It was on this day, April 20th, in 1880 that the Rev. Dr. Benjamin Breckinridge Warfield, at the age of twenty-nine, was inaugurated as Professor of New Testament Exegesis and Literature at the Western Theological Seminary, Pittsburgh, Pennsylvania. We take as the text of our post today the introductory part of Warfield’s inaugural lecture. A link follows at the close of this section for those who would like to read the whole of the lecture. Not every modern day seminary retains this tradition of the inaugural sermon or address, though it is a fine tradition and one which we find profit in and hope will continue.

First, Barry Waugh provides us with a fitting introduction, setting the stage for our post today:

“In September of 1878, Benjamin began his career as a theological educator when he became an instructor in New Testament Literature and Exegesis at Western Theological Seminary in Pittsburgh. Western Seminary had been formed by the merger of existing seminaries including Danville Seminary, which R. J. Breckinridge, Benjamin’s grandfather, had been involved in founding. The following year he was made professor of the same subject and he continued in that position until 1887. In his inaugural address for Professor of New Testament Exegesis and Literature, April 20, 1880, he set the theme for many of his writing efforts in the succeeding years by defending historic Christianity. The purpose of his lecture was to answer the question, “Is the Church Doctrine of the Plenary Inspiration of the New Testament Endangered by the Assured Results of Modern Biblical Criticism.” Professor Warfield affirmed the inspiration, authority and reliability of God’s Word in opposition to the critics of his era. He quickly established his academic reputation for thoroughness and defense of the Bible. Many heard of his academic acumen and his scholarship was awarded by eastern academia when his alma mater, the College of New Jersey, awarded him an honorary D. D. in 1880.”

INAUGURAL ADDRESS
by
PROF. BENJAMIN B. WARFIELD.

Fathers and Brothers:

It is without doubt a very wise provision by which, in institutions such as this, an inaugural address is made a part of the ceremony of induction into the professorship. Only by the adoption of some such method could it be possible for you as the guardians of this institution, responsible for the principles here inculcated, to give to each newly-called teacher an opportunity to publicly declare the sense in which he accepts your faith and signs your standards. Eminently desirable at all times, this seems particularly so now, when a certain looseness of belief (inevitable parent of looseness of practice) seems to have invaded portions of the Church of Christ,—not leaving even its ministry unaffected;—when there may be some reason to fear that “enlightened clerical gentlemen may sometimes fail to look upon subscription to creeds as our covenanting forefathers looked upon the act of putting their names to theological documents, and as mercantile gentlemen still look upon the endorsement of bills.”* [*Peter Bayne in The Puritan Revolution.] And how much more forcibly can all this be pled when he who appears before you at your call, is young, untried, and unknown. I wish, therefore, to declare that I sign these standards not as a necessary form which must be submitted to, but gladly and willingly as the expression of a personal and cherished conviction; and, further, that the system taught in these symbols is the system which will be drawn out of the Scriptures in the prosecution of the teaching to which you have called me,—not, indeed, because commencing with that system the Scriptures can be made to teach it, but because commencing with the Scriptures I cannot make them teach anything else.

This much of personal statement I have felt it due both to you and myself to make at the outset; but having done with it, I feel free to turn from all personal concerns.

In casting about for a subject on which I might address you, I have thought I could not do better than to take up one of our precious old doctrines, much attacked of late, and ask the simple question : What seems the result of the attack? The doctrine I have chosen, is that of “Verbal Inspiration.” But for obvious reasons I have been forced to narrow the discussion to a consideration of the inspiration of the New Testament only; and that solely as assaulted in the name of criticism. I wish to ask your attention, then, to a brief attempt to aupply an answer to the question :

IS THE CHURCH DOCTRINE OF THE PLENARY INSPIRAITON OF THE NEW TESTAMENT ENDANGERED BY THE ASSURED RESULTS OF MODERN BIBLICAL CRITICISM?

At the very out-set, that our inquiry may not be a mere beating of the air, we must briefly, indeed, but clearly, state what we mean by the Church Doctrine. For, unhappily, there are almost as many theories of inspiration held by individuals as there are possible states imaginable between the slightest and the greatests influence God could exercise on man. It is with the traditional doctrine of the Reformed Churches, however, that we are concerned; and that we understand to be simply this :—Inspiration is that extraordinary supernatural influence (or, passively, the result of it,) exerted by the Holy Ghost on the writers of the Sacred Books, by which their words were rendered also the words of God, and, therefore, perfectly infallible. In this definition, it is to be noted: 1st, That this influence is a supernatural one—something different from the inspiration of the poet or man of genius. Luke’s accuracy is not left by it with only the safeguards which “the diligent and accurate Suetonius” had. 2d. That it is an extraordinary influence—something different from the ordinary action of the Spirit in the conversion and sanctifying guidance of believers. Paul had some more prevalent safeguard against false-teaching than Luther or even the saintly Rutherford. 3d. That it is such an influence as makes the words written under its guidance, the words of God; by which is meant to be affirmed an absolute infallibility (as alone fitted to divine words), admitting no degrees whatever—extending to the very word, and to all the words. So that every part of Holy Writ is thus held alike infallibly true in all its statements, of whatever kind.

