i REASON AND REVELATION. REASON AND REVELATION: THE PROVINCE OF REASON IN MATTERS PERTAINING TO DIVINE REVELATION DEFINED AND ILLUSTRATED; AND THE PARAMOUNT AUTHORITY OF The Holy Scriptures Vindicated, By R. MILLIGAN, PRESIDENT OF THE COLLEGE OP THE BIBLE IN KENTUCKY UNIVERSITY. "All Scripture is given by inspiration of God ; and is profitable for doctrine, for reproof, for correction, for instruction in rigliteousness, tbat the man of God may bo perfect, tliorouglily furuished fur every good work."— 2 Ximotuy iii: 16. CINCINNATI: R. W. CARROLL & CO., PUBLISHERS, 117 WEST FOURTH STREET. 1868. Entered, according to Act of Congress, in the year 18G7, by R. W. CARROLL & CO., In the Clerk's Office of the District Court of tlie United States, for tlie Southern District of Oliio. STEBEOTiPED AT THE FEANKLIN TTPE FOUNDRY, CINCINNATI. FIFTH EDITION GENERAL CONTENTS. Page INTRODUCTION. xi PART I. DIVINE OKIGIN OF THE BIBLE .' 15 CHAPTER I. PRELIMINARY 15 CHAPTER 11. THE UNITY AND HARMONY OF THE BIBLE 22 CHAPTER III. THE UNITED SIMPLICITY AND INCOMPREHENSIBILITY OF THE BIBLE 27 CHAPTER IV. THE UNPARALLELED THEOLOGY OF THE BIBLE 31 (v) VI GENERAL CONTENTS. CHAPTER V. Page SUPERIOR MORALITY OF THE BIBLE 34 Sectiox I. — Standards op Morality 34 Section II. — Motives of Different Ethical Systems 37 Section HI. — Actual State of Morals 39 Section IV. — Superior and More Elevating Tendencies of the Christian System op Morality 40 CHAPTER VL THE SUPERNATURAL CHARACTER OF CHRIST 41 CHAPTER VII. EXISTENCE AND PREVALENCE OF CHRISTIANITY 53 Section I. — Triumphs of the Gospel a proof of its Divine Origin 53 Section II. — Christianity and Mahometanism Compared' 58 CHAPTER VIII. FULFILLED PROPHECY 61 Section I. — Nebuchadnezzar's Vision op the Stone and the Ijiage 61 Section II. — Daniel's Vision of the Four Beasts — Daniel vii. 72 Section III. — The Mahometan Dominion; or, The Little Horn of the Goat — Daniel viii 83 Section IV. — The Seventy Weeks op Daniel — Chap, ix 94 Section V. — Prophetic History of the Israelites — Daniel x, xi, AND xii 101 GENERAl, CONTENTS. VU PART II. Page THE CANON OF THE HOLY SCRIPTURES 154 CHAPTER I. CANON OF THE OLD TESTAMENT 155 CHAPTER II. CANON OF THE NEW TESTAMENT 168 CHAPTER III. THE APOCRYPHAL WRITINGS 205 PART III. THE INTEGRITY OF THE HOLY SCRIPTURES... 213 CHAPTER I. SCOPE OF BIBLICAL CRITICISMS 213 CHAPTER II. HISTORY OF BIBLICAL CRITICISM 229 Vm GENERAL CONTENTS. PART IV. Page INSPIRATION OF THE HOLY SCRIPTURES 247 CHAPTER I. INSPIRATION OF THE OLD TESTAMENT 248 CHAPTER 11. INSPIRATION OF THE NEW TESTAMENT 259 CHAPTER HI. THEORIES OF INSPIRATION 270 Section I. — ^False Theories of Ixspieatiox , 270 Section II. — Consideration op the Natural, the Providential, AND THE Miraculous in the Divine Administra- tion 275 Section in. — ^Thb True Theory op Inspiration 283 PART Y. SACRED HERMENEUTICS AND EXEGESIS....:.... 286 CHAPTER I. PRELIMINARY CONSIDERATIONS 286 Section I. — Fundamental Principles op Interpretation 286 Section II. — Nature and Scope op Biblical Exegesis 288 Section III. — Inductive and Deductive Methods qf Exegesis ... 289 GENERAL CONTENTS. IX CHAPTER II. Page CONSIDERATION OF HISTORICAL CIRCUMSTANCES 292 CHAPTER III. HERMENEUTICS AND EXEGESIS PROPER 304 Section I. — Rules for Ascertaining the Meaning of Single Words and Phrases 304 Section II. — Rules for Ascertaining the Meaning of Sentences 351 Section m. — Figurative Language 332 CHAPTER IV. ANALYSIS OF THE EPISTLE TO THE ROMANS 339 CHAPTER V. ANALYSIS OF THE EPISTLE TO THE HEBREWS 358 PART VI. LAST AND HIGHEST FUNCTION OF REASON.... 365 PART VII. SUPPLiEMENTARY 369 CHAPTER I. THE BIBLE AS A MEANS OF EDUCATION 369 Section I. — The Acquiring Process.. 370 Section II. — The Developing Process 372 Section ni. — The Forsiatite Process 378 X GENERAL CONTENTS. CHAPTER II. Pngo QUALIFICATIONS OF TIIK BlULE STUDENT 381 Seotion 1. — Intei-ijottual Q()ai,iki(mtions 381 Suction U. — Moral Quamkioations 382 Sbotion I1I.-»-Litkbauy Qualifioatioks 383 CITArTER III. HELLENISTIC GUKKK 3S6 Section I. — Its IIistouy 386 Seotion IL — Charaotbui8tios op Hbllbnistio Grkbk 388 CllArTIOU IV. FAITH AND INFIDELITY 393 Section 1. — Faith 393 Section II. — Formalism 400 Section 111. — Indikkkkknti.sm 405 Section IV. — SriiuTUALisM 414 Section V. — Naturalism 4l'1 Suction VI. — I'antiieism 4l28 Section Vll. — Atheism 430 IXTEODUCTIOJSr. It is painful to see the popular indifference that is every- where manifested for the Word of God. I do not mean to say, with some, that this indifference is increasing; or that it is even as great now as it was a hundred years ago. I am fully persuaded that it is not. Indeed, I feel entirely con- fident, that the Holy Scriptures had never before so great an influence over the masses of mankind as they have at present. But, nevertheless, their influence is very little in comparison with what it ought to be. Very few persons seem to believe the Bible with their whole hearts. And hence but few tremble at its solemn precepts and warnings : very few seem to feel and to acknowledge its paramount claims and authority. Most unconverted men have, of course, but little regard for it : and even in the Church, its laws and its institutions are, by many, treated with more in- difference than the petty rules and regulations of a borough police. It would be an interesting problem, to inquire into the (xi) XU INTRODUCTION. cause or causes of this wide-spread indifference with respect to the laws, and ordinances, and institutions of Jehovah. And it might, moreover, have a bearing for good, in many ways. But for this, I have not time, at present. My ob- ject, in the following pages, is not so much to inquire into the origin and history of this popular skepticism, as to re- move it. I wish, as far as possible, to enlighten the popu- lar understanding ; to assign to Reason her proper province ; and to arouse to a sense of feeling and activity, the slum- bering conscience. In this way, and by these means, I hope to sweep away some of the false refuges in which men are prone to trust ; and to help, it may be in a very humble way, to restore the Bible to its proper position, as the only safe and all-authoritative rule of faith and practice. The work is designed for all classes of readers; and I have therefore written it with all possible simplicity and plainness. The occasional introduction of Greek and He- brew words need not discourage any one from reading the book. Their English equivalents are always given, as far as the nature of the case will permit: so that the mere English student can use the work with as much freedom and satisfaction as if it contained no foreign words of any kind; while the classical student will not unfrequently be assisted by having the original words expressed in their proper connection. To all students of the Bible, then, and especially to young men preparing for the work of the Christian Ministry, the following pages are respectfully and affectionately dedicated^ If they in any measure serve the purpose for which they INTRODUCTION. XIU were written, I will not regret, that in great physical weak- ness and suffering, I have, at the request of many brethren, prepared them for the press. That God may graciously sanctify them to his own glory, and make them eminently instrumental in promoting truth and righteousness among men, is my earnest and sincere prayer, for Christ's sake. K. MiLLIGAN. Kenttjckt Uniteksity, October 1, 1867. reasoj^ and revelation. PART FIRST. DIVIDE ORIGIN OF THE BIBLE. CHAPTER I. PRELIJIIXARY. My theme is The Province of Reason in matters pertaining to Divine Revelation. On the'^^rJus^^ this, as on most other questions of great prac- tical importance, mankind have long been divided. Some run to one extreme, and some to another. The „ ' ^ Two extremes Mystics, for example, constrained by their false on tins qubb- system of philosophy, have generally assigned to Reason a very low and subordinate place in views of the IT p 1 TTr* 1 Mystics. the mvestigation and discovery oi truth. vV ith them, the Inner Light, (lumen internum,) produced by the immediate and direct operation of the Spirit of God on tlie sensibilities of the human soul, is the guide of life. With- out this, Reason, in their estimation, is blind ; and the Bible is a sealed book, an inexplicable enigma. The Rationalists, on the other hand, give to views of the Reason all authority. Whatever they can ex- plain rationally, i. e., according to their approved system or (15) 16 REASON AND REVELATION. systems of philosophy, they receive as true; but whatever they can not so explain and comprehend, they reject as false and absurd. And hence it follows that the Bible has no more authority with them than a heathen classic. Its mira- cles are all either wholly ignored as false, or treated as myths. And its remaining portions are constantly tortured and per- verted in the ever-varying crucible of whatever may happen to be the popular system of philosophy. How these two Hcrc, thcu, as iu many other cases, extremes 'f re^re^cTto ^icet. The tcndcucy of both Mysticism and the Bible. Rationalism is to greatly diminish, if indeed not to wholly destroy, the authority and influence of Divine Revelation. The former does this, by degrading Reason; the latter, by unduly exalting her. The former makes her the mere slave of feeling: the latter deifies her, and makes her the sovereign arbiter in all things pertaining to hmnan life and human destiny. Where the But here also, as in most similar cases, the truth hee. truth occupics mcdium ground. The fundamen- tal principle of Mysticism is a fundamental error. Every i, ,., ,. , man who looks narrowly into his own con- Refutation of •' thi> Mystical sciousucss, knows full wcll that subjective truth originates not in the feelings or sensibilities, as Swedenborg and his school would have us believe, but in the undei"standing or the intellect. Through the medium of the intellect, it pervades the sensibilities; through the sensibili- ties, it influences the will; and through the will, it controls the life. Even the conscience itself is subject to the dictates and teachings of the understanding. It is always a faithful moni- tor. But its office is not to judge, but to execute. It is the sherifl* that faithfully carries out the decisions of Reason, whether they be right or wrong; whether they be true or false; whether they be just or unjust. Paul had always a good conscience; that is, an approving conscience; because he DIVINE ORIGIN OF THE BIBLE. 17 always acted conscientiously; but, nevertheless, lie ^vas a very great sinner, because his reason erred. Reason, then, has something to do, even in religious mat- ters. But it does not follow that her influence ^ ,. ._ here is absolute, or that she is at liberty to re- in urr opera • 111 1 tions. ject as spurious or absurd whatever she can not herself fully explain and comprehend. Not at all. Her powers and functions are limited. She must _, , r She depends on have the necessary evidence before she can de- tiie evidence • 1 ^ (, T . n . . submitted. cide on the truth or lalsity ot any proposition. She may, it is true, form an ojiinion on any subject; but even this opinion will be found, on examination, to depend on the implied probabilities or improbabilities of the case. The uninstructed youth, for example, would not ^„ , ,. J ' i- ' niustration hesitate for a moment to answer in the negative from the planet the question whether or not the planet Jupiter' is inhabited. As he looks up into the heavens, he sees there, under the name of Jupiter, but a bright spot, appar- ently not near so large as the small sunflower in his fath- er's garden. And hence, from the evidence in his posses- sion, he can not think that it would be a suitable residence for such beings as are men and women. But let him now be informed that the earth was made for man ; that its vast mineral, vegetable, and animal resources were all designed for the comfort and happiness of beings formed in the im- age and likeness of their Creator; let him be further told or made to understand, on reliable evidence, that Jupiter is about fourteen hundred times larger than the earth ; that it has four times as many satellites; that it revolves on its axis and in its orbit, like the earth; and that, on the whole, it has a much greater influence in the Solar system than our own little planet, and soon his doubts will begin to change, and his rea.son will finally decide in favor of the probability of its being inhabited by some such rational and accounta- 2 18 REASON AND REVELATION. ble beings as man. I say probability, because, the evidence beinsr only probable, the conclusion must also Obarncter of o J L ' the conclusion bc probablc. But let the evidence be conclu- dependa on the . , ,• i i 'ii i kindofevi- sive or demonstrative, ana so, also, will be deuce. ^^ conclusion. Concede, for example, that all men are mortal, and that Socrates is a man, and then Rea- son will, of necessity, draw the conclusion that Socrates is mortal. If she is not satisfied with the conclusion, she may review the premises. But let their correctness be conceded, and then Reason has no alternative left but to draw the con- clusion and to acquiesce in it, whether she fully comprehends it or not. This, then, is her province in every General office . . or province of department of truth to which the human mind has access. It is simply by a process of ab- straction, comparison, and generalization to draw from the data otherwise furnished, the proper inferences and conclu- sions. And hence it is obvious that her relations to Divine Rev- intimate con- elatiou are most intimate and important. The nection be- vciT first Questiou that naturally arises in the tweon Reason . , ^ . , -r>., , andiieveia- miud 01 cvciy mail concerning the Bible respects *'""■ its origin. Is it of human, or is it of Divine origin? Is it the word of man's wisdom, or is it, as it First province claims to be, thc word of the living God? To mattTrTper" auswcr this qucstiou, therefore, on the ground taining to Di- q£ g^|j ^j^g evideucc variously furnished, is the vine ReveJa- •' ' t''^"- first province of Reason in matters pertaining to Divine Revelation. Proof that God ^rod rcquircs no man to believe without suf- rcqnires no ficicut evidencc. Hc did not require even Pha- man to believe . -i \ • s^ -\t ti withontsuffi- raoh and the Egyptians to do this.^ JNor did ci ntevi ence. Qj^^.jg^ rcquirc tliis of the Jews. "If," said he, "I had not come and spoken unto them, they had not had * Exodus vii: 9. DIVINE ORIGIN OF THE BIBLE. 19 sin ; but now they have no cloak for their sin." And again, he adds, in the second verse following: "If I had not done among them the works which no other man has done, they would have had no sin; but now they have both seen and hated bofh me and my Father."* In such a treatise as this, in which brevity is a primary object, it will not, of course, be expected that I should fur- nish even a general outline of the evidences of Christianity. For this, I must refer the reader to the works of Lardner, Paley, Butler, Blount, Home, Chalmers, Heng- „, , •^ ' ' ' ' } b Works on the stenberg, Mansell, Rogers, Taylor, McCosh, Ull- evidences of mann, Auberlen, Schaff, and other writers on the genuineness and Divine authenticity of the Holy Scrip- tures. But a matter so fundamental as this should not be passed over in silence. Reason demands that, even in this brief treatise, we should have a siifficlent and satisfactory reason for our faith in the Word of God. Without this, indeed, my object in writing this book would be in a great measure defeated. And I will, therefore, as briefly as I can, present and illustrate one of the many chains of The chain of evidence that serve to prove the Divine origin sen'tedTu''thi3 of the Holy Scriptures. It all depends on the treatise. universally-acknowledged relation that exists between cause and effect. It is now every-where conceded, and received as an axiom- atic truth, that every effect must have its own Tiiefunda- adequate and sufficient cause. It is not enough pi,'!on),fs'chrin that it have merely a cause. The common °^ aif-''nii<'"t ia •' uiiiversiiUy sense of mankind demands and requires that conceded, the cause shall be adequate and sufficient. Otherwise, we know intuitively, as well as experimentally, that the effect can not and will not follow in any case. Thils, for instance, all sane persons would reject as absurd *■ Jolin Sv : 22 and 24. 20 REASON AND REVELATION. the allegation that a clock or a watch is the result of chance : that it was made in some way without Illustration. ^ _ _ •' ^ a maker, and that it was designed without a designer. Such an idea is wholly inconsistent with even our earliest intuitions, and the first developments of Reason. And hence, you see why it is that the dogmas of Athe- „ . ism have always been regarded as so very ab- Why Atheism •' ^ ° _ *' is so very ab- surd by all mcu of sobriety and reflection. Con- cede that there is a God who made, preserves, and governs all things, and then all is plain, simple, and rational. We have, then, a cause that is adequate and suffi- cient to account for all the varied phenomena of nature. "VVe can, then, understand how it is, and why it is, that the heavens are so beautiful, and that the earth is so well adapted to all the wants and circumstances of man. But to deny, with most modern Atheists, that tlie uni- Fnndamentai vcrsc has auy marks of design or intelligence, truth denied by . , -i .1 • •> n Modern Athe- IS to Qcuy tlic cvidcuce 01 our own senses. '®'^- And to say, with ancient Atheists, that evi- dence of design does not of necessity imply the existence Fundamental and agcucy of a designer, is to ignore tliefunda- truth denied by j77 j" i j t _/• i j i Ancient Athe- 'me^ital laws oj human beliej, and to deprive rea- ***^' son of her most reliable data. And just so it is with respect to the Divine authenticity Concede that of the Holj Bible. Concede that this wonder- God is the au- f^ji volume is the inspired Word of God, and thor of the Bi- i ' bie, and what tlieii all that follows is plain, simple, and ra- tional. The facts and other recorded phenom- ena are just such as we might reasonably anticipate. Deny this But dcny this fundamental truth, assume that truth.Tu'd" the Bible is not the inspired Word of God, but what fads can ^|^^^ j^ jg ^^ -work of uniuspircd men, hoAvever not be account- ^ ' edfor? great and however learned, and then how will you account, DIVINE ORIGIN OF THE BIBLE. 21 T. For the Unity and the Harmony of this wonderful book ? II. How will you account for its great Simplicity, and, at the same time, for its absolute Incomprehensibility ? III. How will you account for its unparalleled The- ology ? IV. How will you account for its superior code of Mo- rality, and its ameliorating influence on society? V. How will you account for the Supernatural Character of Christ ? VI. How will you account for the Existence, History, and Prevalence of Christianity ? VII. How will you account for the many plain and un- mistakable instances of Fulfilled Prophecy? VIII. And, finally, how will you account for the Har- mony of the Bible with the Progress and Discoveries of Modern Science and Philosophy ? It seems to me that this Chapter of Christian Evidences has never yet been fairly and satisfactorily in- Reason for se- vestigated. And I have, therefore, selected it, chapter orEv. for the double purpose of proving the Divine ^'^''^''■^■ origin of the Holy Scriptures, and showing that God still requires no man to believe without sufficient evidence. 22 REASON AND REVELATION. CHAPTER II. THE UNITY AND HARMONY OF THE BIBLE. My present subject is the Unity and Harmony of the ^ ^. , , Holy Bible. This will be best understood by Subject of '' •' Chapter Sec- referring, for illustration, to the unity and har- mony of the Book of Nature. It has been often said, and truly said, that nature is a Proof that Na- Unit. With this important truth most of my tureisaunit: readers are, no doubt, more or less familiar. Many of you have learned from your Chemistry that the whole mineral kingdom is composed of about sixty-four From chemis- different kinds of atoms, united together in *'■''• the most exact and definite proportions. And from your text-books on Natural History, some of you, at From Natural Isast, havc also Icamcd that there is a very close HiBtory. connection between the Mineral, Vegetable, and Animal Kingdoms; that, as the mineral is the basis of the vegetable, so, also, is the vegetable the stay and support of the animal ; and the animal, again, of the spiritual. So that the earth, though composed of millions of atoms, and occu- pied by innumerable species, is really but one perfect and harmonious whole. Nor is this all. Under the mysterious influence of attrac- From Aatron- tio^i) the Earth and several other planets, pri- '""^- mary and secondary, are bound to the Sun, form- ing one Solar system. And by the same mysterious forces, the Solar system is linked to another ; and this again to an- essriitial ele- ments of har- DIVINE ORIGIN OF THE BIBLE. 23 other, and another, until all are finally united in one glo- rious, sublime, and boundless universe. True, indeed, there are, in this vast and boundless scheme of nature, many apparent discrepancies and ir- . ' •/ -I J. 1 Appiirent dis- regularities. Acids and alkalies have very un- crepaucios in ,., ' • c-i 11 • nature. like properties, home vegetables are poisonous, and others are nutritious. Some animals are rational, and others are irrational. Some of the planets move west- ward, and some eastward ; some in orbits that are nearly circular, and others in orbits that are extremely elliptical But all such cases of aj)parent discord are re- These are aii ally essential elements of unity and harmony. They are all necessary parts and links of mony. " that golden, everlasting chain, Which in its strong embrace holds heaven, and earth, and main," and which really serves to unite in one harmonious whole all parts and parcels of the entire physical universe. And just so it is, with respect to the Bible. It, too, has its links and its chains of Divine harmony, ex- Evidence thit tendina: from its Alpha to its Omeo;a: and from the uiwe is ^ l^ ~ ' also one har- its center to all parts of its circumference. munious whole. Take, for example, the chain of Divine promises concern- ino; the comino;, the reiffn, and the triumphs of ^ ^ '^' o ' ^ From the the INIcssiah. The first of these is given in the promises con- 1/^1 11 /^i 1 o cerning Christ. sentence that (jod pronounced on the Did ber- pent, immediately after the fall of man. " I Avill," said Jehovah, " put enmity between thee and the woman, and betAveen thy seed and her seed. It shall bruise thy head, and thou shalt bruise his heel."* He did not say seeds, as if lie were speaking of many ; but he said, " Her Seed," which is Christ.f Again it Avas said to Abraham, " In thy seed shall all the * Genesis iii: 15. t Galatiaus iii: 10, 24 REASON AND REVELATION. nations of the earth be blessed."* And again, Jacob said to his twelve sons, " The scepter shall not depart from Judah, nor a lawgiver from his offspring, till Shiloh come; and to him shall the gathering of the people be."t And again, Moses said to the children of Israel, "A prophet shall the Lord your God raise up to you of your brethren, like unto me : him shall ye hear in all things. And it shall come to pass, that whosoever will not hear that prophet, shall be cut off from among the people."^ And still again, Isaiah, speaking in vision, says, "Unto us a child is born; unto us a son is given ; and the government shall be^upon his shoulder ; and his name shall be called Wonderful, Coun- sellor, the mighty God, the Father of the everlasting age, the Prince of Peace. Of the increase of his government and peace, there shall be no end ; upon the throne of David, and upon his kingdom ; to fix it, and to establish it, with justice and with judgment from henceforth and forever. The zeal of the Lord of hosts will do this."|| Similar promises were afterward frequently and variously repeated by other prophets. But when the fullness of time was come, the Seed of the woman, the Seed of Abraham, the promised Shiloh, the long-expected Prophet, the Messenger of the Covenant, and the Founder of the everlasting age, all appeared in the person of Jesus of Nazareth. This chain of evidence has been so often and so fully illustrated by others, that to say more concerning it at present is unneces- sary. Another very good illustration of the unity and harmony Illustration of the Holy Bible, we have given in the institu- takeii from the , . /. . n rr^i • • , t Institution of ^lou 01 Sacrifice, ihis was a very ancient ordi- Bacrifici". nance. For many centuries, sacrifices were daily, and I may say blindly, offered on both Jewish and Gentile *Genesis xxii: 18. tGenesis xlix: 10. {Deut. xviii: 15-19. 11 Isaiah ix: 6 and 7. DIVINE ORIGIN OF THE BIBLE. 25 altars. A lamb was selected from the flock; It was then killed ; its flesh was burned on the altar, and its blood was sprinkled on and about the altar. But for what purpose? TJiere teas not found on earth a Jewish Rabbi or a Gentile jihilosopher that could ansioer this question. It was all mystery — dark as the original chaos, and inexplicable as a shadow without a substance — until Christ came as the Lamb of God to take away the sin of the world. Then, and not till then, it was manifest that the institution pointed clearly, distinctly, and exclusively to Him who was to be wounded for our transgressions and bruised for our iniqui- ties. The same may be said of the Levitical Priesthood, and most of the other types of the Old Covenant. Evidence They all directly or indirectly pointed to Him otheT^iegar who is the Alpha and the Omega, the beginning ^^'p*^*- and the end, the center and the circumference of the whole Bible. And hence it is evident that the Holy Scriptures are a unit; that there is thus formed between all their parts a connection, which is at once plain, clear, and unmis- takable. If any tiling more is necessary on this subject, it may be found in the oneness of sentiment and doctrine Proof drawn which pervades the whole Bible. But I presume ni.s™ i do^u-tno that enough has been said to establish clearly an^ sentimeut. and fully the unity and harmony for which we plead. I do not, of course, mean to say that there are not in the Bible, as there are in nature, some apparent dis- Apparem dis. crepancies. Even the great and good Luther crepancies; '■ o o how accounted once thought that the teachings of James were fo'- irreconcilably opposed to the teachings of Paul. Luther's mia- And hence, for a time, he rejected the Epistle *"'^*'' of James as an uninspired document. But a more careful and ci-itical study of both James and Paul finally convinced 26 REASON AND REVELATION. the great Reformer that the error was in himself; that the alleged discrepancy was only apparent ; and that James and Paul not only perfectly agree with each other, but also with all the other writers of both the Old and the New Testa- ment. How, then, is this very remarkable unity of doctrine, and seiitiment, and plan to be accounted for ? If the Bible had been all written by one and the same Diversity of autlior, this might serve to account for it in circumstances part, though it would by no means account under which x ^ o j tiie Bible was evcu partially for many other characteristics of this wonderful volume. But as my readers all know, even this much can not and must not be conceded. The Bible consists of sixty-six books, composed by about thirty different authors, during a period of about sixteen hundred years, and under the most diverse circumstances conceivable. Moses wrote the Pentateuch in the wilder- ness, when science, literature, and the arts were in their infancy. David composed most of his odes under the ex- citing, distracting and embarrassing influences of a regal court. Daniel and Ezekiel prophesied in captivity, Paul dictated several of his most imj)ortant epistles while lie was a prisoner at Rome, and under the care and vigilance of a Roman guard. And John wrote the Apocalypse while he was banished to Patmos, for the word of God and the tes- timony of Jesus Christ. Whence, then, I again ask, is this remarkable unity, Nevertheless, this Unparalleled harmony that pervades the harmony are wholc Biblc ? Wc find uothiug like it in the witiKiut a par- aucieut Or modern systems of philosophy ; noth- allel, save in •' Jr L J ' nature. [xxg Hkc it in the traditions of the Jews; and nothing like it in the creeds and confessions of modern Christendom. The only parallel case is found in the book of nature. DIVINE ORIGIN OF THE BIBLE. 27 The necessary and only legitimate conclusion, then, from all these premises, is, that the Author of Nature is also tJie Author of the Bible; and that holy men of old composed this most wonderful book as they were inoved by tlte Holy Spirit. CHAPTER III. THE UNITED SIMPLICITY IND INCOMPREHENSIBILITY OF THE BIBLE. The second argument that I shall submit in proof of the Divine Origin of the Holy Bible, is taken from scope and its great simplicity associated with a length, second argu- and breadth, and depth of meaning that far '"'^"'• transcends the range and capacity of the most profound un- inspired genius. That the way of life is plain and accessible to every one who honestly seeks after honor, and glory. Proof that the and immortality, may be very easily and very ^ory plain to clearly proved in several ways. And, every honest •' J^ . . student of the I. By a reference to the pilgrimage of the Bii^ie. children of Israel, from Egypt to Canaan. So long as the traveler kept his eye on the pillar of the Ar-imKnt cloud, and followed its movements, all was well, typlsot theuid There was no danger of his being misled or t'.venant. misdirected by any one. Nothing short of a willfid neglect of the line of march, and of the places of rest marked out by that supernatural symbol of Jehovah's presence, could cause any one to wander from the way that would have in- evitably led all Israel, if obedient, into the enjoymeut of the Promised Laud. It was their obstinate refusal to follow 28 REASON AXD REVELATION. the cloud, or a persistent determination to anticipate its movements, that caused them to wander so long in the wilderness. Had they been obedient, the way was open, and they might all, without the loss of one, have marched directly from Kadesh Barnea into Canaan. Now, be it remembered that all these things happened unto them as Types, (n»;ro^*), and they were written for our admonition. The Hebrews were delivered from bondage, and so are we. Their march was through a great and ter- rible wilderness, and so is ours. Their guide was super- natural, and so is ours. So long as they followed it with the humble, confiding disposition of little children, all was well; and just so it has ever been with Christians. So long as they have faithfully followed God's directions, so long their way has always been plain and prosperous. But when- ever they have laid aside the Word of God, and taken rea- son, or feeling, or any invention of their own as the guide of life, then, just as uniformly, have followed shame, mis- ery, and disappointment. , ^ II. The great plainness and simplicity of the ArKunipnt and or r ^ iiiustiation way of duty, life, and happiness may be further from Prophecy. ,-, , , - illustrated by j^rophecy. In one of Isaiah's most vivid, clear, and interesting vis- ions concerning the times and reign of the Messiah, he saw a beautiful highway cast up for the redeemed. It was called " The Way of Holiness." It was, moreover, entirely free from all the dangers and annoyances of ravenous beasts. And, at the same time, it was so perfectly plain that the wayfaring men, though simpletons, were in no dan- ger of being misled on their march to the everlasting Zion.f This, I need hardly say, was all designed to illustrate the way of eternal blessedness under the peaceful and glorious reign of the Messiah. *1 Corinthians x: 1-12. f Isaiah xxxv: 8-9. DIVINE ORIGIN OF THE BIBLE. 29 III. The same important truth is also very clearly taught in the actual developments of the Gospel. Its re- quirements are all so very plain that no honest fr.ni thoac- man can well misunderstand his duty. For m.'nt's o"'the the sake of method and perspicuity, I will sim- <^°spei. ply request my readers to consider, by and for themselves, 1. What is required in order to admission into the King- dom of Christ here on earth, such as faith, repentance, con- fession, and baptism ; and, 2. The conditions of continued membership, and of ad- mission into God's everlasting Kingdom. For a summary of these, see 2 Peter i: 1-11. But connected with this wonderful simplicity of the Gos- pel plan of salvation, there is also in it a depth Great depth /7 • I'l j2"j. • • 1 • 1 and compre- 01 meaning which no nnite or uninspired mind hensheness can ever fully comprehend. oftheBiwe. Let me here appeal to the consciousness of my readers. Have vou ever attempted to study a work of , " X J Argument mere human genius, that, after making the frumourown T ' , . 1 cousciousiiess. necessary preliminary preparations, you have really felt that you could not master? Take, for instance, the writings of Plato or Aristotle; or, if you please, take the philosophy of Lord Bacon, or the Principia of Sir Isaac NcAvton, or any other work of like character. Have you ever really, and with due preparation, tried to master such works of human genius? If so, are you not conscious of success, or, at least, of the ability to succeed? The effort may have cost you much labor, and, for a time, you may, perhaps, have given up the task as hopeless, for Mant of the necessary preliminary pre|)arations. But, having made these, have you ever, after due and proper effort, really failed to understand any work of human genius? I pre- sume that most of you can truthfully answer this -question in the negative. You feel conscious that you perfectly un- 30 REASON AND REVELATION. derstand your grammar, your rhetoric, your logic, your phi- losophy, your arithmetic, your geometry, and even your cal- culus. But can you say the same of the Holy Bible? Have you ever fathomed its depths? Have you ever risen from the study of this wonderful volume feeling conscious that you fully comprehend the entire range of thought that underlies the very plain but expressive words of its Au- thor? Or have you not, rather, discovered, by every such effort, that beneath what at first seemed to be the lowest depths, there are still others, opening wide and deep, that lie far beyond the grasp and compass of the human intel- lect? Just, for instance, as it is in the study of nature. When X xu. . you begin to studv the Book of Nature, the In this respect ./ o .- ' the Bible is like wholc truth secuis to He ou the surface, or, at least, very near the surface. In fact, the mere child can understand and enjoy whatever of nature is most useful and most practical. But the greatest philosopher on earth has never sounded the depths of the immense ocean of truth that lies beneath its surface. Now, how is this ivondcrful combination of simplicity and Only way of ac- incomprehensibility in the Bible to be accounted counting for /. g this very re- J^' • niarkabiechar- Conccdc that thc Author of Nature is also aoteristic of the Holy Bible. thc Author of the Bible, and then all is plain, clear, and satisfactory. Every thing then follows just as ■we might reasonably anticipate. But how utterly unsatis- factory is every other conceivable hypothesis ! For eighteen hundred years, infidels of all schools have labored to explain this and other similar characteristics of the Holy Bible on the assumption that the whole Book is of human origin. But hitherto they have given us no solution of the prob- lem that is even satisfactory to themselves. DIVINE ORIGIN OF THE BIBLE. 81 And, lience, we are again brought to the alternative that we must either Ignore an axiomatic and funda- /•i iT^ 1 • Conclusion. mental law of human belief, or, otherwise, we must conclude that the Author of Nature is also the Author of the Bible. CHAPTER IV. THE UNPARALLELED THEOLOGY OF THE BIBLE. That the Bible is of Divine origin, may also be proved from its unparalleled theology. There is in hu- ^^^^^ ^f ^y^^,.^ man nature a very marked and characteristic argument. proneness to make itself the standard by which tendency of hu- to judge of every thing else. This is seen, ^'^^ nature. I. In the disposition and habit of most persons to esti- mate the motives and conduct of others by their mustrated by own. The mean, low, selfish man, for example, ""' proneness ' ' ^ ' ^ ' to jndgo of the can never properly appreciate a generous and motives of otii- benevolent action. He finds nothing In his own little, narrow, contracted, and selfish soul that corre- sponds with it. And this is, perhaps, after all, the main reason why the Gospel seems to be so very absurd to most infidels. It is entirely too benevolent for their standard of comparison. II. This same characteristic of human nature is also seen in all the theological systems of the heathen world, iiiustratec^aiso -Like people, like gods;' is true to every earth- llZliTZ born system of theology. Take, for example, *'"°^- 1. The theology of the ancient Greeks, the most en- lightened, elevated, and refined heathen nation Theology of the known in history. They excelled in all Greeks. 