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Christian Evidences: How Affected by Recent Criticisms – B. B. Warfield
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Benjamin Breckinridge Warfield (November 5, 1851 February 16, 1921) was the principal of Princeton Seminary from 1887 to 1921. Some conservative Presbyterians consider him to be the last of the great Princeton theologians before the split in 1929 that formed Westminster Seminary and the Orthodox Presbyterian Church.
Warfield was born near Lexington, Kentucky on November 5, 1851. His parents were William and Mary Cabell (Breckinridge) Warfield, originally from Virginia and quite wealthy. His maternal grandfather was the Presbyterian preacher Robert Jefferson Breckinridge (1800-1871) the son of John Breckinridge a former United States Senator and Attorney General. Warfield’s uncle was John C. Breckinridge, the fourteenth Vice President of the United States and a Confederate general in the American Civil War.
For a short time in 1876 he preached in Presbyterian churches in Concord, Kentucky and Dayton, Ohio as a “supply pastor” — the latter church calling him to be their ordained minister (which he refused). In late 1876 Warfield and his new wife moved to Germany where he studied under Ernst Luthardt and Franz Delitzsch. Then he became an instructor at Western Theological Seminary, which is now called Pittsburgh Theological Seminary.
In 1881 Warfield wrote a joint article with A. A. Hodge on the inspiration of the Bible. It drew attention because of its scholarly and forceful defense of the inerrancy of the Bible. In many of his writings, Warfield attempted to demonstrate that the doctrine of Biblical inerrancy was simply orthodox Christian teaching and not merely a concept invented in the nineteenth century. His passion was to refute the liberal element within Presbyterianism and within Christianity at large.
“If such be the value and use of doctrine the systematic theologian is preeminently a preacher of the gospel; and the end of his work is obviously not merely the logical arrangement of the truths which come under his hand, but the moving of men, through their power, to love God with all their hearts and their neighbors as themselves; to choose their portion with the Savior of their souls; to find and hold Him precious; and to recognize and yield to the sweet influences of the Holy Spirit whom He has sent. . .For this he needs to be suffused at all times with a sense of the unspeakable worth of the revelation which lies before him as the source of his material and with the personal bearings of its separate truths on his own heart and life; he needs to have had and to be having a full, rich and deep religious experience of the great doctrines with which he deals; he needs to be living close to his God to be resting always on the bosom of his Redeemer, to be filled at all times with the manifest influences of the Holy Spirit. The student of systematic theology needs a very sensitive religious nature, a most thoroughly consecrated heart, and an outpouring of the Holy Ghost upon him such as will fill him with that spiritual discernment, without which all native intellect is in vain. He needs to be not merely a student, not merely a thinker, not merely a systematizer, not merely a teacher — he needs to be like the beloved disciple himself in the highest, truest and holiest sense a divine.”
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Commentary on Hebrews Chapter 8 – Puritan John Owen
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00:00:00 Hebrews 8:1
00:31:43 Hebrews 8:2
01:00:01 Hebrews 8:3
01:18:56 Hebrews 8:4
01:33:28 Hebrews 8:5
02:11:50 Hebrews 8:6 Part 1
02:22:24 Hebrews 8:6 Part 2
03:12:35 Hebrews 8:6 Part 3
03:48:41 Hebrews 8:6 Part 4
04:37:30 Hebrews 8:7
04:50:36 Hebrews 8:8
05:32:33 Hebrews 8:9
06:12:17 Hebrews 8:10
07:19:21 Hebrews 8:11
07:51:31 Hebrews 8:12
08:05:41 Hebrews 8:13
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Commentary on Hebrews Chapter 8 – Puritan John Owen
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“By faith fill your soul with a due consideration of that provision
which is laid up in Jesus Christ for this end and purpose, that all your
lusts, this very lust wherewith you art entangled, may be mortified.
By faith ponder on this, that though you art no way able in or by
yourself to get the conquest over your distemper, though you art even
weary of contending, and art utterly ready to faint, yet that there is
enough in Jesus Christ to yield you relief, Phil. iv. 13. It staid the
prodigal, when he was ready to faint, that yet there was bread
enough in his father’s house; though he was at a distance from it, yet
it relieved him, and staid him, that there it was.”
Philippians 4:13 I can do all things through Christ who strengthens me.
2 Corinthians 12:9 And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness…”
Psalm 123:2 Behold, as the eyes of servants look to the hand of their masters,
As the eyes of a maid to the hand of her mistress,
So our eyes look to the LORD our God,
Until He has mercy on us.
Isaiah 7:9 …If you will not believe,
Surely you shall not be established.
John Owen – (1616-1683), Congregational theologian
Born at Stadhampton, Oxfordshire, Owen was educated at Queen’s College, Oxford, where he studied classics and theology and was ordained. Because of the “high-church” innovations introduced by Archbishop William Laud, he left the university to be a chaplain to the family of a noble lord. His first parish was at Fordham in Essex, to which he went while the nation was involved in civil war. Here he became convinced that the Congregational way was the scriptural form of church government. In his next charge, the parish of Coggeshall. in Essex, he acted both as the pastor of a gathered church and as the minister of the parish. This was possible because the parliament, at war with the king, had removed bishops. In practice, this meant that the parishes could go their own way in worship and organization.
Oliver Cromwell liked Owen and took him as his chaplain on his expeditions both to Ireland and Scotland (1649-1651). Owen’s fame was at its height from 1651 to 1660 when he played a prominent part in the religious, political, and academic life of the nation. Appointed dean of Christ Church, Oxford, in 1651, he became also vice-chancellor of the university in 1652, a post he held for five years with great distinction and with a marked impartiality not often found in Puritan divines. This led him also to disagreement, even with Cromwell, over the latter’s assumption of the protectorship. Owen retained his deanery until 1659.
His numerous works include The Display of Arminianism (1642); Eshcol, or Rules of Direction for the Walking of the Saints in Fellowship (1648), an exposition of Congregational principles; Saius Electorum, Sanguis Jesu (1648), another anti-Arminian polemic; Diatriba de Divina Justitia (1658), an attack on Socinianism; Of the Divine Original Authority of the Scriptures (1659).
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