
vivid
them,
it
when
there
it
were,
have
we
are struggling
terrible,fear.
and
may
but
let
us not
Who
a faith in which
?
we have
can only
We
dream
now no
longer a
small
given by
spiritual
gifts
and a
of Christian doctrine
both
for
Holy
Spirit.
example,
seventeenth
But
this
by the
v/ay.
These
how
naturally
it
might
to
show was
as
naturally
followed
elsewhere.
44
Perhaps there
Scottish TJicology.
is
of
many
of our distinguished
strno-crles
men.
Many
of
them
had sore
with unbelief.
Tliis
we
came
direct out
a great
I
thing," he
was wont
believe in God."
Eutherford, in speak-
men
are
sometimes
"
assailed,
Expertus Loquor"
his
threatened to engulf
hopes.
tains,
and
Being in the
he
fields,
and looking
all
to the
moun-
were
devouring furnaces of
assured that
a God."
Hogg
of Carnock,
in his autobio-
was drawn
all
as
by a
spell to
make him-
with
and
fell
You have
The
now
human
family,
this,
Christianity or Atheism.
;
All
all
Fredestination
and
Providence.
45
men who
are
are well-informed,
come
to see this, or
they
coming
to see
it,
hold themselves
off
from
much
;
the
the
and partly
of the
craves
strong
convictions,
and
will
not
be content
without them.
deliverance seem to
dence,"
at
least to
" external
evi-
any great
extent,
but
mainly
to
truths
its
own
revealer.
And
yet,
we have an
To pass over
I
it.
some works of
note,
He
is
seems, in
fact, to
at the re-
whom Shedd
is
renders
the
such
ample
:
commendation.
Halyburton puts
matter thus
of God,
Admit
that there
a natural revelation
light to be at-
yet, after
all,
is
come
of
it
affords
you no
system
worship,
without
of
which
mass
mankind
46
it
Scottish Tlieology.
meaning of
sin
it
;
it
has
not, apart
it
draw
" but,
from you
if
Who
will
Bible Chris-
tianity
we have
Testament
through
is
New
live.
Testa-
ment
of all
men
in the Christendom in
which we
At
whose reply
to
comparison, in
the same class.
we have Dr. Campbell of Aberdeen, Hume, I imagine, is not unworthy of its own way, with any modern work of
May
for I
sophy
Sir
W. Hamilton
of
Gershom Carmichael
Glasgow
Predestination
and
Providence.
47
of that philo-
herald.
He was
Nor do
I believe
mere accidental connection between our Church and our philosophy. In a curious controversy
Cambu slang
revivals,
some
of
tried
by a philosophic theory, Ealph Erskine and Fisher had already maintained and exto explain or vindicate
and
opposed the
of primitive
idea
of
image -pterception.
beliefs
The doctrine
and fundamental
divines.
was
also traditional
among our
Halyburton, for
of the century.
ment
is
of
the
human
soul,
the
great
principles
of
The law
no
less
the subject
of frequent
One
to
be depended on.
These
much
acquaintance, I believe,
with theologians.
If
48
modified.
Scottish Theology.
Nowhere
is
Bishop Butler
;
lield
in higher
his ethical
of that
and
philosophy
we
all receive.
how
wont
you
say
men
he
Sir J.
Mackintosh notices in
his
dissertation
many who
succeeded him,
tary
actions.
The theologians
of
the
seventeenth
:
distinction well
"
Lex
lumen naturale
But
to
if
in
deficient, as I
it
attempted
folly to set
show
in
my
in
and
and
is
would be
oui'selves
larger,
and with
never possessed,
ature
we
which
Scotland
has
liter-
both
I
in
doctrinal
theology.
And what
position
of
propose to do
Scottish
doctrine on
some
of the
great
Predestination
and
Providence.
49
concluding
In
my
Be
Prcdestinatione
the days of
and De Providentia, and which since Augustine have had such a charm for the
West.
subjects the Scottish divines devoted them-
Churches
of the
To these
selves
most strenuously.
is
work
on Predestination.
on the same
subject.
field
we have
seen,
others.
first
The type
of the latter
way
of putting
many
decessors.
There
is
a chanore, thouoh
not in
the
is
pro-
and
if
so,
whether
a means,
1 reply that
it is
and a means in
will
itself,
aceidens, as
Arminius
it is
have
it.
Tor
sin, just in
so
and
fitter
means
it
is
50
"
Scottish Theology.
The permission
effect
he teaches,
" is the
common
of
election
and
of reprobation.
God
He
creates us,
mission of
sin,
gift
of repentance.
too,
means both near and remote, though it is not necessary that he desires the end and the means with
the
sufficient
complacency in
ive justice.
There
no need
for
all
Him
the
means
end
enough that
He
wills
sin with a
complacency
when you
end
with an
effective
desire in the
it
is
not for
own
sake,
else,
" Sin
that
God's
mean
to
an end that
He
it
God, as he puts
without
may
But that
is
impossible
sinners to save,
and sinners
to punish.
Accordingly
justice
He must
have
sin,
in order that
priate objects,
mercy and
and the
The
idea,
creation
Predestination
and
Providence.
51
which you
working out
upon
is
but the
fitting
its
outworking.
way of
looking at things
is
some
which
evidently
not have
them
works
stated in so
"
is
many
words.
covenant of
all
about
;
it
indicates that
up only
to be
taken
down
it is
Even
at a later period,
when
the sterner
somewhat
mitigated,
you
have one
famous as
a defender of the
Marrow
doctrine, maintaining in a
life,
that the
main
object of creating
and putting
Adam
for a little
who was
so far
to
come
while as to his
fall, "
his
was
was incomparably
and
all his
if,
by
his standing, he
For
far
man
designed."
a side of
way
in
"
52
forth.
Scottish Tlicology.
Brown
"
of
Wamphray
his
school
and in
itself considered,
God may do
to
His creatures
whatsoever
of injury
;
He
wills,
whom
done.
as his
;
But
in the creature,
viewed
in his relation to
God
possible.
Wherefore, though
all
He
is if
should
inflict
suffering
on the creature,
;
unde-
serving.
He would
do him no injury
place.
?
Cannot God,
if He can And if He
He
will, annihilate
His creatures
And
?
annihilate, can
He
?
He
;
do this in a longer
this,
if
And
if
He
can do
cannot
He
do
it
and
with some
why not with a greater ? These men were not cold and heartless speculators. They were teeming, many of them, with Christian
degree,
to
Him
independence
in fact, taking
You
which
I do not say in
does tend to
Predestination
and Providence.
53
bring
down the Almighty from His throne of sovereignty, and make Him simply the best and most excellent of
beings.
The Church
its
was not
yet across
Jordan, and
she
felt
Yet
it
strikes
the
the
felt
many
which now
How
easy an
seemed then
and
suffer!
As
them on such
we
They
about
infallibly
under God's
He
pro-
was not
duction.
it,
But
an
not
otiose
permission
it
was a permission
The Arminian
abuse.
:
per-
it
the theme of
much contemptuous
and
Boyd
of
sunny
spot,
54
Scottish Tlieology.
its roots,
and bear
fruit for
many
a year,
if
1 choose to shelter
it
Well, though I
to
am
seems good
me
not to encircle
and the
I
am
I
have prevented
it,
are.
am
though I foresaw
permitting
it
and willed
about,
it
to
the extent of
to
come
prevention was in
not bound to do
for
my
as
power
it,
my mind
to allow this
is
capable
when without the assistance and regimen of the Yet is God in no sense to be called the cause of Adam's la^^se, since, instead of bringing him into it. He plied his fears, He warned and threatened him and since He neither inclined him to evil, nor put into him any sinful longing, nay, not so much as took from
of
Creator.
him any
gift
but only, as
it
seemed good
Him, denied
or
Adam
it
had no right
way
put
in
his school
were wont
to
it.
Adam,
it
Fredestination
and
Providence.
55
endowments.
and wisdom,
to the task
assistance,
imposed on him.
it
Did he
ance
it
Did he thrust
ISTo,
God took
fell
as a stone falls
that lets
precipice.
and
to
our
first
parent,
was but a
sort of
all
ment
aid
for
the
virtual
casting
away
of
help
divine.
Adam made
made no
to retain
it
this
made him
at
the opposite
It
perhaps
more or
less
;
was
called
The essence
of
God,
it
56
Scottish Theology.
all
motion and
action in
a real
active
God, but
has only
its
power through
concursus.
an immediate
divine
j9?'t'c??'5?^s
and
Hebrew
children,
it
In no vague or distant
brings
or the
gales of
spring,
refreshes
utters
in
the
summer
dew
summer shower,
rolling thunders.
and
"
forces
sort
under a
general
of
was utterly
No
part of matter
it."
Second
energy
they
are, at
which
the
He
is
not merely
cause
more
it
immediate,
was
said,
with which
the word
is
He
works.
As we hold
in spiritual things,
by
so fire burns,
light,
Predestination
and
Providence.
67
by a
actu-
same
or, as
ating grace
is
needed as well
is
it
as habitual, so actuating
divine power
agent to
make
And
just as, at
my
willing,
and shuts,
of the
my my
hand
my
foot moves,
so,
my
eye opens
tongue articulates,
by
direct action
is
action
element
put in
Nor
mean
How
when
when He was
?
One
how
once in his
acceptance, that
if
a wind-gust
down
the bushes
among
which he wrestled.
of
and mutable.
He
all
w^as in
Him
"
We
learn from
some
of the best
and ablest
their
of these days,
what, as
we now
speak,
was
view of prayer
58
"
Scottish Theology.
Our fervent
supplications,"
homage
to the
among
the
means He has
concursits
;
But these
and
i^recursus
and
did
they applied
all events.
And
so far as
it
Him who
is
its source.
In truth,
it
and by
all its
Him
its
action
and
existence.
Take the
first
essence
there
is
or
being,
apart from
is
will willing,
mere
entities, are
being.
But thus
and
happens, that as
God
efficiently
and
infallibly
not to
Him
forbidden, for
He
is
ex
leg.,
an event
is
is
which
sin
on
lies,
take or
touch.
to
It is as
worlds,
and
both of them
:
man
beloncjs,
and in
in the one, as a
mere entity
Predestination
and Providence.
59
and in another
"
God,"
was
not in
any way
the
cause of the
evil."
It
is
urgently ex-
is
is,
necessitation
will of
man
concurs, and
"
you
than a
will
is
neccssitatio.
By
the
predestination of God,
not prevented or
lost.
And though we
freely
confess that
we
tlie
are
how
it
is
the divine predetermination and the detercreated will conspire towards one and
yet,
mination of
the same
act,
at the
same
time,
we must not
and queen
admit
of divine concourses
and
But not
let
to dwell further
on a subject so abstruse,
me
a peculiar
entitive
If
God
is
efficient
in
all
is
acts about
sin,
as about
all
besides,
but
sin,
then
it
follows
entitive act.
It
sprung
intense reaction
still
It
was
more
fully
of the
nothing,
was regarded as
fundamental.
60
If it
Scottish Theology.
was something
either
real,
an entity, then
it
came
into
existence
without
God
"
or
by God,
is
in
the
former case
latter
case His
Admit
But
that sin
is
an
and you
destroy
the
idea
of
Deity."
if
sin
mere
and
on
in
all
privation, the
Most High
the
fall
is
all,
is
:
view
of being
something that
very noble
it
being simply in
itself is
it
of
Him
from
of
whom
gleam
His excellence.
to
have
by one
baseless
of our
it
is.
modern
You
see
how
Why,
all
at
of sin
said,
gives
way
to
the metaphysical.
is,
as has
been
the meaning
that sin
is
Besides, if
it
be a nonentity,
the true
it is
Being.
degradation, the
object of God's
infinite displeasure
Predestination
and
Providence.
61
which
He summons
of
power
such
which there
awakened
has
it
in the
human
spirit
an intense
and virulent
character and
of the real
to theorize
laws,
and
positive,
which
sin
hatred of
all
Jehovah's
it
the action in
away
of
into
mere negativeness
had
once
In any way
it,
there
of
which
this
view
the
Scottish
theological mind.
all
adopt
it,
At
a later period
it is
still
it
the same,
in
Webster and
M'Laren stand
off-turning from
up
the
for
old
paths.
it
early
you
find it in such
the Exijlanaiion of
The one
of all
came
seemed
to
feel that
its
perhaps drawn to
by
his admiration of
Edwards,
and
its
It has
is
and the
modern
necessitarianism,
a tendency to appropriate as
philosophy.
I
I shall
difficult subject.
may
merely say,
it,
the
62
Scottish Tlicology.
Divine causal energy comes more sharply out in the earlier than in the later doctrine, and that yet on
another side there seems to be more ascribed to the
unfallen
human
old,
will
some kind
still
of self-determination.
But the
some
while
new
in
came once
or twice
enough
but there was certainly no falling into each other's Professor Simpson seems to have been a philoarms.
sophic necessitarian.
doctrine
of
He
the
divine
concursus.
Acknowledging
wish
his
may make
the
evil,
be the
states as
latter.
"
produce such a
actions as
He
has decreed."
and
in the case of
men
in their
With
however,
potent
it
is
different.
first
grace,
but
it
w\as
made
It
was
Predestination
and
Providence.
63
men's actions
indirect,
and so not
and absolute,
of
im-
divine action,
Media,
it
it
economy, that
to say that
men never do actions morally good, but when motives suitable to them are applied, was to
deny
;
a particular influit
Simpson does
and
to
is
plain that
in reference
our actings, no
these are
when once
but
it
is
which
its
The
and
com-
new theory
the
of motive
causes
removed
God away
into
distance,
felt
to
be
their
believed in
life.
A
con-
the eternal
dominated
all
but that
necessity
was
and they
felt as
though
kind
sort, difl'erent in
second causes.
the old and the
At
a later
period
we
find
new
the
64
religious feelings
Scottish Theology.
and opinions
of the past.
An
Anti-
He was
censured.
Deep
in
Adam
to justify the
proceedings of his
but which
is
not
interest
theologically.