32 REASON AND REVELATION. "Those polished arts that humanized mankind, Softened the rude, and calmed the boisterous mind." But, nevertheless, their theology was but a transcript of de- praved and fallen humanity. In it is clearly seen every element of man's sinful nature. Uranus, the most ancient of their gods, is said to have hated and imprisoned his own children. Saturn made war against his father Uranus, and also attempted to devour his own male children. But his son Jupiter drove him from Crete into Latium, where, for a long time, he remained concealed from his ambitious aud revengeful offspring. In Greece was also worshiped Venus, the goddess of licentiousness ; Bacchus, the god of drunken- ness ; and many other gods and goddesses of like character. 2. The ancient Scythians were cruel in the extreme. And Theology of the hcucc thcir gods, Odin, Thor, and other chief Beythiaus. divinitics are said to have delighted in nothing so much as in scenes of blood. 3. In Central Africa it is said that the idols Idols of Africa. iiii i -in are all made black, and with flat noses, like their worshipers. Now how infinitely removed from all such human weak- The theology of ncsscs, follics, and sinful passions and propen- the Bible. g-^igg^ ig ^l^g Qq(J ^f ^j-^g gjj^jg J J ^^^[[1 not attempt to describe his character. This no uninspired man can do properly. But a few citations from the Holy Bible will sufficiently illustrate the great contrast of which I now speak. Read, for instance, the following passages, and care- fully compare what 'is therein said of Jehovah with the most favorable accounts that are anywhere given of the heathen deities: Illustrations !• (jCUeSlS 1 11 : 3. from the Old JJ ExoduS XX : 1-11. Testament. III. Deuteronomy xxxii. IV. Job xxxviii — xli. DIVINE ORIGIN OF THE BIBLE. 33 V. Psalm 1 and oxxxix. luustrationa VI. Isaiah xl: 12-31. ^3,^1^ VII. Hubakkuk iii. But it is in the Scheme of Redemption, as it is fully de- veloped in the New Testament, that the perfections of God are most gloriously dispkiyed and illustrated. Read, for example, the following passages : I. Matthew vi : 24-34. * II. Luke XV : 11-32. III. John i : 1-14, and iii: 16, 17. illustrations IV. Acts Xvii: 16-31. from the New , , -, Testameiit. V. Romans iii : 21-31, and xi : 33-36. VI. Philippians ii: 5-11. VII. Revelation, passim. These passages are sufficient to prove that jj^^nitg ^^pg. the theoloo-y of the Bible is infinitely superior to riority of the „ , , . . -, Bible theology. that of any heathen nation, ancient or modern. How, then, is this great difference to be accounted for? How does it hapi^en that the gods of Homer, ^ i '^ , ' This difference Hesiod, and all other heathen writers, are char- not owins: to ..Ti • ^ ^ 1 ii'j any natural or actenzed by every conceivable degree and kind acquired supe- of selfishness, ambition, pride, envy, jealousy, ow '^Ld"*^ New revenge, and all other degrading lusts, pas- Testament wri- sions, and propensities of the human heart; and that the God of the Bible is the only Divinity that is every-where represented as being infinite in power, knowl- edge, wisdom, justice, holiness, mercy, truth, and benevo- lence? It can not be owing to the superior logical and inventive powers of the Jews; for in this respect they vcer- tainly did not excel the Greeks. Nor can it be accounted for on the hypothesis that the writers of the Old and the New Testament had a more active and fruitful imagination than the Greeks and Romans. Even if this were true, it would in no respect serve to remove the difficulty. For, be 3 34 REASON AND REVELATION. it remembered, the imagination creates nothing. It simply forms, shapes, moulds, and modifies. It depends on percep- tion, memory, judgment, and other faculties for all the ma- terials and the elements of its so-called creations. If the elements so furnished are corrupt and impure, so likewise will be all its productions. See. for illustration, Ovid's Metamorphoses. The conclusion, then, is irresistible and unavoidable, that the Holy Scriptures are the Revelations of God Conclusion. . ... himself, through that Spirit which searches all things; yea, the deep things of Jehovah. CHAPTER V. SUPERIOR MORALITY OF THE BIBLE. The Divine origin of the Bible may be still further So e of the proved and illustrated by its superior m,orality. fourth argu- This may be demonstrated in four ways : I. By a comparison of the Heathen and Christian standards of morality. Four sources H- ^7 the superior motives of the Christian of proof: system. III. By contrasting the actual state of morals in Heath- endom and Christendom. • IV. By the still more elevating tendencies of the Chris- tian system. SECTIOIST I. — Standards of Morality. Tho Bible Stan ^^ ^^iW, I presumc, be generally conceded that dard of right thc Will of God is the natural and only proper and wrong. 77,.77 7<'7 i 7- standard of all that is right, and pure, and vir- DIVINE ORIGIN OF THE BIBLE. 35 tuovs. If God is our Sovereign King and Lawgiver, it is of course his right to command, and it is our duty to obey. And hence the Scri])turcs require that all our actions shall be in harmony with God's will. " You are not your own," says Paul ; " for you are bought with a price ; there- fore glorify God in your body and in your spirit, which are God's."* And again, Christ says, "My meat is to do the will of Him that sent me, and to finish his work."t The ancient heathen philosophers generally admitted the correctness of this principle ; they conceded that why the same .iiii llj.1* ii standard could mortals shouJd serve and obey the munortals. ^^t be adopted But the trouble was that Polytheism furnished ^y the heathen. no consistent and uniform standard of right. AYhat was supposed to be according to the will of one god, was often inconsistent with the will of another. Ormudz and Ahri- man were irreconcilably opposed to each other. So, too, were Osiris and Typhon. And even Jupiter, Neptune, Pluto, Juno, Minerva, and other superior gods and god- desses of Greece and Eome,had their frequent wars and al- tercations. So testifies Homer, as well as most of the later Greek and Roman poets. Take, for instance, mustration the following illustration from the twentieth from the uiad. book of the Iliad : "But when the Powers descending swelled the fight, Then tumult rose; fierce rage and pale afi^riglit Varied each face; then Discord sounds alarms, Earth echoes, and the nations rush fo arms. Now through the trembling shores Minerva calls, And now she thunders from the Grecian walls. Mars, hovering o'er his Troy, his terror shrouds In gloomy tempest mid a night of clouds: Now through each Trojan heart he fury pours AViih voice Divine from Ilion's topmost towers; Now shouts to Simois from the beauteous hill; The mountain shook, and rapid streams stood still. *1 Cor. vi: 19 and 20. fJohu iv: 34. 36 REASON AND REVELATION. Above the sire of gods the thunder rolls, And peals on peals redoubled I'end the poles. Beneath, stern Neptune shakes the solid ground; The forests wave and mountains nod around. Through all her summits tremble Ida's woods, And from their sources boil her hundred floods. Troy's turrets totter on the rocky plain; And the tossed navies beat the heaving main. Deep in the dismal regions of the dead, The infernal monarch reared his horrid head, Leaped from his throne, lest Neptune's arm should lay His dark dominions open to the day, And pour in light on Pluto's drear abodes, Abhorred by men, and dreadful e'en to gods. Such wars the immortals wage; such horrors rend The world's vast concave, when the gods contend." From such discordant elements, then, it would, of course, be impossible to construct any thing like a consistent and uniform standard of rectitude. The heathen philosophers felt and acknowledged this dif- „ , , , , ficulty, and hence some of them proposed to Btandard of the •' ^ ^ '- piiitonic make expediency the standard of rectitude. This was generally adopted by the Platonic school. But this was also found to be very defective. For, 1. The people, as a matter of course, thought it very ^^. .. . : expedient to worship and placate all their ac- Objections to it ^ ^ ^ _ as a standard of kuowlcdgcd divinitics. The Persians, for in- stance, thouglit it necessary to worship Ahriman, as well as Ormudz, and the Egyptians worshiped Typhon, as well as Osiris. In like manner, the Zabians worshiped their Shammael, and the Greeks and Romans worshiped and served the Dirte or Furies. 2. A second objection to this as a standard of rectitude is, that its legitimate and necessary tendency is to make man- hind extremely selfish. This must ever, of necessity, be the eifect of every system of ethics that makes self-interest the criterion by which to judge of every moral action. I need DIVINE ORIGIN OF THE BIBLE. 37 only add, on this point, that history fully sustains this d pi iori conclusion. Perceiving these difficulties and objections, some of the other schools of ancient philosophers proposed Nature an un- to follow nature as the only proper standard of ard of recti- rectitude. But the difference between this and '"'^''• the preceding is only nominal. Nature, as she is now de- filed and perverted by sin, would inevitably lead all her votaries into the same errors and inconsistencies. Thus, for instance, it is natural for all men to gratify their desire f jr wealth, power, and every thing else that in any way ferves to administer to their depraved lusts, and passions, und appetites. And hence we are brought to the conclusion , ^ ^.777 7 Conclusion. that Christianity furnishes the only proper and correct standard of morality. SECTION II. — Motives of Different Ethical Systems. The various systems of heathen morality were p^^jj^p^ ^y^. OS deficient in their motives to virtue as they were tems deficient . T 1 f • 1 ^^ motives. With respect to their standards ot rectitude. The motive of future rewards and punishments was almost wholly wanting in their schemes and „ ^, J t^ Heathen views systems of morality. The Cynics, Cyrenaics, o* ■■*■ future and Epicureans rejected the doctrine as absurd. Their chief maxim was, " Let us eat and drink, for to-mor- row we die." The Peripatetics and Stoics had no settled and well-defined views on this subject. And the same may be said of the Chinese. Indeed, Confucius, the great coryplieus of Chinese philosophy, seems to have had no faith whatever in the doctrine of a future state. lie regarded the soul as a sort of subtle, refined, and attenuated matter, that forever perishes Avith the dissolution of the body. 38 REASON AND REVELATION. It is true that Pythagoras, Socrates, Plato, Cicero, and some others, believed in a state of future rewards and pun- ishments. Bat it is also true that they always failed in all their attempts to prove it to the conviction and satisfaction of the people. Their arguments were without the force of authority, and hence they acconijilished but little for the good of the masses. But take away from mankind their belief in a state of ^ . , future rewards and punishments, and then all lusufficii'iicy of •• ' an.viui.iaiiuth- remaining motives to virtue are utterly insuffi- ei motives. . ... . . -i o cieut to restrain their propensities to evil, feo testifies all history, as well as all sound philosojjhy. How wonderfully, then, Christianity contrasts, in this ThesupLTior rcspcct, witli all othcr schemes of religion and motives of the philosophv. It bcffius bv revealine' to us, as tcni iiius- our Creator, Preserver, Iledeemer, Guide, and Exemplar, a Being of infinite justice, holiness, and benevolence. This is wisdom. We all feel the need of sucli a leader, and we have, doubtless, all First, by the ' _ ' ' character of folt tlic j)ovv'er aiid iiiflueiice of the motives that prompt us to merit his love and approbation. If an illustration is wanting, I need only refer my readers to the influence of an Alexander, a Csesar, and a Napoleon over the many thousand admirers who cheerfully followed them to death or to victory. But this is not all. Christianity has brought life and Secondly, by immortality to light. It gives to us, beyond the cieariy-re- ^|j pcradvcnturc, the full assurance of a future vealed doctrine ■■■ of a future statc of rcwai'ds and punishments, and it oll'ers to us eternal life, on the condition of our living soberly, and" righteously, and godly. This is as an anchor to our souls, reaching within the veil. It serves to elevate our thoughts and aspirations above all the perishing things of time and sense. We feel that this world is not our DIVINE ORIGIN OF THE BIBLE, 39 home — that we are here but pilgrims, traveling to a better country. " SECTION III.— Actual State of Morals. Such, then, being the great difference between the mo- tives of these systems, we need not wonder that Actual state of there should also exist so great a difference in '""'"'^'s- the actual state of morality in Heatliendom and Christendom. It would be a shame to speak of the many abominable and deoradino; vices that have ever been toler- , . ~ " ]. Among the ated, and even legalized, in the heathen world. AncieutHea Every student of ancient history is familiar with the scenes of debauchery, intemperance, and impurity that were always practiced in the Dionyssia of Bacchus, the Aphrodisia of Venus, the Lupercalia of Pan, the Thes- mophoria of Ceres, the Ludi Florales of Flora, the Kottitia of Kotis, and other similar obscene rites and ceremonies of the ancient Greeks and Romans. And all who are acquainted with the present condition of the heathen world know perfectly well that t^ •' 2. Among the the state of morals is even now no better than Modem nea- it was among the ancients. Indeed, it has been clearly proved l)y the testimony of missionaries, as well as by the acknowledgements of the heathen themselves, that Paul's description of the moral state of the Gentile world, given in the first chapter of his epistle to the Romans, is still a true and faithful picture of the moral condition of all nations that are without the light and influence of a rev- elation from God. Now, it must be confessed that, in all parts of Christen- dom, the standard of practical morality, as well 3. Among as the standard of practical piety, is entirely <-'''r'-^''-">8. too low. But, nevertheless, Avho will presume to say that 40 REASON AND REVELATION. the cause of virtue has not been promoted by the influ- ence of Christianity wherever the Bible has been read? Contrast, for example, these United States with ancient Greece, and mark the difference between their state of morals. SECTION IV. — Superior and more Elevating Tend- encies OF THE Christian System of Morality. The contrast, then, between the existing moral condition Tendoncies to of Christcudom and Heathendom is very great, a much greater ^q^ nevertheless, the practical diiference is not practical mor- near SO great as is the theoretical. And 'hence it is, that there is a constant tendency to a still greater difference in their practical ethics. The reason of this The reasons of ^^ obvious. Thcrc is nothing in any scheme *^'^- of heathen morality that can possibly serve to make mankind much, if any, better than they are. The natural and necessary tendency of all heathen systems is to selfishness and impurity. But let Christianity be carried out to perfection in the lives of its professors, and very soon we would have a heaven upon earth. How, then, is this superiority of Christian morality over These moral ^^^ heathen systcms to be accounted for ? It distinctions ^^^^ ^^^ j^g owinff to auv natural superiority in not owing to o j i ./ any difference tlic mental and moral endowments of Christians. of natural en- t xi • i ii • i i i i dowraents. AU tliis rcspcct they certainly do not excel the ancient Greeks and Romans. Nor can it be Nor can they beowin-to owing to any superiority of our education, so fir any difference .' ,. „ ,- .. of human cui- ^S'lt rcspects any thing ot merely human origin. *"'^®' The ancient heathen philosophers spared no pains in getting the very best education that they possibly could. Thoy traveled wherever they thought they could en- joy superioi advantages. And hence the conclusion follows, DIVINE ORIGIN OF THE BIBLE. . 41 as a loQ-ical necessity, that the moraUty of the ^ . . . Conclusion. Bible, and of course the Bible itself, is from God. How careful then we should all be to study and to prac- tice this Divine scheme of morality and virtue. Practical iu- As we have the will of God so very clearly re- f'''^^'"- vealed to us in the Holy Bible, how very diligent we sliould all be in perfecting our characters according to this Divine standard. « CHAPTER VI. THE SUPERNATURAL CHARACTER OF CHRIST. " What think you of Christ ? Whose son is scope of the he ? "—Matthew xxii : 42. ^''="' ''''''"'^^ It is evident that Matthew, Mark, Luke, and John all wrote for the purpose of proving that Jesus of Testimony of Nazareth is the promised IVIessiah and Son of '['"'"7', the living God. And if we accept without and John oon- - -.,., -, cerning Clirist. abatement the facts which they have severally recorded concerning him, the evidence is entirely conclu- sive; and we have, in their united testimony, a very clear and satisfactory answer to the proposed question. For as Nicodemus once said. No man could do the miracles that Jesus is said to have done, unless God were with him. But if God were with him, he must have honored God by speaking the truth. And if he spoke the truth he was the Messiah. But many so-called Rationalists of the nineteenth century are wont to reject and eliminate from this evi- partofthis dence all that is miraculous. This they do on t.stiinonv re- •' jcctpil by Ra- various grounds, and for various reasons. Strauss tionaiists. and other German Pantheists reject all miracles as a spe- 42 , REASON AND REVELATION. cies of absurd impossibilities. To this conclusion they are, Giouuds of of necessity, brought by their own false system their objec- q|> philosophy. For, if God is the universe, tions to Mir- r X J J 7 acies. and the universe is God, then indeed the super- natural is wholly out of the question. The French school of Rationalists do not go quite so far in their opposition to miracles as the German. Renan, for instance, does not say that a miracle is either an impossibility or an absurdity. He simpty denies the credibility of the evidence. He al- leges that there is no satisfactory evidence that a miracle has ever been wrought. But nearly all modern skeptics of any pretensions to either learning; or candor concede the general trufh- Concession of ^ ^ niodoru skep- fulncss and credibility of the Gospel narratives. Renan compares them to the memoirs that four of Napoleon's old soldiers would write concerning the deeds and exploits of their admired and almost adored hero. We would all, he says, naturally expect that their narratives would contain many very great exaggerations. But no one would think of calling into question their general truthful- ness. And just so he thinks of the four narratives of Mat- thew, Mark, Luke, and John. In his estimation, all the miracles reported are to be regarded as exaggerations or perversions of the real facts. But that they are, in the main, trustworthy, he assumes and maintains for the fol- lowing reasons: 1. Because they contain all the internal marks and other His roasoiis for evidcnccs of authcutic history. Such, for in- Gospei narra- stancc, as thc minutcncss and particularity of tives as in the ^i^gjj. details ; thcir unaffected air of candor main autneu- ' tic- and naturalness; their many undesigned coin- cidences ; and their general harmony with the well-known customs, manners, literature, and other circumstances of the age and country in which they were written. DIVINE ORIGIN OF THE BIBLE. 43 2. Because many of the main facts recorded in these nar- ratives are also given by Philo, Joseplms, Tacitus, the au- thors of the Tahuud, and other contemporary and later historians. For these and other similar reasons the authenticity and general fidelity of the four Gospel narratives are now con- ceded by Rcnan and many others who deny their inspira- tion, and who reject as spurious, or as an exaggeration, every thing in them that claims to be miraculous. But is their position tenable? Can we consistently re- ceive as true that which is natural in these Tiie natural narratives; and reject as false all that claims „afiiiiU oTtho to be supernatural ? I think not, for several ^"'''"' '^=''■'"■''- '■ ' tives can not be reasons : separated. I. Because the natural and the supernatural are so re- lated and so blended together in these narratives, pirgt, because that they must both either stand or fall together. ""'•^' ^^'' ^'^^ '°" y '' i> timately blend- The miracles recorded are not a sort of mere e'J together' as .1 -i-i'iiir> 1 •! cause and effect. episode or appendix, like the hue rhetorical speeches that were often introduced into their narratives, by ancient historians, for the sake of ornament, or for the pur- pose of producing a sensation. They are an essential part of the narrative itself, and are absolutely necessary to ac- count for most of the other events with which they stand connected. How, for instance, can we account for the al- most unbounded influence that Christ had over the multi- tudes, save on the hypothesis that he wrought many real miracles among them ? Kenan concedes the wonderful ex- tent of this influence; and he further admits that in order to this, he must have been a man of colossal proportions. But he thinks that the peoj^le were deceived. Rcnan's cxpia- He alleges that the captivating influence of I'l'li's't'-rrfru- Jesus over the multitudes was so overwhelm- *'^'' "'''^"'^'^■''• ing that they were perfectly overcome by it, and that, as a 44 REASON AND REVELATION. consequence, they were often led to mistake the natural for the supernatural. A man, for instance, prostrated by nerv- ous debility, would be relieved and the demon cast out by the mere presence, or look, or word, or touch of Jesus. And by working a few such cures, his fame would soon spread abroad as a wonderful Thaumaturgist. Ob .ctions to "^^^^^ hypothesis is objecti enable chiefly for two Kiiian's c-xpia- icasons : 1. It is not to be supposed that a person of It is incon- Christ's unostentatious and truth-loving disposi- sistentwith _ . -i ciiiist'scbar- tiou would liavc indulged the people in so false an impression of his true character and preten- sions. That the people believed he wrought real miracles is evident. This much Renan concedes. That Christ, more- over, knew they entertained such an opinion of him is also evident. And that he would have corrected this impres- sion, had it been erroneous, is just as evident. 2. In this hypothesis the objector assumes that the It is inc.msist- pcoplc wcrc iucapablc of undeceiving them- knlwu "fact's of sclvcs, by propcrly testing the nature and char- the case. j^^^gj, ^f ^|-^g woudcrs wrought by Christ. This is a purely groundless assumption. It has not even the shadow of evidence for its support. For most of the miracles of Christ were of such a nature that any man of ordinary intelligence and capacity could decide as to their real character, as well as the most learned sage or philosopher. Take, for example, the healing of Peter's mother-in-law, the curing of many lepers, the feeding of the multitudes, the healing of cripples, and the giving of sight to those who had been blind from their birth. To judge of such plain and palpable facts, wrought openly, and in the presence of thousands, certainly re(]uired no extraordinary degree of either logical skill or philosophi- cal acumen. DIVINE OKIGIN OF THE BIBLE. 45 II. To separate the natural from the supernatural, in such cases, is further impossible ; because, even on the „, , , ' L ' 7 The natural concessions of E-enan and his school, Christ is, can not be sep- 11 1 • Tf 1 r 11 - 1 mi • arated from the really y himself the greatest of all miracles. Ihis supernatural is evident from the following considerations : thps'! because*" 1. These men concede that Christ had not in ^''"** ^^ '^i'"- sclf the greatest his whole nature one particle of selfishness. On of aii miracles. page 90 of Kenan's "Life of Jesus," the author This is implied says, in substance, as follows : " He was free from ^•■^*' ^" ^^^ ^^• tiro freedom all selfishness, the source of our sorrows; and he from selfish- ness thought only of his work, of his race, and of humanity." This testimony is evidently true. But how can we account for this very remarkable characteristic of Jesus ? If we examine the history of all past ages, and narrowly scru- tinize and investigate the character of the living age, we will find that selfishness is invariably one of the first develojjed characteristics of the infant mind. But what is thus univer- sal must be natural. So we reason in refei'ence to all the powers, characteristics, and susceptibilities of the human soul. But Christ had no selfishness, Mr. Renan himself being judge. And hence we conclude, of necessity, that he was not a natural, but a supernatural, personage. 2. Another very marked characteristic of Christ was his entire freedom from all Jewish prejudices, secondly, in hia and from all other partisan feelings of every kind, an pany pr^u- Even on Renan's representation of the case, '^^'^'^^• he was a philanthropist without an equal in the entire his- tory of our race. Rising not only above every thing that is selfish, but also above every thing that is merely national or sectional, he embraced the world in his sympathies and in his schemes of benevolence. This is evident from his memoirs, and also from the scope and character of the religion that he came to establish. But how is all this to be accounted for? He was born and ed- ucated among a people of as strong party prejudices and 46 REASON AND REVELATION. sectional jealousies and antipathies as any other people of ancient or modern times. How, then did it happen that he alone of all the great and good of earth rose above all such influences, and embraced within the scope of his be- nevolence not only every nation, but even every individual of our poor fallen race? Docs not this, of itself, clearly demonstrate his supernatural character? Why, then, ask for another sign from heaven, when we have, in the person of Jesus, so many evidences of the miraculous? 3. Christ was also, as Renan concedes, free from all Thirdly, in his wovldly ambition. He aimed, it is true, at uni- freedoni from in • • l j. 1 • • all worldly am- versal domuiion, but his empire was an em- ^''^•°°- pire of souls. It was an empire for the liber- ation, and emancipation, and salvation of the spirits of all men. It was as far above the political and selfish monarchies of Nebuchadnezzar, and Cyrus, and Alexander, and Ctesar, and, I may add, the politico-ecclesiastical monarchy that the Jews themselves anticipated, as the benevolence of God is above the selfishness of men. And here, as the author of " Ecce Homo " very justly re- marks, " we scarcely know which to admire most, the pro- digious originality of his conceptions, or his entire freedom from all worldly ambition in the execution of his plans." * Both, however, alike serve to demonstrate his own Divinity; and hence to present him to the world as the greatest of all miracles. Nothing strictly identical with either of these characteristics of Jesus has ever distinguished a fallen son of Adam. Even after his scheme has been conceived, and his kingdom established among men, there is not found, among all the followers of Christ, enough of his Spirit to preserve his original plan from the degrading influences of a selfish and worldly ambition. For the proof and illus- tration of this, I need only refer to the past history of *This is not, designed as a general commendation oi Ecce Homo. Its tendencies are rationalistic. DIVINE ORIGIN OF THE BIBLE. 47 the Church, and to the present ambitious and semi-political schemes of most Papal and Protestant parties. 4. Renan furthermore concedes, what is indeed evident from the united testimony of the four Evangel- Fourthly, in lets, that Christ never expressed a doubt on any from 'tliV doubt subject, and that his speeches and addresses cost and hesitation, '' ' J. on even the him no effort. Other great men labored much, most difficult 1 ' , , 1 • 1 1 1 questions. and were, nevertheless, always in doubt ; and very frequently expressed their doubts. Even the teachings of Socrates abound with such expressions as the following : ^^If death is a removal hence to another place, compared in and if what is said of death be true, etc., then "''« rt-Hpi.-ct *' ' ' with Socrates those who live in Hades are henceforth immor- and other phi- tal." Among the last words of Socrates are the following : " But the hour of separation has come. I go to die ; you to live. But which of us is destined to an im- proved being is concealed from every one except God."* How very unlike these are the last words of Jesus to the dying thief that was perishing at his side : " To-day shalt thou be with me in Paradise."t How, then, shall we account for this perfect consciousness of knowing the truth on all occasions, and which gave to the discourses of Christ an air of authority and This difference certainty which is without a parallel in the his- chris^s'supe" tory and literature of the world ? It can not be ""'^ education. explained on the ground of his superior learning and educa- tion. For he was probably never at school in his life; and it is evident he read very little except what is contained in the Old Testament. Nor can it be explained on the ground of his greater experience. Socrates was about seventy years * •' '' Nor to his of age when he drank the fatal cup, and Christ greater experi- was only thirty-three and a half years old when * Apol. vol. I, p. 79. t Luke xxiii: 43. 48 REASON AND REVELATION. he was crucified. Plato, Pythagoras, and many other an- cient philosophers traveled over the civilized world in quest of wisdom and knowledge; but Christ very seldom went beyond the narrow limits of his own native Palestine. Plato, Aristotle, Zeno, Epicurus, and other ancient sages did little else from their youth than study books and listen to the wnsdom of the learned ; but Christ worked at the car- penter business until he was about thirty years of age ; and then he entered at once on his public ministry, and com- menced the discussion of the most difficult subjects, without books, without instructors, without the advantages of for- tune and the patronage of the great; and, in a word, with- out any of those extraneous aids and helps that serve to give confidence, and authority, and success to most public instructors. Nor, again, can this remarkable difference between Christ Korean it be and all othcr public teachers be explained on onThrground ^lic ground of Clirist's superior talents and abil- of his superior j^jgg g^g ^ niau. Notliino; short of iniinite wis- talents as a . man. dom and knowledge will fully meet and satisfy the demands and requirements of the case. No elevation of mere finite intelligence can give to any man the confidence and the authority with which Christ always spoke of God, of the human soul, and of the spiritual universe generally. To the most exalted human genius the discovery of any truth always reveals one or more mysteries. And hence it is that the greatest sages have always been the greatest doubters. But Christ never doubted. Why, then, among all the many millions of our race, does he stand alone in this respect? We search in vain for any othcr satisfactory explanation of this matter than that which has Conclusion. i • i i i • -17- been given by the sacred writers, viz., that Jesus of Nazareth wets himself God manifest in the fiesh. Why, then, should it be thought incredible that HE should raise DIVINE ORIGIN OF THE BIBLE. 49 the dead, cast out demons, heal the sick, feed the hungry, and clothe the naked? Here, then, we might safely rest the whole controversy. For, if Christ was without selfishness, without The foregoing party prejudices, without worldly ambition, and concesRU)i,fi are without doubt and hesitation on any and all enJ of the con- subjects, he must have been infinitely perfect in every respect; for the possession of any one perfect virtue implies, of necessity, the possession of every other. But this is going a little further than any of the skep- tical authors referred to are willing to go. Renan, New- man, and others freely concede that Jesus was ^ , „ ' •' Further allega- the greatest and best of his race.* But, at the ti""s of suep- same time, they allege that he was far from be- ing sinless. t It may, therefore, be well to look a little further into this matter, in order that* we may see whether there really is, in the whole life and character of Christ, a single spot, or blemish, or imperfection of any kind. If there is, it seems to me that it would be an easy matter to discover it ; for his was a life of entire publicity. He ever taught in the syna- gogues and on the streets, so that whatever he did, and what- ever he said, was subject to the scrutiny and investigation of his enemies, as well as of his friends. And if his confident and authoritative manner was, as most skeptics Christ's courw 11 .-I ii 1 np • i» of life not to bo now allege, the result and oitspring oi an ar- explained on dent and boundless enthusiasm, it would cer- !'.'" Kronnti of ' his anient en- tainly not be long until he would commit a timsiMHui. series of blunders and mistakes that would have to be cor- rected. This, I need not say, is the history, not only of all *"A11 ages will proclaim that, among the sons of men, there were none born greater than Jesus."— Renan's Life of Christ, p. 376. See also pp. 90, 102, lOG, 24], and 3G7. t Renan, p. 37o. 50 REASON AND REVELATION. enthusiasts, but also of even the most calm and deliberate sages that have ever attempted the reformation of any part or portion of our race. How, then, was it with Jesus? Did he ever, like Socra- tes, Plato, Aristotle, and other great philosophers and re- formers, confess that he had made a mistake or committed an error of any kind? Did he ever change his plans and purposes in consequence of the opposition of his enemies, the force of circumstances, or from any other consideration whatever? Never! never! Had he done so, his foes might well have triumphed. It would at once have betrayed a weakness and an imperfection inconsistent with his high claims as the JNIessiah, the Son of the living God. But, thank God! no such indication of imperfection is found in his entire history. During his whole life, he never took back a single word that he had uttered, nor did he ever at- tempt to correct any thing that he had ever done. But it may, perhaps, be said that this was owing to his Nor on the pridc of cousisteucy ; that great men never like foTe^of consist- to cxposc their weakness by confessing their ^^^'^- mistakes. This is, no doubt, to some extent, true of all erring men, and especially of those who desire to maintain their authority and influence with the people. But this does not prevent others from discovering their mis- takes, and exposing their errors. Has any one, then, dis- covered an error in the whole life and teachings of Christ? His purposes and his doctrines have been before the world for eighteen hundred years. During all this long period, then, has any one discovered an error in his manner of teaching, or in his principles of morality, or in mamiorof his schcmc of philanthropy? Not one. His style of speaking and teaching is still the won- der and admiration of the world. And every honest skeptic is still compelled to exclaim, with the officers that were once DIVINE ORIGIN OF THE BIBLE. 51 sent by the Sanhedrim to apprehend Jesus, "Never man spake like this man." His principles of morality are also acknowledged to be faultless. Since his coronation in the heavens, ^. . , . ' I'i'»^s«- spirit was vanquished, and his whole physical organization, consisting of gold, and silver, and brass, and iron, and clay, was then broken into many fragments. Since that time, Charlemagne, Napoleon, and many oth- ers of like ambition, have attempted to revive impossibility the spirit and reunite the scattered fragments of <''>'<''• estab- _*• _ ^ lisliing another of this fallen image. But all such attempts have universal poiit- , . •mi , f 1 ,- ical monarchy. been in vam. Ine most poweriul nations on earth acknowledge their allegiance to the Prince of Peace, and their obligations to the claims of the kingdom of heaven. It is true that the spirit of war still exists. Blood is often shed for the most trivial causes. But let any king, jjrince, or potentate now attempt to revive the spirit of this fallen image ; let him, like Nebuchadnezzar, Cyrus, Alexander, and Ctesar, attempt to subdue the world, and to govern it on the principle that ^' might makes rigid,'" and if not treated as a maniac by his own subjects, he will, at least, soon find arrayed against him all the combined powers of Christen- dom. In this country, we can not even talk of spirit of oppo- ,1 , /» /-^ 1 L^ j_' Bition to this the conquest ot Cuba, or any other ])ortion inAnKHcaand of territory, however small and insignificant, '" J'^wope. without exciting in millions of our fellow-citizens feelings of the most inveterate opposition to every such act of injus- tice and oppression. And the same spirit of Gospel benev- 68 REASON AND REVELATION. olence prevails, also, to a very considerable extent, in all the nations of modern Europe. The principles of Christianity are prevailing every-where. The scattered fragments of the fallen image are daily becoming more and more like the chaff of the summer threshing-floors, and every thing seems to indicate that the time is not far distant Conclusion. when the stone that smote the image will be- come a great mountain and fill the whole earth. And this brings me to the third item concerning this Small begin- kiugdom. Ou the day of Pentecost, A. D. 34, nine ot the ^j^g numbcr of Christ's faithful subjects was kingdom of •^ Leaven. vcry suiall. Tlic kingdom might then be well compared to a grain of mustard-seed; or, as David says in the seventy-second psalm, it was like a handful of corn on the tops of the mountains ; or, in the expressive language of Daniel, it was like a stone cut out of the mountain Its rapid in- without hauds. But, during the first three cen- crease during j_ • • , • t tit , i • the first three turics, its mcrcasc was marvelous. JNothmg centuries. could Withstand the Divine energy and power with which it spread in all directions. The prejudices, the superstitions, the philosophies, the learning, the wealth, the pomp, the pride, and the politics of the world were all arrayed against it. The sword was unsheathed, and bathed in the blood of its subjects. The fires of persecution were kindled, aud thousands of the followers of Christ perished at the stake for no other reason than that they would not renounce their birthrights and immunities as citizens of the kingdom of heaven. But all opposition was in vain. Its boundaries were constantly enlarged, the number of its citizens was daily multiplied, and in less than three centuries after the coronation of the Messiah, his kingdom embraced the most enlightened and influential citizens of the Roman empire. In A. D. 312, the emperor Constantine became a vassal of the King of kings, aud in A. D. 384, the Roman Senate DIVINE ORIGIN OF THE BIBLE. 