THE

History of Theology

IN

THE EIGHTEENTH CENTURY.

INTRODUCTION.

HUMAN knowledge, is derived from reflection and experience. The latter, supplies the materials, which the former arranges and systematises. The first step, therefore, in the acquisition of knowledge, is the collection of facts. But, as our personal experience is so limited, we must avail ourselves of the experience of others, and as far as possible of that of the whole race to which we belong. And although much of this experience may not be immediately applicable to ourselves, it will, in general, be found available to our purposes, as all men are but one family. It is thus the great object of history, to enlarge and perfect our personal experience, by that of our fellow men. Even profane history furnishes us with an abundance of facts, illustrative of the nature of man and his relation to God, and with much greater clearness, we can learn from the history of the church these interesting truths. As in the lives of individuals, there are periods, in which they can learn more of themselves and their relation to God, than in others, so in the history of the church there are periods peculiarly rich in instruction. Such for example as the commencement of the Christian æra, the time of the reformation, and the age

in which we live. From the intimate connexion of even however, it is difficult to fix with precision the limits of such periods. The development is not confined to one insulated point; although its progress and character are more obvious in some portions of the period, than in others. When therefore, we wish to treat important portions of ecclesiastical history, we cannot confine our attention to these portions themselves, but must review those which preceded them, and trace the causes of the events, which we wish to record, and mark their effect upon following generations. With respect to the history of our own times we can only review the past, and endeavour to ascertain the causes of the events which we now behold, their consequences we must leave to others to examine.

It is the object of the present course of lectures, to examine the causes which have produced the present state of religion and theology. This examination will teach us, what great lesson God would have us learn from the present state of the church. For it is clear from the review of the whole course of ecclesiastical history, that it is the object of divine wisdom, to make every age inculcate some great moral or religious truth. God allows the gospel to come into conflict with all the diversified forms of human folly and sin, to teach us that it contains the remedy for every possible form of error and evil, and to make this very conflict the means of rendering more and more perfect the manner of conceiving and presenting its doctrines. In the first ages, the Christian faith, having not yet insinuated itself into the feelings and modes of thinking of the early Christians, we see the constant struggle between the free grace of the gospel, and the disposition to depend upon legal observances. In the second period, we see the gospel in conflict with various philosophical systems, some irreconcilably opposed to it, others attempting an amalgamation with it, but none of them effecting the purpose of rendering theology at once

biblical and philosophical. corrupted faith, and imperfect philosophy, of the earlier periods, degenerating into superstition, equally destructive of genuine faith and true philosophy. In the time of the reformation, religion and knowledge appear anew. The doctrines, which distinguish this period were truly evangelical, and the theological systems, biblical, but not entirely free from the fetters of the old philosophy. To this succeeded the period of strenuous orthodoxy, and vital piety again declined, leaving nothing but the mere form of biblical knowledge; and even this, being destitute of the vital principle, was less perfect than it was among the reformers. The period of pietism followed-and orthodoxy was again imbued with life and restored to the form in which it was held by the reformers, but not improved. The next period was that of the theoretical and practical infidelity, and piety again declined in the Protestant church. Within the last ten years it has been again revived--and made to rest upon the leading doctrines of the Bible. Theology is pervaded by a spirit of true religion, and is so advanced, that it has nothing to fear from its opposers.

In the middle ages we see the

Through the experience of all past centuries, therefore, the present age may derive much important instruction, and the almost universal declension of the period of scepticism now passing away, has led theologians more carefully to examine what doctrines can best be made the foundation of a theological system, and are most essential to vital piety; and to endeavour so to construct their systems as to render them proof against all objections. To teach this lesson appears to be the object of the age in which we live.

I. CONFLICT BETWEEN ORTHODOXY AND PIETISM.

SECTION I.

The declension of vital piety into mere speculative orthodoxy.-Period of formal orthodoxy.

As we have already remarked, in order to explain the present state of religion and theology we must direct our attention to the preceding period of scepticism; for the extent to which intidelity was then carried, has produced the reaction which we now witness. But the period of scepticism ca not be properly understood without previously attending to that of pietism and orthodoxy, which in some measure led to this infidelity. Partly in that, pietism undervalued the defence of religion by human learning; and partly, from the defective manner in which theology, as a science, was presented to the public. The theology or formal orthodoxy of this period may be traced to the Reformers. It was indeed the object of these great men, to restore the pure doctrines of the Bible, and to reduce them to a regular system; but there were many circumstances, in the age in which they lived, which prevented them from fully effecting this object. We do not see many in this period, who seem to have been led to the renunciation of the Catholic faith, from the inward experience of religion. Those who had this experience, were the real authors of all that was accomplished, in this eventful æra. Yet there were many, who renounced the Catholic errors, upon nothing more than speculative conviction; others sought only the liberty of opinion and of worship; others were influenced by political motives; others were carried along by the general movement, without knowing why or whither. And here lies the principal reason, that

the Protestant church at this time, was far from effecting the general diffusion of true religion. The Reformers laboured indeed assiduously and in various ways, to purge the church of the evils arising from this source, Luther, by making provision for the education of children and servants; Melancthon by turning his attention to the schools and universities; Calvin by the strict church discipline which he established in Geneva-a model of ecclesiastical polity.

Their object however was not attained; partly on account of the unsettled state of things produced by the wars of that period, and partly on account of the numerous controversies, in which the Reformers and their successors were engaged amongst each other. In the war which arose out of the league of Schmalcald, Melancthon was obliged to flee to Brunswick, and afterwards to Magdeburg; Bucerus to England; Chytraeus to Tubingen and Heidlebergh. In this unsettled state, it is evident the interests of the church. must have materially suffered. But further than this, in the time of Luther, the violent contest between the Lutherans and Reformed had already commenced. Through this controversy the parties were more and more separated, and the study of theology greatly injured, by being directed almost exclusively to the subjects in debate. Besides this, many parties arose, in the bosom of the Lutheran church itself, which estra ged the feelings of its members from each other, and fixed their attention upon matters of minor importance. Melancthon especially appears to have felt how seriously these controversies interfered with the advancement of religion. It is known that he was accustomed to write in the Albums of his friends, a contentioso theologo libera nos bone Deus! a paper was found among his ef fects, after his death, stating he was glad to leave the world to be beyond the reach of the rabies theologorum. Under these circumstances, it is clear that neither theological knowledge, nor true piety could flourish; and this was at