Gib undoubtedly
and
his
but his
The same
objec-
stantially repeated.
and
qualities,"
in-
human
;
actions proceed
in
fixed
"
" that,
comparing
as
much
in the other
accountableness to God."
Lord Kames,
had
evidently,
happy lapse
scheme admitted. And Gib will not give up He will not listen to what is said about the of man being the real object of praise and
however,
In
reality,
it
is
Predestination
and
Providence.
65
in
of
Edwards school
and the action
The
real offence
is,
that
you have
a neces"
sity of nature
The
is
and
this
he teaches concerning
to
necessity
which he supposes
tion of things.
reverse
abstracting from the continual prevalence and interposition of the divine will and power, universal liberty
and contingency
is
That
is to say,
is
living
power
is
changes.
You
cannot think or
will,
motives cannot do
The
feeling
evidently,
You
imme-
many
of the Bible's
in this
to
new system
glory
is,
as
it w^ere,
be taken away,
it.
have
Him who
He
has
made
His
in this representation of
66
feared
?
Scottish Tlicology.
and the
ences
?
for
common
grace and
common
faith,
influ-
Do men
under the
modern idea
must
clung
hold.
to.
of the world's
as
Some form
oi
i\\Q
The
even Edwards
Be
it
sprang from
their
all
their profound
desire to
homage
all
to
the
Supreme Power,
keep
His
glories unstained,
of
and that
was
love
God
of holiness
God
in Jesus.
CHAPTER
III.
THE ATONEMENT.
OMIT many
for
all
by
There
is
not room
course of Lectures.
And
some account
of the
I.
First of
all,
ment
It
Church
Eome, how,
as religious life
began
to
wane,
theology of
With the growth of mere externalism, the Anselm and Bernard passed away, till you
and the deeper views of the atonement
to all
Strange enough,
Calvinists,
it
68
Scottish Theology.
Among
free decree
our
own
God.
It
divines, Eutlierford
adopted the
tlie
punishment.
ever
But punish-
ment might
been
at
all, if
God
in
it
please
Him,
for holiness is
is
essential to
God
but the
punishment of sin
essence of sin, but
is
and
therefore
God punishes
sin
by no necessity of nature,
leave
it
nay,
if
He
chose,
He
might
altogether
There
is
If justitia punitiva be
:
Just as
its its
it
the
fire
burns when
it is
upon every
if
transgression, even as
by necessity of
justice
shall
justice
sin, this
cause
Him
to follow the
;
moderation
which
and no
be such
a connection
ex natura rei
Tlu Atonement.
punishment,
in the very
it
69
and punishment
For
this is justice
must be between
That
sin
noxa
sin,"
sequitiir
Eedemption.
says, "
drives
"
matter to conclusions
more
startling.
Whatever
of
he
God
God
forbids.
He
of
it
by His
:
approving
will,
not
by necessity
nature
for if
essentially and
by nature
willed
He would
efficaciously hinder
will,
but what
God
wills
by His commanding
that
we
see
He
does
the existence
thereof.
God
is
more
to
His
justice,
He
is
Here, indeed,
is
the mystery.
How
"
Thou
And
certainly Eutherford
it,
and
his
school
to bring
us daylight upon
to suggest that
real,
nothing
and
and
anything
we know,
Highest
is
all
other manifestations
and revelations
so that all living
of the
may
be unreal too
we have
Himself.
God
It is neither
human
" is
soul,
this exaltation
"
Let
us
make man
it
in our image
we must
not yield
away
to
70 more than
to
Scottish Theology.
man-degrading unbelief.
?
How,
then,
and
if
ever any
man
It is altogether different,
he says, God's doing a thing with the object of revealing and manifesting His justice, and His doing a thing
ex justitia.
He
other
He
cannot but
So there
as a
the difference
possible between
mercy
"native inclination" of
He would show
you have
His creature
room
for wdll
and pleasure
in the former,
God cannot
help Himself.
free purpose,
itself, that,
God
resolves,
right in
in bestowing
He
will
bestow
it
in the justice-magnifying
way
is
of an atoning death.
no help
for itself.
forth salvation.
So people no doubt
still
exaggerate.
By
their
way
all
of
they deny
we can
But
it
is
God
to
and
justice
of His nature
by any
the
The Atonement.
71
seems disposed
to agree
with Eutherford
and there
is little
howit
Almost the
the
the
gleam of
we have
In
the
Simpson
dissent
case,
defender
great
of
orthodoxy
declared
from
theologian
whom
was not
without
any consideration or
righteousness
of
satisfaction
to
forgive sin
and
and
it."
His nature
goes
would
not
allow
hundred years
after Eutherford's
to,
Calvioist in Scotland
may
very
He
unpunished
"
immortal, and
has no power of
eternal.
punishment must be
asks Nomista in the
is
But,
Adam's
Marrow.
"
No," replies
It is
essential in God.
satisfaction."
no doubt, expresses
all
the
Marrow men.
And
us,
but
in
72
Scottish Theology.
Thus they
held that in the moral law you had three different classes
of precepts.
The
first
and
God
worship of Himself.
lay back of
positive, that
will.
is, it
it
were,
or in so far as it
so.
The
They were,
natural,
so
to
speak, natural-
They were
as
belonging to that
heart
;
human
they
were
positive, as
will
than
alterable,
command
It is
of
the
Egyptians.
quite
there was
some
mistake or misconception.
remains
henc2)laciti.
But
De
Provicleniia
tell
law
of nature, a
representation of
holiness,
beam
or
His
The Atonement.
life to
73
and circum-
mankind
human
of that
nature and
office,
its
them
since
God
unchanging in His
image
and
holiness.
No
II.
Christ,
difference.
On
the
part of
was held
to
satis-
We
are, I
dare-
way
in
which
this
matter
was wont
be put.
The
Man was
Maker.
Any
we have
of that, or the
amount
to
of
it,
was
entirely arbitrary;
of another
school declined to
say
what behoved
same
claims
what
l)is
On
man on
it
part had no
to
upon God
nature a
honour or
in his
immortality, though
men
after a work-salvation.
74
Scottish Theology.
and including,
as
it
is
human
probation
purposes.
Adam
raised
different in
that
all
men
;
are
and in
said a
God
it
was
gracious
however simple in
in the form
itself,
the
human
will
is
put in
will,
and perhaps
most suitable in
all
the circumstances, he
shall
but that, on
he
fail
in
which
is
man
of course
is
was bound
;
to accept
is
God's
proposal
law
God's
way
man's.
stage,
humanity,
it
was
said,
it.
Grand
has
destinies
open up before
of holy action
Man
is
now
in a sense claims
upon
intel-
Maker, and
and more
Tlie
Atonement.
75
put.
ligible relation to
it is
Him.
So
it
was certainly
Yet
is
It
as
it
were,
of
There
is
sometimes, too, a
way
so to
comfortable feeling, as
have
to say,
however,
to
the Scottish
it
bring
covenant claimed.
or
selfish
was no
which
service
of
selfish
its
terrors
longings
would
be
meet
above
requirements.
God
Himself
must
all
God more
terrible
than
But
must not
tarry.
broken, and
still
mankind
its
pressed by
About
of
how
the
else
Godhead decree
into
salvation,
(allis
covenant of grace
as
entered
between the
Father
representing
essential Deity,
mediatorial
office,
which
it
is
76
as
it
Scottish Theology.
was
said,
of the
all-
and
broken
man
"
;
and that
this
should,
ground of which
for
whom He
thus vicariously
as
make
But
the purchased
This
far
more than
this
to
Under
Adamic
The believer
first
parents,
Edenic pro-
to
that real
and glorious
with
its
nearer relation to
God and
Christ.
its
A
it
new and
is
share.
Sometimes
about that
in kind,
new and
nobler
life,
life
almost distinct
his Lord.
is
precious,
than
the
way
in
His hand.
We
hear
it
: ;
Tlie
Atonement.
Scottish
77
Presbyterians.
I
But
if
they
who
almost on
every page
is
how
their
mistake.
Why,
Christ
The Person
though
in
I
of
may
add,
some
of
by the
man was
concerned, absolute
the
having as
its
condition faith.
refused the
distinction
grace, asserting
no
such
distinction
in
the
Bible,
that
the
two names
Christ
of the
same
thing,
which in
resp)ect of
may
be called a covenant
of redemption, for
He
a covenant of grace, as
later divines
to us comes freely."
The
saw some
or,
was external
in the
"
78
visible Church,
Scottish Theology.
perhaps a
difference in the
same
line
when
say
"
and the
tracting
later teachers:
"Jesus
on man's
be considered as the
representative of a seed."
intricate,
The question
believe
;
sufficiently
and
do
not
there
is
any
real
difference
vicarious
the representative
between Christ
artificial,
and
more
arbitrary or
real,
the other
making
though mystical.
But
I have
to return
said, a
from
Christ
of
offered
the
substitute
and
representative
stead.
His people.
He
He
By His
He
tlie
was
"
respect of Christ
it
He
As in Adam we sinned," it was said, " so in Christ we satisfied." Eutherford makes the believer say " I
:
The Atonement,
79
was condemned, I was judged, I was crucified for sin, when my surety Christ was condemned, judged, and
crucified for
my
sins.
I have paid
all,
because
my
all."
may add
same
sufferings in hind
His people.
gave such
worth
to
His
Once and
is is
enough
to
wash mountains
in substance
There
Brown,
" that
Christ
suffered the
;
same
same punishment in
is
its
The matter
explained
at
and not
irreverently.
is
away from
these
views, which
idea of proper
III.
But
further,
particularly, in regard
to
merits of Eedemption.
It is implied in
said,
that
Christ, in
Saviour of
"
80
(improper)
sense
Scottish Theology.
in
for
which
others
?
He
might have
been
is
Well, the
subject
largely discussed.
It is discussed
by Eutherford, and
;
and
He
died for
all for
whom He
;
died.
They
accomplishment.
ciently for all
suffi-
For
seemed
to
of actual substitution.
Yet
the
mind
in
was
evidently
aspects,
greatly exercised
many
and once and again we have discussions in connection with it, which are little known, and not without their
interest.
The name
of Eraser of
Brea
a
is
very precious to
piety, full of love
many
man
he was of profound
and devotion
whom
testimony.
ISTone is
his contemporaries
among the good men of his time. I have added him to the writers whom I mentioned might
in
my
last
lecture as having
spiritual struggles.
He
with
historic
doubts,
tells
how he was
might
assailed
such
have
been
But these
life
The Atonement.
us, evidently indicate that
gifts
if
81
be was a
man
both of
and
grace,
he was also a
man
of a peculiar type.
You do
his pen.
An
to himself to
offer;
want a
sufficient
ground
As
he was, at least
some
yet,
of his ultra-
He
room
asserts
of
:
all,
as the
of fallen
man
"
that "
men
:
Him
and by
all
Him
But
to
then are
men
saved
No.
God
did not
mean
What,
Well,
then,
one indivisible
Son
offered
on the cross
first
of
to lay a
For every
man
all
?
was
Is
satisfaction rendered,
it
and every
man might
real.
appro-
priate
it
as
something objectively
Is this
Not
and
Eraser
scorns
the
idea of conditional
take,
Men
to
he argues, low
they think
had respect
human
happiness alone.
is its last
The manifestation
and highest end.
of God's justice
and grace
And
this,
according to him,
is
the
82
Scottish Theology.
It lays
as well
the
elect,
can be
elect,
;
life
and
of
rejection
what
is
which magnifies
essentially
God's
grace
It
exceedingly, magnifies
to this, in short,
His
justice.
it,
comes
that
they
may
fall
doom,
theirs
as,
He
may
be an all-transcendent blessedness.
In
many other aspects the good man presents his theory. As you may buy a casket for its jewels, so Christ bought all the world, and all men in it, for His
chosen's sake, not to save
it
all,
;
suits
Him,
to cast
is
away
though
as there is a
purchase, there
So he puts
is
it.
There
no hiding or mitigating
out.
all
spoken
life-
of
last
century
it
was given
to the world,
and created no
little
commotion in two
communities, the
Cameronian
Two
views substantially,
and broke
off
An
excellent
minister of the
became
tainted,
and
The Atonement.
83
to
was deposed.
at almost
It
was not
difficult
answer
them
spirit
every point.
How
What
of
one.
Meant
the
first
it
really broke
it.
down under
footstep placed on
memory.
was the
I
which
it
brought from
the pen of
Adam
more
Eraser
traces of himself
we commonly
There
is
suppose.
some
bene-
was a part of
common
life,
fits,"
and that
sustained
it
is
it
is
as
and that
all
its
bounties
are enjoyed
by
mankind.
At
different times
and in
Durham
has
an
essay,
in
which
he
considers
may
or purchase in
of,
Christ's
And he
answers
fruits
decisively
the
negative.
The native
of
84
Christ's death,
Scottish Theology.
he
but they
all
go together.
So that for
whom He
There
satisfied
respect,
and
for
whom He
He
did
so in respect of everything.
may
be certain
consequences
of Clirist's
But that
is
a mere accident.
may
be given
common
gifts,
is
edified
but
these
belong to the
to
redemption, as promised
It is argued
blessings
it
further, that
is
a blessing to
men
less affected
by them in
their character, or
to fall
as can be said
So, too,
thought Gillespie,
and
so thought Paitherford.
trial the subject
In the Simpson
shape.
came up
in another
dim
fell,
came round
not, in
its
was
?
this
it
measure, a
grace
Did
not speak
If so, it
by the
evangelical
the
day,
who, indeed,
libel.
made
in
in his
own way
The Atonement.
a famous excursus of his Natural Religion,
85
on
?