69 abolished Paganism, and made Christianity the religion of the empire. This is certainly strong evidence of the inherent energy and previous triumphs of Christianity. But Effect of the ,lii' ,1 Ti 'ii union between the alliance was unnatural, and hence it be- tiu- church aua came a great curse instead of a blessing to the ti^^'^fite- Church. "My kingdom,''^ said Christ, " is not of this viorld." There was no affinity between the Stone that was cut out of the mountain without hands and that symbol of human wickedness which it was designed to crush into atoms. Ko wonder, then, that after this unnatural alliance the old land- marks of the kingdom of heaven were soon obliterated, and that its glory was henceforth very greatly obscured. About the same time, the barbarians of the North spread like a storm of hail and fire, mingled with blood, EiTectof the in- over the Roman empire. The lights of liter- <^"'«'""« °^ *''« ^ ~ Northern bar- ature and science were extinguished, and the baiians. " c?a?-^ «/7(?5 " followed, during which JMahometanism and many other abominations deluged the earth. At length the world's midnight came, in the eleventh cen- tury. Darkness that might be felt then sat Further prog- brooding upon the nations. This was the reign r»ss of error. of • terror — of Satanic terror. And, no doubt, to many a poor, despised and persecuted follower of Jesus, it did ap- pear as if the gates of Hades were about to prevail against the kingdom of the Messiah. But man's extremity is God's opportunity. There were still living a few noble s})irits w^ho had not Change for tbo bowed the knee to the image of Baal. These ^'^^^'"'■ rose, in the spirit and power of Elijah, to repair the altar of God that was broken down. Heaven sustained and blessed their noble efforts. Every thing began to wear a more en- couraging and promising aspect. New elements of hope and success were providentially developed. Learning be- 70 REASON AND REVELATION. gan to revive in the fourteenth century ; the art of print- ing was discovered in the fifteenth; and the great leaders of the Protestant Reformation appeared in the sixteenth. That was a remarkable era in the growth and prosperity What was ac- of the kiugdom of heaven. Much was then compushed by (Jouc to rcstorc tlic apostolic order of things. tion oftbe 16th The Bible was translated and put into the hands of the people; men were taught to read, and think, and act for themselves ; and the power of the ever- lasting Gospel was again felt in every province of Europe. But the most active and practical elements of the Gospel Wherein it was wcrc uot thcu fully rcstorcd. The missionary deficient. gpjj.j^ ^f ^j^g Church stlll slumbcred. The fol- lowers of Luther and Calvin became too much engaged in political and metaphysical discussions ; and the progress of the reign of heaven among men was again very much re- tarded, till about the beginning of the nineteenth century. Then the Ancient of Days came, and judgment was given to the saints of the Most High, and the time Spirit and prog- ^ ^ ' ress of the 19th camc that the saints should possess the king- dom. Then commenced the era of Modern Missions. Then was formed the benevolent design of sup- plying the world with the Word of Life. Then a new spirit of zeal, energy, and activity was developed and mani- fested throughout all Protestant Christendom. I need not dwell on the results and consequences that have followed. The reader sees them in his own church and community. He sees them in the progress that Chris- tianity has made in America, in Europe, in Asia, in Africa, and even in many of the most remote islands of the Atlan- tic and the Pacific. He sees them in the multiplication of Bibles, of schools and colleges, and of the arts and sciences. He sees them in the decline of Catholicism, Mahometan- ism, Brahmanisra, Buddhism, and all the other abominations DIVINE ORIGIN OF THE BIBLE. \ 71 that have so long opposed the progress and the Interests of the kingdom of heaven. What need, then, have we of further testimony? Is it not as ph\in as evidence can make it, that God ^ ^ _ _ Conclusion. is now making every thing tributary to the spread of the Gospel? And hence we infer that tlie day is not far distant tohen the Stone that smote the image will be- come a great mountain and fill the whole earth. It now only remains to consider briefly the duration of this kingdom. The prophet says, "It will stand p^^^^^j^^ ^^ forever;'' that is, as long as the world stands, the kingdom or until the judgment shall sit and the books be opened. Then, of course, the kingdom will be delivered up to God the Father, that God may be all and in all.* As this part of the prophecy extends far into the future, it can not, of course, like the first and second wimt ]ii8tory items considered, be proved and illustrated his- «'"' f''; ^'gna ' -i of the times in- torically. But in view of its past history and dici-.to. its present increasing influences on the nations, who can doubt that this kingdom will endure forever? Does any man of intelligence, whatever may be his religious belief or his party prejudices, really and soberly think that Chris- tianity will ever pass away, as did the Chaldean, Medo-Per- sian, Grecian, and Roman empires? I think not. I know of no intelligent person who really entertains notions so chi- merical and so utterly opposed to all the indications of our present rapidly-Increasing civilization ; and hence I think we are fully warranted in the conclusion that the kingdom of heaven will stand while time endures. How clearly, then, this })rophecy, with its ful- Bearinc:of this fillment, serves to prove the Divine origin of t)..- .mestion the Holy Bible. It was uttered more than two '•-«p^^»'"fj»'« thousand years ago, in the open court of the i^'L'1«- *Rev. xx: 11-15; 1 Cor. xv: 24-28. 72 REASON AND REVELATION. greatest raonarcli then living. It was aimed against the pride, and vanity, and ambition of all earthly princes. It was, of course, watched with an eye of heathen jealousy by all the kings, and princes, and priests, and philosophers of Babylon and the three succeeding empires. It was sacredly guarded by the Jews and rigorously scrutinized by the Gen- tiles till the coming of the Messiah. It is, therefore, no Christian fabrication, as some have supposed. It is found in the sacred archives of those who are most hostile to the Christian system. And yet, wonderful to be told, it is now being fulfilled before our own eyes, and also in the presence of the most enliohtened Jews, Turks, and Pa- Conclusion. _ " _ _ ' ' gans. How true it is, then, that Daniel and other holy men of old spake as they were moved by the Holy Spirit. SECTION II. — Daniel's Vision of the Four Beasts. — Daniel vii. The main scope of the vision recorded in the seventh General scope cliaptcr of Dauicl is to illustratc the origin, ot the vision. progrcss, and fortunes of the Little Horn of the fourth beast, especially in its relations to the kingdom of the Messiah. But for the sake of consistency and harmony, the whole subject of universal monarchy is again intro- duced, as in the first vision of Nebuchadnezzar. The scene is laid on the Mediterranean Sea, and Daniel „, sees four wild beasts rising up out of the as:i- The scene or or o place of the tatcd watei's. For the symbolical import of vision. , -r» •• these waters, see Kev. xvn : 15. I. The first beast, we are told, resembled a lion; had Characteristics ^^g^^'^ wiugs ; the wiugs wcrc plucked; the of the first bcast was made to stand upright like a man : beast. , , , . . and a man s heart was given to it. DIVINE ORIGIN OF THE BIBLE. 73 These characteristics all serve to mark out wi.at it npre- this beast as a symbol of the Chaldean empire. ir. The second beast was like a bear; it seemed to be rais- ins itself up on one side, as a bear when about „, ^ . ^. o I ' Cnaractcnstics to pounce upon his prey ; it had three ribs in its of tin- socond mouth, and it was commanded to devour much flesh. This was a symbol of the Medo-Persian empire. The three ribs in its mouth most likely represent ^^^^ ^^ .^ ^^ ^^_ the three principal kingdoms subdued by it, seats. viz.: Lydia, Babylonia, and Egypt. III. The third beast was like a leopard ; had four wings, representing the great celerity of its motions ; ch.iracteristics four heads, representing its four principal divis- °^J^'^'' "'"''^ ions; and great dominion. These are all symbolical of the Grecian or wiiat it sym- Macedonian empire. IV. The fourth beast was a monster, and had ci.aracteristicB great iron teeth ; it trampled down every thing °'| *'"" ^""^'""^ before it; it had ten horns, symbolical of ten kingdoms; and from among these sprung up another little horn, or kingdom. This beast was evidently a symbol of the Roman empire. The ten kingdoms into which it was divided, or what it was according to Machiavel, an Italian politician »>■"''>' ''^■'''• and historian, are as follows. The chronology is given by Bishop Lloyd: (1.) The Huns in Hungary, A. D. 356; (2.) The Ostrogoths in Moesia, A. D. 357 ; (3.) tir, t.n ho.ns The Visigoths in Pannonia, A. D. 378; (4.) uu- ulmian «m- The Franks in France, A. D. 407 ; (5.) The p"«- Vandals in Africa, A. D. 407 ; (6.) The Sueves and Alans in Spain, A. D. 407; (7.) The Burgundians in Burgundy, A. D. 407 ; (8.) The Heruli and Rugians in Italy, A. D. 476 ; (9.) The Saxons and Angles in Britain, A. D. 476 j 74 EEASON AND REVELATION. (10.) And the Lombards first in Northern Germany, A. J), 483, and afterward in Italy, A. D. 562. THE LITTLE HORN. . . From the record given in this seventh chap- Charactenstics ... of the Little ter of Daniel concerning the Little Horn it ap- Hoin. pears, I. That its locality would be among the other ten horns or kingdoms; that is, in some part of the Western Roman empire. II. That it would be a little horn, or, as the angel explains it, a little kingdom. III. That it would be diverse or different in kind from the other ten horns. IV. That it would in some way overcome and subdue three of the ten. V. That it would have eyes like the eyes of a man ; that is, that it would be remarkable for its knowledge, cunning, and sagacity. VI. That it would utter blasphemies against, the Most High. VII. That its bearing would be more arrogant and pre- sumptuous than the other ten. VIII. That it would arrogate to itself authority to change times and laws. IX. That it would make war upon the Saints and pre- vail against them for a time, times, and a dividing of time ; that is, for three years and a half, or according to the year- day theory, by which a day is put for a year in the short- hand writing of prophecy, one thousand two hundred and sixty years.* X. That at the close of this period the Ancient of * See Ezekiel iv: 6. DIVINE ORIGIN OF THE BIBLE. 75 Days would sit in judgment upon it and take away its do~ minion. XI. That it would not at that time be wholly destroyed, but that/>"0?n that epoch it would he gradually consumed even to the time of its final ruin. Compare with all this what is said of the Man of Sin in 2 Thessalonians ii : 1-1 2, and the descrip- other refer- tion of the two-horned beast in Revelation xiii : game power. 11-18. In order to identify this Little Horn it is ^'Qiiis'tes in order to iden- necessary to find a kingdom that will answer to tifythisking- all the given characteristics. Such a one we find °™" in the Roman Catholic hierarchy, and nowhere "^^^ conditions .• •' all fulfilled in else. This will appear more evident as we pro- the Koman ceed with the several particulars specified. And, archy."^ I. All concede that Popery had its origin in _, ^^. ^, , i •' » Its birthplace. the Western Roman empire, among the ten horns of the fourth beast. II. It is also evident that Poj)ery has always been, in- trinsically, a weak and feeble power. True, in- it, intrinsic deed, in one aspect, it was for a time very pow- i«e''''^'"*'S8. erful ; but it was so, not by its own, but by borrowed power. It has generally accomplished its ends and purposes through the agency and instrumentality of some other political power; and hence to John it appeared as a lamb, but it spake like a dragon. III. It was diverse from all the other kingdoms of the empire. They were all purely secular in their ns diverse character, but it was a politico-ecclesiastical des- <=i^»'''»'^t«'''- potism. IV. It is a well-known historical fact that through the influence of the Catholic party the Vandals, the Ti.e three Ostrogoths, and the Lombards were all subdued ""r"./'T^M,f O > up !)>■ the Little and removed out of the way. The following "^r".- 7G REASON AND REVELATION. facts are taken, in substance, from Gibbon's "Decline and Fall of the Roman Empire : " The Arian controversy was the occasion of much enmity The Ariau con- bctwccn nations as well as between individuals troversy. j^,-,j churchcs. The Romans and the Greeks were generally Athanasians or Trinitarians; but the cause of Arius was, for the most part, espoused by the Vandals, the Ostrogoths, the Lombards, and other tribes hostile to the Quarrels be- Romaus. Rcligion was carried into their secular tween the g^j-j^j political ditfercnccs ! aud for many years the Cathiihcs and \ . . Vandals of Af- political Icaders of the respective parties were among their most violent religious partisans. But about A. D. 530, Hilderic, king of the Vandals, became more friendly to the Trinitarians, or Catholic party of North- ern Africa. He restored two hundred deposed Athanasian bishops to their churches, and allowed the free profession of the Athanasian Creed. This, of course, gave great oifense to his Arian subjects. His clergy charged him with having re- nounced the faith of his fathers. He was finally deposed, and Gelimer, a violent Arian partisan, was placed on the throne. This, again, greatly offended the Catholics in the East, as Subjugation of wcll as iu Africa and in Italy, and as the em- the Vandals. peror Justiuiaii was then the political repre- sentative of the Catholic party, all looked to him to defend the faith and to chastise the Vandals. His consent was easily obtained. Having himself, about the same time, ac- knowledged the Bishop of Rome to be the head over all the churches, and having asked his services in the settlement of an Eastern controversy, he seemed anxious to prove his faith by his works, and readily consented to undertake the subjugation of the Vandals.* An army was sent into Af- *The following letter from Justinian to Joliu, Bishop of Rome, A. D. 633, sufficiently explains the purposes and designs of the Empeior, and . tis great obsequiousness to the See of Rome: DIVINE ORIGIN OF THE BIBLE. 77 rica, under Bellsarius, A. T>. 533, and in the course of that and the following year the Vandals were subdued and almost exterminated.* The same fate befel the Ostrogoths of Italy in A. D. 539. t Thus two of the ten original horns were subjugation of subdued and vanquished throuirh the influence the ostrogotua '■ ° in Italy. of this Little Horn. In A. D. 568 the Lombards got possession in Italy. They, too, were uncompromising Arians, and sui>iugiUion of their political and religious controversies with ^'"' ^"'"I'a'ds- the Catholics became more and more frequent and violent. Appeals were again made to the East, but in vain. At "Rendering honor to the Apostolic See and to your holiness, as always was and is our desire, and, as it becomes us, honoring your blessedness as a father, we have laid without delay be- J"stini:in'8 ipt- „ , . „ ,, , ,, , . . . ter to the Bish- fore the notice of your blessedness all things pertaining to opQj- Kome. the state of the Church. Since it has always been our earnest study to preserve the unity of your Holy See, and the state of the holy churches of God which has hitherto obtained, and will remain without any interfering opposition. Therefore ive hasten to subject and to unite to your holiness all the priests of the tchole East. "As to the matters which are at present agitated, although clear and undoubted, and, according to the doctrine of the Apostolic See, held as- suredly resolved and decided upon by all the priests, we have yet deemed it necessary to lay them before your holiness. Nor do we suiFer any thing which belongs to the state of the Church, however manifest and undoubted, that is agitated, to pass without the knowledge of your holi- ness, ivho are the head of all the holy churches. For in all things, as had been said or resolved, we are prompt to increase the honor and authority of your See." — Bower's History of the J^opes, vol. ii, pp. 335, 336. The same supremacy is ascribed to the Bishop of Rome by Justinian in his celebrated code of Roman laws, published about the ■c , ■. ^-i -KT ,, ,, T-. ,, rrr DoCrCO Of JUS- sanie time. In the 13l8t JNovella, the Emperor says: " \ye tiuiau. thdrefore decree that the Most Holy Pope of Rome is the first of all the priesthood^ and that the most blessed Archbishop of Constanti- nople, the new Rome, sliall be second in rank after the Holy Apostolic Chair of the elder Rome." *See Gibbon, vol. v, pp. 127-158. flbid, vol. v, pp. 17S-210. 78 REASON AND REVELATION. length Pope Stephen called on Pepin, king of France, who came in person, subdued the Lombards, and, in A. D. 755, conferred on the Pope the Exarchate of Ravenna and Pent- ajDolis. Thus fell the third of the ten horns.* V. The cunning, sagacity, and far-reaching policy of the Its sagacity Catliolics, and especially of the Order of the and foresight. Jesuits, are proverbial. VI. The following quotation from Bishop Newton's "Dis- its biasphe- scrtatious on the Prophecies " will sufficiently "rTnd pTe'ten- iHustratc this characteristic of Popery : "At all *'°°^- times he (the Pope) exercises Divine authority in the Church, showing himself that he is God ; affecting Divine titles and attributes, such as holiness and infallibil- ity ; assuming Divine powers and prerogatives, in condemn- ing and absolving men, in retaining and forgiving sins, in asserting his decrees to be of the same or greater authority than the Word of God, and commanding them to be re- ceived under the penalty of the same or greater condemna- tion. Like another Salmoneus, he is proud to imitate the state and thunder of the Almighty, and is styled and pleased to be styled, ^ Our Lord God the Pope ; another God upon earth ; King of kings and Lord of lords.' The same is the dominion of God and the Pope. To believe that our Lord God the Pope might not decree as he de- creed, is heresy. The power of the Pope is greater than all created power, and extends itself to things celestial, terres- trial, and infernal. The Pope doeth whatsoever he listeth, even things unlawful, and is more than God. Such blas- phemies are not only allowed, but are even approved, en- couraged, and rewarded, in writers of the Church of Rome, and they are not only the extravagances of private writers, but are the language even of public decretals and acts of councils. "f * See Gibbon, vol. v, pp. 213-219. t Disser. xxii: pp. 404-5. DIVINE ORIGIN OF THE BIBLE. 79 VII. It was not enough for this little horn to uproot three of its ten predecessors; it also claimed ju- His arrogant risdiction over the remaining seven, as well as kins'sand""*'^'* over all other kings and potentates. On the p''"<=''«- necks of some the Pope placed his foot, in token of his ab- solute sovereignty. Others were required, after the manner of slaves, to hold his stirrup, while he mounted on horse- back ; and others again were, through his influence, reduced to such a degree of degradation, that they were glad of the opportunity to kiss his toe, in token of their absolute sub- jection to his holiness.* Such facts very clearly indicate that " his looks loere more stout than his fellows." VIII. The power to change times and laws, even the laws of the Most High, has always been claimed nig ciaimed- as one of the prerogatives of the Pope of Rome, '^"t^'"'•it>' *» , change times This is made sufficiently clear by the previous e.ud uws. citation from Bishop Newton. IX. It is well to observe here that the term of twelve hun- dred and sixty years does not refer, as some have "^ "^ , . '' ' Period of his alleged) to the entire period of the Little Horn's dominion over existence, but only to the period of his dominion over the saints. That this commenced as early as A. D. 533, is, I think, evident from what is given under the fourth characteristic. That many of the Vandals were ignorant, superstitious, and hypocritical formalists, is of course con- ceded ; but that some of them were also sincere followers of our Lord Jesus Christ admits, I think, of no doubt. And be it remembered, that the war which resulted in their complete subjugation was really a religious war, undertaken and prosecuted for the sake of the Cotholic party. This is evident from many passages in Gibbon, as well as from what has been said and written by many other historians. * See Ranke's "History of the Popes," and Dowling's " History of Ro- manism." 80 REASON AND REVELATION. Take, for instance, the following brief extract from the " De- cline and Fall of the Roman Empire." After a free confer- ence with his Council of State, in reference to undertaking the war, the emperor hesitated ; and Gibbon adds, " The design of the M^ar would perhaps have been relinquished, if Justinian's courage had not been revived by a voice which silenced the doubts of profane reason. ' I have seen a vision,' cried an artful or fanatic bishop of the East. ' It is the will of Heaven, O Emperor, that you should not abandon your holy enterprise for the deUverance of the African Church. The God of battles will march before your standard, and dis- perse your enemies, who are the enemies of his Son.' "* This appeal to the emperor was decisive. There was no longer room either for doubt or for hesitation. The war was resolved on for the sake of the Catholic Church. During that and the following year much blood was shed in the name of Religion ; and the persecution was continued, without much interruption, for a period of one thousand two hundred and sixty years, during which the Church fled into tlie wikler- ness. The two witnesses prophesied in sackcloth, and many of the saints suffered martyrdom for the Word of God and the testimony of Jesus Christ. But in A. D. 1793, just one thousand two hundred and sixty years from the commence- ment of the African war, the breaking out of the French revolution put a stop to all religious persecution tliroughout Europe. X. But this was not all that followed. It was not a mere God's ud suspension of Papal power and Papal tyranny. muntsoiithe ThcTi the Aucient of Days sat in judgment on this monster of iniquity. His poioer was broken, his dominion was then taken away, and the kingdom was soon given to the saints of the Most High. On the 21st of September, 1792, the French National * Gibbon, vol. v, chap, xli, p. 131, Loud. edit. DIVINE OPJGTN OF THE EIBLE. 81 Convention abollslied royalty and ]->roclaimed the French na- tion a free republic. On the 19th of Novem- Acts of the ber following, they passed the ^'Decree of Fra- tiuimiAssum- ternity" promising aid to all people who Avere '''^■ Milling to contend for the principles and enjoyment of lib- erty. These measures were preparatory to the solemn and extreme issues of the next year, during which king Louis, "The Eldest Son of the Cliurch," was beheaded, vast num- bers of the royalists put to death, the republican era pro- claimed, and all ecclesiastical connection with Rome publicly renounced. The events of the two following years were of the same type. While they were characterized by the most wild, reckless, and lawless spirit of unbridled democracy, they were, at the same time, a terror to Popery as well as to every other surviving horn of the fourth beast. Thus it is that God makes even the wrath and wickedness of man praise him. But it was reserved especially for Napoleon to humble the pride of Rome, and to completely sever the ec- Napoleon's snc- clesiastical and political ties that bound all cessmitaiy. Western Europe to the throne of the Papacy. This was his mission, and while he confined himself within its proper limits, no hero was ever more successful. On the third of February, 1796, when only twenty-six years of age, he was appointed commander-in-chief of the army in Italy. The battle of Lodi is a monument of his military greatness. All Northern Italy then felt and acknowledged his power. The Pope was forced to purchase the forbearance of the repub- licans by ceding to them Bologna and several other towns, paying a heavy ransom, and sending three hundred precious manuscripts and pictures to enrich the National Museum of Pai'is. Otlier important events followed in quick succession, and, on the 15th of February, 1798, General Bertliier, the commander of the French forces, entered the gates of the 6 82 REASON AND REVELATION. Eternal City. The conquest was easy and rapid. He soon abolished the Papal Government, 'prodahned Rome a repub- lic, dragged Pope Pius VI from the altar of the Vatican, sent him first into Tuscany, and thence to Valence, in France, where, after an illness of ten days, he expired in captivity. XI. This was an end of the administration of Pius VI, Popery in a ^^t uot of Popcry. The prophct foresaw that state of con- ^f^^j, ^^q temiiuus of the one thousand two hun- sumption. dred and sixty years of Papal supremacy this once persecuting power would itself pass through a period of consumption, until it would be finally destroyed. And this is now being fulfilled before our eyes in all p)arts of Chris- tendom. The French had freed themselves from the evils of mon- archy, but not from their own religious blindness and fanati- cism. They never understood the spirit and genius of pure Cln'istianity ; and hence when their own experience had con- vinced them that even superstition is better than atheism, they were not prepared for any thing better than a modified species of Roman Catholicism; and this was, therefore, re- established as the religion of the republic. This was cer- tainly making some concession to the lioman Catholic Hie- rarchy. But all the powers of earth can never restore what it lost by the French revolution and the victories of Na- poleon. True, indeed, its numbers are still very great, and, it may be, that they are even increasing ; but, nevertheless, its spirit is broken, its dominion over the saints has ceased, its power to persecute has been taken away, and for several years the intervention of foreign bayonets has been necessary to pre- serve its head from 7'uin. In the mean time the kingdom has been given to the saints _„ , . ; of the Most Hic:h. From the day that the Papal The kingdom *? ./ r given to tho sccptcr was broken by Napoleon, the cause ot primitive Christianity has been onward and up- DIVINE ORIGIN OF THE BIBLE. 83 ward. Then commenced the work of modern missions. Then was conceived the benevolent design of supplying the destitute and dying millions of our race with the Word of Life. And never before, since the days of the Apostles, was so much done for the conversion of the world and the res- toration of primitive Christianity as has been accomplished within the last sixty years. The Bible has, during this short period, been translated into all the principal languages and dialects of the earth, the number of its copies has been multiplied more than tenfold, and all things seem to indi- cate the speedy triumphs of the Gospel throughout the whole world. From all these premises, then, we conclude, „ , . J- ' ' ' ConcluBioa, 1. That Daniel was a true prophet, and spoke as he was moved by the Holy Spirit. 2. That the days of Zion's mourning are past ; that her warfare is almost accomplished ; that the two witnesses will no more prophesy in sackcloth ; and that the bottomless pit will hereafter be opened only to receive the enemies of the Church. SECTION III.— The Mahometan Dominion; or, The Little Horn of the Goat. — Daniel viii. The scope of Daniel's second vision is very similar to that of his first. It is evidently to illustrate the „ •' Scope of Dan- origin, exploits, and destiny of a Little Horn, jers second But whether the Little Horns of the two vis- ions are identical, the sequel will show. The scene is laid on the banks of the river __. , _^_ ., . T-v • -I -r-« 1 • ^'* locality. Ulai. >Vliue there Daniel saw a Kam pushing westward, and northward, and southward. This characteristics Ram, according to Gabriel, was a symbolical rep- *",.'l,|'j'n"''of th*] resentatiou of the Medo-Persian empire, and to ^'"^- 84 REASON AND REVELATION. it all the marks and characteristics of the Ram evidently refer. While Daniel was admiring the Ram for his great strength Characteristics ^^^^ prowcss, a Hc-Goat Came rapidly and sweep- of the He-Goat, ingly from the west, and completely vanquished the Ram. But when the Goat became very powerful, his great horn was broken, and in its stead came up four other notable horns toward the four winds of heaven. This Goat, according to the same authority, was a symbol Their symboii- of the Greek or Macedonian empire. The great cai meaning. j^^j.^^ dcuotcd Alcxaudcr the Great, and the four notable horns that succeeded it, represented Greece, Thrace, Syria, and Egypt : the four principal divisions of the Greek empire. Out of one of these came up afterward the Little Horn, Criteria and whicli is evidently the principal subject of the ot'u'its Lutlr^ vision. From the vision of the prophet, and ^"'"°- Gabriel's interpretation, we learn the following particulars concerning it: I. That this Little Horn would have its origin in one of the four divisions of Alexander's, empire. II. That the time of its rise would be when the dominion of the four kingdoms of the goat had passed away, and the transgressors had come to the full. III. That its character would be exceedingly unique and paradoxical. For instance, 1. That it would be a little horn, but that it would also be a king of fierce countenance. 2. That it would be skillful in understanding dark sen- tences. 3. That one of its characteristic crimes would be the transgression of desolation. lY. That it would wage war, and exercise its hostility, 1. Upon the South, the East, and the Pleasant Land. DIVINE ORIGIN OF THE BIBLE. 85 2. Against the host of heaven ; or, as Gabriel explains it, against the mighty and holy people. 3. Against the Prince of the Host. 4. Against the Daily. V. From the same sources we also learn by what means it would succeed in its ambitious and unholy purposes. These are, 1. Not by its own, but by borrowed power. 2. By a crafty and cunning policy. 3. By oiFers of peace. VI. Finally, we have an account of the manner and time of its end. It is to be broken without hands, and within a period of twenty-three hundred prophetic days. There is a very striking analogy between some of these characteristics and those of the Little Horn de- Amiicgy be- scribed in the seventh chapter of Daniel; and uen">iii8*of ' hence some have inferred that the horns are *!'« '''"' »•"' "t^i chapters of tliemselves identical. But this opinion is evi- Daniel. deutly erroneous. In some respects these two Points of dir- horns differ very essentially, as, for instance, ^'^'■^"ce. Avith respect to the i^lace^ of their origin and the sphere of their influence. It has been demonstrated, I hope to the satisfaction of all my readers, that the Little Horn of the seventh chapter is a symbol of the Roman Catholic Hie- rarchy. But this power did not grow up in any one of the four divisions of Alexander's empire ; nor did it ever exer- cise veiy nuich influence over them. The seat of its do- minion has always been in ^yestern Europe, a territory over which Alexander's empire never extended. ij,>nce not And hence it follows that these two Little '''«"''<^'''- Horns are essentially different. The one has long been the curse of Western Eurojie, and the other of Western Asia. The former represents Popery, and the latter wh.it these two ■ -n r 1 , • m .1 • horns Boveralljr represents JMahometanism. lo this power, gymboiize. 86 KEASON AND REVELATION. and to this alone, belong all the characteristics of the Little Identification Hom described in the eighth chapter. Let us of the latter. noticc them all very briefly in order. I. The first characteristic mark which serves to identify this Little Horn is its locality or birth-place. Its locality. . ,,,.,. 7 . It was to grow up in one of the four divisions of Alexander's empire ; that is, in Macedonia, Thrace, Syria, or Egypt. To some there may be an apparent difficulty in applying this part of the prophecy to Mahometan power. But the difficulty is only apparent. It is true that Mahom- etan ism had its origin in Arabia, and it is also true that Arabia was never perfectly subjugated by any one of Alex- ander's successors. But, nevertheless, it was for a long time nominally subject to the kings of Egypt, just as Philistia and Phoenecia were always reckoned among the possessions Divisions of °^ *^^^ twelve tribes. "After the battle of Ip- Aiexander'3 sus," says Rolliu, " the four confederate princes empire. t»iti !•• f»» divided the dominions of Antiffonus amonpf themselves, and added them to those already possessed. The empire of Alexander was then divided into four kingdoms, of which Ptolemy had Egypt, Lybia, Arabia, Coele-Syria, and Palestine; Cassander had llacedonia and Greece; Lysima- chus had Thrace, Blthynia, and some other provinces beyond the Hellespont, with the Bosphorus; and Seleucus had all the rest of Asia to the other side of the Euphrates, and as far as the river IndusS^ It appears, therefore, that the birth-place of this Little Horn exactly corresponds with the birth- place of Mahometanism. II. The chronology of this Little Horn serves also' to Tune of its identify it with the ecclesiastical system of Ma- ^"''^* hornet. Two circumstances serve to fix the time of its birth. Gabriel says that it would stand up in the end of the kingdoms of Greece, Thrace, Syria, and *Rolliii's Anc. Hist., book xvi, chap. 2, sec. 1. DIVINE ORIGIN OF THE BIBLE. 87 Egypt; or, more exactly, after the time of these four king- doms, when the transgressors were come to the full.* These transgressors were evidently the nominal Christians of AYest- ern Asia, and particularly of Arabia, who had very generally departed from the faith before the rise of Mahometan ism. The following very brief extract from Taylor's " Manual of History" is sufficient to illustrate this point : " Unfortunate- ly " says the historian, on page 356, " Ckristianity, when in- troduced into the Peninsula, had been deephi sullied -, ,. . . ' J- 'J Keligioiis cnar- hy man's devices. The different tribes were im- acter of the hued with a fierce sectarian spirit, and hated each other more bitterly than Jews or Pagans. The vivid imagina- tions of the Arabs led them to investigate questions beyond the powers of man's understanding, and the consequence was so abundant a supply of new doctrines, that one of the early fathers described Arabia as the land most fruitful in heresies."f This might be further illustrated and confirmed by the tes- timony of St. John. J Had not the star first illustration fallen from heaven, the bottomless pit would not f','^"' "'«'^p°e- ' r alypse of St. have been opened, and, consequently, the smoke Jij'"!. and the darkness and the locusts would never have covered the provinces of Western Asia. But the Asiatic churches had then very generally filled the cup of their iniquity ; and hence God permitted these very heavy and severe judgments to come on them. Darkness has since covered that once fa- vored portion of the earth, and gross darkness has brooded over those tov/ns and cities that were first illuminated by the Sun of Righteousness. III. The character of this Eastern Power is also very dis- * n"^nN is from, -\nx, to remain behind or to be after. And hence it primarily denotes that which is after or posterior, as Psa. cix : 13 ; and Amos iv: 2. t See also Sale's Koran, Prelim. Discourse, Sec. II. J Revelation ix: 1-11. 