Fencing around and explaining this definition, it is to be remarked further:

1st. That it purposely declares nothing as to the mode of inspiration. The Reformed Churches admit that this is inscrutable. They content themselves with defining carefully and holding fast the effects of the divine influence, leaving the mode of divine action by which it is brought about draped in mystery.

2d. It is purposely so framed as to distinguish it from revelation;—seeing that it has to do with the communication of truth not its acquirement.

3d. It is by no means to be imagined that it is meant to proclaim a mechanical theory of inspiration. The Reformed Churches have never held such a theory* [*See Dr. C. Hodge’s Systematic Theology, pFW `57, volume I]; though dishonest, careless, ignorant or over-eager controverters of its doctrine have often brought the charge. Even those special theologians in whose teeth such an accusation has been oftenest thrown (e.g., Gaussen) are explicit in teaching that the human element is never absent. The Reformed Churches hold, indeed, that every word of the Scriptures, without exception, is the word of God; but, alongside of that, they hold equally explicitly that every word is the word of man. And, therefore, though strong and uncompromising in resisting the attribution to the Scriptures of any failure in absolute truth and infallibility, they are before all others in seeking, and finding, and gazing on in loving rapture, the marks of the fervid impetuosity of a Paul—the tender saintliness of a John—the practical genius of a James, in the writings which through them the Holy Ghost has given for our guidance. Though strong and uncompromising in resisting all efforts to separate the human and divine, they distance all competitors in giving honor alike to both by proclaiming in one breath that all is divine and all is human. As Gaussen so well expresses it, “We all hold that every verse, without exception, is from men, and every verse, without exception, is from God;” “every word of the Bible is as really from man as it is from God.”

4th. Nor is this a mysterious doctrine—except, indeed, in the sense in which everything supernatural is mysterious. We are not dealing in puzzles, but in the plainest factcs of spiritual experience. How close, indeed, is the analogy here with all that we know of the Spirit’s action in other spheres! Just as the first act of loving faith by which the regenerated soul flows out of itself to its Saviour, is at once the consciously-chosen act of that soul and the direct work of the Holy Ghost; so, every word indited under the analogous influence of inspiration was at one and the same time the consciously self-chosen word of the writer and the divinely-inspired word of the Spirit. I cannot help thinking that it is through failure to note and assimilate this fact, that the doctrine of verbal inspiration is so summarily set aside and so unthinkingly inveighed against by divines otherwise cautious and reverent. Once grasp this idea, and how impossible is it to separate in any measure the human and divine. It is all human—every word, and all divine. The human characteristics are to be noted and exhibited; the divine perfection and infallibility, no less.

This, then, is what we understand by the church doctrine:—a doctrine which claims that by a special, supernatural, extraordinary influence of the Holy Ghost, the sacred writers have been guided in their writing in such a way, as while their humanity was not superseded, it was yet so dominated that their words became at the same time the words of God, and thus, in every case and all alike, absolutely infallible.

— We will close there before Professor Warfield begins to get into the heart of his discourse. If you would like to read the whole of his inaugural discourse, click here.

Tuition Is Bit Higher Now

I know him for his book, A Historical Vindication of the Abrogation of the Plan of Union. History remembers him for his founding of a school now known as the Lawrenceville School.

Isaac Van Arsdale Brown was born in Pluckamin, Somerset county, New York, on November 14, 1784. Little seems to be known of his parents or his early years. He graduated at Nassau Hall, as Princeton University was known in those days, and then studied theology privately under the tutelage of Dr. John Woodhull, of Freehold, New Jersey. He was licensed and then later ordained by the Presbytery of New Brunswick in 1807, being installed as the pastor of the church at Lawrenceville, New Jersey.