God's
" Is
that govern"
it
He
is,
Eemarkable indeed
the reasons
all
God may
have
for that
As Adam
is it
whom
he
Why
and
should only a
mankind
live,
and
sin,
suffer,
and others
come
ones
into
existence
still
Besides,
may
sins.
belong to those to
whom He
exercises
connivance in
their
of grace,
creation, the
and even
sus-
its
penalties are
meanwhile
still
preserved,
of
Patrick
I
at least,
he
is
whom
have
Christ,"
he says,
for justice
did
upon men
as
upon the
86
Scottish Theology.
fair
representation of
tlie
tlie
Scottish doctrine
may
be given in
"
There can be no
proper
enjoyment
of
any
benefits
from
Clirist,
as
benefits of
communion and
no common
Him
by
faith.
Thus,
men
upon
as benefits of
fruits of
His pur-
These material
benefits,
in the
most general
as the
consideration
thereof, do
proceed
from God
common
to
men and
come
to to
beasts.
But
more
men
in
some
the
covenant
channel.
They come
the
wicked
men, or
in
unbelievers,
through
its
broken
so,
covenant,
channel of
curse
and
yet there
is
no
its
blessing
of
and
way
communion
Marrow
tlie
about
extent
redemption.
Boston,
when he was
his flock, fell
his
among
members, the
of
He
The Atonement
took
it
87
for books,
perusal,
and in
and the Marroiv of Modern Divinity was in course of time issued afresh from the
Marroiv of Modern Divinity
;
Scottish press.
Soon
theological discussion.
as
The Marroio was condemned by the General Assembly teaching several erroneous doctrines, and among
universal redemption as to purchase.
to
others, that of
The same charge was made, and continued made, against the supporters of the Marrow.
be
The
it is
He
He
This,
was asserted by
Haddow and
As Boston
more thoroughly
identified
who
pre-
ceded them.
The second
Adam
spiritual seed in
Him
whom He
it
repre-
sented,
and who
were,
As
88
than a mere
stock,
Scottish Theology.
man
being engrafted
into
tlie
human
and
of
and woe,
as that of
any out
the
new and
higher stock.
What
as for every
true,
man
believe that,
and be saved
not "
;
it
is
for
this
They were
We
is
latter
grace.
required in
general
is
every one.
The
no
Spirit
of Christ,
when any
same
to
woman
in
upon the
tion
cross."
still
the appropriating
persuasion,
many Eeformato
theologians,
bring
back.
in
those
when
Christ's
and shoutings
seem almost
at
least
their
definitions
of
faith
it
to imply, that
and
its
glorious
The Atonement.
89
cautiously,
At a
differently;
that,
no doubt,
movement
is
in another line.
That movecarried
ment was,
too
far
there
some ^rround
for thinkino-
in
another direction.
somewhat distant
in.
First of
;
you were
to get well
and
then, bruised
and
stricken,
towards
One
whom in Him
will.
there
was hope
as all-sufficient,
His holy
In
of the
of
kind, fully to
yours.
Him,
fully
to
call
Him
as
Eutherford
created
said,
dash
of
the
gospel,
sometimes
Pro-
acerbity,
resistance,
positive
im belief.
men
a reaction
so
less
that
own
type.
What
they aimed at
is
clear in
their
a glorious
to
object
is
presented to your
view, offered
more home
to
you
;
nearer
He
your
90
sonl
closes
Scottish Theology.
with
Him
and
as,
in the
band
of the
call presses in
on you with
Him
He
as
yours yours
yours
all
yonrs
His
righteousness,
all
the
fulness of
for
His salvation,
;
has
done
and
suffered
poor sinners
not I
;
so
that
life
with
and the
which
I do
faith,
now
see
live,
I live
by the
faith of the
for
Son
me."
of God,
which loved
not
me and
gave Himself
anything
of
living
in
the
embrace
Christ,
without
having more or
will
that
sin.
He gave Himself for you, and. suffered for your And the Marrow doctrine had nothing to do
universal
or
partial
with either
" whatever
redemption.
The
He
is,
mankind He
with vivid,
or,
as
they
said,
with supernatural
glory.
faith,
The
these
object
good
men had
spiritual
and the
spiritual
power,
of
in
Christ's
essential
adaptation
and the
working
the
Holy
The Atonement.
91
reality, in
all
Ghost
tliey
had
faith
enough in the
the
ye that
Ho
would
be widening before
And if it may be they sometimes went too far, though I do not know that they did, they were nearer the right way than many of their opponents, who, it is to be feared,
them
for glorious
liad
for
Christianity, whatever
tion or assurance.
was
its
orthodoxy as to redemp-
aspects of
offence.
it
in
gave
I think
offence in
some
for
men
of a passing
its
generation, and
positions
;
theology,
certainly more.
two points
frequency
introduced
me
unkind
the
are
spoken
of.
Now
and do
forward.
In Eutherford's work
times
in Boston
92
ou the Covenant
little
it
Scottish Theology.
There can be
2.
there
more
souls.
of a desire
to
human
gift,
This
is
also
divines,
to.
In the
of
tenderest
particular,
things
is
spoken
about
it.
Much,
in
said
of the
?
legacies
and the
legatees.
Who
they
are
the elect
believers.
No,
To the
becomes
whom
manhow-
The
kind
to
indefinitely,
entitled
No
doctrinal divergence,
ever, is implied
same
to
But
still,
as a
fact,
3.
worthy
of remark,
still,
Another
thing,
more noticeable
call their
briefly
refer to.
Our modern
The Atonement.
93
Church
as a
kingdom
aggression
on every
side,
gathering in
converts
by
at
may
be, to
become
What
our fathers
in
which,
elect ones
among
He
takes
Church
as
His
not excluding
He
His chosen
lets
and when
He
the framework
its
fall in pieces.
the covenant of
own
all
may
be so preached to
without exception, in
all
the nations of
be in a capacity to be
;
a covenanted people of
God
the
His inheritance
the spouse of
flock.
His
lovely,
For,
to
nation,
and Christ
vineyard
offered
to
them,
"
is
to
field
be
is
the
the
planted
field
of the
Lord."
The
of
the visible
kingdom
of Christ,
because the
field,
world
of all natural
men
is
where
is
He
soweth
Church
94
only such a
field.
Scottish Theology.
or
Boston
tells
was the
Church
common
had the
as
saying, that
members
of the
visible
He
did not
understand
offer
it.
But
all,
light came,
was
but
for
that
not
visible
calls
Church
sinners,
to
mankind
first
sinners, the
among our
were able
see that
CHAPTER
lY.
jHERE
is
which
We
sort
and another
may
say, has
John Knox.
I propose to devote
two
an account of the views our theologians have developed on some of the points to which they have mainly
devoted their attention.
I.
The
the Scottish
theologians,
catholic.
You have
it
not an indefinite
^N'ational
number
of Parochial,
or Congregational, or
Churches, constituting as
ical individualities,
were so many
ecclesiast-
which these various organizations form a part. The visible Church is not a genus, so to speak, with so
many
species under
it.
It is thus
is
of
96
it is
Scottish Theology.
an empire.
constitute
The Churches
alities
and
member-
is
separation from
The member
the Scottish
Church presents
his credentials to
The
Scottish
excommunicate
a heathen
man and
universal.
Catholic
ecclesiastical
completeness
belonging to
forms, just as
if it
was
said,
first
on the
visible
of
Church
Catholic.
;
excommunication
excommun-
catholic.
ordination,
of the
Frimarily, as
it
was
said, the
power
of the keys
was given
Church
of Christ.
some
aspects,
we have
^practically
so
much
lost
sight,
The Doctrine of
seventeenth century.
It
97
many ways
so
grand
It
antism
unity
fails
to
it
doctrine of Church
that
of heaven
upon
centre of unity
is
earth, in
severing
it
from
its visible
as
much
it
a reality as
is
Eoman
visible
centre of
Tiber.
Of
this
great
members
to
;
or
in
communion
related
kingdom
in
and
though differences
may
to
exist
be
regarded
opposition
conflict.
In
accordance
or
wdth this
idea,
Assembly
was acknowledged
on
its
be the supreme
questions
Church
authority
the
sort
which
scope,
it
questions bearing on
highest wellevil of
was
Church
it off
from
ecclesiastical fellowship.
one
governments,
seemed
to
them G
utterly
inadmissible,!!
98
unless
it
Scottish Theology.
for
some
When
the Independ-
Assembly a friendly
it
was, as
is
"
That will
;
be no
shall
"
we
"So,"
was answered,
"
the separatists
who
were
Such separation
unless
it
apostles'
all
time,
who
professed Christianity
If
you you
communion, not in
of revealing truth
God's
way
is
minded,
other.
not by setting
men
from each
distinct
Christian
oro-anization, takincj
members from
is
our Churches
scruples of conscience,
Separation
seemed
to
these good
is
men
to
mean
"
Church on earth
of
not one,
visible
the
Catholic
Church,
all
was
said,
is
the
manifest
OTound
this
of
one
as that
not
to
have
communion with
to
the the
a thing
carry in
it
The Doctrine of
"
99
Eome and
body
;
Carthage," says
Eutherford, "
ators
made one
visible
one
congregation
but,
saith
Socrates,
they
Auojustine,
and
make
The
Novatians, Donatists, and others of old, and the Anabaptists of late, have been all
by
their fellow-Christians
branded with
this, that
impossible," says
Durham,
own
a divided
way
of
it
may
no purpose.
This
we
When
errors
it
was urged, in
behalf of secession
felt
themselves bound
to
was
answered
''
:
in the Jewish
Church
;
see
how
;
idolatry sometimes
prevailed in
it
yet did
its
good
or
it
age
was
in the
Church of the
Thyatira
;
at
Corinth, at
Sardis, at
100
discipline
;
Scottish Theology.
what
Have
we any
to
call
ecclesiastical
Is
your
conscience
?
Must
We
separate, indeed,
from Papists,
Edom
funda-
mentals
we
or
any
of
We
separate,
from all corruption in the Church we cannot have communion with the best of Churches in what we bebut separation from the corruption lieve to be wrong
;
of the
you may
sit
under
his
ministry
believe.
for
'
what
all
you
Try
is cjood.'
Are we not
the only
errors
;
told
?
Nor can
have
it
way
of
and
for if
you
ally borne in
councils,
by
it,
and who
yet,
because
The Doctrine of
101
from
all
tion than
And,
"The unity
of the
Church hath
it
now
life
than then."
startling
So
it
was argued.
Positions sufficiently
was nevertheless a
when
it
had
much
in it to shock a seventeenth
century Presbyof
terian.
But
it
was not
so.
In Augustine's views
Westminster
brethren,
five
man want
if his
conscience
scruple about
some things
of
from the
one thing
"
con!]jreejation
is
which he
a member.
The
safer
See,"
they added,
how
they,
who thought
Endand
or Scotland
made
zeal
them with
There
is
very
little
but,
and mild
it is
won-
far
102
Scottish Theology.
calls a Para^netick, in
which you
"
Let there be no
brethren
;
for
we be
and
is
?
Oh,
let it
of Ashkelon.
Let
it
stir
up Jesus Christ
till
He
please
His
It shall be
your
principles for
as well
an accommodation in
Church government
for the
as in worship,
;
and that
ears of our
tingle
when
shall
rest,
be
said,
The Churches
edified, and,
of Christ in
England have
and are
and
Holy Ghost,
and
are multipHed.
Alas!
how
contentions hinder
the
'
Ls Christ divided
;
'
saith the
There
is
yea, the
Head and
the body
Christ, so that
much
woven
seam in
all Christ's
garment
Is it not
?
Will you
Omri?
The Doctrine of
heaven;
let
103
Nay, we will not Hath not God promised to give us one heart and one way and that Ephraim shall not envy Judah, and Judah shall not
can.
way we
'
fly
;
of
Hath not
it is
(whom
may
it,
be one
'
Brethren,
it,
not impossible
pray for
endeavour
modation.
mark
of accom-
How much
to
'
be divided, though at
is
full liberty
and elbow-room
"
Better
a dry morsel,
full of sacrifices
]^ow
be
lax.
all this
did not
mean
be the pillar
She was
to
hunt out
zeal.
all
is
It
What
visible unity,
was an
of doctrine
within her
seems to
me
of these
The question
104
Scottish Theology.
certain
community
of pro-
The Donatists
not clear to
me
what,
If it
truth, it
was
a Church,
a Church, I
said,
concreto
might go on there
ahstracto, it
communion
as
schis-
as such.
A
its
Church
recjarded
communion was
The doctrine
doctrine
doctrine
of our
its
have
of
briefly
explained was
period,
the
the
its
eminently
the
Confession
in
Presbyterianism
glory.
the
day of
power and
The
first
seeds
of a
change
fierce
controversy between
of the
saddest
yet
ical
most
influential
It
annals.
life,
What
free
of
Commonwealth
the
When
common enemy.
The Doctrine of
it
the
Visible Church.
105
was
far otherwise.
Bitter variances
more
bitter
srrowincr ever
arose.
The
persecutor, with
his
indul-
among
those noble
Was
lawful
?
it
lawful to
indulgence
Was
those
it
to
it
hold
any
indulged
Was
lawful to
When
the field-preacher
Knox
but the
is
spirit of
John Knox
in his soul,
in his veins,
Welsh came
king's grace-act.
moor-
day
for
same truths
if
of
Prelacy, and
met
as
about every
in
some western
It
solitude
to
see
do.
would not
One
other
it
refused, contrition
on account of past
defection, as
was
called.
The idea
of
practical power,
Yet, after
all, it still
cluug even to
mountain-men.
What
seems
to
us an intense
the best
separatism, was
ingeniously represented as
106
Scottish Tlieology.
would have
carried out
or rather, it
was the
effort of
Church could
act again.
themselves, at least in
managed was
to
be applied
Church communion.
believe,
You have
is,
still
and
them
made out
all
to be as
to do than
MacWard
his
with the
indulgence-conflicts,
sufferers
and
adej)ts.
True Nonconold
paths.
formist,
treads
very
much
to
in
the
Answering a
Eutherford
prelatic
disputant,
who
the
tries,
through
and Wood,
make
Presbyterians
accusation.