88 REASON AND REVELATION. tinctly marked. It seems that it ivas to be a little horn, a king of fierce countenance, and interpreter of dar'k sentences, and a mighty desolator of the earth. All these points have been very clearly and strikingly fulfilled in the politico-ecclesiastical system of Mahomet. In its ori- gin, Mahometanism very much resembled the Little Horn „ . , , ., of the Western monster. For several vears its liVidence of its >' intriusic fee- progrcss had been very slow. It was not until the civil power was associated with the ecclesias- tical that it gained much influence either at home or abroad. But though in its origin and ecclesiastioal capacity it was Severe and re- a little hom, it nevcrthelcss soon became a king vengeful char- r- n , T7< 5 t • acterofMa- t>i ticrcc countenancc. Jlivery mans religion hometanism. ]^^g r^^ effcct ou his intcllcctual, moral, and even physical constitution. Christianity, whose very essence is love, renders its subjects mild, amiable, gentle, and forgiv- ing in their disposition. It changes the raven to the dove, the lion to the lamb. But Mahometanism breathes out vengeance and slaughter against and upon all who oppose the Koran. Death, tribute, or Islamism were the terms which the caliphs offered to their most favored opponents. What a contrast between the ambassadors of the Cross and the vicars of the False Prophet! Skill in the interpretation of dark sentences is another wi characteristic of this politico-ecclesiastical despot- edge and love ism. And it is well known that the Arabians have always been distinguished for the love of parables, riddles, and enigmas. The Koran itself abounds in all the dark parabolical forms of the Eastern style; and besides, Gabriel may also have had reference to their supe- rior knowledge of the arts, sciences, and literature during the middle ages. But though these polished arts have generally had a soft- ening and refining influence on mankind, they had but little DIVINE ORIGIN OF THE BIBLE. 89 effect on these locusts of the desert, whose characteristic crime was " the transqrcssion of desolation." In the day ^,, , . of their power they wei'e, therefore, " the abomi- tioi, of d.soia- natlon of desolation." This seems to have been a common name, applicable to any power distinonished for the crime of desolating large portions of the world. Thus the Chaldean army was once " the abomination of desola- tion." To it succeeded the Medo-Persian. Then followed the Grecian, and then the Roman. The last is evidently intended in Daniel xi : 31, and to it our Savior refers in Matthew xxiv : 15. But the Saracen army also became " the abomination of desolation," and it is evidently so designated in Daniel xii: 11. This was so very manifest, even to So- phronius, the last patriarch of Jerusalem, that when the Cal- iph Omar entered the city, to take possession of it in the name of the False Prophet, " Sophronius bowed before his new master, and secretly muttered, in the words of Daniel, 'The abomination of desolation is in the holy place.' '' * IV. The objects of its dislike and resentment are next enumerated by the prophet : "It waxed exceeding objMta of its great toivard the South, and toward the East, and ^'^^""^^ toward the Pleasant Land. And it waxed great even to the host of heaven, and it cast down some of the host and of the stars to the ground, and stamped on them. Yea, he magnified himself even to (or against) the Prince of the host. And by him the Daily was taken away, and the place of his Sanctuary was cast doion. And a host was given him against the Daily by reason of transgression, and it cast down the truth to the ground." Any map or geographical chart of the Saracenic empire is a sufficient proof and illustration of the cor- _ , , i Geography of rectness of Daniel's topographv in this connec- ti.c samceuio n ^ ^' ^ empire. tion. The western conquests of the caliphs, * Gibbon, vol. vi, chap, li, p. 430, LonJ. edit. 90 REASON AND REVELATION. though extending even to the Atlantic Ocean, were never- theless comparatively small, and were, by the Mahometans themselves, called ^'The sleeve of the robe." The host of heaven, or, as the phrase is interpreted by the Mahomet's a"gfl> " tlic mighty and holy people," and the opposition to Prince of the host, were the next obiects of its Chnst, to his ' *^ _ discipks.and resentment. By the former we are evidently to understand the Christians, who, at that time, were the only holy people on earth ; and, consequently, by the latter is meant the Messiah himself. All this was lit- erally fulfilled in the conquests and exploits of Mahomet, who greatly magnified himself against both Christ and his disciples. He taught that Adam, Noah, Abraham, Moses, Christ, and himself were all true prophets, rising in just and regular gradation above each other, and that whoever hates or rejects any one of them must be numbered among the infidels. But by placing himself above them all, he of course stood up against the Prince of the host; and by placing the Koran above the Bible, and the Crescent above the Cross, he cast down the truth to the ground, and prac- ticed and prospered. " By it also the Daily was taken away, and the place of ... . ,, the Sanctuary was cast down." In intcri^rcting: Blpanins of tho •' l o Daily in tiiis any aucicnt documents it is very necessary to consider the historical meaning of terms. There was a time when the word temple was used in the Sacred Canon to denote the building erected by Solomon for the worsliip of Jehovah ; but this word has since been trans- ferred from the type to the antitype, from the edifice on Mount Moriah to the Christian Church, which, since the ever-memorable day of Pentecost, in A. D. 34, has been a habitation of God through the Spirit. Thus says Paul, 1 Corintliians iii : 16-17 : " Know ye not that ye are the tem- ple of God, and that the Spirit of God dwells in you? If DIVINE ORIGIN OF THE BIBLE. 91 any one destroy the temple of God, God will destroy him; for the temple of God is holy, which teni])le ye are." And just so there was a time when tlie Daily signified the daily services of the Tabernacle, or of the Temple made with hands. But this term has also been transferred from the type to the antitype. It has no longer reference to the sacrifices and the incense that were daily offered by the priests under the Law. It now refers to the daily services of the Christian temple, the Sanctuary of the Living God, which is the pillar and the support of the truth. And it is a verv remarkable fact, that while the Little ^ ^ •' -^ By whom tnia Horn of the fourth beast has deluged all West- was takeu ern Europe with the blood of the saints, it has never taken away the daily services of the Sanctuary; but the Little Horn of the Goat has removed both the altar and the incense from nearly all the churches of the East. V. " His power" says Gabriel, " shall he mighty, but not hy his own power." At first Mahomet appeared its means of merely as a prophet or teacher of religion. But ^"^cess. his system was in itself utterly impotent. It very soon be- came manifest that if the world were ever converted to Is- lamism, it must be done by extraneous means, and, there- fore, the sword was brought in as an auxiliary use of the to the Koran. " The sword," said Mahomet, '''"■■'*- " is the key to heaven and hell. A drop of blood shed in the cause of God, or a night spent in arms, is of more avail than two months of fiisting and jirayer. Whosoever falls in battle, his sins are forgiven. At the day of judgment his wounds shall be resplendent as vermilion, and odoriferous as musk, and the loss of his limbs shall be supplied by the wings of angels and cherubim."* But the sword was not his only means of sue- crartyand cess. "Through his policy," said the angel, <=""■■"'« p°«<=y- * Gibbon, vol. vi, chap. 1, page 334, Lend. edit, of eiglit volumes. \ 92 REASON AND REVELATION. ''he shall cause craft to prosper in his hand." The following brief extract from the "Decline and Fall of the Roman Em- pire/' will show how very applicable all this is to the fol- Extract froa. lowcrs of Mahomct : " In the prosecution of the Gibbou. y^Qx, their policy was not less effectual than their sword. By short and separate truces they dissolved the union of the enemy; accustomed the Syrians to compare their friendship with their enmity ; familiarized the idea of their language, religion, and manners ; and exhausted, by clandestine purchase, the magazines and arsenals of the cities which they returned to besiege. They aggravated the ran- som of the more wealthy or the more obstinate ; and Chalis alone was taxed at five thousand ounces of gold, five thou- sand ounces of silver, two thousand robes of silk, and as many figs and olives as would load five thousand asses. But the terms of truce or capitulation were faithfully ob- served; and the lieutenant of the caliph, who had promised not to enter the walls of the captive Baalbec, remained tran- quil and immovable in his tent,' till the jarring factious so- licited the interposition of a foreign master." * Another means of success was peace. ''By peace he shall destroy moMV." The terms generally proposed Offers of peace. ^ ^ . & J 1 1 to the vanquished were death, tribute, or peace on condition that they would embrace the Mahometan faith. Thousands embraced this last condition to their present dis- grace and their eternal ruin. How very different from all this is the religion of the Contrast be- Prlncc of Pcacc, which, in less than three cen- tween Mahoiu- j.'i'i • i • • itti etauism and turics, Dy its owu intriusic power, subdued the Christianity. Roman empire, and took possession of the pal- ace and the throne of the Caesars. jjg g^j VI. But notwithstanding the temporary tri- umphs of this Little Horn, its doom is sealed, * Gibbon, vol. vi, chap, li, pp. 423-4. DIVINE ORIGIN OF THE BIBLE. 93 its destiny is determined. ^'It shall be broJcen" says Gabriel, " without hands; " that is, I presume, by Divine power. The Lord will consume it, as he is now consuming the Little Horn of the West, by the spirit of his mouth, and he will destroy them both by the brightness that will anticipate his cominor. o The period of two thousand three hundred years, or pro- phetic days, has been assigned as the terminus ad qucm of its existence. The Sanctuary or Church will then be cleansed from every stain and pollution of both Eastern and Western abominations. But as this still relates to the future, it does not properly fall within our prescribed limits. Enough, however, has been said for our present purpose. Here is a chain of prophecy extending from the days of Daniel to the present time, every link of which has its counterpart in the well-authenticated events of profane history. And hence it follows that we must either wholly ignore all connection between cause and effect, or otherwise concede that these are the revelations of that S})irit that searches all things, yea the deep things of Jehovah. Note. — The reader should be extremely cautious in adopting any theory of unfulfilled prophecy. It was never God's purpose to c L J r r Isecessity of gratify our curiosity in this respect by giving us any caution in the thing more than a mere outline of future events, and stmiy of imtul- 1 ., . , J i. ^ IT • i. • filleii prophecy. hence there is great danger of falling into error m our attempts to fill up the details. It is just here that most writers on prophecy forget their proper office as interpreters of the Word of Life, and become prophets themselves. We all, however, feel that there is a great pleasure in looking into tho chapter of unfulfilled prophecy, as to a light that shines in a dark place. And there is certainly no harm in endeavoring to understand it, pro- vided, only, that we do not become dogmatists, nor wi-est the Scriptures by our own theories and speculations. With this caution to the reader, I will add a few words Terminus a here touching the probable time when the Sanctuary will q"o of the 2,soo be cleansed. The principal difficulty consists in fixing the terminus a quo, or the epoch from which the two thousand three 94 REASON AND REVELATION. SECTION IV.— The Seventy Weeks of Daniel.— Chapter ix. This chapter consists of three parts. In the first we have Daniersdis- given Daniel's discovery respecting the duration CO very. q£ ^^ captivity. By referring to the prophecies of Jeremiah, he liad learned that it would continue during a period of seventy years.* This period had now almost expired. Sixty-eight years had elapsed since Daniel and his companions had been carried to Babylon, and still nothing in the events and signs of the times seemed to favor their deliverance, nor even to indicate that the day of their eman- cipation was near at hand. hundred years are to be reckoned. It seems most probable, however, that this period is to be reckoned, not fro;n the rise or birth of the Ram, as some writers have alleged, (for he was in his full strength and vigor when Daniel first saw him,) but /rows the time when he was first attacked by Terminus ad '^^ He-goat. If this assumption is warranted by the con- Quem of the text, it fixes the beginning of this period to the spring same perio . ^^ ^j^^ year 334 B. C, and consequently it will terminate in the spring or about the middle of A. D. 1967. And this conclusion seems to be sustained by the chronology of the Confirmation twelfth chapter. The reader will observe that in that of this from the chapter the future history of the Israelites is summed up c ap er. -^^ three leading events. These are, first, their restora- tion to Palestine; second, their general conversion to Christ; and, third, the conversion of the world through their agency and instrumentality. „, , ,. Now each of these events seems to be marked and defined Three leading events and pe- by the terminus of a distinct period, the first consisting riodsofthis of 12G0 years, the second of 1290, and the third of chapter. ^g^g If this be so, then we have only to inquire, when did these periods commence ? And this seems to be settled, as a question of fact, by the angel himself. He says, at least in reference to the sec- ermmusaqu ^^^ ^^ these periods, that its terminus a quo is to be reck- 01 each period. ^ ' ^ on<».d from the taking away of the Daily. And that this * Jeremiah xxv: 8-11, and xxix: 10. DIVINE ORIGIN OF THE BIBLE. 95 This seems to have greatly distressed him. Probably he thought that, on account of the great wickedness His own prob- of the nation, God was about to protract the abler, flections. period of their sufferings, and he therefore betook himself to prayer, with fasting, and sackcloth, and ashes. In the second part we have given the prayer canit-i's prayer. of Daniel. It consists, 1. Of an acknowledgement of God's fidelity. V. 4. 2. Of an humble confession of Israel's sins. V. 5—15. 3. Of supplications for Jerusalem. V. 16-19. The third part contains God's answer to God's answer this prayer. It was communicated to Daniel to f'ls prayer. through Gabriel, and it embraces the following particu- lars. I. That a period of seventy weeks had been determined Daily of the twelfth chapter is the same as that of the eighth, just con- sidered, is evident, because this word, in its restricted meaning, has never had but two senses in the Holy Scriptures : the typical and the antitypical. The Romans took away tlie Daily in the typical sense when they destroyed Jerusalem, in A. D. 70, (see Daniel xi: 31,) and the Saracens took it away in its antitypical sense when they subjugated Pal- estine, the conquest of which was commenced in A. D. 632. Now that it can not relate to the former of these events is evident, be- cause if to A. D. 70 we add the three numbers given in the twelfth chap- ter, we are brought down to A. D. 1330, 1360, and 1405. But nothing in the history of these years corresponds with the leading events of the prophecy, which seem to mark out prominently three important epochs, and hence we conclude that the Daily in the twelfth chapter refers not to the type, but to the antitype. If, then, to A. D. 632 we add 1260, 1290, and 1335, we have, as the re- sult, A. D. 1892, A. D. 1922, and A. D. 1967. The first of these, most probably, designates the time when the Israel- ^^^^^ of each ites will return to the Huly Land; the second, the time when they will be generally converted to Christ; and the third, the time when, through their instrumentiility, the Sanctuary will be cleansed, and the kingdoms of this world will become the kingdoms of our Lord and of his Anointed. 96 REASON AND REVELATION. Period as- o^ Israel, during which they would continue to Bignedtois. enioy their then covenanted relation to God for rael s distiuct '' •' andcovenanted the acconiplishment of the following ends and nationality. purposes : 1. To restrain the transgression, or, more particularly, to Ends and Ob- prcvcnt the universal spread of idolatry. (See jectsoftliis. Q^l J'i. 19-) 2. To seal or shut up sins. This and the first clause con- stitute a parallelism. The object expressed in the first clause is specific; that in the second is more generic. 3. To cover iniquity; that is, to cover it with the typical blood of the Old Covenant until He would come whose blood cleanses from all sin. 4. To bring in or introduce everlasting righteousness; that is, God's everlasting scheme of justification. 5. To seal or to confirm and ratify vision and prophecy. At the close of these seventy weeks God was about to fix, as it were, the seal of heaven on all the predictions of the Old Testament, by the introduction of the Gospel and the fulfill- ment of his many promises to the fathers; but, in the mean time, the agency of the Jews, in their covenanted relations to God as his peculiar people, was necessary to the accomplish- ment of this end. 6. To anoint the Most Holy. This title may refer to any person or thing that is peculiarly sacred, or that has been especially consecrated to God. Here it evidently refers to Christ himself, who, about the close of this period, was an- ointed with the Holy Spirit and with power,* It is evident, from the context, that a considerable length „ . ^ ^ , , of time would be necessary for the accomplish- Ponod denoted •' i^ by the seventy mcut of all thcsc cuds and purposes — much more, W6cks certainly, than that which is included within a period of seventy literal weeks — and hence it is evidently * Acts x: 38. DIVINE ORIGiy OF THE BIBLE. 97 implied that a day is here put for a year, as in Ezckiel;* and that this is, therefore, a period of four hundred and ninety years. II. The second point embraced in this response to the prayer of Daniel is the cUcislon of this period Tiuee divisions into three subordinate per'iods of seven weeks, six- °^ ""*' p^"°'^- iij-two icecks, and one week, or, ixdher, half a week; or, ac- cording toHhe year-day rule of interpretation, into periods of forty-nine years, four hundred and thirty-four years, and three and a half years. The terminus of each of these is pretty clearly marked by an important event in how each di- Jewish history. The first is designated as a mlX-a or des- period of very great trouble, daring which Jeru- 'snated. salem was to be restored ; the close of the second is marked by the advent of the INIessiah, and that of the third by his death. III. The third general topic contained in this answer re- lates chiefly to the destruction and desolations of Predictiona Jerusalem. The following particulars are ex- concerning the ^ ■■■ Becond destruc- pressed with more or less clearness and full- tion of jemsa- '■ lem. ness : 1. That soon after the death of the Messiah the city would be destroyed by a foreign prince. 2. That its destruction would be very great, even as the ruin caused by a deluge. 3. That it would also be of long continuance, even till the consummation of God's purposes in reference to it. Such then is, in brief, the meaning of this prophecy. Has it ever been fulfilled? Let us inquire. Our first object must be to ascertain the beginning of the period here designated by the seventy weeks. B.ginningof And here great caution is necessary. True, in- the 490 years. deed, we are told very distinctly that it is to be reckoned 'from 7 * Ezekiel iv: G. 98 REASON AND REVELATION. the going forth of the commandment to restore and to build Jerusalem.^' But history records no less than four decrees or commandments, all of -which had some reference to the restoration of the Jewish Commonwealth. 1. The first of these was issued by Cyrus, B. C. 536. It is recorded in Ezra i : 2-4. Four decrees concerning 2. Thc sccoud was made by Darius Hystaspes, Jerusalem. g^^g^c)^ (Ezra vi : 1-12.) 3. Thethirdby ArtaxerxesLongimanus, B. C. 457. (Ezra vii : 1-26.) 4. The fourth by the same monarch, about thirteen years later, B. C. 444. (Nehemiah ii: 1-8.) From which of these epochs, then, is this period to be reck- oned? Evidently not from the first, for that had special ref- erence to the building of the Temple; nor from the second, for that was but a reenactment of the first. But to Ezra belongs the honor of restoring and i-ebuilding Jerusalem in its most important sense. And hence he is to The year 457 B. tit rm r c. tobetakeu this day called by the! Jews "The Restorer of the ningof'tuis Law." The commission of Nehemiah referred period. chiefly to the secular aifairs of Jerusalem, and it may therefore be very properly regarded as a mere appen- dix to that given by Artaxerxes to Ezra ; and hence we think that the year 457 B. C. is to be taken as the beginning of the four hundred and ninety years. If, then, from 457 B. C. we reckon forty-nine years, we find that the events of that period correspond Bcope of tiie very exactly wdth the specifications of the proph- first period. -,^ ecy. Jb or, 1. It was a period of great trouble. (See the fourth chap- ter of Nehemiah.) 2. It was a period distinguished especially as the era of restoration and reformation. The events recorded in the thirteenth chapter of Nehemiah occurred about forty- DIVINE ORIGIN OF THE BIBLE. 99 nine years after Ezra received his commission from Artax- erxes. The second period begins with the year 408 B. C. ; and if to this we add four hundred and thirty-four Extent of the years, it brings us down to the year A. D. 26. ^*"=''"^ ^''''""^• But, according to Archbishop Usher and other distinguished writers on Chronology, Christ was born four years before the epoch which Dionysius Exiguiis fixed as the beginning of the Christian Era, and consequently A. D. 26 would ex- actly correspond with the thirtieth year of the life of Christ. And according to Luke this was the year in which Christ commenced his public ministry.* The third period is the shortest and most intensely inter- esting of the three; but, nevertheless, its chro- Di^rationofthe nology is not defined with absolute certainty, ti^ird period. It is very remarkable that neither the day of our Savior's birth, nor the day of his baptism, nor the day of his death, is known with absolute certainty. Neither do we know the exact number of days during which his ministry lasted; but in the prophecy it is given at about three and a half years, for it is said that he would be cut off in the midst of the week. And this corresponds very exactly with the testi- mony of the four Evangelists: for it appears, from the rec- ord of John, that Christ's baptism took place sometime — probably about six months — before he attended the first Passover that occurred during his public ministry. f And according to the same Apostle, Christ attended just four Passovers during his ministry.]: And as this festival oc- curred but once a year, it follows that Christ's ministry, so far as we can learn from history, must have continued about throe years and six months, which is in exact harmony with the words of the prophecy. *Luke iii: 23. t Compare John, chaps, i aud ii. J See John ii: 13-17; v: 1-9; vi: 4; aud xiii: 1-uO. 100 REASON AND REVELATION. Here, then, is certainly a most wonderful harmony be- Harmony of twecn the various s])ecifications of this prophecy wi'thu!'e''event8 ^^^ ^hc Corresponding dates and events of his- of history. tory. Obscvve, there is not a single discrepancy in the case. There are, it is true, some omissions in the minute details of history. But there are no contradictions Now add to all this the following well-authenticated facts : 1. That from the time of Daniel to the death of Christ, the law of Moses was God's chief means of re- Specification8. . . . -. . straining sm and transgression. 2. That Judaism was about that time very greatly weak- ened, and soon after abolished. 3. That the Christian Church was about that time estab- lished, and that it has since become by far the most pow- erful means of civilization, infidels themselves being judges. 4. That about thirty-six years after the death of Christ, the Roman general Titus did actually destroy Jerusalem^ as if by an overflowing deluge ; and, 5. That since that time it has been in a state of compar- ative desolation. Place, I say, alongside of this prophecy all these indubitable facts, and then say, gentle reader, what is your conclusion from the premises. Who Conclusion. . , , but a Being of infinite knowledge could have foreseen these events, fixed these dates, and foretold with such unerring certainty all the various particulars of this eventful prophecy? Concede that the claims of the Bible are just and true, and then all this is plain, simple, and per- fectly rational. But deny this ; ascribe the book of Daniel to any uninspired man, however learned, and you have, on this hypothesis, an enigma that is far more wonderful and perplexing than the greatest miracle recorded in the Bible. In the one case you have a cause fully adequate to the ef- fect; but in the other, you have an effect without a cause. If, then, thy faith is weak, why choose the harder side? DIVINE ORIGIN OF THE BIBLE. 101 SECTION V. — Pkophetic History of the Israelites. — Daniel x, xi, and xii. In the tenth, eleventh, and twelfth chapters of the book of Daniel we have the prophet's last recorded ^^^^ ^^ ^^^ vision. It occurred in the third year of the jei's last vis- reign of Cyrus, and probably also in the last year of Daniel. It appears that from the beginning of the first month, Abib, till after the feast of unleavened bread, The occasion Daniel had been flisting on the banks of the of this visiou. Tigris. The special reasons for this are not given, but it is probable that it was on account of the very discouraging condition and prospects of his people. While he was fasting, an angel appeared to him, very nuich resembling Jesus Christ, as he a^^peared Anangei com- to John on the island of Patmos.t He re- 'ni8«i''"«dto ' wait on, anil ceived his commission to go and wait on the comfort Daui.i. afflicted prophet when the latter first began to pray; but it seems that he was detained twenty-one days, in some way and for some reason, by the Prince of Persia. The effect of this vision on Daniel and his companions is next given. (V. 7-9.) And then we have an Effect of this account of Daniel's being streniithened and en- !''f'"" ''" ^'^^' <-' ° lel and his couraged by this heavenly messenger. (V. 10-12.) companions. In the fourteenth verse, we have given the general scope of all that follows. '^And now I am come,^^ said General scope the angel, "to make thee understand what shall "» the prophecy. befall thy people in the latter days; for yet the vision is for many days." The reader should never forget this in all his attempts to comprehend the several parts of the following prophecy. In the next four verse« following, we have an account of »Rev. i: 13-16. 102 REASON AND REVELATION, Further Daniel's further prostration, and of his being strength and affain Strengthened and encouraged. encouiagemcnt O o " to Daniel. Finally, the introductory chapter closes with God's ambassa- q^^ accouut of God's anffclic ambassadors at the dors at the • _ ° court of Persia. COUrt of Pcrsia. After these preliminaries, the angel commenced his pro- phetic narrative concerning the Israelites. But The narrative , . . ■.. , -i given indirect- as there was much m it to distress the aged '^' prophet, and perhaps also for other reasons, the narrative is given, for the most part, indirectly, through the history and fortunes of those nations with whom God fore- saw the Israelites would be associated, and to whom they would generally be in subjection. | For the sake of perspicuity, I will first quote each section of the prophecy, and then explain and illustrate Proposed order. , i • i t it as brieny as I can. I. "Behold there shall stand up yet three kings of Persia. And the fourth shall be far richer than they all. And by his strength, through his riches, he shall stir up all against the realm of Grecia.'" (xi : 2.) The Israelites were at that time subject to the Persians; and with these, therefore, the angel begins his Scope and par- ' ^ o o ticuiars of the narrative. The four kings referred to are Cam- byses, or Ahasuerus I, Smft-dis the usurper, Darius Hystaspes, and Xerxes the Great. In the reign of Xerxes the revenue of the empire, according to Herodotus, was sixty-four million dollars annually. India alone, the twentieth province of the empire, paid into the royal treas- ury one Euboic talent of gold, or about eighty pounds avoir- dupois, every day.* According to the same historian, the army led by Xerxes against Greece consisted of two millions six hundred and forty-one thousand six hundred and ten fighting men, and * Herodotus, Book iii. See, also, Diodorus Siculus, x: 3. DIVINE ORIGIN OF THE BIBLE. 103 at least as many more servants and workmen, making in all about five millions two hundred and eighty-three thou- sand two hundred and twenty persons.* II. "And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he ihall stand up, his kingdom shall be broken, and shall be di- nded toward the four ivinds of heaven; and not to his pjosterity, lor according to his dominion which he ruled; for Jus kingdom s'lall be plucked up, even for others besides those." (Y. 3, 4.) After the death of Xerxes nine other kings reigned over Persia. But the angel evidently aims at brev- scope of the itj, and as the invasion of Greece by Xerxes ^'^'^""'^ section, siggests the conquest of Asia by Alexander the Great, he passes immediately from the former to the latter. From the gi^en prophecy we learn, I. That the principal subject of it w^ould be specifications. a nighty king. 1. That his dominion would be very great. J. That he would do according to his own will. 4. That his kingdom would be broken. 5 That it would be finally divided into four parts. 6 That it would not be left to his posterity. 7. That none of his successors would have equal power. Al this is clearly applicable to Alexander the Great and his s ccessors. He was himself but twenty years ^ . , •' •' Evi(ii-nce of of a_<3 when his father, Philip, fell by the hand Alexander's of Piusanius. Many then tried to throw off the Macelonian yoke. But he very soon brought them all to subjecion, and in the spring of 334 B. C he crossed the Hellef)ont at the head of thirty thousand infantry and five thousaid cavalry, and immediately commenced his career of conqui.t in Asia. He conquered an army of one hundred and tei thousand Persians on the banks of the river Grau- * Herodotus, Book vii. 104 REASON AND REVELATION. icus, and another of six hundred thousand near the Bay of Issus. He then captured Tyre, after a siege of seven months, took Egypt, and again overcome I>arius, at the head of an army of one million soldiers, on the plains of Arbela; and soon after this he subjugated all the northern and eastern provinces of the empire, and extended his conquests even be^ yond Indus. He was, therefore, certainly a mighty king His dominion was also a great dominion. In less than te Extent of his years he extended his empire from Ethiopia an dominion. ^|-,g Indian Ocean, on the south, to the Danu and'the Imaus jNIountains, on the north, and from the Adriatii, on the west, to the utmost bounds of civilization on the eat. He WAS, moreover, extremely self-willed, putting to dea/li His Ktubboin- many of his most intimate friends simply becaise °"'*' they would not yield implicitly to his own arbi- trary dictation ; such, for example, as Parmenio, Clitus, (ja- listhenes, and Orsines. / He died 323 B. C, and after a conference of seven divs. Division of his it was agreed to by his generals that Alexandp's kingdom. half-brother, Philip Aridseus, should be invested with the shadow of royalty, and that each of them shiild take charge of a province. Thus his kingdom was at arst divided into thirty-three parts or provinces. | But in less than fifteen years his mother Olympiad his Fate of his PCS- wifc Roxana, his brother Philip Aradteu^ his teiity. gQj^ Alexander, his son Hercules, and all \k re- maining relatives were put to death, and the empire wapien divided into four kingdoms, viz. : Greece, Thrace, Syril, and Egypt. These were severally governed by Cassandei Ly- simachus, Scleucus Nicator, and Ptolemy Lagus, all o/them great princes, but none of them equal to Alexander.*/ *For a confirmation of all these facts, and many other inte ruling de- Works of refer- i^^'^^s of this important section of history and rophecy, *°ce, the reader is referred to the original works of |)iodorua DIVINE ORIGIN OF THE BIBLE. 105 III. " And the Icing of the south shall be strong, and one of his princes : and he shall he strong above him, and have do- minion; his dominion shall be a great dominion." Or, as I think the passage might be more clearly and more properly rendered, " And the king of the south, even one of his (Alex- ander's) princes, shall be strong : and (another) shall be strong above him, and have dominion ; his dominion shall be a great dominion.'^ (V. 5.) In the investigation of this prophecy, it is important to remember that its entire scope has reference to i-^ture omis- the seed of Abraham, according to the flesh. si""«fti'e ' ^ kingdoms of The narrative, as I before said, is indirect; but, Greece aud nevertheless, it all relates to the fortunes of the twelve tribes, and hence you see why it is that the king- doms of Macedonia and Thrace are henceforth passed over in silence. These constituted the western portion of Alex- ander's dominions, and the Jews were, therefore, in no way influenced by either their fortunes or their misfortunes. But it was very diiferent with the kingdoms of Syria and Egypt. For about two hundred and thirty-five Minute cu- tails years the Israelites w^ere almost constantly har- don.'s of syria passed by their mutual jealousies and intrigues, ^ua Egypt. Dependent, as they were, sometimes on the former and some- times on the latter ; and being always situated near the in- tervening boundaries of these kingdoms, they were com- pelled, by the force of circumstances, to sympathize and suf- fer with them in all their wars and revolutions. This is why the angel describes these so very minutely in the following Siculus, Justin, Arrian, and Plutarch. But if these can not be conve- niently procured, he will find a very interesting outline and illustra- tion of all these points in Pridoaux's Connection, vol. i, Book viii, and also in RoUin's Ancient History, vol. iii. Books xv and xvi. The work of Dean Prideaux is especially valuable to the student of the Bible, and it should have a pla-ce in every Bible library. Harper's edition is the one referred to in these notes. 106 REASON AND REVELATION. narrative. He could not cheer the heart of the aged propliet by any thing very pleasing and encouraging in the fortunes of his people during this eventful period, and he therefore very benevolently casts a vail over their sufferings and their afflictions, by indirectly describing their condition and circumstances through the history of those nations with wliich he foresaw they would be politically and geographi- cally associated. It is also very important to observe, just here, that Jeru- , . , salem is made the stand-point of comparison in all Geographical a ^ j. stand-poiut of the followiug geographical allusions. The king comparison. „ ^ i • ' • i i i i 01 the JNorth is simply that monarch, or rather succession of raonarchs, that ruled over those provinces and districts that lay north of Jerusalem, and the King of ttio '' ' North and king kiug of thc Soutli is uscd, in likc manner, for .all those kino;s that reigned south of Jerusalem. The first king of the South was Ptolemy Lagus, called also First kins of Ptolcmy Sotcr. He was one of Alexander's tiie South. princes, and was strong in wealth, in men, and in territory. In the division of the empire he received as his portion Eoypt Libya, Arabia, Coele-Syria, His greatness ^ bJ I } J i ' , and Palestine. To these he afterward annexed Cyprus, Phoenicia, part of Lesser Asia, several cities of Greece, and some of the ^gean islands. He also estab- lished a college of learned men in Alexandria, founded the famous Alexandrian Library, and did much in many ways to promote the prosperity, power, and influence of Egypt. First king of But another of Alexander's princes was stronger the North. ^jj^jj Ptolemy. This was Seleucus Nicator, who was at the same time king of the North. After the battle of Ipsus he reigned over most of the provinces of Asia Minor, Evidonce of hi8 ^^ Syria proper, Armenia, Mesopotamia, As- Buporiority. gy^.|j^^ Chaldca, Babylouia, Susiana, INIedia, Per- sia, Carmania, Aria, Parthia, Gedrosia, Arachosia, Drangi- DIVINE ORIGIN OF THE BIBLE. 107 ana, Bactriana, Sogdiana, and a portion of India; and having defeated and slain Lysimachus, 281 B. C, he then added to his former possessions the kingdoms of Thrace and Macedonia. His dominion was, therefore, a great do- minion.