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PREFACE.

THE Science of Theology in its most general meaning, as comprehensive both of the Natural and the Revealed, might, in respect to the order of its topics and propositions, be presented to the disciple in two different ways—so as, if not to affect the substance of its various arguments, at least to affect the succession of them. According to the first way, a commencement is made, as if at the fountain-head of the whole theme, with the being and the constitution and the character of God; and then from this point of departure, a demonstration is carried forward in the footsteps of the history of the divine administration, from the first purposes of the uncreated mind to the final issues of His government in eternity. This most frequently is the course of those Christian writers, who attempt the construction of an entire system of Theology. They descend from the heights of the eternity that is past; and, often, it is not till they have bestowed their treatment on such antemundane topics as the mysteries of the divine essence and the high pre-ordinations of God, that

they enter on the development of these in the creation of a universe and its moral history onward to the consummation of all things. One cannot peruse the successive titles of the chapters in the systematic works of our best and greatest authors, without observing how much the arrangement proceeds in the chronological order of the history of the divine government-so that, after the establishment of the initial lessons which we have now specified, we are very generally conducted along some such series of doctrines as the followingthe formation of man; his original state of innocence; the introduction of moral evil at the fall, and the consequent guilt and depravation of our species; the remedy for this universal disease in the appointment of a Mediator; the atonement made by Him, so as to release his followers from the penalty of sin; the doctrine of a regenerating Spirit to deliver them from its power; the free overtures of this reconciliation and recovery to the world; the great moral change experienced by all who accept them; their duties in the present life, and their blissful prospects of another: on the other hand the fearful doom of all who reject the Christian message; the judgment to which both the obedient and the rebellious will be summoned at the end of the world; and the destinies which respectively await them, in that everlasting economy which is

to succeed after the present economy of things shall have passed away.

Now such an arrangement, proceeding as it does in the chronological order of the divine administration, and which quadrates too with the great successions that take place in the collective history of the species, has peculiar advantages of its own. But there is another arrangement, having a distinct principle, attended too with its own distinct benefits, but of another sort. Instead of treating Theology in the order of the procedure of the divine government, and with general respect therefore to the whole Universe of created Intelligences or at least to the whole of the human family, it may be treated in the order of those inquiries which are natural to the exercised spirit of an individual man, from the outset of his religious earnestness when the felt supremacy of conscience within tells him of a Law and tells him of a Lawgiver-when his own sense of innumerable deficiencies from a higher and a holier standard of rectitude than he has ever reached, first visits him with the conviction of guilt and the dread anticipation of a coming vengeance. This would give rise to an arrangement differing from the former, having a different starting-post or point of departure, and, though coinciding in some places, yet reversing the order of certain of the topics;

and, more especially, transferring to a far ulterior part of its course, some of those initial matters in the first arrangement, which, when discussed at so early a stage give an obscure and transcendental character to the very commencement of the science. By the first arrangement we are made to descend synthetically, from principles which have their residence in the constitution and character of the Godhead, and which transport us back to past eternity as in those systems of Christian Theology, where the doctrines of the Trinity and Predestination take the priority of all those themes which are within the reach of human conception, or bear with immediate application on the desires and the doings of man. By the second arrangement, we are made to ascend in the order of man's fears and of his efforts to be relieved from them beginning, therefore, with that sense of God which is so promptly and powerfully suggested to every man by his own moral nature; and proceeding, under the impulse of apprehensive and conscious guilt, to the consideration of what must be done to escape from its consequences, and what is the remedy if any for the sore disease under which humanity labours. It is obvious that with such a commencement as this for our System of Theology, the depravity of man, along with the moral character and government of God, and the

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