He
to
asserts
that
the institution
is
Church
at
all,
that,
by
its
mere physical
land,
it
force-raid
of
Scot-
has proved
itself to
be absolutely devoid of
case
in
ecclesiastical rights.^
^
But he puts a
which
Church
The Doctrine of
107
some
this
" I freely
whole Church
to
slide into
now
not
is
corners, do still
pastors
from the
You
Brown
of
Wamphray
important theologian
essay from
of this
We
have an
him on
to
an introduction
book in reply
a
to Velthusius
and he belongs,
writes
"
let
us remember, to
period
when
It is
thus he
To the Catholic
visible
the ministry, the word, and the ordinances of God, for the ingathering and perfecting of the saints
;
all
108
Scottish Theology.
and
in the perform-
offices as
But
members
of this
Church
convenience
ticular
may
require.
So
all
who
in
in these
par-
celebrating
Church
for,
as I
have
said, there is
of Christ, as there is
For of
particular
meetings
with
all
the
members
of the visible
Church
just as the
guests at a great
that be
at the
feast
have
all
communion, though
table or in the
You
see there
invisible, the
communion
sense
;
there
clearly
and boldly
and transcendent
the one visible
kingdom, under
primarily
all
the
one
and fundamentally
subjects.
The
prin-
of
members
or pollutions of the
his disciple.
In the case of
The Doctrine of
109
worship,
which
yourself
from
its
is
errors
in
doctrine
and
indeed
all
It is
corrupted in
the faithful
lawful.
all,
it
After
is
clear to
feeling.
change of view or
is
now
be called
of the
Church
exist in
for the
for
if
ofiSce-bearers,
cipline,
its
of
dis-
even
is
he does what
competent to him in
his place,
to read
making way.
It is curious
and
significant
how
gifted
Eenwick has
to
Dee and
he was
form
of baptism.
Then
" the
word
its
of
was in
many
martyrs, has
risen
up
to
an overshadowing height.
cast
Any
departure
upon, attained-to
reformation,
many
of the best
men something
for,
dreadful above
dis-
all
expression.
to say, let
posed
and home.
110
Defection
of
it.
Scottish Tlieology.
is
Brown
Wamphray, the leader of the day, thunders against From everything of the sort Christ's people are
to
bound
as
to break
so I interpi'et
him
it,
from
at
all
are
guilty of
least in
way
of
intra-
ecclesiastical secession
which used
to be so well
known
in Scotland,
practised.
and which
at a later period
was so often
The
Presbyterian Church
of the people at
It
was very
It
far
was
to the
any
rate to the
structure of
King Solomon.
it
;
trouble
Still it
of Christ,
they
much
given to
cowardice.
Of the more
party broke off
resolute, State.
one
To
State
was
far
to
The Doctrine of
be
;
Ill
God
King William.
As
for the
was
full of blemishes,
foot with
wounds and
it,
bruises
connection with
grievances
before Synods and Assemblies, earnestly and pathetically pleading for repentance
and reformation.
in
They
bore
own mind
Mr. Hepburn of
man
;
of spiritual power,
who
God not merely in ecclesiastical deeds, but human consciences and with him they kept up for many years their negative separation, forming a sort of
witness for
iu
distinct
Mr. Hepburn
their resolute,
schismatics.
how some
of
them in his day came to Ettrick. They recognised him as one of the faithful, w4th whom they could hold
fellowship,
" I
at his hand.
found them," he
religion
on their own
resolve into
that unwarrantable
principle, viz.
That
joining in
communion with
is
ances of God,
all
112
separations
Scottish Theology.
do spring, some
carrying that
principle
Still these
men were
they
become such,
Church,
the
it
of the visible
be
long
years
without
And
to
me
full
of interest
and
was nothing
their
They held
own through
communion
intensely.
new Church
said,
communion
from
making any
its
may add
all
they possessed
joined
the Eevolution.
They did
which they
laid
enough
to
many
of
members
minds
at the
that,
whatever
had made up
with
all
its
ministers and
members who
followed,
and
One
of these
To
a large extent
it
The Doctrine of
Eutlierford and
is little
tlw
Visible Church.
113
it
Durham,
of
The
firmly held.
Separat-
ism
not
is
still
"
Such
differences as do
its
make communion
''
Church and in
ordinances
Yet in
this
work
marks
of the
previous half-century.
it
In
many
practical applications
is
more
;
separatist
logians
predominant.
itself, it
stood
chapter on
Schism in
brilliance
liis
Good Old
not
characterized
by
or
literary taste,
"
but
by moderation and
principle,"
is
good sense.
" is that
Our Presbyterian
he
says,
dearest
of
to
him
in the world to
;
the Church
it
He
then goes on
to
early Church,
was the
essential
and fundamental
nothing
Principal's work,
faith,
where
positively sinful
if
was
required.
Eead the
sort of
you wish
to see
what
hated
perhaps
would
Yon
will see
what room
his ideas
left
him
for a
generosity and
114
Scottish Theology.
evidently disposed
to
mind
contemporaries.
the
and
least
No
man
ford's
Boston in his
of
this
whom
have, noticed, I
say, a
what
are
now more
generally entertained
hundred and
!
fifty years,
They
sought to
make
They
Schism was a
word
side
of power.
side,
see
by
could be
of
members
to
each other.
At
them
it
them
of a theological difficulty.
to the
They held
resolutely
and strongly
The Doctrine of
the Visible Church.
115
betokened, and
to
change.
It
is
remarkable
me
much
more numerous.
two small
of viewincj thinofs
of
Then
do not
of
much
they were
show that
it
them
complex statement
I
of
reasons, I
say, is
weighty.
have
and though
latter is
immeasur-
ably superior
to
his opponent,
am
not convinced
him on some
points successfully.
At any
rate,
such, in
some
respects, as
116
none of
its first
Scottish Theology,
leaders for a
moment
tlionglit of.
Its
Second
It
Eeformation.
Its roots
were
all
in the past.
was intensely
historical
and
traditional.
In
fact, it
Church
had
Church
of
1638, which
;
good Presbyterians
it it
was a
were,
as
divine temple.
its
their course,
historical
and in
most
of Scottish
Churches became
less
historical in
some
respects
Scotland.
sient ecclesiastical
mood
for
past,
no Church, as no nation,
which
is,
in
fact,
one
great
spiritual
forces
when Adam
split
same weapon
National Church,
yet,
And
munication of the Secessionists, as he held them, for contumacy, a transient blaze-up of the old principles.
have
justified his
for either
he or his
Adam
Gib
he
is
one of the
little
known men
of the
past century by
whom,
impressed.
but to
me
The Doctrine of
there
is
117
He
is
He
was
many
it
a great empire
they
clear-
tried
rebellion
once, but
utterly failed.
he had
fanatic.
own
are
type,
given
his
veins.
to
formulas,
He
we
told,
covenant
of his
own
his
Not without
brother
of
for
soul
withal:
elder
was
to
their
will
on his promise
Ultimus
amend
and
!
his plan
was
successful.
ecclesi-
asticorum
man
ments
of
our
still
own
day.
on,
At any
till
Secession
went
the
old ideas
seem
to
of the patent
fact
from each
other,
apparently having
claims
to
very
much
of
be
reckoned visible
this
Churches
Christ.
And, in
related
fact, at
and more or
state
co-operating Churches,
we
or
have
of
matters
which
to
Eutherford
118
perplexing.
It
Scottish Theology.
seems
all
very natural to
it.
us.
We
are
But
confess this
visible
at,
seems
member
If so,
of
it ?
Is
it
there such a
or
thing as schism
Is the
what does
mean
imply
ago
Can we
realize
it
under
confederacy
of
and quietly
own
individuality
Could we have
this
anything of authority
tions; but it appears to of
me
them
IF.
is
required.
I shall
have time
to say a
my way
We
Church
which
must
signifies
the Church in
that aspect of
it
of
or,
visibility is
In this aspect
it is
external
holiness,"
irrespective
of
the
existence
or
The Doctrine of
119
Admission, accordingly,
what appears
Christianity,
Christ.
to
laws of
He
of
is
indeed
be a Christian,
;
Many
members
Church
the invisible
within
the
visible.
they have no
and
if
it
were revealed
man was
and bond of
iniquity,
The
charitatless
judgment
of the Independents,
founded on a
or
into soul-experience
and
examination
the
fruits,
is
was
utterly
disclaimed.
Where,
the
it
was asked,
?
New
Testament
who came
baptism
nor
did
But did not the old theologians mean that, if a man made a serious profession, or what could be regarded as such, he might, apart from any trial of his
disciples.
inward
in the
state,
judgment of
Statements
may
;
be occasionally
if
made
that look in
this direction
but
we
are not
now
The
familiar,
they are
mere
slips
or
inaccuracies.
doctrine
was
120
in his
ever,
Scottish Tlieology.
work on Baptism.
The Scottish
divines,
how-
substance
said
Wood,
"
that a serious
profession of
combined with a
Christ, without
Church
but I
differ
judged
to
if
be
such
even
probably.
fellowship
the
visible
Church
but
not on the
And my
reason
for
holding
that
irregeneracy,
or
that I conceive
'
it
is
God's revealed
will in
visible
by God's
regeneration
edification
this,
it
and
conversion,'
as
well
as
means
to
of
to
In keeping with
belong
the
it
does not
it is
an accident of
The Doctrine of
faitli
is
the
Visible Church.
121
Church
is
moral necessity
of
every visible
;
that
to say,
faith
and
live
decorously,
you
are
homogeneous with
as
the
such,
and are
therefore entitled to
membership.
You have
the
a partial
development of
of
this idea
of
constituent
elements
the
to
visible
Church in
the
magistrate to
then,"
Church
"
profession.
" Seeing,
says
rule
Eutherford,
mark and
no
members
is is
into a visible
infallible
mark when
there.
Church
right-constitute
many wicked
And
as time, favour of
may
comjDcl
men
to
adjoin themselves to
command
Those doctrines,
however,
began
to
to
be go
modified,
me
I
to
almost
side
by
side
with
the
modification
have
I
am
Eutherford and
indications
Ward and
he
Dickson.
that
tended
towards
moderate
122
Scotiish Theology.
it
almost seems to
me
that
many
to
of the visible
You
see the
appear after
subject
the
at
Ee volution
large
in
his
on Baptism, which
Due Right
of
startling transition
Little Stone, or
The TheraMiscellany
earlier
writer,
" regeneration,
inward
saving
at least
is
conceived to
not represented
ecclesiastical
the
qualification
necessary
in
the
persons to be members of
"
probably to
be
within the
simply monstrous,
The Doctrine of
the
Visible Church.
123
and strongly
that
baptism of
with
respect to
the
faith
of
immediate
parents, as
when
judgment
Some
of
seem
to
teach that
baptism
nant
to
is
members
Church
as
such,
which
appears to
it is
me
to be very
much
equivalent to making
offer.
and
are
who
God
in
His Son, in
Kutherford
actual possession
of covenant
blessings.
sense
" a
mystical
a visible
believing Church
visible
Church
")
and a
Church
as visible,
and con-
may
be opposed
by way
" Christ,"
of
contradiction,
as
number
of believers
{Peciccahle Plea,
107).
Boston,
"
which
is
invisible."
And
or two.
credible
Under the
profession,"
which I
have
;
noticed
in
the
earlier Scottish
writers, it
went on
and I suppose
a
;
124
Scottish Theology.
is
very
generally
my
experience
but the older divines did not hold, any more than
Boston, that there were two Churches.
All
parties
found an extreme
the
Church.
Eome had
So had
the
tremendous
So
difficulties,
consistent.
had the
Indelast
Presbyterians.
These
Church was,
so
It
an aspect or expression
like that of the
is
of the invisible.
and body.
not separate
The body
body
was someit
were
it
and there
was something
this is a
like a
communio idiomatum.
Of course
mere
illustration.
It
seems to
me
historical
development
out.
On
Church
as
and
based on a
common
to
men's ideas
it is
more
tlian
once
it
was a communion
You
see the
same thing
Independents in the
VisiUc Church.
the
125
is
seventeenth
far to
century.
And
connection
of
not
seek.
the
visiljle
it,
grow
way,
as
;
by making the
let
more
select,
more
as
spiritual
the
Church
communion
either in
doctrine, or
it
clusion
the visible
Church
is
bride of Christ.
Our
visible
old
theologians
to
disliked
both
views.
The
by
Church was
them
a real
kingdom
of Christ,
home
but
saints,
and so
far a
connnunion of real
the
real
saints,
life
source of
and of
instru-
The
visible
ment by which He wrought His gracious work, than a community for mutual spiritual help and quickening
than
and
so,
for
example,
men
by the presence
must always have on earth. There was no need for an extreme purism, which has always been a failure
proud division ending sometimes in formalism, sometimes in mysticism; though, at the same time, the
Scottish
doctrine
of
scandal developed
discipline
126
stricter in
Scottish Theology.
many
respects tlian
all.
the
opposite
theory.
It
of action, as
that a
if
man was
in heart devout.
On
the Church in
idea a
company
made
it
in
idea
body of
Christ,
visible,
and in
this
was
called
sense.
home, as
it
were, on
human
spirit,
They
are accidents
you can
am
of the
we Church system we
If there
is
need.
And we
any-
than another,
it is
that
we
it
we
need a
Church.
CHAPTER
V.
would
be held as assenting to
are points
which the
I confess to be in some perplexity. I would like also to say that not desirous in tliese Lectures to hide or cover up anything that might appear to be extreme, but to state what I have found. Sometimes I may do injustice by not being able to put in all needful explanations e.g. in regard to the old doctrine of the proper matter of the visible Church, where you have Brown of Wamphray closing a devoted ministry with the assertion that you may have a true visible Church without a single Christian in it ; giving Laodicea as an
which
I
am
mistake, however, if you supposed that he held duty of self-examination in the case of the Lord's Supper, or that any but a converted man should come there. The truth is and why should I not say it ? I have been startled by finding what an approach there was in the divines of the seventeenth century to what is known in this age as the Highland idea, about which I give no personal opinion.]
example.