* IV. "And in the end of years they shall join themselves to- gether; for the king^s daughter of the south shall come to the king of the north to make an agreement; but she shall not retain the poiver of the arm; neither shall she stand, nor his arm ; but she shall be given up, and they that brought her, and he whom she brought forth, and he that strengthened her in these times." (V. 6.) The angel here passes over the events of several years, and next notices an attempt that was made to consolidate the two belligerent kingdoms. About the year 256, B. C, An- tiochus Theos declared war against Ptolemy Philadelphus, and for six years it was carried on with great violence. But a revolt of nearly all the provinces east of the Tigris made it necessary for Antiochus to conclude a treaty Treaty between of ijcace with Ptolemy, and direct all his forces p*"''''">' i'^'^*- ■i •' ' uelphus ana to the suppression of this rebellion. After much Antiochus T ■, . . T . Theos. court intrigue and political management, it was agreed that Antiochus should put away his wife Laodice, and her two sons; that he should marry Berenice, the daughter of Ptolemy, and that he should entail on her male offspring the crown of Syria These conditions were all ratified, and faithfully observed during the reign of Ptolemy. Ijaodice was divorced, and the marriage of Berenice was celebrated with vi„iatiun of great pomp and solemnity. But as soon as *'"" '■"'"'J'- Antiochus heard of the death of his father-in-law, he put * For further details on this section, see PriJeaux's Connection, vol i, book viii, pp. 393-425, and vol ii, book i, pp. 1-23; also RoUiu's Ancient History, vol. iii, book xvi, chap. ii. 108 REASON AND REVELATION. away Berenice, and recalled Laodice. This was the begin- nino; of an awful tragedy. Laodice, knowino; What followed. *^ /> i i i n i • the fickle temper of her husband, and being ap- prehensive that she and her children might be again sup- planted, resolved to improve the present opportunity, and to secure the crown for her own son. She therefore caused Antiochus to be poisoned; and when she saw him expir- ing, she placed in his bed, to personate him, a man named Artemon, who very much resembled the king, both in his features and in his tone of voice. Artemon performed his part of the play admirably. He recommended his dear Laodice and her children to the care and sympathies of the people, and gave orders that his oldest son by Laodice, Se- leucus Callinicus, should be his successor. His death was then publicly announced, and Seleucus peaceably ascended the throne, which he enjoyed for the space of twenty years. Laodice, not thinking herself safe while Berenice and her Death of Bere- son wcrc Hviug, couccrted measures with Seleu- Bon and attenii- cus to dcstroy tlicni also. Bcrcnice, hearing of *"'^' this, fled with her infant son to Daphne, a town about five miles south of Antioch, M'here she shut herself up in an asylum built by Seleucus Nicator ; but being at last betrayed by the guards, first her son and then herself, with all her Egyptian attendants, were murdered in the basest and most inhuman manner. Such was the end of Berenice, and of her husband, and of her son, and of those that ac- companied her from her native land ; and such was the ex- act fulfillment of this very remarkable prophecy.* V. " But out of a branch of her roots shall one stand up in his estate; who shall come with an army, and shall enter into the fortress of the king of the North, and shall deal against them, and shall prevail : and shall also carry captives into Egypt their gods with their princes, and with their precious *See Prideaux's Connection, vol. ii, pp. 49-60. DIVINE ORIGIN OF THE BIBLE. 109 vessels of silver and of gold. And he shall continue more years than the king of the North. So the king of the South shall come into his kingdom, and shall return into his own land." (V. 7-9.) While Berenice was besieged in Daphne, a report of her misfortune reached Eo-ypt, whereupon her „ ^ , o-' i ' I Conquests of brother, Ptolemy Evergetes, immediately col- Ptoiomy Ever- lected a formidable army and hastened to her rescue. Other troops were sent from Asia INIinor for the same purpose. Bat they all came too late. Berenice was murdered before either army reached the place of her con- finement. Ptolemy, however, determined to avenge her death. He united his forces with those from Asia Minor, put Laodice to death, and made himself master of Syria and Cilicia. Thus he entered into the fortress of the king of the North. After this he crossed the Euphrates and conquered all the provinces as far as the Tigris ; and if the progress of his arms had not been arrested by a sedition, which required his attention in Egypt, he might have sub- dued the whole Syrian empire. But he left the conquered provinces under the care of two of his generals, and hast- ened to Alexandria, carrying back with him forty thousand talents of silver, with a prodigious quantity of gold and silver vessels, and two thousand five hundred statues, part of which were the Egyptian idols that Cambyses had car- ried from Egypt into Persia. On his way to Egypt he passed through Jerusalem, where he offered many sacrifices to the God of Israel, nis offerings at to whom he seems to have ascribed his great J""''-'ii^">- victories, rather than to his own acknowledged idols. It is difficult to account for this extraordinary conduct on any otlier supposition than that, like Cyrus and Alexander, he had read this remarkable prophecy, which so perfectly accords Avith the leading events of his life that no one, 110 REASON AND REVELATION. properly instructed, can fail so to apply it. Even the four years tliat he outlived Seleucus are here made a subject of projihecy.* VI. "Bid his sons" (i. e., the sons of Seleucus CalUnicus) "shall be stirred up, and shall assemble a multitude of great forces. And one of them shall certainly come" (i. e., into Juded) " and overflow and pass through. Then shall he re- ^ turn and be stirred up even to his fortress " {^fortress of the Icing of the South). " And the king of the South shall be moved with choler, and shall come forth" {toward Judea), " and fight with him, even with the king of the North. And he [Anti- ochus) shall set forth a great multitude; but the multitude shall be given into his {Ptolemy'' s) hand." (V. 10-11.) These and the following verses, as far as the twentieth, relate chiefly to Antiochns the Great. Seleucus Callinicus died a prisoner in Parthia. He left two sons, Seleucus and Antiochus. Tlie former succeeded his father, and assumed the title of Ceraunus {tlie Thunderer), though he was very weak both in mind and body ; but weak men most need titles Inglorious ^^ support their dignity. His reign was short reign of seieu- aud inglorious. At the head of a great army, CUB Ceraunus. ° . , " '' ' he attempted to regain the provinces lost by his father, but was soon afterward poisoned by two of his own soldiers, leaving the throne to his brother Antiochus. The remark of the angel at this point is very significant, and well illustrates the remarkable precision of the whole prophecy. Observe, both of the sons of Seleucus were stirred first successes "P '' ^^^ ^^^J ^^^ ^^ i\\Qm was succcssful. An- of Antiochus tiochus having supin-essed a rebellion in the the Great. ° ^ ^ east, turned his forces against Ptolemy Philo- pater, a most vain, luxurious, and profligate debauchee, who was then king of %ypt. Pie first took Seleucia, and then »Prideaux's Connection, vol. ii, pp. 60-70, and Rollins Ancient His- tory, vol. iii, pp. 356-361. DIVINE ORIGIN OF THE BIBLE. Ill recovercfl all Syria, making himself master of some places by treaty, and of others by force of arms. During the next campaign he defeated Nicholas, the Egyptian general, on the Straits of Mount Lebanon, con- quered all Galilee and Persia, and threatened to invade Egypt and attack Ptolemy even in his own fortress ; but this, at length, roused from his lethargy this profligate king of the South, and early in the spring of 217 B. C. Ptolemy collected an army of seventy thousand infantry, five thousand cavalry, and seventy-three elephants, and marched to Raphia, a town on the INIediterranean Sea, near the southern borders of Judea. Here he met Antiochus with an army which Rollin estimates at seventy-two thousand infantry, twelve thousand cavalry, and one hundred and two elephants. The result of the battle there fought was the defeat hj^ ,,f,fpat at of Antiochus, with the loss of ten thousand men ^^p'"*- killed and four thousand taken prisoners. Antiochus fled to Gaza, and thence to Antioch. Soon after this, all Pales- tine and Ccele-Syria again voluntarily submitted to the con- querer.* VII. "And ichen he hath taken aivay the multitude, his heart shall be lifted up; and he shall cast down many ten thousands; but he shall not be strengthened by it. (V. 12.) Ptolemy, through the aid of his Greek generals, knew better how to gain a victory than to profit by „, , " -^ i. J Ptolpmy 8 sub- it. Had he taken advantage of his late success, Be first by arms Israelites as well as idolatrous Gentiles. But «"'' •'"" i-y the aspect of affairs in Asia Minor and Greece seems to have suddenly changed his designs, and, therefore, what he was not prepared to do by force he attempted to ac- complish by stratagem and diplomacy. With a fraudulent design, as Jerome informs us, he sent an ambassador to Alexandria, with proposals of marriage between Ptolemy and his own beautiful daugliter Cleopatra. The conditions were acce})ted, and the marriage afterward consummated. But the promised dowry, and all the other attempts of Antiochus to corrupt his daughter, could not alienate her from „, -' o 7 Cloopatrn true the interests of her husband. Faithful to his t- iiopnt.i. Romans, besides meeting the expenses of his own govern- ment, rendered the taxes of the provinces very o])pressive during his entire reign. He sent his treasurer, Heliodorus, * Prideaux, vol. ii, pp. 97, 98; Rollin, vol. iv, pp. 79-87. 118 REASON AND REVELATION. to rob tlie temple at Jerusalem, but the God of Israel inter- fered to prevent this sacrilege. Aft^r a feeble and ignomin- ious reign of eleven years, or prophetic days, he was cut off, •neither in anger nor in battle, but by the secret treachery of his own treasurer, Heliodorus, 175 B. C* XIV. "And in his estate shall stand up a vile person, to whom they shall not give the honor of the kingdom; hut he shall come in peaceably, and obtain the hingdom by flatteries." (V.21.) The subject of this section is Antiochus Epiphanes, son of HowAntiochiis. Antiochus the Great, and brother of the late cured thl "' king. He was one of the twenty hostages chosen throne of Syria. ^^^^ delivered for the fliithful performance of all the conditions and terms of the treaty which his father had made with the Romans after the battle of INIaffuesia. In this capacity he remained in Italy thirteen years; but for some reason his brother Seleucus wished him to return to Antioch, and, in order to obtain him, he sent to Rome, as a substitute, his only son, Demetrius, who was then about twelve years of age. Antiochus was set at liberty, and had returned as far as Athens, when he heard that Heliodorus, having poisoned Seleucus, was endeavoring to usurp the throne, and, moreover, that a strong party had declared in favor of his own sister, Cleopatra, queen of Egypt. He also knew that Demetrius, who was then a hostage at Rome, was the lawful heiij and successor of Seleucus. But, not- withstanding all these obstacles, he resolved that he would, if possible, be the next king of Syria, and what he could not obtain by the right of birth or by the choice of the people, he determined to secure by his flatteries. Accord- ingly, by flattering s})eeches and fair promises, he gained the assistance of Eumenes, king of Pergamos, against Helio- dorus. At the same time he greatly flattered the Syrians, *Prideaux, vol. ii, pp. 102-105: Rollin, vol. iv, pp. 87-121. DIVINE ORIGIN OF THE BIBLE. 119 SO that, by a show of clcnioncy, he secured then* favor, and thus, without very much opposition from any of his coni[)et- itors, he came in peaceably, and obtained the kingdom by flatteries. He afterward assumed the title of Epiphanes, i. e., the Illustrious. But Daniel here calls him a vile His character. person, and many of his contemporaries called him Epimanes, or the madman, on account of his low, base, and lascivious demeanor. We learn, from the writings of Polybius, Philarchus, Livy, and other heathen historians, that he would often leave his palace, with two or three of his domestics, and ramble up and down the streets of An- tioch ; that he would visit the shops of goldsmiths, and dis- pute with them about the merest trifles of their art ; that he would associate, drink, and carouse with the very dregs of the people ; that he would go uninvited to parties of pleas- ure, and indulge in all the vanities, follies, and wanton fool- erics of the young ; that he would often lay aside his royal dress, put on a Roman gown, and assume the character of a Roman politician; that he would spend large portions of his revenue in fits of drunkenness, revelry, and debauchery ; that he would sometimes leave his palace and walk about the streets in a Roman dress, with a crown of roses on his head, and stones under his garments to pelt any who would attempt to follow him on such occasions ; that he would bathe in the public baths, and disgust all present by his obscene behavior; and, in short, that his general demeanor proved him to be a vile and despicable person.* XV. "And with the arms of a flood shall they be overfioicn before him, and shall be broken; yea, also the Prince of the Covenant. And after the league made with him he shall work deceitfully: for he shall come up and become strong with a small people. And he shall oiter p)eaceably, even upon *Prideaux, vol. ii, pp. 97-107; Rollin, vol. iv, pp. 71, 121. 120 REASON AND REVELATION. the faiiest places of the province. And he shall do thai which his fathers have not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches.'' (V. 22-24.) Notwithstanding Antiochus's eccentricities and the debas- ing idiosyncrasies of his character, the prophet foresaw that he would succeed in his ambitious designs, and become pow- erfuh All his competitors for the crown were swept away His treMciitr- froui before him as if by a flood ; and Onias, the yy\tu the High PrincG of the Covenant, or High Priest of the Pnist. Jews, was also deposed, and his office was sold to his brother Jason for three hundred and sixty talents of silver. But after the contract was made with Jason, Anti- ochus worked deceitfully : for three years afterward, he again sold the High Priesthood to his younger brother, Menelaus, for three hundred talents more. What follows, as far as the last clause of the twenty- fourth verse, is a mere recapitulation and amplification of what l^recedes. From Rome Antiochus came up to Antioch with only a few attendants, and for a short time he had but a few His means of adlicrcnts in Syria; but through the favor of success. Eumenes, the influence of his own insinuatinsr manner, and the prodigality of his gifts,. he soon became strong, and took possession of the eastern as well as most of the western provinces, for he did that which neitlier his fathers nor his fathers' fathers had done. With a profuseness before unknown, he scattered among the people the prey of his enemies, the spoils of their temples, the riches of his friends, and even the surplus of his own revenues. Jose- Evidenceofbis P^*"'^ says, " In his gifts he was magnanimous extravagance aud munificent." Thc author of the first book and liberality. /• -« r ot Maccabees says, that "in the liberality of his gifts he abounded above the kings that were before him." Aud Polybius mentions several instances of his extrava- DIVINE ORIGIN OF THE BIBLE. 121 gance. Among other things, he says that Antiochus would sometimes bestow very hirge gifts on entire strangers, and that at other times, standing in the public streets, he would throw handfuls of money among the people, saying, "Let him take it to whom fortune sends it."* XVI. " And he shall forecast his devices against (ujjon) the strongholds {fortifications) for a time" (V. 24.) Ptolemy Epiphanes died 180 B. C, and was succeeded by his son, Ptolemy Philometor, who was then only six years of age. His first guardian was his mother, Cleopatra, the sister of Antiochus Epiphanes, king of Syria. During her life peace continued between the king of the North and the king of the South ; but after her death, and until the young prince reached his majority, the aifairs of Egypt were admin- istered by Lennseus, an Egyptian nobleman, and Euheus, one of Ptolemy's pedagogues. Soon after these Ground of difis- men entered \\\w\\ the duties of their office, they pllt^fbeuveen^' demanded of Antiochus the provinces of Coele- Antincims and •*■ Ptolemy I'liilo- Syria and Palestine, on the ground that they nietor. belonged to Ptolemy Soter, according to tlie distribution that was made of Alexander's empire after the battle of Ipsus, and also because that Antiocihus the Great had promised to restore them to Ptolemy, as the dower of his daughter Cleo- patra; but Antiochus denied the justice of both these claims, and in anticipation of war, he, for a time, forecast his devices by repairing and strengthening the strongholds and fortified cities of these provinces."}" XVII. "And he shall stir up his poioer and his courage against the king of the South with a great army. And the king of the South shall be stirred up to battle with a great and mighty army; but he shall not stand, for they shall forecast devices against him. Yea, they that feed of a portion of his * Prideaux, vol. ii, pp. 107-110; .Joscphus, vol. i, p. 407. t Prideaux, vol. ii, pp. 109, 110; Rollin, vol. iv, p. 122. 122 REASON AND REVELATION, meat shall destroy Mm; and his army shall overflow, and many shall fall down slain. And both these kings' hearts shall be to do mischief; and they shall speah lies at one table; but it shall not prosper, for yet the end shall be at the ap- pointed time. Then shall he return into his land with great riches.'' (V. 25-28.) Antiochus, having made all necessary preparations for a Successor war with Ptolemy, resolved not to wait for the Antiocbus ixj. J.J.11* •!• j?j_ during the first enemy, but to attack nim n\ his own lortress. campaign. r^\^Q g^.g^ jjattlc was fought bctwecn Mount Casius and Pelusium, in which Antiochus was victorious. Early the next spring, 171 B. C, he lead another army against Ptolemy, routed his forces on the frontiers of Egypt, took Pelusium, Membhis, and all the other for- His i6;ain9 ' ^ ' during tiie tificd citics of Egypt, except Alexandria. Ptol- emy also fell into his hands, in some way which history does not record ; but it is generally conceded that the misfortunes which at that time befell Egypt were not owing so much to the cowardice and incapacity of her king as to the injudicious and malicious conduct of those who fed upon a portion of his meat, and especially to the corrupting influence of Eulieus, his instructor and guardian. This man had purposely led his royal pupil into every extreme of lux- Difect in ^^^ ^^^^ effcminacy, to render him the more iu- ptoiimy's cai)able of manaL>;ing his own affairs and the con- educiition. ^ p i • 7 • i i i i concerns oi his kingdom, and thereby to secure for himself, during the king's nuijority, the same office which he had so much abused during his minority. Ptolemy was therefore wholly unfit for the crisis. While in the field he always kept himself as far out of danger as possible, and by his very effeminate demeanor he so disgusted many of his friends and other citizens of Alexandria that they forsook Party forni.d liJiUj ^ud thc foUowiug ycar, made his younger Bgaiust uim. brother, Evergetes, king in his stead. In this DIVINE ORIGIN OF THE BIBLE. 123 dilemma, It is most probable that he vohintarily surrendered himself to his uncle Antiochus for protection. Be this as it may, of this we are certain, that for some time the uncle and the nephew were associated ;nufii;ii raise together as guardian and ward in the interests boui Tn Xchus of Egypt. They ate at the same table, and '^^'^ ^^oiemy. professed for each other the most cordial friendship. An- tiochus expressed much concern for the welfare of Philo- mator, and the latter acknowledged his very great obliga- tions to his uncle, and laid the whole blame of the war on Eulffius, his prime minister. But all this was a mere game of deception and falsehood; for Ptolemy embraced the very first opportunity of freeing himself from the restraints and guardianship of his uncle; and as soon as Antiochus had secured the peaceable possession of the country, he seized upon whatever he saw fit, and enriched himself and his sol- diers with the spoils of the Egyptians. Thus did he return to his own land with great riches.* XVIII. "And his heart shall be against the holy cove- nant, and he shall do exploits, and return to his oxen land." (V. 28.) While Antiochus was in Egypt, a false report of his death was spread throuo-hout Palestine, and Ja- „ ^ . Keport of the son thouglit this a fit opportunity to regain the ii'^th of Anti- High Priesthood. He therefore collected to- gether about one thousand men, and marched against Jeru- salem. Many of the citizens joined him, with whose aid he easily overcame the rest, drove out Menelaus, and unmerci- fully put to death all who fell into his hands, and whom he regarded as his enemies. When Antiochus heard this, he supposed that nis barbarona the Jews had made a general insurrection, and ''•'■"•""•"">f O ' the JewH. he therefore set out immediately to quell it. * Prideaux, vol. ii, pp. 113, 114; RoUin, vol. iv, pp. 124, 125. 124 REASON AND REVELATION. "What most exasperated him was his being informed that the inhabitants of Jerusalem greatly rejoiced when they heard the re})ort of his death. He therefore besieged the city, took it by storm, and for three days gave it up to the fury and avarice of his soldiers, in which time eighty thou- sand men were inhumanly butchered, forty thousand were made prisoners, and as many more were sold into slavery. After this Antiochus entered the Temple, explored the Holy and the Most Holy Place, offered swine's flesh on the altar of l>urnt offerings, contemptuously sprinkled broth, made of the same, on the Temple, carried away the altar of incense, the table of shew-bread, the candlestick, and the other golden vessels, to the value of one thousand eight hundred talents of gold. He then robbed other parts of the city, and returned to Antioch loaded with the immense spoils of both Egypt and Judea.* XIX. "At the appointed time he shall return and come to the south; but it shall not be as the former or as the latter {invasion). For the ships of Chittim shall come against him ; therefore shall he be grieved, and return, and have indigna- tion against the Holy Covenant. So shall he do; he shall even return, ayid have intelligence with them that forsake the Holy Covenant.'' (V. 29, 30.) The next spring, 169 B. C, Antiochus returned into Egypt „. ^ with a determination to finish the work of its His purpose to retiuce Esvpt entire subiuo-ation, and especially to vanquish by civil wars. . *','=' ' , . ^^ ^ , the party that was now becoming powerful un- der Ptolemy Evergetes, the younger brother of Philometor. He first led his army against Alexandria ; but this fortress was found to be impregnable. He then changed his plan of conquest, and resolved to weaken Egypt, and thereby to se- cure it the more readily by keeping up a civil war between the two brothers, who were then contending for the crown; *Prideaux, vol. ii, p. 115; Rollin, vol. iv, pp. 124, 125. DIVINE ORIGIN OF THE BIBLE. 125 and he therefore raised the siege of Alexandria, led his army to INIemphis, and invested Philometor with such power and authority as he thought would enable him to withstand the forces of Evergetes; and he himself then returned to Au- tioch. But, to his great mortification, he soon learned that Philo- metor had played the hypocrite as well as him- uis .usappoiut. self; that he had been fully reconciled to his °^*"*- brother Evergetes, and that the two were then reigning jointly in Alexandria. He then laid aside the mask, and publicly proclaimed his intention to take Egypt by force. The winter „ , . ^•^ ■■ •' Resolution to was spent in making preparations for the war. t^ike aii Egypt Early the next spring, 168 B. C, he sent his fleet to Cyprus, and, at the same time, he himself led a powerful army into Egypt. But this invasion was not like either the first or the second ; for while he was breathing vengeance against Alexandria, within four miles Koman inter- of the city, he was met by ambassadors who had Terence. just arrived in ships from Chittim or Italy, and who, at the request of Ptolemy, had been sent by the Homan Senate to forbid his further interfering with the affairs of Egypt. With one of them, Caius Popilius, Antiochus had formed a very pleasant and familiar acquaintance at Rome, and, therefore, as soon as he recognized him, he offered to cm- brace him as his old friend; but Popilius declined the compliment, saying that his country's interests should be placed before private friendships, and that he must, there- fore, know whether he was an enemy or a friend to the Ro- man people. He then handed to him the written decree of the Senate. Antiochus read it, and said he would con- sult with his friends, and speedily give him such an answer as they would advise. But Popilius, M'ith the wand that he had in his hand, drew a mark around Antiochus, and, 126 REASON AND REVELATION. in a very firm and decided manner, said, "Answer the Sen- ate before you stir out of that circle ! " This was certainly a very haughty demand, but Antiochus had lived long enough at Rome to understand it, and, in a few minutes, he said, " I •will act according to the request of the Senate." This put an end to the war, but not to the evil temper Kevengefui and malicious disposition of Antiochus. He left ochusialnst Egypt iu great wrath, on account of his dis- thejews. appointment, breathing vengeance against the unoffending Jews. When he came to Palestine, he sent ^ ^ , Apollonius, with twenty-two thousand men, to Diabolical con- i -" .' •" duct of Apollo- destroy Jerusalem. For a few days after his arrival, this general concealed his diabolical purpose; but, on the next Sabbath, when the people were all collected in their synagogues for social worship, he or- dered his troops to execute his bloody commission. The men were butchered, the women and children were taken captives, and the city was plundered, and much of it con- sumed by fire. Apollonius then built a strong tower on an eminence in the city of David, and filled it with soldiers and military stores for the further execution of the will of his majesty. The temple worship was then wholly suspended, and the en- tire city was given up to these idolaters. This was but a part of the malicious purpose of Anti- T , , , , ochus. He was resolved to execute the same Intolerant de- creoofAnti- suuimary vengeance on all the Jews throuo-hout nis dominions. As soon, thereiore, as he re- turned to Antioeh, he published a decree in which he re- quired all the people of his empire to worship the same gods that he worshiped, and to observe exclusively the same religious ceremonies. As he anticipated, the Gentiles sub- mitted to^this decree without much opposition. Many of the Jews also apostatized, and became the most zealous ex- DIVINE ORIGIN OF THE'bIBLE. 127 ecutioners of the kini^'s decree. Thus had lie intellioonee with them that forsook tlie Holy Covenant. Others patiently suffered martyrdom, "not accepting deliverance that they might obtain a better resurrection." But in Modin, a town in the inheritance of Dan, the standard of opposition was raised by Matta- ^., ,., ,„ , t^L J Fiiiclity of Mat- thias and his five sons, Johannan Kaddis, tatiiias an.i ins Simon Thassi, Judas Maccabteus, Eleazar Av- aran, and Jonathan Applius. They were priests of the course of Jehoiarib, and all zealously devoted to the laws and institutions of Moses. Mattathias, seeing a Jew offer- ing sacrifice on a heathen altar, ran upon the apostate and slew him. At the same time, Apelles, the Syrian com- mander, and all his retinue, were put to death. This was the first of a series of heroic exploits that once more se- cured to Israel for a time their national independence. Mattathias did not live to see the issue, \yorn down with the fatigues of the first campaign, he died 166 B. C, hav- ing appointed his son Judas Maccabreus his successor. Judas was eminently qualified for the crisis. With a com- paratively small force, he defeated the armies Kxpioits and of Antiochus, first under Apollonius, governor judas'jucca- of Samaria, then under Seron, deputy-governor ^'^'"^• of Coele-Syria, afterward under Nicanor, lieutenant of Ptol- emy Macron, who was then acting as governor of Ccele- Syria and Phoenicia. Soon after this he routed the army of Timotheus, governor of the country beyond the Jordan, and, finally, that of Lysias, a nobleman of the royal fiimily, to whom the king had committed the government of all the provinces west of the Euphrates, with special orders to de- stroy the whole Jewish nation and distribute their land to others, while he was himself attempting to restore order in the eastern portions of his empire. After these victories, Judas led his army to Jerusalem, pulled down the heathen 128 REASON AND REVELATION. altar, cleansed the temple, supplied it with new furniture, and restored the Mosaic laws and ordinances of worship. Antiochus was at Ecbatana, in Media, when he heard of the defeat of Nicanor and Timotheus. He immediately set out for Judea, threatening vengeance and utter ruin to the whole Jewish nation. AVhen near Babylonia, he received further intelligence that Judas had also defeated Lysias, re- taken Jerusalem, cast down the images and altars that he had set up, and fully restored the worship of the God of Israel. When he had received this message he became perfectly furi- ous, and commanded his charioteers to double their speed, that he might the sooner satiate his vengeance on the devoted Israelites, declaring that he would make Jerusalem the bury- ing-place of the whole nation, and that he would not leave within it a single inhabitant. But while he was uttering these boastful words the hand of God smote him. He was Death of Anti- immediately seized with the most excruciating ochus. agony, and, after suffering indescribable tor- ments of both mind and body, he expired at Tabae, on the borders of Babylonia, an object of disgust to all spectators. Such was the awful and monumental end of this " vile pei'- son," according to the united testimony of Polybius, Jo- sephus, and the author of the first book of Maccabees.''^ XX. "And arms shall stand on kis part, {or in his place,) and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.'' (V. 31. Compare Matthew xxiv : 15.) All tins evidently refers to the Koman army. From the Independence dcath of Antiochus Epiphanes, 164 B. C, to the tlrThVdeaUi'o'^f ^^'^® "^ *^^® Romau iuvasiou, the Jews, though Antiocims. greatly harassed by the Syrians, maintained in some measure their national independence, and the services *See on this section Prideaux, vol. ii, pp. 116-136; RoUin, vol. iv, pp. 128-llU; aud Josepiius, vol. i, pp. 410-4rJ. DIVIXE ORIGIN 07 THE BIBLE. 129 of the temple were daily and regularly performed. But in the 5'ear 65 B. C, the Koman armies stood up '■ Koman con- and Avere firmly established in the place of An- guest ..fsyiia tiochus. At that time Pompey the Great re- duced all Syria to a Roman province, and two years after that, having been requested to decide upon the claims of Hyrcanus and his brother Aristobulus to the miter and the crown of Israel, Pompey led a great army into Judea, took Aristobulus captive, slew twelve thousand of his party, who had taken refuge in the temple, broke down the walls of Jerusalem, restored Hyrcanus to the office of high priest, and made him prince over the whole country, on condition that he should pay an annual tribute to the Pomans; but he took away his crown, and confined his jurisdiction to the old limits of Judea. In A. D. 8, Archelaus, son of Herod the Great, was con- demned for maladministration, and banished to , , , ^ ' Judea reduced Gaul, and Judea was then reduced to a Homan to a Roman province. province. From that time the power of life and death was taken away from the Jews, and their bill of rights was, in many other rcs])ects, very much restricted. But the ^, I. J J The scepter not scepter had not yet wholly departed from Judah, s et wrested because Shiloh had not yet come in his oincial capacity. The Jews still had their Sanhedrim and inferior courts of judicature, and still they continued to worship God according to their own laws and institutions. But when they crucified the Lord of life and glory, the cup of their iniquity was full. Anarchy, dis- ^^^,^^^,,^^ ^, order, and rebellion rapidly increased among the Jerusalem by 1 -11 rr^- IT-. • the Kouiiins. people till Titus set up the Koman ensigns, or symbols of abomination and desolation, around Jerusalem, demolished its Avails, dug up its foundations, slew one mill- ion one hundred thousand of its inhabitants, polluted and 9 130 REASON AND REVELATION. afterward destroyed the temple or sanctuary of strength, and put an end to the daily sacrifices, A. D. 70.* XXI. " And such as do lokhedly against the covenant shall be corrupt hy flatteries." (V. 32.) The chai^ge of number here, from the plural to the singii- Agencyand lar, is vcry significant. The Roman army first Komin em'-" invadcd Judca in the days of the republic. No perors. ^^g ^^j^^ ^]^gj-j governed all the provinces. The Roman army, under the consuls, was the terror of nations, and the proper subject of prophecy relating to the conquest of kingdoms ; and hence, even in the destruction of Jerusa- lem, the eye of the angel still rests on the desolating army. But now there is a change from the army to the emperor. A new system of religion and philosophy was now threatening to desolate the temples of the Romans, to break down their altars, destroy their images, change their literature, and rev- olutionize the manners and customs of the whole empire. To prevent this the most dreadful penalties were threatened, and the highest rewards were oifered by the successive em- perors ; and these, in many cases, were quite effectual. The temptations offered were too strong for all wlio could be in- fluenced by a time-serving policy. Multitudes of converted Jews, as well as Gentiles, were corrupted or caused to dissem- ble by these imperial flatteries. They transgressed the Cov- enant, renounced Christianity, and sacrificed to the statues of the emperor and the images of his gods. XXII. "Bui the 'people that do hnow their God shall be strong and do exploits: and they that understand among the peopjle shall instruct many." (V. 32, 33.) Exploits of the There is not on record, within the same com- Aposties and pass, a morc graphic description of the lives and other primitive t: . c \ k ^ ii ... teaciiers of labors of the Apostles and other primitive teach- 118 lani 7. gj.g Q^ Christianity, than we have given here in *Josephus, vol. ii, pp. 370-442. DIVINE ORIGIN OF THE BIBLE. 131 these prophetic words. That most of the early proclalmers of the Gospel were of the seed of Abraham according to the flesh is universally conceded ; and that they performed a series of exploits unparalleled in the history of the world, can easily be proved by the united testimony of Jews and Pagans, as well as Christians. Never since time began was there a more unequal contest, so far as it respects human power, than was the war between Christianity and the com- bined systems of Jewish and Gentile superstition. The advocates of the former were generally without learning, without wealth, and without political influence. They had to contend against prejudices strengthened by the growth of ages; against the learning, wealth, power, and secular in- terests of all the proud Rabbis, philosophers, and political despots of the world; and more than all that, had to over- come and hold in abeyance all the sinful propensities of man's unsanctified nature. But they shrunk not from the contest. Enlightened by the Spirit of God, and clothed with the power of Omnipotence, they commenced their holy warfare, according to prophecy, in the city of Jerusalem. Thence the tocsin was sounded throughout Judea, Syria, Asia Minor, and all other parts of the Roman empire, Every-where the cry was heard, " These that have turned the world upside down are come hither also." Philosophers were confounded, ty- rants trembled, idols fell, temples decayed, altars moldered, and vast multitudes in all parts and from all the sects of the known world became obedient to the faith. Such Avere the efiects produced, the revolutions wrought, and the victo- ries won by the Holy Twelve and their coadjutors in the proc- lamation of the everlasting Gospel. "While the Roman empire," says Gibbon, " was invaded by open violence, or undermined by slow decay, a pure and humble religion gently insinuated itself into the minds of men, grew up in silence and obscurity, derived new vigor from opposition, and. 132 REASON AND REVELATION. finally, erected the triumphant banner of the Cross on th.e ruins of the capitol."