Three years later, in 1810, Rev. Brown established the Lawrenceville Classical and Commercial Boarding School, located near Princeton, and up until 1833 Rev. Brown remained the head of this school. The school has continued to this day and is one of the oldest private boarding schools in the nation. Then in 1833, both his wife and his son died, and it seems likely that their deaths led to his decision to leave Lawrenceville. In 1834, he sold the school and relocated to Mount Holly, New Jersey to plant a church there, while also preaching at Plattsburg, NJ and working to establish another church there. The last two decades of his life were spent preaching in the areas around Trenton and New Brunswick.

Dr. Brown was one of the founders of the American Colonization Society and also an original member of the American Bible Society. He died on April 19, 1861. (for historical reference, Fort Sumter had been fired upon, and the Civil War thus began, a week prior, on April 12, 1861)

Dr. Isaac V. Brown is noted as the author of several works, but most importantly, that of A Historical Vindication of the Abrogation of the Plan of Union by the Presbyterian Church in the United States of America. (1855). This is a careful treatment in defense of the Old School position on the 1837-1869 Old School/New School split in the PCUSA. It can be read online, here.

To read about the efforts of the Lawrenceville School in relocating Rev. Brown’s grave to a more appropriate location, click here.

Words to Live By:
In all likelihood, Rev. Brown started the school in Lawrenceville simply as a way to make ends meet. Pastors were not well paid in those days, and it was quite common for a pastor to turn to teaching in order to augment his salary. Nonetheless, the works that you do may live well beyond your own life-time. God will use what He will use. It is our part to be faithful in doing what He calls us to, and to do all things as unto the Lord.

“For we are His workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them.” (Ephesians 2:10, ASV)

The Rev. Archibald Alexander, D.D., LL.D. (April 17, 1772 – October 22, 1851)

The Rev. Dr. Archibald Alexander was born near Lexington, Va., on April 17, 1772. His classical and theological studies were pursued under the direction of the Rev. William Graham, of Liberty Hall, afterward Washington College. He was licensed to preach the gospel at the early age of nineteen. After spending a year or more in missionary labor according to the rules of the Synod, he was ordained and installed pastor of Briery Church, November 7, 1794. In 1796 he was chosen President of Hampden-Sydney College at the age of twenty-four. On May 20, 1807, he was installed pastor of the Pine Street Church, Philadelphia. In the same year, being thirty-five, he was elected Moderator of the General Assembly, and in his sermon made the suggestion of a Theological Seminary. In 1812 he was appointed Professor in the Theological Seminary just established at Princeton. Here he remained for the rest of his life.

Dr. Alexander was seized with his final illness in the summer of 1851. He died on October 22, 1851. Dr. Alexander’s published writings are too numerous to recite here. We may only mention “History of the Colonization Society,” “Evidences of the Christian Religion,” “Thoughts on Religion,” “Counsels to the Aged,” “Practical Sermons.” He also published numerous tracts and was a frequent contributor to the Princeton Review.

Words to Live By: Our Lord calls us to bear the fruit of the Spirit in this life, giving evidence of the reality of our saving faith in Christ. We are not saved by our faithfulness, nor by our works, but if our trust in Christ as Savior is real, there will be evidence of that reality in our lives. We will die more and more to sin, and live more and more to righteousness.

“A nail driven in a sure place.” 

William Miller Paxton is another of those names that seems now forgotten to the modern ear. He was notably a pastor in Pittsburgh, then a professor of homiletics (preaching), first at Western Theological Seminary, also in Pittsburgh, and later at the Princeton Theological Seminary, with a pastorate in New York City falling between those two appointments. His grandfather, the Rev. Dr. William Paxton, was also a noted pastor, who was born on April 1, 1760 and who died on April 16, 1845. But in researching the extended family, I was intrigued by this account and so am posting here today an account of the grandson, rather than the grandfather. The full account, and more, can be read here, but in abbreviated form and touching on just a few of the significant events in Dr. Paxton’s life, here is a portion of the eulogy given by Dr. Benjamin B. Warfield for his friend and colleague:—

William Miller Paxton was descended from a godly ancestry of thoroughly Presbyterian traditions…The earliest of his paternal ancestors who has been certainly traced—the fourth in ascent from him—is found a little before the middle of the eighteenth century living in Bart township, Lancaster county, Pennsylvania, in a Scotch-Irish community which worshiped at Middle Octorara Church. The only son of this founder of the family served as an elder in that church; and out of it came his son, Dr. Paxton’s grandfather, the Rev. Dr. William Paxton, who, after having like his father before him fought in the Revolutionary War for the liberties of his country, enlisted as a soldier of Christ in the never-ceasing conflict for righteousness. Crossing the Susquehanna, he was settled in 1792 as pastor of Lower Marsh Creek church, in what is now Adams county, Pennsylvania, and there fulfilled a notable ministry of half a century’s duration.