You would
ITI TiS^)!^'^^^^^
^ 9M
This
is
^^^^
^^^
doubt
that
one of the
is
the
many
;
of
its
Churches.
we may
connect
it
still
more
which the
ment
to
put down
all
opposition to
127
it,
could be
128
obtained.
Scottish Theology.
The
religious
struggle
of
the
sixteenth
such a prominence to
civil
of truth,
of the civil
and
ecclesiastical,
and hence
latter.
ascendency of the
Erastianism
is
former
over
the
Certainly
to,
come
of,
The
Church
of
is
a proof in point.
the very
dissidence
proclivities
and yet
it
has
indicated no
in
the Erastian
direction.
In fact
the
spiritual
Christ's visible
kingdom on
It has
earth, has
been the
dis-
tinctive
word
hundred
years.
been more or
less
connected
with
High
notable
Commission
Period, of
1638,
persecution, of 1733, of
rights of Christ imprinted
is
1843,
It
all
on them.
was
vivals which preceded and heralded the second Eeformation, in the glorious
sacraments of
tlie
Commonwealth
and soul of the
martyr days.
It
was
whom
that
The Headship of Christ and Erastianism.
preaching was blessed
it
;
129
and
if it
we know
re- invigorate
us as
Here
it is, still
Headship
fresh
and living
to do, in the
could never
Presbyterianism.
in various aspects.
to be thus
fundamental
is to
It is for us
is
more
recognised.
as
The
much
we
new
manifestation,
for a
exchanged
Sun
were,
hills of
Judah, to clasp in
embrace
all
way
of
130
Scottish Theology.
still
as
of old belongs
;
that
is
Church
on a grander
of the
scale,
Holy King in
truths,
spiritual influences,
in which, indeed, as in a
open Holy
but
of Holies,
He
abides
Himself, the
theocratic
Saviour,
of
must
a
rule
or
legislate
rite
within
it.
The making
new
sacred
into
or Syrian
conqueror.
some account
to
of Scottish
teaching in
regard
the
Headship of
Christ, as that is
I.
is
politic
King and Head, of the Church, as a visible organization, ruling it by His statutes, and ordinances, and officers, and forces, as truly and literally as David
or
old.
It is
with an order of
so
its
own,
by which
it
uses up,
if
may
hand
own good
It is a
It is a
kingdom.
kingdom
131
name
is
and enforced by
Him
when
any order
earthly monarch.
Accordingly the
his office as
"
Aaron was,
a
doctrine,
or
pious
or eloquent
;
He
is
an
and
as he delivers objectively
him
not in
loose.
him
as a real supernatural
energy to bind
God may or may not work with the godly and earnest who are unsent but conversion or hardening as naturally goes on where the legate, when duly authorized in some cases, it may be, an unconverted
and
;
man
delivers
fortress
crumble
power,
under
or
the
material
are
forces
of
an
the
earthly
the
chains
locked
on
Excommunication
according to His
it is
non
errante,
is
an
;
and
fitted in its
it
own
a supernatural enforcement.
excommunication
its
object or terminus
but only
cutteth
Church
on
earth,
Head
Christ
in
132
if
Scottish Theology.
Christ,
ratifying
the
sentence in
conditionally
ISTo,
heaven,
did
so
from
regard
being
of
but in
the
of
Spirit,
the
man
in
being, as
life
Mr. Cotton
says, as
a palsied member,
which
remaineth but a
Satan's
little
withered
and
blunted, and he in
power
to
vex his
spirit
and therefore
tion
is
I grant all to
body,
only
it
but
man from
it
Christ's
follows not
therefore
separation
external
For
;
external cutting
it
heaven
by
influences of
His
ministerial
or
synodical
infallibility.
They
to read
and no people
when
Witness
who clung
resolutely to
own
we
In
of
The
a
Headslii'p of Christ
and Erastianism.
133
That
man
could
which perhaps
above
never
scarcely
it
should
take
place
without
consent
obtained of
the congregation.
ordinances,
in
that the
to
word and
laws
administered according
Christ's
the
Bible,
had
living
Wliether
in Zion.
of
The
visible
Saviour.
Not
all
Word and
had
an instrumental
that.
The
glorious
One,
who
sticks,
it
So
grand
needed
in their
fellowship, the
mount
of expected manifestations.
;
The
word
little
Church, they
said,
was supernatural
indeed, this
II.
is
But
still
Christ
and Head of
By
this it
134
Scottish Theology.
civil
admissible.
Jesus
is
Church
as
and there
is
not the
to the Church,
to
whom
beloncjs, so
is
Eoman
is
No
doubt there
truth, so far, in
fails
Hooker's
to hold in
In this case
there
is
his under-heads.
of
only any
claim to the exercise of regal powers under any pretence whatever, without the indubitable conveyance of
sovereign,
is
is
Now
and
Christians
admit
that,
is
in
very peculiar
King
of the
Church, absolute
to claim or
Monarch
of
it.
It
He
alone can
and
if
it
must be
in such a of
way
all
possibility
doubt.
But there
the
face
not in
all
a vice-Christ.
On
New
Testament
that of bringing
men
in
face to
He
is,
short, the
King Himself
far-seeing
in
this
matter.
and Erastianism.
135
Where
there
is
vice-regal
court,
to
and
all
the
ceremonies
and forms
which belong
more
By
to
himself,
and those
who think
him
We
have
was on the
its
claims to legisla-
such
less of the
vicariate,
Lord
Himself.
a
Prelacy,
sacraments,
ceremonies, were
scheme
to
In regard
possible, stronger.
unless
else
character
become
something
than what he
where
all
the legislation
in the
In principle, a magis-
headship
is
still
pontifical
headship.
If
Crown
or the
magistrate
may
be
136
Scottish Thiology.
is
to destroy unbelief,
and
error,
or that
In
fact,
you require
to king-
such a
case,
Church
qualifications, destroying
and
State
are
entirely
is,
different.
The
distinction
between them
strongest
"
indeed,
are
drawn
said
in the
to
differ
boldest and
toto
way.
They
genere.
The
civil
power hath
of this
life,
man
power hath
to the
differ
in the instrumentalities
by which
The symbol
of the
it
can produce
only spiritual
effects.
it
and
and temporal
The
to
say.
Erastians, however,
They made
What
first
they urged,
table of the
Has he not by
universal
consent.
137
down
idolatry,
blasphemy, to
to attend the
command men to keep the Sabbath, house of God and hear Christ's Gospel?
Church sphere belongs
that,
to his juris-
It
was answered,
utriusque
as
Christ
is
Himas
its
a keeper of
the
State
of
law,
;
tahulce
as
well
the
and
of
it,
the
supremacy
be
just
as
the
Church
over
the
State
might
Every father
a household
custos.
of a family is a custos
is
every master of
a custos;
every individual
man
is
is
based on a vague
to
sweep
all
into
to
in the
office.
of his
his sword,
as the
Church guards
by
in
this
by
its
censures,
his private
He
is
matter, as
was
said,
only a
there
of
bit,
so to speak, of an ordinance.
Besides,
tables
was
the law.
The second
more
special
table,
field,
;
it
was
held, is
the
magistrate's
as directly impinging
there, in his
on men's temporal
interests
and only
138
Scottish Theology.
proper jurisdiction.^
injuries
As
done
to
persons or
as
they
has no
" The magistrate's power in spiritual causes is formally civil, and and he neither hath nor needeth any spiritual power to attain his temporal end, nor needeth the Church any power formally civil to attain her spiritual end. The reason is, because powers have their specification and nature from their formal Because the magistrate punisheth object, not from the material.
only objectively spiritual
;
heresies
and
false doctrine as
civil State,
and because the Church censureth injustice, incest (1 Cor. v. 1, 2), and sins against the second table, because they are scandalous in the Church, and maketh the name of God to be ill spoken of, though materially those sins be punishable by the magistrate, yet is the Church's power spiritual, because it judgeth those as scandalous and offensive to God, and therefore the power is spiritual, because the object, to wit, as scandalous to the Church, and as offensive to God, is spiritual, although, as The magisdestructive to civil peace, it is formally a civil object. trate, without any spiritual power, judges what is the true Church He doth and trae ordinances, and setteth them up by his sword. set them up only for a civil end, because they conduce most for the peace and flourishing condition of the civil State, whereof he is head, for the not that the members of his State may attain life eternal magistrate intendeth life eternal to his subjects in setting up a true Church and true ordinances, not as a magistrate, but as a godly
therefore
his
power
is
civil
man
(as
the
woman
of Samaria
they might receive Christ in their heart by faith as she had done); but as a magistrate he intendeth not life eternal to his subjects. So, a master, as a master, hireth a man to serve who is a believer, and as a master he judgeth such a one will be most faithful and Now the master judgeth him not to be a active in his service. The Church saint, that he may be a fit member of the Church. Nor doth he only, as the Church, is to judge so of this servant. judge him a believer that he may obtain life eternal, nor doth he
love and choose
Christians,
as
him
he
may
obtain
life
eternal
and love one another that way." "So the magistrate, as a magistrate, judges, loves, chooses, and setteth up true ordinances, a true Church, as means of a flourishing kingdom, and of external peace, and pulleth down the contrary, as means destructive to the peace and safety of his subjects."
Christians, judge
139
are
ecclesiastical
scandals,
religious
as they
so
the
State
has to do
with
distinctly
offences,
not
as
they
are
civil
religious,
may
be breaches of
order.
It
Church
be the
ends
may
neither
is
it
for
a spiritual or ecclesiastical
The
than
civil
effect,
may
as
of
men
;
but
only as
members
the
of
the
Church
cognizance
men
as
members
of
Church, but
Not
as
kingdom,
is
:
also
subject of
the State,
is
for the
argument
seems sometimes
is
be put on
tlie
assumption that he
civil order, or
he
inflicts
on an
institu-
Not
as
belonging
to
Christ's
Church and
it
member commanded
visible
organization
which has
civil
protection,
State.
Accordingly
manifest confusion
of
thought, to
argue
140
from the
the
fact
Scuttish Thcolurjy.
that
the
State
Church, that
Church.
Britain
It
has jurisdiction
in
has jurisdiction
our
being a Frenchman,
civil
comes
it.
;
incidentally
within our
Erastianism seems to
me
to involve persecution
but what
we may
regard as
put on an Erastian
basis,
Non- tolerance
of
murder
civil
and non-tolerance
acts,
of schism
and contemplated
directly
and primarily
civil
ends.
it
civil before
It
may
it
it,
be
has a civil
side, in virtue of
which
see
comes
touch
effect
minister praise
or
blame
to
it.
To
this
Conscience
"
We
is
grant,
that
the
Eomans
first,
xiii.
meant
the
duties
;
not
of
it
but
follow^s
and so
seducing
is
teachers,
is
excluded, for
that
punishing
Though the
the
first
is
against
commandment (Eom.
though sorcery be
it is
first
"
141
and not
all,
in so far
human
There
is
He
does not
as
it
order,
and
is
man and
ical
society.
And
All
is
own
civil
own
way.
At the
the
of
same time,
reasonings
think
the
old
the
notion
runs
through
breach
of
divines, that
the
first
table
but directly, as an
of civil
offence.
external
an
it
infringement
seems, a civil
order,
and so
to
directly,
as
it
God was
it
them, as
civil Euler.
If,
again,
was
when a
Church,
and by necessity
Christianity
confers on
is
jurisdiction,
it
him new
nor by a
is,
that
suppos-
ing that,
if
he were a heathen or an
all
infidel,
then a magistrate at
Christ's
he was not
in
does
is
it
give
him a place
kingdom.
There
142
the Bible.
trate is as
Scottish Theology.
The heathen,
essentially a magistrate
the Christian.
the same right to call a Synod of the Christian Presbyters living in his day in the
preside in
it
to
sua modo, as
James
of Christian Scotland,
or Charles of England, or
of Navarre.
William
Henry
De Dominis
that in
his
Dc Christiana Bepublica,
within the Turkish
diocese
of Spalato,
own
only,
order, as being so
it
far part
They did
to
do.
all
was
held,
right
Mahomet
or Solyman, under
Crescent,
had
The
Christian
his
magistrate
better
is,
no
the
duties
than
heathen
change the
nature of his
fuller
light,
He
in
he
is
carry
out
but, as
You
cannot make a
new power
out of
143
make
lion.
a creature of a
new genus out of a horse and a You cannot make an ens per aggregationem. If
of a heathen neighbour's
or
may
only
In short, Chrisis
or heathen, the
end of the
it
magistrate
and temporal
effects.
spiritual
This
may
appear,
national religious
convey.
seems impossible to
leaders of the
at
Church
"
:
of
their
King James
in this realm
other civil
the
;
one
directly
procuring
the
obedience
othQj"
of
God's
obedience unto
laws
the one
which
of the
144
Scottish Theology.
from God, as
and
might
But
let
me
give
what
said
by the
:
writers
of
Ministers
essential
"
distinct
it is
But here
of
so
and
The ends
soul, the
of
Church
conversion
The ends
of magistracy of the
and prosperity
justice in the
main-
With
" It
these the
not
meddle, nor
says
:
intend
them
of itself."
Brown
also
cannot be
is
the con-
human and
political affairs.
The principal
God, the author
civil
republic
is
Nature
which
man
is
is
;
with others
Church
Christian
man
is
endowed.
The
145
which
;
need
of those things
have respect to
this
life
the
cannot
The
ecclesiastical
power
inner
is
spiritual,
having
to
which look
to the soul
;
man
The
civil magistrate in
almost
idolatrous
and we have
"
their
testimony carefully
of
God
they say, " the great and only end which those
And
as,
according to their
evil
office, it is
only
while, at the
same time,
their doing
so far only
requisite
for
that
end, without
assuming any
making
privi-
special business
and
Church.
And, moreover,
as the
whole
146
institution
lie
Scottish Theology.
and end of
tlieir office
by and
it
were
There
is
who
at
Due
Rigid,
magistrate
That
Church
Westminster Assembly
That
" It is true I
is
But,
1.