* XXIII. " Yet they shall fall by the swo7'd, and by famine, and by captivity, and by spoil, many days." (V. 33.) For about three hundred years after the death of Christ, all Christians, and especially the converted He- Persecution of '^ /» ^ ^'^ -r • ^ -\ n\ 't the primitive brcws, wcre objects of both Jewish and Grentile ns i.ins. persecution. Sometimes, as in the case of Ste- phen, they were put to death throuo:h the mere envy, malice, and popular fury of the multitude ; but more frequently their martyrdom was sanctioned by the laws of the empire. The emperors Nero, Domitian, Trajan, Marcus Antoninus, Sep- timus Severus, Maximinus, Decius, Valerian, Aurelian, and Dioclesian, according to Augustine, all published decrees au- thorizing the persecution of the saints. It is not in harmony with my purpose to enter much into details, but the follow- ing brief extract from Gibbon, touching the ten years' per- secution of Dioclesian and his two colleagues, Maximian and Galerius, will be interesting to the reader : " The next day Extract from ^hc gcnerol edict of persecution was published, in Gibbon. M'hich it was enacted that the Christian churches in all the provinces of the empire should be demolished to their foundations, and the punishment of death was denounced against all who should presume to hold any secret assemblies for the purpose of religious worship. It was further decreed that the bishops and presbyters should deliver all their sacred books into the hands of the magistrates, who were commanded, under the severest penalties, to burn them in a public and solemn manner. By the same edict the proji- erty of the church was at once confiscated, and the several parts of which it might consist were either sold to the high- est bidder, united to the imperial domain, bestowed on the cities and corporations, or granted to the solicitations of * Gibbon, vol. i, p. 66, Lond. edit. DIVINE ORIGIN OF THE BIBLE. 133 rapacious courtiers. After taking such effectual measures to abolish the worship and dissolve the government of Chris- tians, it was thought necessary to subject to the most intol- erable hardships the condition of those who should still re- ject the religion of nature, of Rome, and of their ancestors. Persons of a liberal birth were declared incapable of holding any honors or employments, slaves were forever deprived of the hopes of freedom, and the whole body of the people were put out of the protection of the law. The judges were authorized to hear and to determine every action that was brought against a Christian ; but the Christians were not permitted to complain of any injury which they themselves had suffered, and thus those unfortunate sectaries were ex- posed to the severity, while they were excluded from the benefits, of public justice." Other decrees followed. The same historian adds : " The resentment or the fears of Dioclesian at length transported him beyond the bounds of moderation, which he had hitherto preserved, and he declared, in a series of cruel edicts, his intention of abolish- ing the Christian name. By the first of these edicts, the governors of the provinces were directed to apprehend all persons of the ecclesiastical order, and the prisons destined for the vilest criminals were soon filled with a multitude of bishops, presbyters, deacons, readers, and exorcists. By a second decree, the magistrates were commanded to employ every method of severity which might reclaim them from their odious superstitions, and oblige them to return to the established worship of the gods. This rigorous order was extended, by a subsequent edict, to the whole body of Chris- tians, who for ten years were exposed to a violent and general persecution." ^- The effect of these edicts may be better imagined than ♦Gibbon, vol. ii, chap. xvi. See, also, Waddington's Church History pp. 58-09; Mosheim, vol. i, pp. 51-59, 97, 105, 150-100, 208-211, etc. 134 REASON AND REVELii /ION. described. The number of Christians that suffered death under their influence was so great that at one time Diocle- sian and his colleagues seem to have thought that they had really accomplished their diabolical purpose, and, in a pom- vain boast of pous inscription, they announced to the world Diocksian. ^|jjj^ ^|-^gy j^^j i( extinguished the Christian name and superstition, and every-where restored the worship of the gods to its former purity and luster." But these were vain words, for Christ had said, " On this rock I will build my Church, and the Gates of Hades shall not prevail against it." XXIV. "Now when they shall fall, they shall be helped with a little help; but many shall cleave to them with Jlatter- iesr (V. 34.) These words evidently relate to the help which the C07i- EdictsofCon- verted Hebrews, as well as all other Christians, vor of chiis- received from the Emperor Constantine. In tians. ^ j^ OQQ j^g ^^,jjg proclaimed Emperor of the West by the army of Gaul and Britain, and immediately he granted full liberty of worship to all his subjects. After his victory over Maxentius, A. D. 312, he became master of the whole Western empire, and in connection with Licinius, the emperor of the eastern provinces, he published a decree of universal toleration. TJus was soon followed by the special edict of Milan, in w^ ' n it was required that all places of worship and public lands which had been confiscated should be restored to the church without dispute, without delay, and without expense. In A. D. 324, Constantine became sole emperor, and the edict of Milan was then republished as the law of the whole empire.* Had Constantine properly comj^rehended the true genius ■•■■ Murdock's Mosheim, vol. i, pp. 211-213; Waddington's Church His- tory, p. 105. See, also, Gibbon, vol. ii, chaps. li-lG, and Lardners Credi« bility, vol. viii, p. 3o-j, Lond. edit. DIVINE ORIGIN OF THE BIBLE. 135 of the Christian religion, and merely, as in these United States, oranted to all his subiects the riffht to wor- ^, . , ship God according to the dictates of their own tagos and .ns- ■t . . ■• 111 11 advantast'3. reason and conscience, he would have rendered very important service to the cause of Christianity, and very greatly helped the Hebrew Christians. In this way the earth may still do much to help the woman. But by the union of church and state, by abolishing paganism and making Chris- tianity the religion of the empire, and himself the arbiter of all ecclesiastical controversies, he has left it doubtful, in the estimation of many, whether, on the whole, his course was really a benefit or an injury to the church. It is certain that the aforesaid edicts of Constantine gave some temporary relief and advantages to Christians ; and hence the Angel said that, after a long period of persecution, the converted Israelites would receive a little help. But he anticipated the evils that would soon result from this political interference, and, there- fore, immediately added, "But many shall cleave unto them with jiatteries." " It is evident," says Mosheim, " that the victories of Con- stantine the Great, and both the fear of pun- ^ , ^ , ' A Extracts from ishment and the desire of pleasing the Roman M..sh(im and „ , , Gibbon. emperors, were cogent reasons, in view ot whole nations as well as of individuals, for embracing the Chris- tian religion."* And the skeptical but eloquent Gibbon adds: " By the edicts of toleration, he (Constantine) removed the tem])oral disadvantages which had hitherto retarded the progress of Christianity, and its active and numerous minis- ters received a free permission, a liberal encouragement, to recommend the salutary truths of revelation by every argu- ment which could aifect the reason or the piety of mankind. The exact balance of the two religions continued but for a moment, and the piercing eye of ambition and avarice soon * Murdock's Mosheim, vol. i, p. 227. 136 REASON AND REVELATION. discovered tliat the profession of Christianity might con tribute to the interests of the present as well as of a future life. The hopes of wealth and honors, the example of an emperor — his exhortations, his irresistible smiles — diffused conviction among the venal and obsequious crowds which usually lill the apartments of a palace. The cities which signalized a forward zeal by the voluntary destruction of their temples were distinguished by municipal privileges and rewarded with popular donations ; and the new capital of the east glorie( . in the singular advantage that Constantinople was never profaned by the worship of idols. As the lower ranks of society are governed by imitation, the conversion of those who possessed any eminence of birth, of power, or of riclu\s, was soon followed by the dependent multitudes." * XX V. "Ajid some of them of understanding shall fall, to try the] i, and to purge, and to mahe them white even to the time of the end; because it is yet for a time appointed" (V. 35.) Scarcely had persecution ceased from without w^hen it be- gan to rage from within. The edicts of Con- Internal perse- " o cutioiis of the stautiue were far more potent in restraining the diabolical fury of the heathen than in enlight- ening, humbling, and sanctifying the minds and hearts of either the ruled or the rulers of a sectarian church. Con- troversies arose about Arianism, Pelagianism, Nestorianism, Eutychianism, Monophysitism, Monothelitism, the worship of images, and various other heresies, in all of which im- perial favor and the terrors of martyrdom had much more influence than the inspired oracles of the Old and the New Testament. The testimony of Gibbon is again in point. He says : " The simple narrative of intestine divisions, which distracted the peace and dishonored the triumph of the church, will confirm the remark of a pagan historian, and justify the complaint of a venerable bishop. The experi- * Gibbon, vol ii, pp. 4G5, IGG. Lond. edit. DIVINE ORIGIN OF THE BIBLE. 137 ence of Ammiaiius convinced him that the enmity of the Christians toward each other surpassed the fury of savage beasts against men. And Gregory Nazianzen most pathet- ically laments that the kingdom of heaven was converted by discord into the image of chaos, of a nocturnal tempest, and of hell itself"* In this protracted warfare, as in most similar cases, the most intelligent, virtuous, and godly men were „ ,, , . <-" ' ' a J God s design m often the victims of persecution. The same Di- pennitting vine wisdom that permitted the Apostles to seal their testimony with their own blood, and the dying martyrs of the west to bear witness to the truth, was also pleased to allow many in the east, and especially of the Hebrew con- verts, to fall, to try them, and to purge them, and to keep them white, even from the reign of Constantine to the end of the Greek empire. XXVI. "And the ling shall do according to his will. And he shall c.vxdt himself and magnify himself above every god; and he shall speah marvelous things against the God of gods, and shall prosper till the indignation be accomplished. For that that is determined shall be done. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god; for he shall magnify himself above all. But in his estate he shall honor the god of forces. And a god whom his fathers knew not shall he honor with gold, and silver, and precious stones, and pleasant things. Thus shall he do in the most strongholds loith a strange god whom he shall acknowledge and increase with glory. And he shall cause them to rule over many, and shall divide the land for gain. And at the time of the end the king of the South shall push at him, and the king of the Xorth shall come against him like a whirlwind, loith chariots and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow andp>ass over." (V. 36-40.) * Gibbon, vol. iii, p. 70. 138 REASON AND REVELATION. It may be proper to remind the reader that the closing General scope scencs of the book of Daniel relate chiefly to phetirnarra- ^hc sccd of Abraham according to the flesh, tive. (( ]>^ow I am come," said the Angel, " to make thee understand what shall befall thy people in the latter days." Sometimes the narrative is wholly indirect, and, very often, it is partially so. But the Angel never takes his eye off Palestine. The governments of Persia, Macedonia, Egypt, Syria, and Rome are all successively introduced by the heavenly messenger, but always with some reference to Canaan, and to the Jews as its rightful possessors. Keeping this in mind, then, we have given the follow- Criteriaaud i^g Criteria by which to distinguish and identify characteristic ^j^g jj^jjjp- who is madc tlic priuciual subject of marks of tuis '-' x x j king- this section. It seems evident from the narra- tive: I. That he would be king over Judea and all the surround- ing countries. It is not the king of the North nor the king of the South ; it is "TAe King " that appears to the Angel iu vision. II. That he would be an absolute monarch, and rule ac- cording to his own will. III. That he would be extremely vain and presumptuous, even to the assumption of Divine prerogatives, IV. That for a time he would succeed in his arrogant, ambitious, and irreligious designs. V. That he would in some way disregard or discourage marriage. VI. That forsaking the God of his fathers, he would in- troduce a strange divinity and new objects of worship. VII. That he would divide the land for gain. VIII. That in the latter part of his reign the king of the South would make an assault on him. IX. And that he would be finally vanquished, and his DIVINE ORIGIN OF THE BIBLE. 139 whole empire completely subjugated by tlie king of the North. These characteristics all apply to the successors of Con- stant ine the Great, who reigned at Constantinople over the eastern Roman empire. For, I. It is universally conceded by infidels, Jews, and Chris- tians that from the banishment of Archelaus, Period of ro- A. D. 8, to the conquests of the Saracens in the zai.tiae mie seventh century, Judea was a province of the "ver Palestine. Roman empire, and that from the removal of the seat of government from Rome to Constantinople, A. D. 330, it was subject to the will, and under the administration of, the emperors of the east. II. That the Byzantine or eastern Roman emperors were also extremely self-willed and desi-)otic is also „, _ •' i The Byzantine generally known and conceded. Should any, f-mptiois seif- 1 11 •! !• -TPi willed. however, be skeptical on this point, 1 reier them lO Gibbon's " Decline and Fall of the Roman Empire." III. They were also exceedingly vain and presumptuous. No civil rulers ever assumed more authority -rinir nm^gant over tlieir subjects than did the unworthy succes- a^su'iipt'^ns. 5ors of the great Constantine. The decisions of the ecclesias- tical councils were but the echo of the imperial voice, and the plain, moral, and positive precepts of the God of heaven were often set aside by the edicts of these earthly monarchs. Thus did they magnify themselves above every god, and thus did they speak marvelous things against the God of gods. The following historical extracts Avill sufficiently illustrate this characteristic of these Greek or Byzantine Extracts from emperors. Neander says : " The cooperation of ^'"•'"'J'"- the emperors having once become so necessary in order to the assembling of these councils and the carrying out of their de- cisions, it could, of course, no longer remaJa a matter of in- 140 REASON AND REVELATION. dift'erenceto them which of the contending parties they should sustain with their power. However emphatically they might Influence of dcckre in theory that the bishops alone were en- tiie Greek em- titled to dccidc in matters of doctrine, still hu- perors in eccle- Biasticiii mat- man passious proved mightier than theoretical forms. Although these councils were to serve as the organs to express the decisions of the Divine Spirit, yet the Byzantine court had already prejudged the question, as to which party should be considered pious and which im- pious, wherever it could be contrived to gain over the court in favor of any particular doctrine or interest; or in case the court persecuted one of the contending doctrinal parties, merely out of dislike to the man who stood at the head of it, then* the doctrinal question must be turned into a means of gratifying personal grudges. The emperors were under no necessity of employing /o/-ce against the bishops. By indi- rect means they could sufficiently influence the minds of all those with M'hom worldly interests stood for more than the cause of truth, or who were not yet superior to the fear of man. It was nothing but the influence of the Emperor Con- stantino which induced the eastern bishops, at the council of Kice, to suffer the imposition of a doctrinal formula which they detested, and from which, indeed, they sought immedi- ately to rid themselves. * * * Now, as so much depended on the fact whether a party had the emperor's vote on his side, consequently every art was employed to secure this. All that was corrupt in the Byzantine court found its way into the bosom of the church. Court parties became doctrinal parties, and the reverse. Imperial chamberlains, eunuchs, directors of the prince's kitchen, disputed on formulas of faith, and affected to set themselves up as judges in doctrinal disjuites. That which must pass current for sound doctrine in the church was subjected to the same fluctuations with the parties at court. At length, A. D. 476, Basaliscus, who DIVINE ORIGIN OF THE BIBLE. 141 enjoyed a brief autliority, set the example, wholly in ac- cordance with the spirit of the Byzantine court, of effecting changes in the ruling doctrines of the church by Thoir arrogant imperial decrees, and of settling dogmatic contro- cimli'se uie versies by a resort to the same expedient. And '"'''' «"J /i^c- •7 -^ trine of the Bi- this example was soon after but too eagerly fol- tie. lowed by other emperors, such as Zeno and Justinian."* The same author further adds : " The rage for dogmatiz- ing among the Greek emperors had, from the earliest times, been the cause of many checks and disorders in the Greek Church, and the same thing proved true under jSIanuel Cora- nenus, who reigned from A. D. 1143 to 1180. The historian Kicetas Choniates was doubtless right in saying the Roman emperors were not satisfied to rule and to deal with freemen as slaves, but they took it quite amiss if they were not also recognized as wise and infallible dogmatists, as lawgivers, called to decide on all matters human and divineJ'f The following is from the learned Gieseler : " Notwith- standing these great privileges," says this very Extract from critical historian, "the hierarchy became more G'<^s'^'«'"- and more dependent on the state. The emperors sent their ecclesiastical laws to be promulgated by the bishops, as they did their civil laws to the pretorian prefects. Their right to do this was unquestioned as long as they confined themselves to the external relations of the church, or even to subjects connected with its internal government ; but hardly so when they began to decide questions of faith by edicts, and to as~ semble squads only to adopt articles which they had prescribed. The Greek bishops, indeed, became more and more con- firmed in the habit of sacrificing their convictions fo their interests; but the bishops of the Latin Church, favored by * Neander's History of the Christian Religion and Church, vol. ii, pp. 133-135. t Vol. iv, p. 533. 142 REASON AND REVELATION. the political condition of their country, were more successful in preserving their independence.* On this point we will finally hear from the skeptical Gib- bon, whom no one will accuse of an intention to confirm and illustrate the truth of prophecy. He says : " Such Further ilhis- _ i i ./ J trations from wcrc the rlsc and progress, and such were the natural r-evolutions of these theological disputes which disturbed the peace of Christianity under the reigns of Constantine and his sons. But as these princes presumed to extend their despotism over the faith as well as over the lives and fortunes of their subjects, the weight of their suf- frage sometimes inclined the ecclesiastical balance, and the 'prerogatives of the King of heaven were settled, or changed, or modified in the cabinet of an earthly monarchy-\ Note also the following remarks of the same author con- cerning the emperor Justinian. He savs: "The Intolerant o i ^ character of rcigu of Justiuiau was a uniform yet various Justinian. „ . - , , scene oi persecution, and he appears to have sur- passed his indolent predecessors, both in the contrivance of his laws and the rigor of their execution. The insufficient term of three months was assigned for the conversion or exile of all heretics ; and if he still connived at their precari- ous stay, they were deprived, under his iron yoke, not only of the benefits of society, but of the common birthright of men and Christians."! That nothing may be wanting in our attempts to prove and illustrate the vain and blasphemous assumptions of these Greek emperors, the reader will indulge us in making one more quotation from the " Decline and Fall of the Eoman Empire." The learned and eloquent author says: "The most lofty titles and the most humble postures which devo- * Geiseler's Ecclesiastical History, vol. i, p. 335. t Gibbon, vol. iii, p. 32. X Gibbon, vol. vi, p. 50, Lond. edit. DIVINE ORIGIN OF THE BIBLE. 143 tion has applied to the Supreme Being have been prosti- tuted by flattery and fear to creatures of the same nature with ourselves. The mode of adoration, of fall- Arloration re- ing prostrate on the ground and kissing the feet quin d by the /. , 1 1 1 1 TA • 1 ■ /> Greek emperor. ot tlie emperor, was borrowed by JJioclesian from Persian servitude; but it was continued and aggravated tiU the last age of the Greek monarchy, excepting only on Sundays, when it was waived from a motive of religious pride. This humiliating reverence was exacted from all who entered the regal presence, from the princes invested with the diadem and purple, and from the ambassadors who represented their independent sovereigns, the caliphs of Asia, Egypt, or Spain, the kings of France and Italy, and the Latin emperors of ancient Rome. " In his transactions of business, Liutprand, bishop of Cre- mona, asserted the free spirit of a Frank and caseofLiut- the dignity of his master Otho; yet his sin- p^'^"'^- cerity can not disguise the abasement of his first audience. When he approached the throne, the birds of the golden tree began to warble their notes, which were accompanied by the roarings of two lions of gold. With his two com- panions, Liutprand was compelled to bow and fall prostrate, and thrice he touched the ground with his forehead. He rose ; but in the short interval the throne had been hoisted by an engine from the floor to the ceiling, the imperial figure appeared in new and more gorgeous apparel, and the interview was concluded in haughty and majestic silence.''* From these extracts, it is evident that the Greek emperors did according to their own will ; that tliey ex- , , '-' ^ ' •! Inference from altcd and magnified themselves above every god ; the preceding that they often spoke marvelous things against the God of gods, and did not regard the God of their fath- ers; and, in a word, that if the Pope of the West was the * Gibbon, vol. vii, pp. 100 101. 144 REASON AND REVELATION. Teritable man of sin, the emperor of the East was his twin brother. TV. It is further evident, from the preceding citations^ that ahsohite authority in all matters, human and divine, was claimed and exercised by these Byzantine or Greek em- perors for about one thousand years, and hence the given testimony of Neander, Gieseler, and Gibbon sufficiently illus- trates also the fourth point of our analysis. V. Paul said and taught that " marriage is honorable in BiaiTiage dis- all ;" but, from a very early period, the notion degraded under of greater purity and sanctity was associated the rule of the ^Yith cclibacy iu the Greek Church under the Greek enipe- •' rors. emperors, as well as in the Litin Church under the popes; and hence the marriage of the clergy was dis- couraged, as polluting and dishonorable, in both the east and the west. " The Council of Elvira, in Decree of the ' Council of El- Spain," says Neander, "which met in A. D. 305, and was governed by the ascetic and hier- rarchal spirit which prevailed particularly in the Spanish and North African Churches, was the first to announce the law that the clergy of the first three grades should abstain from all marriage intercourse or be deposed."* The same subject was also warmly discussed in the Coun- ^ , ,, cil of Nice, A. D. 325, in which, accordincr to Decree of the ' y ^ a Council of the same learned author, it was finally agreed that the ecclesiastics of the three first grades, when once ordained, should no longer be permitted to marry, and the rest was left to the free choice of each individual. "And this," he says, "was not a thing altogether new. The _, ., „ ., Council of Neocaesarea, in the year 314, had al- Of the Council ' J ' of NeocKSiirea. ready decreed that the presbyter who married Of the Council should forfeit his standing ; and the Council of of Ancyra. Aucyra, iu the same year, that the deacons who, ♦Ecclesiastical History, vol. ii, p. 147. DIVINE ORIGIN OF THE BIBLE. 145 at the time of their ordination, should declare that they could not tolerate the life of celibacy, might subsequently be allowed to marry ; while those who said nothing on this point at their ordination, and yet afterward married, should be deposed from their office. How much the ascetic spirit of the moral system which then prevailed in many portions of the Eastern Church, first giving rise to monasticism, and then receiving support from the same system, contributed to spread the erroneous notion of the necessity of celibacy to the sacred character of the priesthood, is made evident by the decisions of the Council of Gangra in Paph- " ^ Decree of the lagonia, about the middle of the fourth century, couuoiiofGan- which council, at the same time, deserves notice as being opposed to this spiritual tendency and to this delu- sion. Its fourth canon pronounces sentence of condemna- tion on those who would not hold communion with married ecclesiastics. But the j^ractice became continually more 'prev- alent in the Eastern Church, for the bishops, at least, if they ivere married, to abandon the marriage relationj'^^ But, " like priests like people," is an old proverb. "What was dishonorable in the former could not long Effect of these be regarded as wholly unobjectionable in the ^'-''^'^''^^■ latter; and hence we find that under the Greek emperors marriage was not honored and respected as a Divine insti- tution of elevating and purifying tendencies, but it was merely tolerated as a necessary evil, on account of the weak- ness and depravity of human nature. VI. The worship of new divinities is another marked char- acteristic of this subject of prophecy. That the worship of new Greek emperors, though professing Christianity, '''^''''"''■8- had really but little reverence and respect for its Divine Founder, and for the laws and institutions of his kingdom, is quite evident from the testimony already submitted. " But," *Neander's Ecclesiastical History, vol. ii, p. 147. 10 146 REASON AND REVELATION. says the Angel, " In his estate he shall honor the god Mauz- zim ; even a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones and pleasant things." The word Mauzzhn, taken abstractly, signifies mu- nitions, hulwarlcs, foriresses ; but taken concretely, it may de- note protectors, defenders, and guardians. This is evidently its meaning in this connection, and in this sense it is appli- cable to the theological systems of both Rome and Constanti- nople. In the Eastern and Western churches, departed saints were worshiped as the guardians and protectors of the living. This is so generally conceded by all parties that witnesses in the case may be regarded as unnecessary; but the follow- ing brief extracts from Mosheim and Gibbon will, I hope, iiiustrationa ^^t bc Unacceptable to the reader : " The aid of from Mosheim. departed saints," says the former, " was implored with supplications by vast multitudes, and no one censures this absurd devotion." * And, again, the same author adds : " The temples erected in memory and to the honor of the saints were immensely numerous, both in the East and in the West. There had long been enough houses of worship to accommodate the people, but this age (the sixth century) courted the saints by offering them these edifices as a kind of presents. Nor did they doubt at all that the saints took under their immediate protection and care the provinces, cities, toions, and villages in which they saw such I'esidences pre- pared for them" f To the same effect is also the following From Gibbon tcstimouy of Gibbou : " Without approving the malice," (of Eunapius,) says this infidel histo- torian, "it is natural enough to share the surprise of the sophist, the spectator of a revolution which raised these ob- scure victims of the laws of Rome to the rank of celestial and invisible protectors of the Roman empire "X *Mosheim's Ecclesiastical History, vol. i, p. 342. fib., vol. i, p. 414. X Decline and Fall of the Roman Empire, vol. iii, p. 530. DIVINE ORIGIN OF THE BIBLE. 147 VII. That these celestial and invisible protectors were also honored with gold, and silver, and precious Division of tho stones, and pleasant things ; that the whole Ro- ^^""^ ^°'" s"'"- man empire was divided among them for gain, each coun- try having its own patron saint; and that, from the same mercenary motives, it was also subdivided among the monks, bishops, and other clerical orders, are facts too well known to require any special proof or illustration, VIII. From the subjugation of Syria and Egypt by the Romans till the decline of the eastern Roman jjo king of the empire, no mention is made of the king of the North or south ^ ' » during the Ko- North or the king of the South. The reason of man dominion, this is obvious. During all this period the Romans had possession not only of Judea, but also of all the countries both north and south of it. The geographical distinction so often referred to in that part of this prophecy which relates to S3'ria and Egypt had, therefore, no existence while Rome or Constantinople governed all western Asia; but this dis- tinction was afterward revived by the Saracens ^^ ^, •' The Saracens of Arabia and the Turks of Asia Minor and boramekingof northern Syria. Under the banners of the False Prophet, the former left the sandy deserts of the peninsula, conquered all Persia, Syria, Palestine, Egypt, northern Africa, parts of Europe, and, in forty-six years after the flight of Mahomet from Mecca, his followers appeared in arms under the walls of Constantinople. " During many ^,j^^.^ ^^^^^ ^ days, from the dawn of light to the evening, the totakecon- line of assault was extended from the Golden Gate to the eastern promontory, and the foremost warriors were impelled by the weight and effort of the succeeding columns. But the besiegers had formed an insufficient esti- mate of the strength and resources of Constantinople. The solid and lofty walls were guarded by numbers and disci- pline, the spirit of the Romans was rekindled by the last 148 REASON AND REVELATION. danger of their religion and empire, the fugitives from the conquered provinces more successfully renewed the defense of Damascus and Alexandria, and the Saracens were dis- mayed by the strange and prodigious effects of artificial fire. This firm and effectual resistance diverted their arms to the more easy attempts of plundering the European and Asiatic coasts of the Propontis, and after keeping the sea from the month of April to that of September, on the approach of winter they retreated fourscore miles from the capital to the isle of Cyzicus, in which they had established their maga- zine of spoils and provisions. So patient was their perse- verance, or so languid were their operations, that they re- peated, in the six following summers, the same attack and retreat, with a gradual abatement of hope and vigor, till the mischances of shipwreck and disease, of sword and fire, com- pelled them to relinquish their fruitless enterprise."* In like manner ended all subsequent attempts of the Saracens to take Constantinople. For many years this new king of the South continued to push at the Greek emperors. IX; It was reserved for the Turks, the revived king of „„ ,. ,,^ the North, to put an end to the eastern Roman The king of the ' i North revived cmpirc. Othuian was the founder of the Otto- iu the Turks. m i • i • t i nr n i i t i i manor iurkish empire. In 1299 he established a kingdom in Bythinia, of which Bursa, at the foot of Mount Olympus, was made the capital. His successors, Orchan, Amurath I, Bajazet I, Mahomet I, Amnrath II, and Ma- homet II, greatly extended the Ottoman dominions in both Asia and Europe. Bajazet reigned from the Euphrates to the Danube, all being subject to him but Constantinople. To take this was the work of Mahomet II. At Siege aod cap- ture of Con- the head of an army of three hundred thousand Btautinople. . „ ^ iii men, and supported by a neet ot three hundred sail, he laid siege to this celebrated metropolis on the sixth * Gibbon, vol. vii, pp. 3, 4. DIVINE ORIGIN OF THE BIBLE. 149 of April, A. D. 1453, and on the twenty-ninth of May fol- lowing the Turks stormed the walls. The last Constuntine fell as he boldly disputed every inch of ground. Multitudes of his subjects were massacred in the first outburst of Turk- ish fury ; the rest were sold into slavery ; and when Mahomet made his triumphal entry into the city he found it a vast solitude.* The conquest of Constantinople was soon followed by that of Servia, Bosnia, Albania, and Greece, including the Pe- loponnesus, several islands in the archipelago, and the Greek empire of Trebizond. Thus did the king of the North come against the Greek emperor like a whirlwind, with chariots, and with horsemen, and with many ships ; and thus did he enter into the countries and overflow and pass over. XXVII. " He shall enter also into the glorious land, and many countries shall be overthrown; but these shall escape out of his hand, even Edom, and 3Ioab, and the cliicf of the chil- dren of Ammon. He shall stretch forth his hands also upo7i the countries, and the land of Egypt shall not escape ; but he shall have power over the treasures of gold, and of silver, and over all the precious things of Egypt, and the Libyans and Ethiopians shall be at his stcjis." (V. 41-43.) All this applies clearly to the Turkish sultans, and to them only. In A. D. 1481, Mahomet II was ru,.i,„ evi- succeeded by his son Bajazet II, a prince of mild ^("r^'/'j'',^^'^^ and amiable temper. He, however, subdued N"itii and ti.e _, , . , . , . . ... Turkish eul- Bessarabia and some important provinces m Asia, tans are iden- After a reign of thirty years, he was forced to re- '"'*'• sign his throne to his son Sclim, surnamed Gavuz the Sav- age. This most cruel of the Ottoman monarchs commenced his reign Avith the murder of his brothers, his nephews, and forty thousand dissenters from the orthodox faith. Having removed all competitors for the crown, he turned his arms * Gibbon, vol. viii, chap. Ixviii. 150 REASON AND REVELATION. against the Persians, over whom he gained several important victories, and from whom he wrested large portions of ter- ritory beyond the Tigris. He then marched against Gauri, the Mameluke sultan of Eo-ypt, who, in the late Persian wars, had fousrht Conquest of ^•' ^ ' ' ' o Syria and Pal- agaiust the Turks. The two armies met near Alejjpo, a town in northern Syria. The engage- ment was fierce and sanguinary, but Gauri was slain, his array defeated, and all Syria added to the dominions of the conqueror. Judea was inchided in this conquest, and from that time, A. D. 1516, " the glorious land" has been subject to the Sublime Porte. " But these shall escape out of his hand, even Edom, and Escape of the Moab, and the chief of the children of Amnion." Arabian tribes, ^hesc countrics wcrc all overrun and pillaged by the Turks, but never conquered by them ; and now any map of the Turkish Empire is a sufficient proof and illus- tration of the correctness of this prediction. But the land of Egypt was not so fortunate. Selim met , , and defeated the new sultan, Tuman Bey, neai Conquest of 7 j j Egypt, Libya, the walls of Cairo. He afterward stormed the and Ethiopia. . , ,_. ^ f • • • 1 City, hung luman before its principal gate, put to death fifty thousand of its inhabitants, sent five hundred of the most influential families and a vast amount of gold and silver and other treasures to Constantinople, and finally reduced Egypt to a Turkish ^^rovincc, in which condition it remained for about three hundred years. After the conquest of Egypt, several of the neighboring „,. tribes on the west and south sent ambassadors other con- quests of tho to Selim, and voluntarily became his subjects. Others were subdued by Solyman, the son and successor of Selim, in whose reign the Turkish empire at- tained to its greatest extent and the height of its power. He headed his armies in thirteen campaigns, took parts of Hun- DIVINE ORIGIN OF THE BIBLE. 151 gary and northern Africa, captured Rhodes and other islands in the Mediterranean, defeated the Persians, and added Te- breez and Bagdad to his dominions. Thus did the Sultan of Constantinople stretch forth his hand upon the countries, thus had he power over all the treasures of Egypt, and thus did the Libyans and the Ethiopians serve him according to the most authentic records of medieval and modern history.