Dr. Paxton’s father, Colonel James Dunlop Paxton, was a man of intelligence and enterprise, of fine presence and large influence in the community, engaged in the manufacture of iron, first at Maria Furnace, and later near Gettysburg and Chambersburg. It was at Maria Furnace that William Miller Paxton was born, on the seventh day of June, 1824. His youth was passed mostly at Gettysburg…his collegiate training at Pennsylvania College. He began the study of law, [but] united on profession of faith with the Falling Spring Presbyterian Church at Chambersburg, in March, 1845, …[and] Not more than a month after uniting with the church, on April 9th, 1845, he was received under the care of the Presbytery of Carlisle as a candidate for the ministry, and in the ensuing autumn he repaired to Princeton for his theological training.

…”I well remember,” he has told us himself, “that when I was a student, no young man could pass through his first year without being constrained to reexamine his personal hope and motives for seeking the sacred office.” No doubt this is primarily an encomium upon the pungency of the religious training of those four great men under whose instruction he sat—Drs. Archibald Alexander and Samuel Miller, Drs. Charles Hodge and Addison Alexander….One of the things Dr. Paxton always congratulated himself upon was that he had had a double training in theology. “The class to which I belonged,” he tells us, “heard” Dr. Archibald Alexander’s “lectures upon Didactic Theology as well as those of Dr. Hodge. Dr. Hodge gave us a subject with massive learning, in its logical development, in its beautiful balance and connection with the whole system. Dr. Alexander would take the same subject and smite it with a javelin, and let the light through it. His aim was to make one point and nail it fast. I always came from a lecture with these words ringing through my mind, “A nail driven in a sure place.” [Dr. Warfield here employs a reference drawn from Isaiah 22:23]

…The greatest ecclesiastical event which occurred during Dr. Paxton’s New York ministry was, of course, the reunion of the Old and New School branches of the Church. He was of the number of those who did not look with satisfaction on the movement for union. Oddly enough, however, as a member of the Assembly of 1862, when corresponding delegates to the New School body were for the first time appointed, and of that of 1870, when the consummated union was set upon its feet, he was an active factor in both the beginning and end of the movement…When once the union was accomplished, he became one of the chief agents in adjusting the relations of the two long separated bodies.

…In 1883 he came to Princeton to take up the work of the chair of Ecclesiastical, Homiletical and Pastoral Theology, made vacant by the resignation of Dr. McGill. His church, which had grown steadily under his hands from 257 members to 409 in 1883, and whose affection for its pastor had grown with the years, was loath to give him up.

Words to Live By:
Dr. Warfield continued in his eulogy for Paxton, with a message that was close to Warfield’s own heart:—

…what he took his real stand upon was the perfectly sound position that our theological seminaries are primarily training-schools for ministers, and must be kept fundamentally true to this their proper work.
From this point of view he was never weary of warning those who were charged with the administration of these institutions against permitting them to degenerate into mere schools of dry-as-dust and, from the spiritual standpoint, useless learning. A very fair example of his habitual modes of thought and speech on this subject may be read in the charge which he delivered to his life-long friend, Dr. A.A. Hodge—whom he loved as a brother and admired as a saint of God—when Dr. Hodge was inaugurated as professor in this seminary. Permitting himself greater freedom, doubtless, because he knew he was addressing one sympathetic to his contentions, he becomes in this address almost fierce in his denunciations of a scholastic conception of theological training, and insistent to the point of menace in his assertion of the higher duty of the theological instructor. Pointing to the seminary buildings—he was speaking in the First Church—he exclaimed: “There stands that venerable institution. What does it mean? What is the idea it expresses? . . . Is it a place where young men get a profession by which they are to make their living? Is it a school in which a company of educated young men are gathered to grind out theology, to dig Hebrew roots, to read patristic literature, to become proficients in ecclesiastical dialects, to master the mystic techniques of the schoolmen, and to debate about fate, free-will, and the divine decrees? If this is its purpose, or its chief purpose, then bring the torch and burn it! . . . We do not in any way deprecate a learned ministry. We must have learning . . . .But whenever in a theological seminary learning takes the precedence, it covers as with an icicle the very truths which God designed to warm and melt the hearts of men. . . .No, no, this is not the meaning of a theological seminary . . .It is a school of learning, but it is also a cradle of piety!”

For a fuller biography of Dr. William Miller Paxton, click here [Presbyterians of the Past blog]

For access to works by Dr. Paxton, click here [Log College Press]