I speak, in
opposi-
all
meddling
of
the
material
idolatry,
may joer
salvation of the
pastors
as
to
make
to
the
life
But
all
this
"
is
man by
worldly po^Yer
592)
147
let
And
political
these views
of
the
civil
magistrate,
me
observe, were
theory
the
sixteenth
and
seventeenth
fact,
centuries,
with
their
more
notions of the
magistrate.
in
The
so far
was in
relation to
a master.
in
his
commands
his enact-
he acted in this
all
But such
a sovereignty as this
so
it
was limited
to
the
external
man.
Emphatically,
all his
it
was external
effects in
though in a sense
merely bearing in
the
man and
outward
fact that it
was uniChurch,
command
schism
of the
all
to attend
made
men
it
him out
soul-region
for
if
materially which
the
Church
was
him an
148
Scottish Theology.
to
a depute
and
way
in
the
flock,
The truth
is,
we can go
sword in the religious sphere by our doctrine of They certainly found no difficulty under toleration.
his
their views in securing for the
The
all rights
and use
art
it
as the right of
to,
men
it
to practise a particular
;
according
as
it
;
were, art-laws
the
right
of
and
bound
nutrix
them
all.
all
encouragement
to be custos
them
its
gives
them
itself,
it
diverse in nature
when another
institution appears
is of
order,
and
it,
that
p)eculiar to
if its
claims are
proved,
it
the
Church
149
straightway
And
with
this, in fact, is
is
Establishment
all
its
inherent
among
of
the the
positively
tolerated
societies
and
?
institutions
country.
What
(1.)
There
is tlie
right of self-government
I
under
its
glorious Head.
That, as
have
said,
of collateral rights
and
institutions.
The
old divines
out, for in-
made
They pointed
relationship
stance,
how
in the conjugal
and in the
in
paternal relationship
the
State
there
was
sphere
which
but
has
it
properly
said,
no
intrinsic
authority,
merely, as
authority.
(2.)
was
is
bound in
great
all fitting
ways
to
just
its
as it does
with
whatever
family.
house or
Here,
!
seems to me,
is
endowment
desirous to convert
men
having
its
as
in a sort of
;
way employs
the
Church
by God, comes
to the State,
and
says, " I
have
150
God's commission
full
;
Scottish TheoloQTj.
examine
it,
and
see.
Let
for
me have
blessed
and
thy domain
my
work."
The
action
old divines
had an immense
But,
the
dislike to
in
about religion.
commission
to its necessities,
and as
it
is
faithful
to
its
any other
institution, to
You
see
much
believe in the
and
minds of our
any notion
any
away under
Christian princes
way
it
of defending
but
to
take was
Church
to
;
At least that was the theory but endowment was very prominent.
For
(3.) I
think
it
it
kinc^dom, as
had an
ac-
cruing
to
it,
or custom.
151
But the
State, in
Church
man
all
property rights.
regular
to
way,
the
conferred
and indefeasible
rights
benefice.
by many of our
divines.
its
own, was,
does not
With
all deference, it
seem
to
me
at its pleasure.
did, or
was
of
liker
law
ecclesiastical
claimants
State
it
belongs.
is,
Hence,
when
it
the
power
This
and her
civil ridits
became, as
were,
And, once
of all
excluded
all
same
line,
as the rightful
The
State could
not be that
w^as
itself.
The
beyond
its
152
children, or the
Scottish Theology.
management
of wives or servants,
was
beyond
of
its
sphere.
humanity appears
may add
that, in
was long
positive
down
at least to the
end
you have
If
what
is
?
that,
it
was
said,
And
it
if
and
shelter,
what
difference
giving them, as
There was
something in
it.
and in
their
patient
things in a
way
in
deficient.
One
of the difficulties of
free
religious
asseveration.
endowment.
passed,
it
When
1712 was
establish-
was regarded
ment
civil
all
of Episcopacy,
is,
The truth
giving
rights their
it
while
kept the
he ought not
did
the
amplest
The
IlcadsJdjJ of Christ
and Erastianism.
of
153
While
And
office,
there
were
other
ways
putting
it.
reliaion, it
was
it is
said, is
yet
The
Christian
or
State
recomises Chris-
tianity as
bound
to give it all
encouragement.
III.
Once more.
His Church
It is not
;
King
in
special, if it
kingdom
in
as Mediator.
Some
view.
instance,
England, for
The great
cometh from
not subor-
Puritan taught
God immediately,
dinate to Christ
;
as
"
kingdoms and
;
commonwealths
but the
tells
us
mused
in a kind
and
High Church
is
office,*'
The
was
by continental
the
circa
divines.
of
Apollonius,
Dutchman, on the
of
the
civil
power
: ;
154
sacra,
is,
Scottish Theology.
you may
say,
Christ
is
and
King
is
Mediator
different
kingdom
of the
of
God and
of
Son of God, as
He
is
which kingdom
common
Deus
;
6/ji,ooi/(tco<;
kingdom
is
proper and
and having
and
its
constitu-
tion.
By
distinguished
in
itself
(1.)
and
economically,
subordinate
the
to
God,
is
dependent on
less
Him
and in
King Mediator
which
The
right of
the Church
which belongs
to
His Deity.
Hence the
is
act
and
effect
Mediator
the acquisition.
155
the
Church
and
but of the
King
is
providence, government,
all
and
dis-
things in
The
office
... In
respect
in
Christ's
name, a
to
leirate
of Christ, or in the
his legation."
" circa sacra."
name
This
is
of
Christ
acquit
himself of
It runs
through and gives direction to the whole arguthe writer vindicates the liberties of
ment by which
between Church
title
signified
by the
of his book,
contention.
It has
this be the
All at
and blessed
King
of the Church.
He
King in
It
Zion.
From Zion
this,
power.
was
moved the
offensive,
feeling,
And
it
Erastianism
error in theology;
it,
was
to all right
and holy
an
156
and
notliiiiG^
Scottish Theology.
less
than a turning^ of
tlie
kinc^dom of
way
more touching
There was the
that concerned
them
in the matter.
thought of membership in a kingdom of which incarnate Deity had said, with a glorious emphasis
is
:
"This
my
kingdom
;
in
it
I reign as
it
nowhere
blood,
else in the
universe
have won
it
by
my
and
all
to
myself I claim
this
and
its
people."
appropriating of Christ as
and sacred
so speak,
It
religious history.
might be
some tendency
to the
Covenant.
the personal
religion
more
Headship did
to
tries
it
CHAPTER
VI.
jT is not
gloomy
a stern
and frowning^
thinsj, revellins^ in
the dark,
Well, sometimes
is
know what
meant by the
of man's
alleojation.
fallen
and guilty
state, of
atonement,
doc-
trines
then, of
course, I
have
creed in Christendom
Even
in
its
Church
whom
all
Western Christendom
All the
we know, were on
Certainly
the
this point
and
it
has
158
within
its
Scottish Theology.
pale.
Our Anglican
friends,
who
are very
Christmas
is,
by
its
dread Anathemas.
I suppose
it is w^ell
known how
which we draw
to I
so
much
of our
and
which
so
many
grand traditions
cling.
Now
am
He
repudiate.
He
hope
me
than
life.
who can
give the
Nor mean
Melville are
little
better than
faith so often
vilifiers,
will
have
makes.
He
tells
us,
example,
covering
that in that
obey the minister w^as excommunicated, and was believed to have incurred the penalty of eternal perdition.
159
His
first
authority
is
value.
Not
content with
head.
that,
He
refers to Gillespie as
of his time,
who puts
all
dition
beyond
question,
by plainly
is
declaring,
he
says, that
an excommunicated person
all
given over to
Satan.
so far
Of course we
from meaning
;
know
that excommunication,
to
give a
man
over to perdition,
and
If
that, in truth, it
was used
as
Testament,
and
expected
to
have
that,
at least
terrible blot
on our Scottish
if
Church in Christendom,
Besides,
Baillie
;
in his time
and
be,
when
was,
it
had
end.
appalling in our
rises
He
from step
to step,
till
160
wliicli,
Scottish Theology.
bold
man
as
lie
is, lie
seems
to
stand
agliast.
He
own ends
They
he
asserts,
that
what was
all believers,
and was
to
be regarded as
immediately proceeding
says,
teach,
in his exposition of
directions given
by
Christ's
ministers
from
if
His
word are
to
be
accounted by him as
He
them Himself
the fact that the Scotch people had the Bible in their hands, and that they
right to search
"
it,
knew
try
it
to
and
all
is
by
it
that
of
Search
the
Scriptures "
the
very
motto
Protestantism.
Durham,
Buckle
belongs
in his
also
to
work on the
Pievelation,
which Mr.
it
quotes, lays
believers
down
not
lords
of
their
but helpers
It
of their joy.
And
the
a crouching
that
many
these
old
blue-
preaching of
the word.
At
own
in
Again
sheer
his
he
says, "
When Samuel
of
Paitherford
wdiole
said
that
pteople
had heard
him the
counsel of God,
161
that, so
far as
he knew, he
had spoken
fully
revealed in the
Holy Book.
says he did
is to tell
and
it
holding back
;
of its
all
the
Mind
is
is
as
far
meaning
as the
east
how thoroughly
unfamiliar
with
it,
he entered the
this
all,
field
of theological literature.
Nor was
the
Scottish
ministers
claim
infallibility
is
Memoirs of Montrose.
state
Alas
dark
clouds
its
came over
being as
it
their
is
dearest hopes.
And
instead of
represented, one of
their favourite
occultis
maxims
De
non judicat
ecclesia
it
did not
was not in a
there
But
rageous.
Why,
was what Mr. Buckle thought yet more outthese men, he declares, did not scruple
to afiQrm that,
by
open and
;:
162
Scottish Theology.
and he
Well,
if
refers in proof to
whole
and
Durham On
Scandal,
or restore
men
to
outward
Mr.
Buckle
known, by a
little
inquiry, that
Church
claimed no
infallibility,
clavis errans
was
he could
way
or
some
meaning
of the
old theological
There
some"
is "
utterly horrible."
As
by
at
it
?
moment
of death, and,
him
gave
Who
own
Was
it
vivid way,
many
" Gird
for the
up the
163
to
make
a reckoning of your
And upon
mous charge
and an
of
age.
is
made
reaching conclusions
drawn
in
regard to
is
people
Samuel Eutherford
dislike.
And
wonder
The
mark
that
to fire
at ever since
But you
and
my belief
is,
human
is
wondrous
Letters,
when
I
blunders are a
The
friohtful
some other
when you stretch forth your hand to touch them. do not mean to assert the ideal perfection of sevenN"o doubt
it
had
its
blemishes.
as there
it,
think,
own
time.
Suppose
that,
by
table-turning
had been a
In
164
Scottish Theology.
to
He
is
says
have found
all
I have nothing to
toleration
vindicated,
save that
was the
all
and that
which were
triumphantly
pointed
its
it
to
by the adversaries of
Protestantism to
down
into a calm,
There
when
not to be jus-
be palliated.
It
seems to
me
sheer
which
matter
be
expected,
the
upon Calvin
in the
and
if
they
to withstand,
165
we
terians
very
brief,
and
to
all
said to have
when
is
said to have
most
flourished,
to the
memories of Presbyterian
its
Knox and
Melville
and
that,
they
Dunkeld speak
brave
of a people
Have
to
idolatry,
at
bay
in
British Empire, nay, shook the old torn flag full in the
See
how
the
little
moorland
name
and Ayrshire
What
is,
does that
mean
The truth
time, of
suppose, had
not a
glimmering.
same
ministers,
whom
their
he so
people
much
to
166
of a liberty
Scottish Theology.
free
told
them
Most
Maker
that
to
the
Book
their
of Life
;
was open
lonc^
to
them
as well as
their
teachers
and
ere
French
Eevoliitionists,
in
godless
pulpit,
levelling
way, pro-
claimed
it,
the
is
Scottish
gloom which
was ever
"
declaring in a nobler
no way impinging on
done in any extreme
Nor was
this
and
old
fanatical style.
But
was
real to
him
and in so
was
real
to him,
He
was
could not be a
discipline, severe it
may
be
be,
and
he
disposed
to
thankful for as a
tried to climb
on which he could
lean, as
he
little
value
let me add, we should never have had our " Cottar's Saturday Night," nor, with all his dislike
in
many
made him,
Burns
to
sing
its glories.
Present Misrepresentation of Scottish Beligion.
167
But
let
us
make
manner
of
men they
Blairs.
or,
if
Eutherfords,
peculiarities,
Now
you
will,
affirm
that,
whatever
certainly cannot be
stern
Durham, who was but a young man when he died, to have made a very great impression
for the
mild
He was
the peacemaker of
and in one
which
need
not say
how
Eutherford,
with
it
how,
how
if
to be
on
fire
how,
if
wrath and the awful claims of the divine righteousness, the love of Christ
was
it
still,
above
all,
his theme,
for
any
soul
to
become
his imitator,
to
and
about
how from
the
his very
he
longed
bring
sacred
match
shores.
No
those
man was
in his
in
John Livingstone.
preacher.
He was
perhaps
most
successful
168
Memorable
Ireland,
revival
Scottish Theology.
awakeniriG^s,
both
his
it
in
Scotland
and
in
occurred
under
ministry.
an
?
The
Shotts
event which, as
had
sufficient
importance given to
Scottish
Church
took
place
through
the
instru-
AVell,
what
sort of person
spirit-
was he
He was
man
of
soft
and gentle
He
tragic
conversion-experito
ences, giving
his piety.
"I
much
Shotts
;
down
or lift up."
He
describes
himself at
as
visited
"with a
doubt
"
and there
is little
all,
in his tenderness
and
heart of the
of the gospel.
thirsty,
Weeper of Olivet, the calls and invitations With a keen relish for music, an eager, and somewhat indiscriminate reader, out of his
fierce ecclesiastical controversy,
if his
element in
and witness-
this
ideal
man
as unlike as
may
whom some
to
have have
dreamed.
of
our
country.