^ The next section relates to the future — to the final ruin of the Turkish empire — and hence it transcends our Harmony of prescribed limits. But we have said enough on t^ese prophetic the subject of prophecy for our present purpose, witii historic We have now examined from the one book of Daniel alone, several hundred predictions, extending over a period of more than twenty-four centuries, and relating to the most influential and enlightened nations of the world during that period, and in every case we have found an ex- act agreement between the prophetic specifications and the corresponding events of profane history. In a few instances we have failed to find in history as full and as detailed an account of particulars as we could have desired, but in not a single instance have we found any discrepancy between the prophetic specifications and the historic events. How, then, is all this to be explained and accounted for? It will not do to say, with Porphyry, that these ^^^^^^jj ^f RO-called prophesies were written after the events rorphyry-a occurred to which they relate. Many of these predictions refer to events that are just now occurring, whereas the book of Daniel was written more Ageoftiio than twenty-four hundred years ago. Of this book of Daniel. we have very clear and satisfactory evidence ; for, 1. The book of Daniel is found in all copies of the Hebrew Bible, and was shown to Alexander the Great as * See, on all these points, Anqnitils Universal Hist., vol. vi, pp. 105- 174, and Mavor'a Univ. Hist., vol xii, chap. xiii. 152 REASON AND REVELATION. one of the sacred books of the Okl Testament, when he Evidpnce of passcd through Judea, on his way to Persia, 332 thi. from ti,e g_ Q g^ Joscphus testifies in the followinjT Hebrew bcnp- * ^ tu.es and brief extract : " And when he (Alexander) went up into the temj^le he offered sacrifice to God, according to the High Priest's directions, and magnificently treated both the High Priest and the priests. And token the book of Daniel was shown him, wherein Daniel declared that one of the Greeks would destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitudes for the present ; but the next day he called them to him, and bid them ask what favors they pleased of him. AVhereupon, the High Priest desired that they might enjoy the laws of their forefathers, and that they might pay no tribute on the seventh year. He granted all they desired."* And^hence the alle- gation of Porphyry and his school is absurd and preposterous. 2. The book of Daniel is found in all copies of the Sep- „ ,, . tuagint. This oldest version of the Hebrew dence from the Scripturcs iuto Grcck was made under Ptolemy soptuagiut. pijiiadelphus, king of Egypt, about 280 B. a, and from that time to the present it has been in the hands and libraries of the learned world, both of Jews and Gen- tiles ; and hence it follows that the book of Daniel was cer- tainly in existence before the date of this translation. But most of the prophecies examined have reference to Summary of cvcnts that occurrcd long after the times both of event's that Alcxaudcr the Great and of Ptolemy Philadel- have occurred p^ys. The couiiug of the Mcssiah, the setting since the hook ^ ° ^ & of Daniel was up of his kiugdom, the destruction of Jerusalem, written, , • ^ i • i • i the persecutions ot the samts, the niternal cor- ruptions and divisions of the church, the arrogant assump- tions and blasphemous pretensions of both the Roman Cath- * Antiquities, book xi, chap. viii. DIVINE ORIGIN OF THE BIBLE. 153 olic Hierarchy and the Byzantine emperors, the rise and exploits of the Saracens and the Turks, tlie great revival and rapid progress of primitive Christianity in the nine- teenth century, these and many other events foretold by Daniel have all occurred since the Old Testament Canon was closed and sealed in the sacred literature of both the Hebrews and the Greeks. And as no finite conclusion re- intelligence could, by any possibility, have fore- andMs^^X'' seen these matters, it follows, of necessity, that '"^^• Daniel spoke all these oracles as he was moved by that Divine Spirit that searches all things; yea, even the deep counsels and purposes of Jehovah. And when it is remembered that the prophecies examined are not the tithe of all that are contained in General cou- the Old and the New Testament; that evidence er"nr"t'o"the' equally strong and convincing is also furnished ^^''"'"^ ^'*''^- by Isaiah, Jeremiah, Ezekicl, and other prophets, the entire argument from fulfilled prophecy becomes absolutely over- whelming and there is really left no rational way of avoid- ing the conclusion that the Bible is the "Word of God. Note. — It would be an easy matter to extend this course of argument indefinitely; and, in some respects, it would certainly be very desirable to devote at least another chapter to the consideration of the very re- markable and unpi-ecedented harmony that subsists between the teach- ings of the Bible and even the latest discoveries of science and philos- ophy; but the argument has already been protracted much beyond my prescribed limits, and as I think enough has been said to satisfy any and every candid inquirer after truth that the Bible is of Divine origin, I will hereafter regard this as an established fact. PART SECOND. THE CANON OF THE HOLY SCRIPTURES, The second province of Reason in matters pertaining to Second prov- Divinc Revclation, is to decide on the Canon of Ince of Reason. ^/^g JJ^ly ScviptureS. The word canon (xavcDu) literally means a straight rod Meaning of the or Carpenter's rule, and hence it has long been word Canon. \xse^ to dcnotc the entire catalogue or list of in- spired books which God has himself given to the Church as the only proper and authoritative rule of both our faith and our practice. It is not enough to prove simply that the Bible, as a The aid of rea- wholc, is of Diviuc Origin. It is further neces- ?°" °'^^!^^'"^^ sary to examine the claims of the several books m deciding on •' the Canon of that composc it, and also to decide on the merits of all the other books for which inspiration has been claimed by any portion of Christendom. Here, then, we again clearly need the aid of enlightened Reason in our attempts to settle this important question. We simply ask and require, that in this, as in all other cases, she shall ren- der a verdict according to the nature and weight of the evi- dence submitted. To do this is her proper province; and to this no reasonable man will object. (154^ THE CANON. 155 CHAPTER I. CANON OF THE OLD TESTAMENT. First of all, then, we affirm that the thirty -nine boohs of the Old Testament are all canonical. This may be Thetbirty-nine clearly and satisfactorily proved from the fol- oij'^Te'gtlment lowing considerations : ar^ cauouicai. I. These books were all so regarded and so j-jrgt source of classified by the last of the inspired Jeioish wri- evidence. ters. For the trnth of this proposition we have the united and unbroken testimony of all the Jews who have ^ ,. , •' Testimony of ever written on this subject from the days of later Jewish Malachi to the present time. They all testify in substance as follows : that the Old Testament Canon was completed by Ezra, Nehemiah, Zcchariah, Malachi, and other inspired members of the Great Synagogue, or last School of the Prophets, founded by Ezra.* This unity of sentiment is a very remarkable and signifi- cant fact, and should have very great weight in weight of this settling this question. Especially is this the testimony. case, when it is remembered that on most other points they were very much divided ; as, for instance, on the weight and authority of their own traditions. The Pharisees insisted on the binding obligations of the Oral as well as of the "Written Law. But the Sadducees as earnestly protested against this, and insisted on making the Written Law their only rule of faith and practice. This was the great dividing *Buxtorf3 Tiberias, book i, chap. x. 156 REASON AND REVELATION. question of these sects. So Josephus testifies. He says: The main ques- "Their" (the Sadducees) "custom was to re- ^i^Vu"*"''" gard nothing except the Laws " (that is, the the Pharisees o o x ? \ 7 and Sadducees. Written Laws, the Old Testament) ; " for they reckon it as a virtue to dispute against the doctors, in favor of the wisdom which they follow,* And again he says : " The Pharisees inculcated many rules upon the people, re- ceived from the fathers, which are not written in the law of Moses; and on this account, the Sadducees reject them, al- leging that those things are to be regarded as rules which are written " (in the Scriptures) ; but that the traditions of the fathers ai'e not to be observed ; and concerning these things it is that great disputes and differences have arisen among them."f But notwithstanding their great zeal for the traditions of Reverence and tlicir, fathcrs, the Pharisces never presumed to Jews for thl" place any of them in the same category with the books of the thirty -nine books of the Old Testament. On Old Testament. , . . , . i • 1 tins pomt the testimony or Josephus is also very clear and satisfactory. Pie says : " We have not an innu- Testimouy of merablc multitude of books among us, disagree- josepiius. jj^g fpQj^j and contradicting one another, as the Greeks have, but only twenty-two books, which contain the records of all the past times, which are justly believed to be Divine. And of them, five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years ; but as to the time from the death of Moses to the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets who were after Moses wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God and precepts for the con- * Antiquities, book xviii, cliap. i: 4. t Antiquities, book xiii, chap, xi: 6. THE CANON. 157 duet of human life. It is true, our history has been written since Artaxerxes, very particularly, but has not been esteemed of like authority with the former by our forefathers because there has not been an exact succession of prophets since that time. And how firmly we have given credit to these books of our own nation is evident by what we do, for, during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them, but it is become natural for all Jews, immediately and from their very birth, to esteem these boohs to contain Divine doctrines, and to persist in them, and, if occasion be, to die for them ; for it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theaters, that they may not be obliged to say one word against our laws or the records that contain them." * On this one point, then, be it observed, the Jews were unanimous. Much as were the Pharisees wedded to the traditions of their fa- thers, not one of them had ever dared to incorporate any of these traditions into the Canon which, they all say, they had received from the inspired prophets of the Great Synagogue. The reader will observe that Josephus here reckons but twenty -two inspired books. And this is still the KabWnicai custom of many Jewish Eabbis. Their reason for classification of -' the thiity-nine this enumeration is because there are but twenty- boousoftheoid two letters in the Hebrew alphabet. "According to this classification. Judges and Ruth make but one book ; the two books of Samuel, two of Kings, and two of Chronicles, make but three in all ; Ezra and Nehemiah are one, Jere- miah and Lamentations are one, and the twelve Minor proph- ets are but one." f Some of the Jewish doctors, however, as * Against Apion, book i, sec. 8. t New Am. Cyclopaedia, vol. iii, p. 225; Home's Introduction, vol. i, chap, ii, sec. i, 5; and Bimdt's Apparatus Biblicus, book ii, chap, ii, p. 2S1. 158 REASON AND REVELATION. in the Talmud and the Massorah, separate Judges and Ruth, and Jeremiah and tlie Lamentations, and thus make in all twenty-four sacred books; "And, in order to accommodate this number to that of the letters of the Hebrew alphabet, they repeat the Yod three times, as they say, in honor of the great name Jehovah, of which Yod is the first letter; and, in the Chaldee language, three Yods together express this sacred and adorable name."* Hence it seems that there has never been any important What foiiowa diiference of opinion among the Jews with re- traordinary " gard to tlic Old Testament. The Thirty-nine aKio^ement of books of our modcm Hebrew Bibles are the same the Jewish sects. that have ever been received by the Pharisees, the Sadducees, and the Essenes. In the common consent of these several parties, we have, therefore, the most con- vincing evidence that the Canon of the Old Testament rests on the authority of Ezra, Zechariah, Malachi, and other proph- ets of the Great Synagogue. On no other hypothesis can we satisfactorily account for this extraordinary unity of senti- ment on a question of so much intrinsic difficulty and per- plexity. When these books were all collected into one volume is not Formation and kuowu with absolutc Certainty, but it is proba- Tes,tauient blc that tliis was done for the sake of conveni- canon. euce, as was the custom before the captivity,f very soon after the last book was Avritten by Malachi ; after this the work of revision probably continued, as the Jews say, till the spirit of prophecy ceased with Simon the Just, the last member of the Great Synagogue and last School of * Bundfc's Ap. Grit., book ii, chap, ii, p. 2a(pac) is used like the or Scriptures ia word Bible, iu a limited and specific sense, to these- citatKiiis. (jgjjote all thosc books that were then received by the Jews as canonical. But these, according to Joseplius and other Rabbinical Avriters, were the same identical thirty- nine books that now compose the Hebrew Bible. Indeed, it is preposterous to talk of any material change having been made in the Hebrew Scriptures since the time of Christ ; and hence, these thirty-nine books were all indorsed by Christ and his Apostles. But these, as I have shown in the first part of this treatise, were severally God's inspired ambassa- dors sent forth to proclaim to the world Heaven's own ap- Conciusio pointed scheme of justification, and sanctifica- from all the tiou, aud redemption. And hence it follows, of premises. . .,,. ., necessity, that the aforesaid thtrty-nme books of the Old Testament are each and all canonical. So reason un- hesitatingly decides in view of all the premises. It may be well to observe, just here, that it is the original The original Hcbrcw, aud uot auy translation of it, that indorsed as Christ and his Apostles have indorsed as canon- canonieal. '^^^^^ J^ jg ^,.^^g ^j^^^j. ^J^^^ ^^^^^^^ ^^^^^ £^.^j^ ^j^^ Septuagint or Alexandrian Version of the Original, especially Quotins is not wheu tlicy are addressing either the Greeks in.iorsmg. ^j, ^^^Q Hellcuists J but this is no proof that it was their intention thereby to indorse that version as canonical. They evidently referred to it, for the sake of convenience, just as we now refer to our common English THE CANON. 16*/ version. When it expresses the mind of the Spirit clearly and definitely, they quote it verbatim. But when it fails to do this, then they either correct its errors by making the necessary changes in its phraseology ; or, otherwise, they wholly disregard it, and make their appeal directly to the original Hebrew. This whole subject has been ably treated by Thomas Hart- well Home in his very excellent " Introduction summary of to the Critical Study of the Bible." Under the gl'v^eu by" general head of " Quotations in the New Testa- "'"'''^• nient from the Septuagint," he reckons seventy -five that agree with said version verbatim; forty-seven that vary from it but slightly; thirty-two that agree with it in sense, but not in form ; eleven that diifer from it materially and agree with the Hebrew ; and nineteen that differ from both it and the Hebrew. The reader will, of course, receive this remark with caution. It is scarcely necessary to remind him that every , IT Explanation of apparent discrepancy is not a real discrepancy, apparent de- The accomplished teacher varies his words, and thrHetrew^m phrases, and illustrations to suit the attainments, iwotations ■•■ ' _ ' lound in the habits, and capacities of his pupils. Sometimes >>ew xesta- , .... . meat. it IS best to convey his meaning in very generic, abstract, and highly-figurative forms of expression. And sometimes, again, it may be necessary to use nothing but the very plainest and most specific words and phrases. All such considerations were, of course, a matter of care to the inspired writers of the New Testament ; and hence, we may reasonably expect to find in their wa*itings and quotations many apparent departures from the original Hebrew, but nothing that really contradicts it. III. T/te canonical authority of the thirty-nine book^ of the Old 'Testament may, if necessary, be still further proved and supported by their own internal evidence and the testimony of 168 REASON AND REVELATION. the Qiristian fathers.^ But as I aim at brevity in all these Third source of cliscussioiis, and as the evidence submitted on this evidence in sup- poj^t is entirely sufficient, I will add no more, port of tlie Old L J 7 i Testament but simply refer the reader to what has been said in Part First on the unity, harmony, and other internal evidences of the Divine Origin of the whole Bible. CHAPTER II. CANOJS OF THE NEW TESTAMENT. The Canon of the New Testament, consisting of twenty- Onwhattheca- scvcn books, rcsts, in like manner, on the au- iT^ortheNew i^^orlty of the Apostles and other inspired members Testament qf the Primitive Church. This is evident, I. From the entire unanimity with which all the * The first catalogue of the books of the Old Testament given by any of the Christian fathers, is that of Melito, Bishop of Sardis, in Lydia, about A. D. 170. He was a man of great learning and piety, and com- monly called a prophet by his Christian brethren; it may, therefore, be interesting to the reader to hear from him what was the number and the order of the books of the Old Testament in his day. His cat.alogue is reported by Eusebius as follows: "The five books of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy ; then Joshua of Nun, Judges, Ruth, four books of Kings, two of Chronicles ; the Psalms of David, the Proverbs of Solomon (also called Wisdom), Ecclesiastes, the Song of Bongs, Job. Prophets: Isaiah, Jeremiah, the Twelve in one book, Daniel, Ezekiel, l''zra." The books of Nehemiah and Esther seem to be omitted in this cata- logue ; but at that time Ezra and Nehemiah were always reckoned as but one book by both the Jews and the Greeks; and critics are still di- vided on the question whether Esther was also included under the same general head, or omitted, through mistake, by Eusebius. It is frequently referred to by Josephus. (See Stuart on the Canon of the Old Testament, pp. 257-2G1.) THE CANON. 169 primitive Christians received and adopted these books as their only infallible and all-authoritative rule of faith jri,.,t source of and practice. For, be it remembered, evidence. 1. That on all speculative questions resting on mere hu- man authority the disciples of the first and sec- Tondency of ond centuries were exceedinffly prone to differ *'"' Primitive >^ •/ t- Cliurcli to di- iu their opinions. This was a necessary conse- vidt^onspecuia- p T . . -, . live questions. quence growing out ot their previous education. They had been collected into the Christian Church from all the religious and philosophical parties of the then known world, and, as a matter of course, they brought into their new relations many of their old habits and modes of thought. Some of them were inclined to Platouism, some to Aristo- telian ism, some Epicureanism, some to Stoicism, some to Pharisecism, and some to Sadducecism. This old leaven soon began to work throughout the entire body. One began to say, I am of Paul; and another, I am of Apollos; and another, I am of Cephas ; a,nd another, I am of Christ. Sectarianism was, in fact, the necessary tendency in all the congregations, and nothing but Apostolic authority could have prevented a division of the primitive church into a great number and variety of contending sects and parties; this is evident from nearly all of Paul's epistles, as well as from the united testimony of ecclesiastical historians. See, for instance, the first volumes of Mosheim, Gieseler, and Neander. 2. But on the question of the Canon there were some additional and special reasons that must have special tenden- inevitably led to divisions in the ])rimitive ''^' *" '"'"'^ ""^ •' '■ the question of church, had it in any sense or in any measure thocauon. been a speculative question. On this assumption every one would have been inclined to receive those books as canonical which most fully coincided with his own philsophical o[)in- ions and religious prejudices — just as it now is with those who practieally disregard the authority of God's word; so 170 REASON AND REVELATION. that in a short time the church would have been hopelessly divided, and every little sect and party would have had its own favorite canon. 3. But, notwithstanding these plain and inevitable ten- dencies to strife, and division, and sectarianism Unity of the _ ' ' _ Church on this in the primitive church, and especially on the question touching their rule of faith and prac- tice, it is, nevertheless, a remarkable and well-authenticated historical fact, that on no other question has any body of men ever been more fully and firmly united. Indeed, the unity of the Israelites on the question of the Old Testament Canon, is the only parallel case known in history. During the first three centuries, the twenty-seven books of the New Testa- ment, and the thirty-nine of the Old, were the only ones that were quoted as canonical by any Christian writer.* And at no period of the Christian Church were any of these twenty-seven books rejected by any Christian writer or teacher after a fair examination of the evidence. It is true, that for a time, the Epistle to the Hebrews, the Epistle of James, the Second of Peter, the Second and Third of John, that of Jude, and the Apocalypse, were by some regarded as of doubtful authority. But this only proves that the forma- tion of the New Testament Canon, was a matter of great care and concern among all true Christians. For as soon as they had fully investigated the matter, and had clearly as- certained from the testimony of competent witnesses, that these books had been written and indorsed by inspired men, that was with them an end of the controversy. They then no longer hesitated to regard and receive them as ca- nonical. Here, then, we might perhaps safely 5:est the whole ques- *'Paley's Evidences, p. 195, Nairne's edition. Paley speaks only of the historical books. But I am persuaded that his remarks may be made general, so as to include books of all classes. THE CANON. 171 tlon ; for even from the premises now before us, it evidently follows that the canonical authority of these „ , . •' Conclusion books rests on the authority of the Apostles and fiom tii^ prem- , ..-, , />i ... 1 , i-^es submitted. other inspired teachers ot the primitive church. But, II. This conclusion is greatly confirmed and strengthened bv the consideration that these twenty-seven books „ •' "^ Second source were all in existence, and most of them extensively of evidence in circulated in the churches, and actually quoted as noniciii au- canonical by the Apostolic Fathers, and others, to°ksV/the for more than fifty years before the cessation of ^ew Testa- miraculov^ gifts. The evidence on this point is full and satisfactory ; and I think that a few observations will make it plain and obvious to all. Be it remembered, then, 1. That the Apostles were all fully endowed with these su]>ernatural gifts. Through them they were ^ •'■'-' o ./ Extraordinary enabled to understand the great scheme and sifts bestowed p , . 1 •! 1 1 on the Apostles. mystery ot redemption, to reveal it to others, and also to demonstrate to all who sought to know the truth, that the Gospel is the power of God for salvation to every true believer. This is evident from such passages as the following: Matthew x, and also xxviii : 18-20; Luke xxiv : 48, 49 ; John xiv : 26 and xvi : 13 ; and the entire book of Acts.* * I here transgress no rule of logical propriety by introducing these witnesses. When a mathematician has once demonstrated „ Propriety of the truth of a proposition, he may ever afterward use it here introduc- as he would a definition or an axiom in any other demon- ingNew Testa- , . 4 1 • i • ii i ^T7 1 1 ment witnesses stration. And just so in the present case. We have al- ready proved, in Part First, that the Bible is from God; and hence we have now a right to use its facts and its precepts as the testimony and teachings of the Holy Spirit. True, indeed, it is still, to some extent, an open question with us in this discussion, what books belong of right to the Bible: and hence, to some, it may appear irrelevant and improper to 172 REASON AND REVELATION. 2. That the Apostles had power to bestow these gifts on Their power to other persoiis, and that they often actually did bestow like ^|-^jg fQj. ^i^g double purpose of converting; the gilts on others. '^ '■ ~ world and of edifying the church. See, for in- stance, Acts viii : 14-25 ; Romans i : 11 ; and 2 Timothy i : 6. See also 1 Corinthians xii and xiv. 3. But as God is no respecter of persons or of churches, and Extent to as the primitive churches were all equally needy ^itTwei-rbe- ill this respect before the books of the New Tes- Btowed. tament were written, it is but fair to conclude, that what was done for Timothy, was also done for Mark, and Luke, and all others who were called to labor in word and doctrine ; and, moreover, that whatever gifts were be- stowed on the Samaritans and the Corinthians, would, in like manner, be bestowed on all other churches, under similar circumstances, and hence that most, if not all, of the first evan- gelists and bishops of the Christian Church loere, like Timothy, endowed with these extraordinary spiritual gifts* 4. Many of these would of course outlive the Apostles, Period of their ^^^ it is but rcasouablc to suppose that some of continuance. them would coutiuuc to minister to the wants of the churches, until at least the middle of the second cen- tury. Polycarp, for example, one of John's disciples, and bishop of the church of Smyrna for about eighty years, suf- fered martyrdom in A. D. 166. And if Polycarp's ministry continued so long in Asia Minor, it is fair to presume that some other evangelists and bishops who had seen the Apos- tles, and who had received from their hands these extraor- use any of these books in order to prove that they are really a part of the Canon. But the reader will observe that the facts here used in evi- dence can not be denied without rejecting the whole Bible as the Word of God. But this can not be done, as we have before proved ; and hence it follows, that the use we here make of these facts, is entirely legitimate. *See 1 Cor. xii: 28-31, and Ephes. iv : 7-16. THE CANON. 173 dinary gifts, would also continue to labor for other churches in other parts of Christendom^ till at least A. D. 150. I have here purposely cut off all ground of debate by limiting these spiritual gifts to the very shortest presuma- ble period, on the supposition that they were conferred on evangelists, pastors, and teachers, solely through ^^^^^ ^^ ^^ _ the agency of the Apostles. But every student fening these of the Bible knows very well that these gifts were not always so bestowed. Christ gave them sometimes to his disciples directly, without any human instrumentality in the case. He did so, on the day of Pentecost, when the Chris- tian Church was first established ; he did so seven years after this, when the first fruits of the Gentiles were received into the fold and family of God ; and he may have done so in a thousand other cases, whenever and wherever the interests of his Church required it. And if so, it is by no means neces- sary to suppose that these gifts were confined to the first and second centuries; they may have extended to the Their daiation third, and, if need be, even to the fourth. And andlurwri- this is just what all ecclesiastical historians of *^"- the first centuries testify. The learned translator of Mos- heim's Ecclesiastical History says "That what are called the miraculous gifts of the Holy Spirit were liberally conferred not only in this (the second), but also in the following cen- tury, especially on those engaged in propagating the Gospel, all who are called Christians believe, on the unanimous and concordant testimony of all the ancient writers. Nor do we, in ray opinion, hereby incur any just charge of departing from sound reason ; for, as these witnesses were all grave men, fair and honest, some of them philosophers — men who lived in different countries, and relate not what they heard, but what they saw, call God to witness the truth of their declarations (see Origen Contra Celsum, book i, p. 35, Sjien- cer's edit.), and do not claim for themselves, but attribute to 174 REASON AND REVELATION. others these miraculous powers, what reason can there be for refusing to believe them?* If, then, there is any reliance to be placed on " the nnani- No debatable mous and coucordaut testimony of all the ancient fn°hu di j'cu^- writers," we might safely extend the period of ^^°^- these miraculous gifts to at least the middle of the third century; but it is not necessary to do this in our present argument, and I wish, in this whole discussion, to occupy nothing but the safest and most reliable ground. 5. However these gifts were received and imparted, one Qualifications thing is Certain, that those who possessed them of th.'se spirit- yjfy^g cUvinely qualified to Judge of the character judge of the of any document, and to decide infallibly whether it was of God and had any just claims to a place in the Canon or not. This is evident from such passages as the following: "If any man think himself to be a prophet or a spiritual man, let him acknowledge that the things that I write unto you are the Commandments of the Lord." (1 Cor. xiv : 37.) " But ye have an unction (a spiritual gift) from the Holy One, and ye know all things." (1 John ii: 20.) And in the twenty-seventh verse of the same chapter, John adds : " But the anointing which ye have received of him abides in you, and ye need not that any man teach you; but as the same anointing teaches you of all things, and is truth, and is no lie; and even as it hath taught you, ye shall abide in him." The only remaining question, therefore, to be considered „, , is simply this : Whether the aforesaid twenty- Tne only re- i .' .■' inaiDing dues- sevcu books wcrc in existence long enough to be thoroughly examined and approved by in- spired men before the cessation of miraculous gifts in the chiyches? for I do not think it necessary to pause here in order to prove that while these gifts continued they were * Murdock's Mosheim's Ecclesiastical History, vol. i, p. 102. THE CANON. 175 constantly exercised in the defense of the truth ; nor is it necessary to prove that the whole church would receive and respect the accredited decisions of her inspired men as the voice of God in such matters. It is enough to show that the aforesaid books were all in the- hands of at least some of the churches for a number of years before the age of miracles had passed away ; and on this point it gives me pleasure to say the evidence is fbll and satisfoc- ^ „ ■T •' Fullness of the tory. True, indeed, it is now difficult, perhaps eviacnct^on . MiiTi • -111 • *''''' point. impossible, to deter mme, with absouite certainty, the precise time when some of these books were written; but all writers who have any claim on our respect for their learning and candor concede that they were all in existence before the close of the first century. I regret that my prescribed limits will not allow me to make any thing like a full statement of the evidence that might be brought forward in favor of this allegation. For this and many other interesting details relating to the genuineness and authenticity of these books, I must refer the reader to Lardner's Credibility of the ^orks of refer- Gospel History, Home's Introduction to the ®"'^'-'- Critical Study of the Bible, Davidson's Introduction to the New Testament, and Dean Alford's Prolegomena to the the last edition of his Greek Testament. But some proof on so important a point is essential to the proposed plan and object of this work, and Kind and I will, therefore, endeavor to present as briefly dencrseucted and plainly as I can a mere outline of the evi- ^"^^ *^''* '^°^^' dence, confining myself chiefly to the Scriptural quotations and allusions of the Apostolic fathers. We will begin with the Epistle of Barnabas. And here it is proper to say that some doubts have been ThoEpistieof entertained respecting both the authorship and Sa'"'*^'*^- the date of this epistle : "But the external evidence is unanl' 176 REASON AND REVELATION. mous in aseribing it to Barnabas, the companion of Paul." * It was quoted as such by Clement of Alexandria, in the second century, and by Origen, in the beginning of the third ; and hence Lardner, after weighing all the evidence relating to Its date and ^otli its date and its authorship, comes to the author. conclusion that Barnabas, the companion of Paul, was most likely its author, and that it was certainly written soon after the destruction of Jerusalem, probably about A. D. 71 or 12.f For the sake of convenience in comparing the quotations and allusions with the Scriptures themselves, I will place them in parallel columns; and for the sake of brevity,! will ordinarily use but one quotation from each of the several books to which the authors refer. In the Epistle of Bar- nabas we have but few quotations, but many allusions. The following may be taken as a specimen: NEW TESTAMENT. BARNABAS. I. So the last shall be first, and I. Let us, therefore, beware, the first last, for lest it should happen to us as Five books ' ; . . . . _,^^ quoteri and in- many are called, it is written : There are many nlv^a* ^^ ^'"' ^^^^ f^^ chosen, called, few chosen. (Ch. iv.) (Matt. XX : 16.) II. Give to every man that II. Give to every one that asJcefh thee. (Luke vi: 30.) asketh thee. (Ch, xix.) III. Know ye not that ye III. For, my brethren, the are the temple of God, and that habitation of our heart is a holy the Spirit of God dwells in temple to the Lord. (Ch. vi.) you? (1 Cor. iii: 16.) IV. Redeeming the time, be- IV. Seeing, then, the days are cause the days are evil. Where- exceeding evil, and the adver- fore be ye not unwise, but un- snry has the power of this present derstanrling what the mind of world, we ought to give diligent * Donaldson's History of Chris. Literature and Doct., vol. i, p. 201. t Lardnei-'s Credibility, vol. ii, p. li. THE CANOX. 177 NEW TESTAMENT. the Lord is. (Eph. v : 16, 17.) The Prince of the poiver of the air, the spirit that now ivorketh in the children of disobedience. (Eph. ii : 2.) V. I charge thee before God a7id the Lord Jesus Christ, who shall judge the quick and the dead. (2 Tim. iv : 1.) BAENABAS. heed to inquire into the right- eous judgments of the Lord. (Ch. ii.) V. If, therefore, the Son of God, who is the Lord of all, and shall judge the quick and the dead, hath suffered . (Ch. vii.*) Its date and author. THE EPISTLE OF CLEMENS ROMANUS. The next document that I will introduce, is a letter ad dressed by the Church of Rome to the Church of Corinth. The name of the writer is not at- tached to the epistle, but it was unanimously ascribed by the ancients to Clemens Romanus,t of whom honorable mention is supposed to be made in Philippians iv : 3. It was writ- ten about A. D. 96,;j: and contains many references to the books of the New Testament, our present purpose : The following will suffice for NEW TESTAMENT. I. But woe to that man by whom the Son of 3 fan is be- trayed ! It had been good for that man if he had not been born. (Matt, xxvi: 24. See also Matt, xviii: 6, and Mark ix: 42.) Eighteen books quoted and in- dorsed by Clement. CLEMENT. I. Remember the words of the Lord Jesus. For he said: Woe to that man by whom offenses come It were better for hiin that he had not been born, than that he should offend one of my elect. * Lardner's Credibility, vol. ii, pp. 11-22. t Donaldson's Hist, of Christian Literature and Doctrine, vol. i, p. 90. X Donaldson, vol. i, p. 108, 109, and Lardner, vol. ii, p. 28. 12 178 REASON AND REVELATION. NEW TESTAMENT. It ivere better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. (Luke xvii : 2.) II. How lie said : It is more blessed to give than to receive. (Acts XX : 35.) III. Being filled with all un- righteousness, fornication, wick- edness, covetousness, malicious- ness; full of envy, murder, de- bate, deceit, malignity, ivhisper- ers, backbiters, haters of God, de- spiteful, proud, boasters, who, knowing the judgment of God, that they who do such things are worthy of death, not only do the same, but have pleasure in them that do them. (Rom. i: 29-32.) IV. Now this I say, that ev- ery one of you saith, I am of Paid, and I of Ap olios, and I am of Cephas, and I of Christ. (ICor. i: 12.) V. But he that glories, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth. (2 Cor. 17-18.) CLEMENT. It ivere better for him that a millstone shoidd be tied about his neck, and that he should he drowned in the sea, than that he shoidd offend one of my little ones. (Ch. xlvi.) II. Ye were all of you hum- ble-minded, more willingly giv- ing than receiving. (Ch. ii.) III. Casting off from us all unrighteousness and iniquity, covetousness, debates, maligni- ties, deceits, whisperings, back- bitings, hatred of God, pride, boasting, and vain-glory, and ambition. For they that do these things are hateful to God, and not only they that do them, but they also who have pleasure in them. (Ch. xxv.) IV. Take into your hands the epistle of the blessed Paid the Apostle. What did he at first write to you in the beginning of the Gospel ? Verily he did by the Spirit admonish you concerning himself, and Cephas, and Apol- los; because that even then you did form parties, (Ch. xlvii.) V. Let our praise be in God, not of ourselves, for God hates those that commend themselves. (Ch. XXX.) THE CANON. 