an idea of the structure and system in which the lives of men are placed. But in order that it may be truly a Christian Philosophy, and not, like the systems of the Gnostics, a human fabric borrowing elements from the Gospel, it must needs start with faith in Christ, endeavouring purely to arrive at the inward meaning of His words, and to piece together the fragments of truth which it is able to apprehend, in no arbitrary fashion, but in the way in which the Church has always grouped them. A work of this nature is only by accident controversial. It does not aim at exposing errors, although it does so when contrast with the error serves to elucidate the truth. Controversy is a form of Apologetics in which the opponent, instead of standing outside the faith altogether, claims to be the true representative of it. With such persons the dogmatic teacher is not directly concerned; he is only concerned with them so far as it may be useful to caution the learner against them. This book is not an appeal to those who differ from the Church, but an attempt to help those who profess allegiance to her. Nevertheless, it would be vain to deny that the writer has had throughout a wider outlook. He is not much disposed to believe in controversy as a means of producing agreement, and inclines to think that the positive statement of belief acts much more convincingly upon honest divergence than any amount of negative criticism. It is his most earnest hope that this book may contribute something to the cause of Christian unity. If any word is contained within its pages which sounds impatient, or bitter, or inflammatory, or supercilious, or in any way uncharitable towards those who differ from us, whether Protestants or in the Roman or Oriental Communions, that word is withdrawn beforehand, as belying the deepest feelings of the writer's heart. There are difficulties enough in the way of agreement upon doctrines so mysterious, and covering so wide a field, without creating fresh obstacles by want of tenderness and sympathy. But yet, if real agreement is ever to be reached, it can only be reached by frank and trustful avowal of the points of difference, not by hushing them up. Unity must be based on a real understanding of one another, and no man can sever those two things which the Prophet joined so closely together when he said, "Execute the judgment of truth and peace in your gates, saith the Lord" (Zech. viii. 16). If there is an object still more to be sought in a work of this kind than the union of Christians amongst themselves, it is to lead souls to a worthier adoration of God and a life of trustful obedience. At every moment, Dogmatic Theology touches Ethics. A manual of Christian doctrine is not a volume of sermons; yet in some ways it ought to answer the same purposes. There is a restfulness in sometimes escaping from the thought of ourselves, and observing what things are, irrespective of our relations to them. The Christian heart will easily and instinctively deduce comfort and warning, moral direction and devotional attitude, from an intelligent survey of Christian truth. While this book is not written for the purpose of stirring the emotions or guiding the will, it is hoped at least that nothing will be found in it which chills the spirit of worship, or diverts the ethical intention. It would be impossible for the writer to acknowledge what he owes to other minds, without composing an autobiography. All the influences of a lifetime combine to form a man's belief. To disentangle what has been learned from holy parents, from schoolmasters, in sermons, in intercourse with friends, and in a hundred chance ways, would be an interminable occupation. Nevertheless, the writer would acknowledge once more his paramount obligation to the two great Divines whose names he has inscribed upon the dedicatory page. Their printed works, their public lectures and instructions, the privilege of private conversation with them, have conveyed to him -or it is his own fault-immeasurably more than he can reproduce in words. He ought to apologize for taking, without leave, such a liberty with their names; but he hopes that if in anything his conclusions are not what they would wish, at any rate the book is not wholly destitute of their spirit. Students who are acquainted with Martensen's Christian Dogmatics will discern in the following pages many reminiscences of that noble book. These last years have been very fruitful of strong and reverent exegesis of Holy Scripture, which is the material for Dogmatics. It would be ungrateful not to name the Commentaries of Professor Godet as having laid the present writer under specially deep obligations. For a general view of modern Roman theology he has chiefly used the Théologie Dogmatique of Cardinal Gousset, and for that of the Oriental Church, the work of the Russian Bishop Macarius, bearing a similar title. Three dear friends of the author have kindly gone through the labour of reading his proofs. But for their strictures and suggestions, the work would be far more imperfect even than it is. They know how sincerely grateful to them the author is; but he does not mention who they are, lest he should seem to shelter himself under well-known names from criticism which ought to be borne by himself alone. He hopes that it is not necessary to add, that if unwittingly and unwillingly he has misrepresented in anything the doctrine of the Church, he submits himself unreservedly to correction. ALLHALLOWS BARKING, October, 1887. |