He
was,"
says
Livingstone,
169
full of
laughter
and
his
famous
not out
He was
said or did.
Oppression makes
even
" the
wise
mad."
and
is
man
of God's judg-
ments, though
we should
is
an
moral conviction
come down
But go and
listen,
his lips.
He
hearts melted
drawn
add,
They
fall into
a quiet weeping;"
to
let
me
had
little
of the
about them
It
nothing?
of his
is
told of
roll
on going
away
to
his
170
the liome of
liis
Scottish Theology.
cliildliood
without, perhaps, so
much
Such
The
altar,
fire
of domestic
love, kindled
grace,
and
made all family ties more tender and more hallowed. John Welsh of Ayr, the man of prayer above all
others,
whom
in this respect, of
whom
it
it is
said that he
was some-
whom
overbalanced,
human would have been at least John Welsh, when God took from him
bloom
of
early
womanhood,
was,
we
the bereavement
how
his
hand was
and agitation
have
mentioned,
though
shall
utter
no word
a kind of institution
among good
folks a century
if
and
a half ago.
a
home
of
ever
home was,
the
pastor
;
How
and
whom
he could
!
came
171
on his
of
wife,
whom, he
says,
of
an
have
to
A
of
tenderly pathetic
me
to
cloud
Every
apostrophe of
to speak
to Thee,
Hugh M'Kail
I
"And now
and turn
I begin
any more
Lord
to creatures,
my
speech
And now
my
off.
;
intercourse
Farewell,
relations
farewell, the
;
farewell,
fare;
well, sun,
moon, and
stars.
Welcome God and Father of the new Spirit of grace, and God
;
consolation
welcome glory
It
welcome eternal
it
welcome death."
became, as
were, a kind
of martyr refrain.
affecting,
if,
sometimes rather
too
lurid,
scaffold
followed.
And
is
not
here,
in
a beautifully
I
home element
have
There
is
a story told
by Livingstone,
a mirror, I
The Covenanting army think, in so far of the time. was across the border, and one of his people who was
about to join
ster
it
him
to the
camp.
172
Scottish Theology,
little
;
who were
ingly.
It
all
fighting for
them
above
One woman,
it.
a maltster's wife,
about her
"
liberality.
" It
for
was a
tocher,"
my only daughter. The Lord has been pleased to take my daughter to Himself, and I thought I would give Him her tocher too."
which
I
had gathered
of
Scottish
the natural
supreme homage
to the Highest,
human
deep,
is
interest
is,
and tenderness of
And what
so
maintain
genuine, so
an answer in
which
am
old
enough
away,
men
much
passed
fire
if
martyr times,
men
of prayer,
of
Calvinists
it
the
backbone; and
were hearty,
that
or not, they
is
quite
possible
the
to
good
tell,
old
man
the
used
him
strawberries,
and
besought
173
add that
it is
as
the mainspring
men
you have
selfishness
it
Why,
it
w^as
that.
Even
by which
to see
man coming
is
in the
way
of leading or pointing
blood
make
the Divine
Eedeemer
freely,
heartily.
One
Marrow-men was
called
to
what they
federal
holiness
holiness
Holiness
was
that
is,
itself
noblest
purchase
and
to
ask
man
could be saved
if
man
One
of the
main points
disruption
and was
they
the
"
God knows,"
said
good
J. Livingstone,
" that
174
than live a
life
Scottish Theologij.
11.
session of
many
religion of speculative
dogma, with
little
in
it
of the
personal Christ.
iSTow it
seems to
me
there
is
nothing.
How
concerning
it ?
opinion about
He
is
to be
an element in your
How
as
can
He
act
on you otherwise
And,
therefore,
you are
Trinitarian, or Arian, or
else, so will
be the
docjmas
hours.
effect
is
on you.
And, in
fact,
the
man who
abuses
and
be no dogmas
kills
itself.
organ-
based
upon a
Credo.
In regard to
many who
The Broad
the
Divine
175
conclusions, which
make
ilhisive a large
amount
of the
deepest and
history.
he thinks,
all
the
life-
The
doxy
its
is
Mystery
than
that
is
one of
far
fundamental
to
more
heterodox
I
Alexandrianism
do
think
orthodox
it
Augustinianism.
affirmed
of
can
be
Calvin, that
Certainly
a
The
the
doctrines which
us,
such as the
birth, the
new
human
human
soul,
however, to dwell on
this.
point.
I find
the
following
man.
and
is
of
176
Scottish Theology.
seen
"
made
From
down
to the
an unbroken
we may
say,
with
St.
of St. Victor,
and ending
Im-
new
learning
and we
find in
doctrines, theses,
and speculations
the substitution,
I
in short, of
may
two highly
I typical books, one Catholic and one Protestant. mean the Imitation of Christ and the Pilgrims Progress.
is
In the
Christ
is
He
when
is
not with
him
Shadow
Vanity Fair,
nor
no part
whence
its
nearly unanimous
Now,
sion,
still
among
177
best days.
A
A
we
believe, has
As
had
Here
are the
words
"
of a
My
may
But
be the mean to
oh,
own hazard make you flee unto a Saviour. when you come to know Him, who is the
and
earth,
then
service,
To stand
and
before
Him
to go through the
Him,
is
in itself a very
of
This testimony of
Him and
His ways
my
'
children, with
in
Him who
is
altogether
" I
here," writes
a lady of the
Covenant,
" give
my
all
Thy coming
I
in
my
soul,
out of
my
;
all,
to
Thy way
of dealing
with
me M
give
me
Thyself,
and
this
178
shall be all
Scottish Theology.
my
desire."
dogma
seem
Jesus
testimonies.
It does not
to
me
they are
But King
When
sister,
now
What
do
I
?
behold but
"
it
members
was no
it
He
the
Him
their
management, as the
house.
Great
Trustee
Steward
of the
of
the
Father's
He
is
covenant.
All
its
blessings are
put
the
spirit of life,
resurrection,
and eternal
all
life
and
is
be taken.
He
the
And
ways
of developing this.
rich
man
dies
own
But
our
salvation,
the
same glorious
You must
;
owm
your
hand must take them from the nail-pierced hand that wrote the sacred will, and sealed it with His blood.
179
its
is
the
King
of the covenant.
He
grace.
sends forth
He
subdues
Him by
Spirit.
He
special care
establishes, upholds,
life
;
ances
of
spiritual
gives
law
which
Adam
broke,
now
a cove-
nant blessing.
He
in
writes
it
anew
in brighter characters
soul, as
love;
a supernatural
He
up
making
all
work
light
by
and shadow,
and
victory, sorrow
and
joy, life
it
were His
angels,
gather
together
His
elect
ennobles
higher
them
into
ever-growing
for.
meetness
be
all
for the
life
they hope
He must
in
all.
None
of
from
Himself.
Of
doctrine
promise, the joy of the present, the light and the glory
of the future.
"
He must
constant
principle.
He
is
their
companion on
dark
flood, enters it
for
them,
and
them
safely
to
the
Canaan
180
of brioliter
it is
licrlit
Scottish Theology.
and
fuller
manifestations."
Here
the
also
in
tlieologic
"
formula:
"Christ,"
benefits
say
of
Marrow
purchase
theolocjians,
and
the
His
are
cannot
be
of
divided.
Wherefore
we
made
only
partakers
the
redemption
procured
purchased
by
to
Christ, or of
the
the
benefits
by His death,
thereof
in
us,
through
effectual
Spirit,
application
faith
us
by His Holy
working
and
And whoever
of
do actually
as
receive
His purchase,
only in the
way
of enjoying Himself, so
all
His benefits
received
for ever.
And whatever
Christ,
are actually
or used
state
of union witli
not to
an older writer
:
book, once
famous,
on the Covenant
Christ
?
" If
you
(1)
answer
bonds
of
the word,
and
liberty
of
our flesh
(2)
when we embrace and kiss the promises, that is, when we love them dearly and welcome them kindly
for
is
in
;
them
for
"
(3)
when we
and receive
This
is
my
joy,
beloved,
and
this
my
may
friend,
daughters of Jerusalem."
temporary
receive the
word with
and the
181
how
them; but the believer finds in them something " Then Simon Peter answered better than salvation.
Him, Lord,
words
Thee
t
to
whom
life.
shall
we go
of eternal
Whom
and there
is
besides Thee."
III.
it
common
very
is
that what
is
Scotch religion
is
a mere rigid
Sabbatarianism
essence
;
that Sabbatarianism
after
its
is
it
much
it.
its
that,
own way,
the
moral in
And how
I take
some of the
representative
names
I have mentioned.
We We
have an
autobiograpliy of
John Livingstone.
some
of
We
have a fare-
have a
number
of his letters,
elaborate.
prominence
in the
whole
them taken
I daresay
letter,
together,
five lines
some
of
from the
It is
Ancrum
;
flock.
and
it
closes
He
diligence in worldly
182
giving
Scottish Theology.
to the poor
love
to
enemies
watclifulness
but there
is
no
more than an
day.
In Guthrie's Saving
Interest,
where there
is
as a
famous Scotch
it
;
and
to
find
Sabbath -keeping a
;
in that work,
is
so
men
only
Boston, in his
has a chapter on
the
more
and
about
directly
all.
said in
it
the Fourth
Commandment
mean by
at
Now
to
I do not
Sabbath was
referring.
The very
opposite
was the
case.
One
of
our highest
men
views of that.
But
the
old
Scotch
religion
183
of
Sabbatarianism,
its
or
that
it
bad
SabbatScottish
arianism as
about
it
at alL
It
any
ordinary recreations
on the
first
whom men
was
were bound
to give a reverent
and
in a
dutiful obedience,
right spirit,
rest
and obedience
to
whom, wlien
;
spiritually elevating
chiefly regarded
as
means
to a
blessed end.
gregation,
an
intelligent
and
spiritual
entrance into
of
services,
act
worship.
the
discernment
of,
with,
the
divine
realities
which
they
symbolized, was
never
And
apart
resting,
fitting
God and
man who
far
attended to the
better than a
man
And,
for
my
part, I
something
184
Scottish Theology.
its
idea of
communion with the Unseen and Eternal adoration of our Maker and our Saviour of self;
examination
religions
of
acquisition
of
knowledge
and
all
this
in
order
to
the
Of
formalism
The Sabbath
is
the thing
among us
in
and conscience
And no
doubt we
JSTor
do
the minutiae of
or
of
which people
may may
find in presbytery
But
is
there more
sham and
our
Island
Under any
in
of
the ordinary
it
tests
be said that
when
with
force
it,
?
At
we admit
We
of the
day
upon
direct
divine
command,
185
and as includinf? in
it
larojer
measure of abstinence
life.
it.
Have we
It
suffered from
to us that
this
do not believe
seems
men
against law.
They
act
Thou
of a
shalts."
God
supreme Lawgiver.
They may
;
and
praise,
but
they choose the right and true as well as He, and very
much
to
in the
same way
as
There
may
it
be more
of this abroad
than we imagine.
;
And
all
simply goes
is
to
overthrow
that
funda-
religion.
Does
it
not indicate the great importance of the positive precept, as such, in the religious discipline
soul,
of
the
human
feel,
we
?
see
and
rests
And we may
come
more
to
find
our
strict
vital,
;
dreamed
in so far as it is not a
by wdiich the Scottish conscience has been kept in loving connection with a Law^giver and an objective
law, as our religion has thereby been
faith
endowed with a
and
reality
I
which may
there
is
be greatly helpful in a
trial-day.
think
everything to
make us
no other
ashamed
of theni.
it
in
186
Scottish Theology.
ping day in
that.
was
for
twenty
there
was
in
more
most
fresh
of
thought
going
halls.
than
perhaps
our divinity
You may say that those shepherds and peasants could make little of it. I think otherwise. I know the
power
little
of culture.
was so
cultivated
of other times.
The way
lilve
in
speak,
sounds
very
the
proposition
you
coat.
Mr. Buckle,
may
notice, is pained
exceedingly that
There
is
a tradition of
my own
say
fifty miles,
during the
not
;
preaching
of the
Fourfold
State.
shall
say
but I
face to
man was
with
;
face with
many
of the
are
still
discussing,
face
the
great
and that he
just a specimen of
which, finding
its
way
in course of time
187
gave
us,
or
helped
to
give
ns,
Dundees,
sent, or
which she
to
more than up
any of
On mere
grounds of patriotism,
fault
be very chary in
meddling
with
an institution so
In
closino;
Our
But
man
them
what
master, and
it is
we should bend
in
at their feet.
honestly do
glory,
constitutes their
that
we
in their
May
I not
Wherefore,
we
which doth so
and
let us
run with
unto
?
Author and
CHAPTEE
VII.
^HERE
is
That
is,
who
were
to ordain
others to that
that ordinarily
and so
gifts,
nor the
call
the Presbytery.
When
the
is
Westminster Assembly
act of a Presbytery,"
the
they expressed
held
by the
and essential
. .
to the calling of
.
a minister.
Ambassadors
generals, admirals
than a
republic
"
"
The
estab-
lished
and
settled
" is
order of calling
of pastors," says
to pastors."
feel-
Eutherford,
by succession of pastors
We
Apostolical Succcssio7i.
189
whom
But instead
of ordaining at
own
Dutch
office
professors,
and orderly
;
men-
by him, and
at
that
number
At
the
Shields and
as before.
till,
God
in
truded from the Church for his sympathy with Cameronian principles.
And
still
when
;
views
erranic, at the
When the Presbyterians in these days were taunted about their " orders " coming to them through such an
impure channel
as the
Church
of
down through
by persons in
office.
But
all
the
190
Scottish TheologTj.
by the Church
of
of
ordination."
if
"We
we hold
of either
we
dilemma
acknowledging that those who ordained the Eeformers were true ministers of Christ, or that we have got our
orders from those
to
who had no commission from Christ make ministers for Him but ... I answer, as a
;
did
Eome
Wherefore, I con-
who were
name
truly
of
Eome
hefure
the Reformation, in
were
ordained in the
Christ,
IS'or
would
Gillespie, Eutherford,
startled
Assembly
in
ministry
was derived
apostles,
by
we
seems
so well
delivered
against
the haughty
Prelatists,
who boasted
by a century
without
tlie
aid of forged or
Apostolical Succession.
