ANALYSIS OF THE FOLLOWING WOEK.
BOOK I.
THE first book of the treatise is chiefly occupied with the subject of natural tfxology, — terms employed somewhat differently from their common and modern acceptation. They are used in reference not so much to the evidences by which the fact of the divine existence is established, as to the science of the moral relations of man to the Deity, — so far as they are discernible by the light of reason, unaided by any super- natural communication of truth, — since called natural religion. After a brief state ment of what natural theology in this sense includes, the remainder of the book contains a historical account of its corruption and extinction.
THE THEOLOGY OF NATURE.
The origin and meaning of the word " theology" are considered, after a caution ten dered against the introduction of foreign words in religious discussions. The terms which the Jews employed to denote theological science are mentioned. Examples of the use of the word among the Pagan writers of antiquity are furnished. In the title of the Apocalypse John is called <5 StoXoyos ; but the title is of uncertain origin. The word in question and its cognates were freely used by Origen. — Chap. I. Allusion is made to the frivolous discussions among the schoolmen ; such as, whether theology is an art or a science ; and if the latter, whether theoretical or practical. Theology, as depending upon a supernatural revelation, is exhibited as essentially different from a science resting on fixed principles and axioms agreeable to and even cognate with the human mind. The apostle Paul is quoted, to show the wide difference between Christian theology and the wisdom or science of man. Any attempt to reduce the former to the rules and principles of human science is proved to be useless, and certain to issue in the idle disputations of the scholastic philosophy — Chap. IT. After a state ment of the distinction between subjective and objective theology, it is shown that the knowledge which God has of himself cannot be the archetype of our knowledge respecting him ; that the latter depends upon the revelation he may be pleased to make of himself; and that this revelation, as embodied in his word, is the substance of our theology, considered especially as subject to the cognizance of men. — Chap. III. The theology of the first man, as derived from the light of nature, is described ; and the assertions of the Socinians regarding Adam's ignorance of God, of himself, of his wife, and of other objects, in his original condition, are controverted. All intelligent creatures, from the law of their creation, being dependent on God, are under moral obligation to him; and in order to the fulfilment of this obligation, a reward, consisting in the eternal enjoyment of the Deity, was promised, while a penalty was annexed, consisting in eternal separation from God if sin were committed. On the entrance of sin the theology of nature was lost to man. — Chap. IV.
Though the innate light which man possessed of divine things has been lost by the fall, some traces of it remain; such as the belief that God exists, and that he is infinite in pci'fection and greatness. The obedience due to God is enforced by the law of na ture, and illustrated by the universal operation of conscience. These original and
4 ANALYSIS OF THE FOLLOWING WOEfc.
instinctive feelings in the human mind are fostered and confirmed by the consideration of the works of God in creation and in providence. Passages from Scripture are ex pounded in support of these views, mingled with references to important admissions made by some heathen authors. — Chap. V. The insufficiency of natural theology for the salvation of man, though it is valid and of force to prove him to be inexcusable in his sin, appears from various considerations: — 1. Before the gospel was diffused among the Gentiles, the previous ages are termed "the times of ignorance," Acts xviii. 30. 2. What the law could not do, the mere knowledge of it could not do; and its inadequacy of itself to secure the restoration of the divine favour is declared by the apostle, Kom. iii. and iv. 3. Faith is indispensable, in order to please God; and faith cometh by hearing, and hearing by the word of God. 4. Eternal life consists in the knowledge of God, and Jesus Christ whom he hath sent. 5. All the knowledge of God derived from the light of nature is rendered vain, by the infraction of the cove nant of works. The principle of obedience with the natural man being now the fear of punishment, and not the love of holiness, what he does in outward act is not done from the heart ; so that internally he stands self-convicted of guilt, however innocent he may appear outwardly. — Chap. VI.
A long digression on the subject of UNIVERSAL GRACE is here inserted; in which, after a reference to the views of Pelagians and Arminians, he states, as a proposition to be controverted, the doctrine that God wills the salvation of adults who may never have enjoyed the revealed word. The controversy turns upon the sufficiency of the means, and the purpose of God in regard to the salvation of those who are destitute of revela tion. It is no proof, either that, as some contend, the light of nature may suffice for their salvation, or that God has indicated a purpose to save them, when, in Acts xvii. 24-27, they are represented as under obligation to " seek the Lord, if haply they might feel after him." On this principle the necessity for any revelation would be superseded. The simple scope of the apostle's statement is, that had men attended to the traces of the divine character impressed upon creation and providence, they would have been kept from idolatry, devoted themselves to the search for the true God, and adored him as their creator and ruler. That by these means they could have arrived at any know- ledge of the divine mercy and the way of salvation, Paul never asserts. The argument, that some views of the divine placability could be gleaned from God's long-suffering in providence, is met by an appeal to the evidences of the divine displeasure, equally manifest from the workings of providence and from the superstitious rites and ceremo nies to which men have been driven from the fear of the divine wrath ; proving that a mere general notion of his goodness never served to engender the confidence of for giveness and safety. On similar grounds an argument for the possible salvation of the heathen, founded on Kom. i. 21, 22, is disposed of. — Dig. I.