191
and undeveloped.
let
But
ns explain.
not, in the
idea of these
for
but a
when
rightly used, as
means
was
connection
;
with
which,
supernatural
grace
bestowed
and
they
shrank
from
any
apparent
State
much
ance or tendency.
if
you
concerning ordination.
historical
They had no
that
trouble of
They
letter
when
to
mere
great
real
adherence
the
was opposed
the
way
of pastoral succession
might
and ought
says
:
to
be departed from.
is
Samuel Eutherford
not of that absolute
"
Ordination of pastors
necessity,
but in an exigence
of
the people or
of
it."
want
die,"
"
What
all
asked
the
" shall
there
then
be
no
ministry
"
Eutherford
192
reminded them
of
Scottish Tluology.
King
in the
and
no
difficulty
is
then immediately
is
removed from
Gillespie
"
he says,
those
Protestant ministers
who
them
first
reforming ministers
not pre-
'private ijcrsons,
tending to
this
?
which we hold
from Christ
to ordain,
from God, enlarging the heart, stirring np and assisting with the goodwill and consent of a people
whom God
makes
willing, can
make
a minister authorized to do
ministerial acts."
Then
doctrine
it is
to be
"
of
succession "
was
is
connected
no
mystico-magica.1 virtue.
(1)
There
nothing sacrais
This
carefully
our theologians.
retained, but
it
The "laying on
" I
of
hands
the
"
was
still
substantial
part
of
ordination."
hold
the
laying on of hands,"
be no sacra-
Apostolical Succession.
193
the
Holy Ghost."
ordination
whether
(2)
While
it
sacraments,
unknown.
tion, or in
of the
Take baptism,
for example.
we
are
redeemed by
eyes, before
Christ,
His
we
is
grace.
Baptism
between Christ
like
baptismal
For baptismal
the
visible
regeneration
means
its
the
doctrine
that
Church,
with
and immorality,
bride.
Christ's true
Mr. Gladstone,
dis-
It consisted not of
believers
and regenerate,
faith,
but
of
professors
of
the
Christian
having
;
a reputable
Christ's
outward "walk
but
and conversation
politic
"
not
mystical,
His
body
food,
and
shelter,
and training
for
also
194
Scottish Theology.
King
and
of which,
too, there
this
record, that
multitudes
" are
born
there."
(3)
essential idea of
High Church
There
may
be deposition, there
may
When
a
the
Presbyterians
were accused
of
teaching
similar
was indignantly
"
We
see,"
says
Paitherford,
is
no
indelible
;
the
man commits
may
call
his
character
mere private
in an
or
man."
office
;
Presbyterian ordination
the
installation
of
the infusion
a mystical
miracle-working power.
ence.
(4)
This
is
an essential
differ-
Then important
was
also
as pastoral ordination
else
was
regarded, there
something
important and
One
work
of
the Articles
is
of
the
dependent)
to the
effect,
of the ministry,
though
be by persons rightly
far,
direction.
how
is
it
was in
ford
no
man
their consent,
certain flock."
approval by Gillespie,
Any
is
"
Apostolical Succession.
195
call."
But
this, if
it
make
Church.
that
At
"
a later period
"
it
an
intruded
minister
was
not
" a
lawful
many
of
And no
one can
to
see
how
little
dotalism or sacramentalism
how
recognition
however unreal.
(5)
We
may add
That
is
mentioned already.
and
the
authors
between Presbyterians
and
Indejoendents
trifling,
might be got
over.
Church order
were held by Gillespie, Eutherford, Dickson, Wood, Durham, and others, we think they cannot be charged w^ith any sympathy with a doctrine of orders such as
is
developed
in.
196
Scottish Theology,
it
belonged to pastors
sacraments and
of teaching they
instruct
the flock.
The matter
from the
lips
of faithful
power
without
and
that
superstitions.
it
And
their
opinion
was
decided
it
was neither
right,
own
impulse,
pulpit or at the
communion
table.
The circumstances
this.
There
annals
is
than
its
the
story
of
English
Presbyterianism.
Among
ministers were
many
admirable men,
all,
men
But
the
above
of piety.
And when
on the
other.
Was
Bartholomew
And
yet what
?
came
of the
There
to
rouse
the nation.
and power,
it.
almost seems as
if
they
And
while Independency
Apostolical Succession.
197
its
Presbyterianism
and kept
slow,
orthodoxy,
respectable,
unimpulsive
collapsed to a large
alism.
on the part
referred to.
paper already
with
very
many offensive and disorderly things were we do not wonder that the sober and dignified
byterian divines were greatly disturbed.
things was all out of their way.
vailing ideas,
it
Pres-
This state of
According to prestill
was an open
insult to them, as
And
crisis
they com-
of
meeting the
with
an
opponents,
many
of
the chief
to Neal,
gifted brethren."
But comparisons with Old Testament incidents were made in those days in a somewhat
general way, and they are not to be pressed.
tainly
Cer-
these
men
w^ere
not
sacerdotalists.
Besides,
the
London Presbyterian ministers were not quite They were known as representative of their brethren.
very high and
rigid.
If reference
it is
is
made
in their
a suggestive and
198
Scottish TJieology.
some parts
of
Enghmd,
had a stout
Calamy and some other Presbyterians, on the proposition that a minister should not be ordained without
It is another proof of a
High
be a
will
may
warning to
not do.
us.
Give a taste
sacerdotal,
and people
and a flavour
all
its
While
all
agreed in the
we have
stated, there
strict.
and a party
less
there arose
which
seem
land,
to
them, had acquired the habit of meeting among themselves for religious exercises.
before
ill-set
the
whom
Apostolical Succession.
199
and who was
to
almost
fanatical
in
his
determination
have
it
stamped out
Aberdeen.
at once.
ment on the
It
subject
the
Assembly
of
1640
at
became
But though
not
it,
strong
and authoritative
did
like
an end to
such
men
Blair,
as
Assembly
establishlaity
ment
had
religious
communion and
became a
history,
discussion
among themselves,
in
and which
religious
vitalizinoo
element
Scotch
at
developing,
as
we know,
one
The
difficulty
layman,
for a lifetime
as such.
-
During the
only
Persecution some
of
the field
preachers were
The Church,
in
with
mighty forces in
tion,
it,
and
it
men
of
rule
under the
Heavenly King.
In conclusion,
let the great
importance Presbyterians
200
attach
to
Scottish Theology.
the
preaching of the
Word
is
be carefally
observed.
preaching.
a mere accident
chiefly to
do with the
to
Holy Sacraments.
the Word.
The Scotch
rule
was never
NOTE.
The Scotch
asserted that
theologians, at the
the
receiving
of
them.
Regeneration
might
take
place at Baptism.
In the Lord's Supper there was a body and blood in the bread
redeeming
benefits, to
and wine, as to
true recipients.
all
their
the
It
any inherence
denied.
Says Eutherford
" ]N"os
dicimus
;
auctiorem
et
quamvis
est
"
"
We
by the reception
of the sacrament,
is
to
we on
INDEX.
Anglican
198.
Ordiiiatioii
Service,
on the Mediatorial Sovereignty, 153. Apologetics, Scotch, 40. Apostolical Succession, 188. Articles of Savoy Conference, 194. Atonement, The, 67 tf.
A])ollonms Augustine,
St., 37, 99.
Carmichael,
46.
Professor
Gershom,
Baillie, Principal, 7, 15, 198. Baptism, 122, 193, 200. Bernard of Clairvaux, 13.
Bible its own Evidence, 40. Binning, Hugh, 7, 20. Blair, Robert, 7, 199. ]3oston, Thomas, 30-33, 86, 123,
170. l>oston's Literary Neighbours, 33. Boyd of Trochrigg, 4, 5, 49, 53.
^
Chalmers, Dr., 62. Church, Sanctity of, 124. Church, Visible, 95 ff. Church more than a Religious
Society, 126.
Christ,
Church
of
Rome,
189.
83.
The
:
fir.st
Scotch,
1.
Conscience
48.
Bradwardine,
9.
158
tf.
Calamy,
Calderwood, David,
Calvin, 38.
195.
195, 199. Discipline, First Book of, 1. Discipline, Second Book of, 2. Dogmatism not peculiar to Scotch Religion, 174.
Cameron, Principal, 6. Cameron, Richard, 169, 199. Cameronians, 106, 110, 132, 188.
Donatists, 98.
Due Right
146.
202
Durliam,
7,
Index.
16, 17,
80, 99,
1G2,
London
197.
Presbyterian
Provincial
Ministers,
167, 195.
London
Assembl}^,
Edwards,
President, 62.
ff.
190.
Entities, Doctrine of, 61. Erastianism, 106 ; note, 127 Erskine, Ealpli, 75.
Magistrate's
nounced, 135,
Headship
Re-
40,
Ferguson, Mr.,
7.
Fisher, Mr., 33, 47, 62. Flint, Mr., 29. Forrester's Writings, 26, 27, Eraser of Brea, 71, 80, 83.
M'Kail, Hugh, 171. M'Laren, Mr., 29. M'Laurin, Mr., 33, 74. M'Millan, Mr., 82, 111, 189. M'Ward, Mr., 22, 106. Mediatorial Sovereignty, Christ's,
SO,
Gib,
153. Melville,
101, 190, 192, 194, 195. Gillespie, Patrick, 7, 19, 71, 85. Gladstone, Mr., 193.
119.
Glasgow, Assembly of, 1638, Gray, Mr., 7. Guthrie, Harry, 198. Guthrie, William, 7, 173.
7.
Xaphtali,
26.
86.
Haddow,
Principal, 33.
Halyburton, 29, 41, 44, 45, 84, Headship of Christ, 127. Henderson, 199.
Nice, Council
of, 38.
Novatians, 98.
Hepburn
Hog
Ordination, 189-195.
Patristic Writings, 37.
Persecuting Period Its Literature, 22-27. Personal Christ, The, 77, 177. Plea for Persecuted Ministers, 26,
:
Hutchison,
Independents,
Informatory
106.
Vindication,
The,
Jamie.son's Cypriann>i,
Prayer,
Answer
to, 57.
Knox
and
on,
1, 49.
Providence,
Moun-
Its
Index.
Protesters and Resolutioners, 19. Providence, 36.
203
Redemption
Simpson, Professor, 63. Simpsons, The Three Brothers, 3. Sin, Rutherford on, 49. Sternness of Scotch Theologians,
Alleged, 157. Strang, Dr., 18, 55. Sufferings of Christ
79.
Renwick, 44, 189. Resohitioners and Protesters, 104. Revohition Church, 110, Riccaltoun of Hobkirk, 33. Rights of the Church from Civil
Magistrate, 149. Robe, Mr., Cambuslang, 47. Rollock, Principal, his Writing.,
2, 49.
How viewed,
Superstitions, Old
Trinitarian Controversy,
Toleration, 11, 101, 152. Twiss, Dr., 9.
Roma, Racoviana,
28.
Rule, Principal, 27, 113. Rutherford, Samuel, 8-13, 37, 41, 49, 58, 68, 99, 121, 131, 146, 163, 190, 191, 194, 200.
Unity
Visible
Sabbataiuanism,
181.
Scottish,
25,
Welsh
198.
Schism A great
Reality,103,113. Secession of 1733, 115, 145. Separatism, Doctrine of, 109. Servetus and Calvin, 164.
Westminster Assembly,
40,
Sharp, John,
3.
Wigton Martyrs, 26. Wilson, Mr., of Perth, 33, 115. Wood, James, 7, 18, 120, 195.
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The
translation conies at
an opportune time, for the circumstances of English thought just at the present moment are peculiarly those with which Lotze attempted to deal Fcav when he wrote his " Microcosmus " a quarter of a century ago. . philosophic books of the centm-y are so attractive both in style and matter.' Athenceum. Lotze is the ablest, the most brilliant, and most renowned of the German He has rendered invaluable and splendid service jihilosophers of to-day. to Christian thinkers, and has given them a work which cannot fail to equip them for the sturdiest intellectual conflicts and to ensure their victoiy.' Baptist Magazine.
.
'
In
Two
from
tfjc
JFourtfj lEDition
By
'
KATHLEEN LYTTELTON.
;
Other champions much more competent and learned than myself might I will onJv name one of the most recent, have been placed in the field Dr. Keusch, author of "Nature and the Bible.'" The Eight Hon. VV. E. Gladstone. , , The work, we need hardly say, is of profound and perennial interest, and many respects, a very successit can scarcely be too highly commended as, in of the day. It is ful attempt to settle one of the most perplexing questions impossible to read it without obtaining larger views of theology, and more accurate opinions respecting its relations to science, and no one will rise from gratitude to its &ui\\ov:Scottish its perusal without feeling a deep sense of
.
.,.,.,
'
Review.
T.
In
and
T. Clark's Publications.
demy
EXPOSITION OF PASSAGES IN THE GOSPELS EXHIBITING THE TWELVE DISCIPLES OF JESUS UNDER DISCIPLINE FOR THE APOSTLESHIP.
BY
'
A. B.
BRUCE,
D.D.,
years since this work first made its appearance, and that a second edition has been called for, the author has taken the opporsome alterations which are likely to render it still more accepttunity to make Substantially, however, the book remains the same, and the hearty able. commendation with which we noted its first issue applies to it at least as much
now
now.'
Rock.
tionalist.
' have not for a long time met with a work so fresh and suggestive as do not know where to look at our English this of Professor Bruce. . . . Universities for a treatise so calm, logical, and scholarly.' English Independent.
We
We
CLARK
is
have resolved
complete
sets of this
work
at the
Single volumes
may
be had, price
This series
one of great importance to the Biblical scholar; and as it leaves little or nothing to be desired.' ^.^m-
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