179 NEW TESTAMENT. VI. Oj the Jews received I forty stripes, save one. Thrice was I beaten with rods ; once was I stoned. (2 Cor. xi : 24.) VII. Who gave himself for our sins, that he viight deliver us from this present evil world, ac- cording to the will of God and our Father. (Gal. i : iv.) VIII. There is one body and one Spirit; even as ye are called with one hope of your calling. One Lord, one faith, one bap- tism. One God and Father of all. (Eph. iv:4.) IX. Let this mind be in you which was also in Christ Jesus, who being in the form of God, thought it not robbery to be equal with God ; but made him- self of no reputation, and took upon him the form of a serv- ant, and was made in the like- ness of men : and being found in fashion as a man, he hum- bled himself, and became obe- dient unto death, even the death of the cross. (Philippians ii : 5-8.) X. In every thing give thanks. (IThess. v: 18.) XI. I will, therefore, that men pray every-where, lifting CLEMENT. VI. Seven times was he (Paul) in bonds. He was whijij^ed, was stoned. (Ch. v.) VII. For the love which he, had for us, Christ our Lord gave his blood for us, by the will of God ; his flesh for our flesh ; his soul for our soul. (Ch. xlix.) VIII. Have we not one God and one Christ f And is there not one Spirit poured out upon us; and one calling in Christ f (Ch. xlvi.) IX. For Christ is theirs who are humble. The scepter of the majesty of God, our Lord Jesus Christ, came not in the show of pride and arrogance, though he could have done so, but in humility. Ye see, be- loved, what is the pattern which has been given us. If the Lord thus humbled himself, what should we do who are brought by him under the yoke of his grace? (Ch. xvi.) X. Having, therefore, all these things from him, we ought in all things to give thanks to him. (Ch. xxxviii.) XI. Let us, therefore, come to him in holiness of soul, lift- 180 REASON AND REVELATION. NEW TESTAMENT. up holy hands ivithout wrath and doubting. (1 Tim. ii: 8.) XII. Who hath saved us, and called us with a holy call- ing. (2 Tim. i : 9.) XIII. To he ready to every good ivork. (Titus iii: 1.) XIV. Wlio being the bright- ness of his glory, and the express image of his person . Being made so much better than the angels, as he has by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee F And of the angels he saith. Who maketh his angels spirits, and his ministers a flayne of fire. But to which of the angels said he at any time. Sit on my right hand, until I make thy enemies thy footstool f (Heb. i: 3,4, 5, 7, 13.) XV. As also Moses was faith- fid in all his house. And verily Moses was faithful in all his home. (Heb. iii: 2, 5.) XVI. And is a discerner of the thoughts and intents of the heart. (Heb. iv : 12.) XVII. That by tivo immuta- CLEMENT. ing up to him chaste and undc' filed hands. (Ch. xxix.) XII. And let us come up to the glorious and venerable rule of our holy calling. (Ch. vii.) XIII. Ye were ready to every good work. (Ch. ii.) XIV. Who being the bright^ ness of his majesty, is by so much greater than the angels, as he has obtained a more excellent name than they. For so it is written, Who maketh his angels spirits, and his ministers a fiame of fire. But unto his Son thus saith the Lord, Thou art my So7i, this day have I begotten thee. Ask of me, and I will give thee the heathen for thine inher- itance, and the uttermost part of the earth for thy possession. And again he saith unto him, Sit on my right hand, until I make thine enemies thy footstool. (Ch. xxxvi.) XV. When also Moses, that blessed and faithful servant in all his house . Moses was called faithful in all his house. (Chs. xliii, xviii.) XVI. For he is a searcher of the intents and thoughts. (Ch. xxi.) XVII. For nothing is impoa- THE CANON. 181 NEW TESTAMENT. hie things, in tchich it was impos- sible for God to lie. (Heb. vi : 18.) XVIII. They wandered about in sheep-skins and goat-skins. (Heb. xi : 37.) XIX. Was not 07ir father Abraham justified by works, when he had offered Isaac his son upon the altar? (Jas. ii : 21.) XX. And he was called the friend of God. (Jas. ii : 23.) XXI. Who is a wise man and endtied with knoivledge among you? Let him shoiv oid of a good conversation his works loith meekness of wisdom. (Jas. iii: 13.) XXII. For charity shall cover a multitude of sins. (1 Pet. iv : 8. Comp. Jas, v: 20.) XXIII. Yea, all of you be subject one to another, and be clothed with humility : for God resist eth the proud, and giveth grace to the humble. (1 Pet. v : 5.) XXIV. A double-minded man is unstable in all his ivays. (Jas. i : 8.) And saying, IVhen is the promise of his coming? For since the fathers fell asleep, CLEMENT. sible tvith God but to lie. (Cb. xxvii.) XVIII. Let us be imitators of tbose who went about in goat- skins and sheep-skins preaching the coming of Christ. (Ch. xvii.) XIX. For what was our fa- ther Abraham blessed? Was it not, because that through faith, he wrought righteousness and truth f (Ch. xxxi.) XX. Abraham has been greatly Avituessed of; and was called the friend of God. (Ch. xvii.) XXI. Let the ivise man shoto forth his ivisdom., not in words, butin good works. (Ch.xxxviii.) XXII. Charity covers the mul- titude of sins. (Ch. xlix.) XXIII. And let every one be subject to his neighbor. (Ch. xxxviii.) For God, saith he, resisteth the proud, but giveth grace to the humble. (Ch. xxx.) XXIV. Let that be far from us which is written : Miserable are the double-nmided, xvho are doubtful in their minds, and say, These things have we heard even 182 REASON AND REVELATION. NEW TESTAMENT. (ill things continue as they were from the beginning of the crea- tion. (2 Pet. iii : 4.) CLEMENT. fro7n our fathers; and, behold, we are grown old, and none of these things have happened to us. (Ch. xxiii.*) THE SHEPHERD OF HERMAS. The author of this highly-allegorical production is sup- Author, date, posed by Origen, Eusebius, and some other an- aiid character • , •, j_ i ji tt ■ i of this docu- cient writers, to be the same Hernias to whom ""'"*• Paul refers in Romans xvi : 14 : " Salute Asyn- critus, Phlegon, Hennas, Patrobas, Hermes, and the brethren who are with them." Its date is fixed by Lardner at about A. D. lOO.f It consists of three books, the first of which contains four visions, the second twelve commands, and the third ten similitudes. The nature of the composition is not such as to admit of any direct quotations, but it contains many allusions to the books of the New Testament. The following will suffice for illustration: NEW TESTAMENT. I. Verily I say unto you, ex- except ye shall be Fourteen book8 referred to and Converted, and be- indorsedby comc as little chil- Hermas. dren, ye shall not enter into the kingdom of God. Whosoever, therefore, shall humble himself as this little child, the same is the greatest in the kingdom of heaven. (Matt, xviii: 3, 4.) HERMAS. I. Whosoever, therefore, says he, shall continue as little chil- dren, free from malice, shall be more honorable than all these of whom I have yet spoken. For all little children are hon- orable with the Lord, and es- teemed the first of all. (Simil. ix.) * Lardner's Credibility, vol. ii, pp. 22-46. tibid, p. 51. THE CANON. 183 NEW TESTAMENT. II. And have peace one with another. (Mark ix: 50.) III. 7 am the door; by me if any man enter in he shall be saved, and shall go in and out, and find pasture. (John x: 9.) / am the way, and the truth, and the life; no man cometh unto the Father but by me. (Johu xiv: 6.) IV. If any man defile the temple of God, him shall God destroy. (1 Cor. iii: 17. See also 1 Cor. vi: 9.) V. And grieve not the Holy Spirit of God. (Eph. iv: 30.) VI. Who is the first-born of every creature. (Col. i: 15.) VII. For he found no place of repentance. (Heb. xii : 17.) VIII. Submit yourselves therefore to God. Resist the devil, and he will flee from you. (James iv: 7.) IX. Though now for a sea- son, if need be, ye are in heav- iness through manifold temp- tations. That the trial of your HERMAS. II. Noiv, therefore, hearken unto me, and have peace one with another. (Vis. iii.) III. The gate is the only way of coming to God. For no man shall go to God but by his Son. (Simil. ix.) IV. For if thou defile thy body, thou shalt also at the same time defile the Holy SjDirit. And if thou defile thy body thou shalt not live. (Simil. V.) V. Grieve not the Holy Spirit that dwelleth in thee, lest he ask of God and depart from thee. (Com. iii.) VI. The Son of God is more ancient than any creature. (Vis. ii.) VII. For these there is no place of repentance. (Simil. viii.) VIII. For if ye resist him (the Devil) lie will flee from you with confusion. (Com. xii.) IX. The golden part are ye who have escaped from this world. For as gold is tried by the fire and made profitable, so 184 REASON AND REVELATION. NEW TESTAMENT. faith, being much more pre- cious than of gold that perish- eth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Christ. (1 Peter i:6.) X. Who have forsaken the right way. (2 Pet. ii: 15.) XI. Hereby know we tne Spirit of Truth, (1 John iv : 6,) because the Spirit is truth. (1 John V : 6.) XII. I rejoice that I found of thy children walking in truth. (2 John, verse 4.) XIII. Keep yourselves in the love of God, looking for the mer- cy of our Lord Jesus Christ unto eternal life. Others save ivith fear, pulling them out of the fire : hating even the garment spotted by the flesh. ( Jude, verses 21 and 23. See also 24.) HEKMAS. are ye also tried who dwell among them (the men of this world.) They, therefoi'e, who shall endure to the end, and be proved by them, shall be purged. And as gold is cleansed and loses its dross, so shall ye also cast away all sorrow and trouble, and be made pure for the building of the tower. (Vis. iv.) X. They are such as have believed indeed, but through their doublings have forsaken the true way. (Vis. iii.) XI. For they received the Spirit of Truth, and became habitations of the true Spirit. (Com. iii.) XII. For thou oughtest, as the servant of God, to walk in the truth. (Com. iii.) The whole of the third com- mandment of Hermas is very analogous to the Second and Third Epistles of John. (Lard- ner, vol. ii, 61.) XIII. Because the elect of God should be pure, and with- out spot, unto life eternal. (Vis. iv.) THE CANON 185 The allusions to the Apocalypse are very many ; and hence Lardner is of the opinion that Hernias had not only read the book of Revelation, but that in his visions he also at- tempts to imitate it. The following brief extract is given as an illustration: " In Revelation ch. xii, the CJiurch is represented under the figure of a woman, as we have already seen the Church to be in Hennas. In the Revelation the woman is 'persecuted by a dragon. Hermas also sees a great and terrible beast, which he is informed is the figure of the trial which was com- ing. John saw the Holy City, the New Jerusalem, coming down from God out of heaven prepared as a bride adorned for her husband. (Ch. xxi : 2.) Hermas says, Behold, there met me a virgin, well adorned, as if she were just come out of the bride-chamber, clothed in white. And I knew by my former visio7is, that it loas the Church. John sees a city, the fomida- tions of the walls of which were garnished with all manner of precious stones. (Ch. xxi : 19.) Hermas sees a tower built with bright, square stones. In the Revelation, the city lies four-square. The tower in Hermas is likewise built upon a square. In Revelation vii : 9, John says. After this I beheld, and lo, a great multitude which no man could number, stood before the throne, and before the Lamb, clothed with lohite robes and palms in their hands. And Hermas says. Then the an- gel of the Lord commanded croions to be brought, made as of palms. And the angel crowned these men, and commanded them to go into the toicer. The writer of the Revelation is soon after informed who these are. Ver. 14. He said to me : These are they who came out of great tribulation, and have washed their robes arid made them white in the blood of the Lamb. In Hermas we have a like explanation. But who then, Lord, said T, are they who enter into the tower crowned? He says to me: All who, having striven with the Devil, have overcome him; these are crowned. And these are 186 REASON AND REVELATION. they who have suffered hard things that they might Jceep the law."^^ THE EPISTLES OF IGNATIUS. Ignatius was an overseer of the Church of Antioch during the latter part of the first and the beginnino; of Their datp, ad- ^ » & dress, and au- the sccoud ceutury. He suffered martyrdom at •Rome, according to Du Pin, Lardner, and others, in A. D. 107. t While on his way from Antioch to Rome, he wrote seven epistles, viz. : one to the Church of Ephesus; one to the Church of Magnesia; one to the Church of Tral- lium ; one to the Church of Philadelphia ; one to the Church of Smyrna ; and one to Polycarp, who was then president of the eldership of the Church of Smyrna. The following are some of the many references that he makes to the books of the New Testament : Seventeen books (luoted and indorsed by Ignatius. NEW TESTAMENT. I. For thus it becomes us to fulfill all righteous- ness. (Matt, iii : 15.) II. Behold my hands and my feet, that it is I myself: handle vie and see, for a spirit has not flesh and hones as ye see me have. (Luke xxiv : 39.) III. / am the door : by me if any man enter in, he shall be saved. (John x : 9.) IV. Satan is called, The IGNATIUS. I. Baptized of John that all righteousness might be ftdfilled by him. (Smyrn.) II. He (Christ) said to them, Take, handle me, and see that I am not an incorporated demon. (Smyrn.) III. He (Christ) is the door of the Father, by which enter in Abraham, and Isaac, and Ja- cob, and the Apostles, and the Church. (Philad. ix.) IV. The prince of this world * Lardner's Cred., vol. ii, pp. 50-65. t Ibid, p. 66. See also pp. 67-85. THE CANON. 187 NEW TESTAMENT, prince of the world, in John xii:ol; xiv: 30; and xvi: 11. V. Who did eat and drink ivlth him, after he arose from the dead. (Acts x : 41.) VI. Concerning his Son Jesus Christ our Lord, xvho was made of the seed of David, according to the flesh ; and declared to he the Son of God with power. (Rom. i: 3, 4.) VII. Purge out, therefore, the old leaven, that ye may be a new lump, as ye are unleavened. For Christ our Passover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and ivickedness. (1 Cor. v : 7.) VIII. And that he died for all, that they who live should not henceforth live unto them- selves but unto him who died for them, and rose again. (2 Cor. v: 15.) IX. Christ is become of none effect unto you ; whosoever of you are justified by law, ye are fallen from grace. (Gal. v : 4.) X. Husbands, love your wives, even, as ChrUt also loved the Church. (Eph. v: 25.) IGNATIUS. would fain carry me away. (Rom.) Avoid the ambushes of the prince of this world. (Pliilad.) V. Put after his resurrection, he did eat and drinh with them. (Smyrn.) VI. Our Lord was tridy of the race of David, according to the flesh ; the Son of God, accord' ing to the will and power of God. (Smyrn.) VII. Cast away, therefore, the evil leaven which is waxen old and sour: and be transformed into the new leaven, which is Jesus Christ. (Magnes.) VIII. Him I seek who died for us : him I desire who rose again for us. (Rom. vi.) IX. For if we still live ac- cording to Judaism, we confess we have not received grace. (Magnes.) X. In like manner, exhort my brethren, in the name of Jesus Christ, to love their wives, as the Lord the Church. (Poly- carp.) 188 REASON AND REVELATION. NEW TESTAMENT. XI. Wherefore take unto you the whole armor of God. Stand therefore having your loins girt about with truth, and having on the breast-plate of righteousness. Above all taking the shield of faith: and take the helmet of salvation, and the sword of the Spirit, which is the word of God. (Eph. vi:13.) XII. For me to live is Christ ; and to die is gain. (Phil, i : 21.) XIII. Let nothing be done through strife. Let this mind he in you which was also in Christ Jesus. (Phil, ii: 3.) XIV. Pray without ceasing. (1 Thess. v: 17.) XV. No vian that warreth, entangleth himself with the af- fairs of this life, that he may please him who hath chosen him to be a soldier. (2 Tim. ii: 4.) XVI. The aged women, that they be in behavior, as becom- eth godliness. (Titus ii: 3.) This is the only place in which xataatTijA-a (behavior) oc- curs in the New Testament. XVII. Yea, brother, let me have joy of thee in the Lord. (Philem., ver. 20.) IGNATIUS. XL Let none of you be found a deserter, but let your baptism remain as your arms; faith as a helmet; love as a spear; patience as whole armor. (Poly carp, sec. v.) Xn. He (Christ) is the gain that is laid up for me. (Rom., sec. vi.) XIII. I beseech you, that ye do nothing through strife, but according to the instruction of Christ. (Phila., sec. vii.) XIV. Be at leisure to pray without ceasing. (Polyc. i.) XV. Please Him under whom ye ivar, and from ivhom ye receive your wages. (Polyc. vi.) XVI. Whose very behavior is an excellent instruction. (Trail, iii.) XVII. And may I always have joy of you. (Ephes., sec. ii.) This phrase of St. Paul to Philemon, occurs in several epistles of Ignatius. THE CANON. 189 NEW TESTAMENT. XVIII. Yea, all of you he subject one to another. (1 Pet. v: 5.) XIX. And the life was man- ifested — and — we show unto you that eternal life, which was with the Father, and was mani- fested unto us. (1 John i : 2.) XX. Beloved, I ivish above all things, that thou mayest prosper, and be in health, even as thy soul prosper eth. (3 John, ver. 2.) IGNATIUS. XVIII. Be ye subject to the bishop), and to one another. (Magnes. xiii.) XIX. Jesus Christ who was with the Father before the world was, and in the end appeared. (Magnes. vi.) XX. That whatsoever ye do, ye may prosper in the flesh and spirit. (Magnes. xiii.) POLYCARP'S EPISTLE TO THE PHILIPPIANS. Finally, I invite the attention of the reader to a few of the quotations and scriptural allusions contained ^g ^^te, in Polycarp's letter to the Philippians. It was ^^^^^^^' *°** written, according to Lardner, about A. D. 108.* NEW TESTAMENT. I. The spirit indeed is willing; bid the flesh is weak. (Matt, xxvi: 41. See also Mark xiv : 38.) II. Judge not, and ye shall not be judged. Forgive and ye POLYCARP. I. As the Lord hath said: The spirit indeed . ,. J , Kighteen booka IS Willing; but the . quoted and in- flesh is weak— d°"edbyPoly '' carp. (Ch. i.) II. But remembering what the Lord said teaching: Judge shall be forgiven. For with the not that ye be not judged: for- measure that ye mete, it shall be give, and ye shall be forgiven : measured to you again. (Luke be ye merciful, that ye may ob- vi: 37, 38. See also Matt, tain mercy: with what measure vii: 1.) ye mete, it shall be measured to you again. (Ch. ii.) •Lardner's Cred., vol. ii, p. 89. 190 REASON AND REVELATION. NEW TESTAMENT. III. Whom God hath raised lip, having loosed the pains of death. (Acts ii : 24.) IV. We shall all stand before the judgment-seat of Christ. So then every one of us shall give an account of himself to God. (Kom. xiv: 10, 12.) V. Do ye not know that the saints shall judge the world f (1 Cor. vi: 2.) VI. By the armor of right- eousness. (2 Cor. vi : 7.) VII. Providing for honest things, not only in the sight of the Lord, but also in the sight of men. (2 Cor. viii: 21.) VIII. Be not deceived, God is not moched. (Gal. vi: 7.) IX. Be ye angry and sin not : let not the sun go doivn on your wrath. (EjdIi. iv: 26.) X. That at the name of Je- sus, every knee shotdd bow, of things in Heaven, and things in Earth, and things under the Earth. And that every tongue should confess. (Pliilip. ii : 10.) XI. That we may present POLYCARP. III. Jfliom God hath raised, having loosed -the pains of Ha- des. (Cli. i.) IV. And must all stand be- fore the judgment-seat of Christ; and every one give an account of himself, (Ch. vi.) V. Do ye not knmv, that the saints shall judge the world, as Paul teaches? (Ch. xi.) VI. Let us arm ourselves with the armor of righteousness, — (Ch. iv.) VII. Always providing what is honest in the sight of God and men. (Ch. vi.) VIII. Knowing therefore, that God is not mocked. (Ch. v.) IX. For I trust that ye are well exercised in the Holy Scriptures — as in these Scrip- tures it is said: Be ye angry, and sin not. And, Let not the sun go doivn on your wrath. (Ch. xii.) X. To whom all things are made subject that are in Heaven, and that are in Earth; whom every living creature serves, — (Ch. ii.) XI. That your fruit may be THE CANON. 191 NEW TESTAMENT. every man perfect in Christ. (Col. i: 28.) XII. Pray tdthout ceasing. (1 Thess. v: 17.) XIII. Abstain from all ap- pearance of evil. (1 Thess. v : 22.) XIV. Yet count him not as an enemy; but admonwh him as a brother. (2 Thess. iii: 15.) XV. For we brought nothing with us into this xvorld, and it is certain that we can carry noth- ing out. For the love of money is the root of all evil. (1 Tim. ii: 1, 2.) XVI. It is a faithful say- ing — If ive suffer we shall' also reign with him. (2 Tim. ii : 11.) XVII. And is a discerner of the thoughts and intents of the heart. Neither is there any crea- ture, that is not manifest in his sight; but all things are naked and open unto the eyes of Him, with whom we have to do. (Heb. iv:12.) XVIII. Whom having not POLYCAEP. manifest in all ; and ye may be perfect in him. (Ch. xii.) XII. Praying without ceas- ing for all. (Ch. iv.) XIII. Abstain from all evil. (Ch. ii.) XIV. Giving advice about one who had offended, Poly- carp says : Be ye also moderate in this ; and do not count such as enem,ies; but call them bach as suffering and erring mem- bers. (Ch. xi.) XV. But the love of money is the beginning of all troubles. Knoioing therefore that we brought nothing into the world, so neither can we carry any thing out. XVI. According as he has promised us, that he will raise us up from the dead ; and that if we walk worthy of him, we shall also reign with him. (Ch. XVII. Knowing that he sees all things, and that nothing is hid from him, not the reason- ings, nor the intents, nor any secrets of the heart. (Ch. iv.) XVIII. In whom, though ye 192 REASON AND REVELATION. NEW TESTAMENT. seen ye love: in whom, though 7101V you see him not, yet believ- ing, ye rejoice with joy unspeak- able, and full of glory. (1 Pet. i: 8.) XIX. Not rendering evil for evil; or railing for railing. (1 Pet. iii: 9.) XX. And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. And this i^ that spirit of Anti- christ, whereof ye have heard. (1 John iv: 3.) XXI. Earnestly contend for the faith once delivered to the saints. (Jude, ver. 3.) POLYCAEP. see him not, ye believe; and be- lieving, ye rejoice with joy un- speakable, and full of glory. (Ch. i.) XIX. Not rendering evil for evil; or railing for railing. (Ch. ii.) XX. For whosoever confess- eth not, that Jesus Christ is come in the flesh is Antichrist. (Ch. vii.) XXI. To edify yourselves in the faith delivered to you. (Ch. iii.) * Number of ref- erences to tlie books of the New Testa- ment. The number of these quotations and allusions might, if necessary, be very greatly increased. I have not given even half of those that are contained in the few short epistles referred to; and by extending our inquiries to the works of Papias, Justin INIartyr, Irenseus, and other writers of the second century, the number of Scripture references might be almost indefinitely multiplied. But this, I think, is wholly unnecessary. One clear and indubitable reference or allusion to each of the twenty-seven books of the New Testament, be- fore the cessation of miracles in the churches, is enough for our present purpose. Take, for illustration, the following reference that Paul makes to the book of Deuteronomy : * Lardner's Cred., vol. ii, pp. 91-100. The number uecessiiry to our present ar- gument. THE CANON. 193 MOSES. For til is commandment which I command thee this day, is not hidden from thee ; neither is it far off. It is not in heaven, that thou shouldst say, JVJio shall go up for us to heaven, and bring it unto usf Neither is it beyond the sea, that thou shouldst say. Who shall go over the sea for u^, and bring it unto us, that we may hear it and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou may est do it. (Deut. XXX : 11-14.) PAUL. But the righteousness which is of faith speaketh Illustration. on this Avise: Say not in thy heart, Who shall as- cend into heaven f (that is, to brnig Christ down from above) : or Who shall descend into the deep? (that is, to bring up Christ again from the dead). But what saith it? The word is nigh thee, even in thy mouth and in thy heart: that is, the word of faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved. (Rom. x: 6-9.) This can scarcely be regarded as a direct quotation from Moses; it is rather an allusion to a sentiment wiiat tins aim- which Moses very beautifully and very happily ^^^^ implies. expressed concerning the Law ; and which Paul perceived could, w^ith but a slight change of the phraseology, be applied even more appropriately to the Gospel. But never- theless it clearly indicates and proves the following particu- lars: 1. That the book of Deuteronomy was extant in the time of Paul. 2. That Paul regarded it as an inspired work. 3. That it was then also well known to the Roman brethren ; and looked upon by them with the same feelings and sentiments of reverence and respect. 13 194 REASON AND REVELATION. Now it is evident, that the same or analogous things Things implied are also Implied in each of the preceding allu- ing^quotltiots sions that Barnabas, Clement, Hermas, Ignatius, and allusions of g^jjj PolvcarD make to the several parts of the the Apostolic ^ i. i Fathers. Ncw Testament. In them, these authors seem to refer to every one of the twenty-seven books that com- pose our present Canon ; and if so, then it follows of ne- cessity, 1. That these books were all extant before the epistles were written in which they are severally referred to. That is, that some of them were certainly in existence before A. D. 72; others before A. D. 96; and all of them before A. D. 108. 2. That they were severally regarded by Barnabas, Clem- ent, Hermas, Ignatius, and Polycarp as works of Divine authority. They are quoted by these writers just as they are now quoted by those who receive and respect them as the word of God. 3. That these books M^ere then also well known to the several churches addressed, as the books and writings of inspired men. In no instance, are they introduced as nov- elties that required to be explained before their true char- acter could be known and appreciated ; but always as the acknowledged word of God, and divinely-appointed rule of feith and practice. The only remaining ground of doubt, then, is simply this: Whether, in the citations, made from the The only ' ground of aforesaid authors, there is certain reference to doubt in rela- p i i i i i i tiou to the ca- Gvcry ouc 01 the twenty-seven books tliat now thrnTy ouhese composc the Ncw Testament Canon. Some of twenty-seven thcsc allusions are confessedly indefinite : and it books. . , , , ^ IS therefore possible, that in a few instances the reference may be to some other part of the Scriptures than that which I have supposed. THE CANON. 195 But such a doubt, if it exists at all, can exist only in reference to Mark, Colossians, 2 Thessalonians, Philemon, 2 John, 3 John, and Jude. The references Limit of tbu to all the other books, are I think clear and '^°"^'- indisputable; aud their canonical authority is therefore fully established. For there is scarcely any room to Quniifications doubt that Barnabas,* Clement, Hermas, Igna- Aposlo^iic'ra^ tius, and Polycarp were all possessed of the ^^f'^^ !° ^"'^^* ' •/ i- -I or such mat- miraculous gifts of the Holy Spirit; and that teis. they were therefore divinely qualified to judge of all man- ner of writings. At any rate, they were certainly the grave, sober, and discreet companions of the Apostles and many other inspired men : and could not fail to understand their views on a matter that concerned their own daily instruc- tions ; and which was, at the same time, of vital importance to the edification and welftire of all the churches. And hence 1 conclude that the canonical authority of 3fat~ conclusion thew, Luke, John, Acts, Romans, 1 Corinthians, concerning ' _ / ' ' \ ' twenty of the 2 Corinthians, Galatians, Ephesians, PhiUppi- tweuty-seven ans, 1 Thessalonians, 1 Timothy, 2 Timothy, Titus, Hebrews, James, 1 Peter, 2 Peter, 1 John, and Peve- lotion, rests on the authority of inspired men. And we are also, I think, fully warranted in placing the canonical authority of the remaining seven books on the same ground. For, be it observed, 1. That there is a strong presumption in favor of this, im- plied in the previously given allusions. While it Eeasons for is not absolutely certain, it is nevertheless hiffhlv p'^^^'"- "^« ^^• '' _ _ o .^ maining seven probable, that these are the identical books re- I'fuiis on the ferred to by Hermas, Ignatius, and Polycarji. amegioun . 2. It is a conceded fact, depending on the unequivocal testimony of the Christian fathers and the internal evidence of these books, that they were all extant and in the hands * Barnabas seems to be ranked among the Propliets in Acts xiii ; 1. 196 REASON AND REVELATION. of the churches before the close of the first century ; * and hence that for more than fifty years, I might, perhaps, truth- fully say one hundred and fifty, they were subject to the in- spection and scrutiny of inspired men.f 3. That although doubts were for a while entertained con- cerning some of these, as well as concerning the Hebrews and the Revelation, yet that after a full and fair examina- tion of all the evidence in the case, the twenty-seven books that now compose the New Testament Canon were all finally received by the lohole church, without a dissenting voice.X *It is now generally conceded by our best authorities that Matthew was ^ ^ , , written about A. D. 42; Mark, A. D. 64: Luke, A. D. 61: Date of the sev- ' ' ' ' ' eral books of John, A. D. 90; Acts, A. D. 63 ; Romans, A. D. 58 ; 1 Corin- tho New Testa- thians, A. D. 56 ; 2 Corinthians, A. D. 56 ; Galatians, A. D. 55; Ephesians, A. D. 62; Philippians, A. D. 62; Colossians, A. D. 62; 1 Thessalonians, A. D. 51; 2 Thessalonians, A. D. 51; 1 Timothy, A. D. 65; 2 Timothy, A. D. 66; Titus, A. D. 56: Philemon, A. D. 62; He- brews, A. D. 63; James, A. D. 62; 1 Peter, A. D. 63; 2 Peter, A. D. 64; 1 John, A. D. 96 ; 2 John, A. D. 97 ; 8 John, A. D. 97; Jude, A, D. 64; Reve- lation, A. D. 96. (See Davidson's Introduction.) t There is a plain reference made to the Gospel of Mark by Papias, about A. D. 116; to Colossians, and 2 Thessalonians by Justin Martyr, A. D. 140; to Mark, Colossians, and 2 John, by Irenteus, A. D. 178 ; to Mark, Colossians, 2 John, and Jude, by Clement of Alexandria, A. D. 194; to Mark, Colossians, Philemon, and Jude, by Tertullian, A. D. 200 ; and to all these seven books, as well as to every other book in the New Testa- ment, by Origen, A. D. 230. (Lardner's Credibility, voL ii.) X Much of the doubt expressed by ancient writers concerning some of Doubt of eeuu- ^^^^^ books had reference, not to their authenticity, but iiieiif'ss implies merely to fii&iv genuineness. These, however, are two very no doubt of au- different matters, and should never be confounded. To thenticity. n • i this day many of our ablest critics are m doubt, whether the Epistle to the Hebrews was written by Paul, or Apollos, or Barnabas, or Luke, or Silas, or Clement of Rome; but no Christian man now doubts its authenticity and canonical authority. It is enough for us to know that the Epistle to the Hebrews and all the other books of the Old and New Testaments were indorsed by inspired men, and received into the Canon on their authority. The question of authorship is of minor importance: and for wise reasons, the Holy Spirit f THE CANON. 197 When this was done can not now be ascertained with ab- sokite certainty. Some time would necessarily ^ .,, •' •' Causes of delay intervene before the churches could all be made i" forming tho acquainted with the inspired books; and with the Evidence on which their claims severally rested. That was not an age of printing-presses, steam-engines, railroads, and telegraphs. It was then a very tedious, laborious, and ex- pensive work to transcribe and circulate such a book as the New Testament. And hence it is probable, that for some time, most of the churches would be satisfied with those books that were looked upon as the most important ; and that such as were of a more personal and private character, as, for in- stance, Philemon, and the Second and Third Epistles of John, would be comparatively unknown, especially in those churches and provinces that were most remote from the place of their origin. But that most, if not all, of these inspired books, were col- lected together into one volume, and received as Evidence that the Word of God, at a very early period, by the "vonty-sevTn most enliohteued and influential churches of '"'»i'swer« ~ goon collected Christendom, is evident, into one voi. 1. From what we find in the most ancient versions. The Peshito or Old Syriac version, for instance, con- „. , , •^ ' ' First, from the tains all the books of the New Testament, except anci.nt ver- the Second Epistle of Peter, the Second and Third of John, the Epistle of Jude, and the Revelation. And of this version the learned Home says : " There is every reason to believe that it was made, if not in the first century, at least in the beginning of the second century."* 2. From sundry expressions found in the writ- srcondiv, fv. m !• 1 /-ii • • 7-r 7 T the writings of tngs of tlie Apostolic and Christian rather, igna- theFatiiera. may leiive forever concealed the names of the authors, just as it has de- signedly concealed the genealogy of Melchisedec. * Home's lutroduclion, vol. ii, p. 203, Littell edit. 198 REASON AND REVELATION. tius, in liis epistle to the Church of Philadelphia, written as Remarks of ig- we liavc Seen about A. D. 107, speaks of the uatius. Gospels and the Apostles, in terms that evi- dently imply a collection of the historical and epistolary writings of the New Testament.* Polycarp, in Of Polycarp. ° j l :> his letter to the Philippians, written A. D. 108, calls the books of the New Testament, " The Scriptures; the Holy Scriptures."f And as these Avere the names then commonly used to denote all the collected inspired writings of the Old Testament, it is most likely that Polycarp used the same words to denote a collection of the inspired books of the New Testament. In the same letter he calls them the Oracles of God.J About A. D. 170, Melito, OfMelito. .... . . . bishop of Sardis, in writing to his friend Onesi- mus, spoke of the Old Testament. || But the Old Testament is a relative term, and implies also the existence of a New Testament. Soon after this, about A. D. 178, Irenseus con- nects " The Evanqelic and Apostolic Writinqs " Oflrenseus. ^ -* "^_ with " The Law and the Prophets ;"§ clearly in- dicating that by the latter he meant a collection of the in- spired books of the Old Testament; and by the former, a similar collection of the books of the New Testament. And *His words are: "Fleeing to the Gospel as the flesh of Jesus, and to the Apostles as the presbytery of the Church ;" that is, as he is generally understood, "In order to understand the will of God, he fled to the Gos- pels, which he believed no less than if Christ in the flesh had been speaking to him: and to the writings of the Ajjostles, whom he esteemed as the presbytery of the whole ClnisLian Church." (Lardnei-'s Cred., vol. ii, p. 81.) In his letter to the Church of Smyrna, Ignatius says: "Ye ought to hearken to the Prophets, but especially to the Gospel." And again: " Whom neither the Prophecies nor the Law of Moses have persuaded ; nor yet the Gospel even to this day." (Lardner's Cred., vol. ii, p. 82.) Ob- serve that Ignatius here gives to the Gospel a pre-eminence over even the Law and the Prophets. t Lardner's Cred., vol. ii, p. 91. || Ibid, p. 148. J Ibid, p. 99. gibid, p. 171. THE CANON. 199 about sixteen years later, A. D. 194, Clement of Alexandria says : " There is a consent and harmony between or oipment of the Laio and the Prophets, the Apostles and the Alexandria. Gospel.'^ It is evident from this citation, that the Gospel and the Apostles were the two names then commonly used to designate the collected writings of the New Testament. In the two following citations he uses the word Gospel to denote the whole of the New Testament, just as the word Law is often used for the entire Old Testament. " There is," he says, " one God who is preached by the Law, the Prophets, and the Gospel." And again he says : " The Scriptures which we believe have been confirmed by Almighty aidhoi'ity; one God, and Almighty Lord, is taught by the Law, and the Prophets, and the blessed Gospel." Finally, he calls the books of the New Testament, " The Scriptures of the Lord, the true Evangelical Canon.''* 3. From the most ancient published catalogues of the books belonging to the New Testament. These were not ^, . „ ^ •^ ^ Tliirdly, from necessary in the primitive age of the Church; the ancient -, 11111 catalogues. nor until spurious and apocryphal books began to be circulated by false teachers and heretics. And hence they do not appear so early as some other kinds of Matnesses. But when they do appear, their testimony is very full and satisfactory. (1.) The first regular catalogue is that of Origen, the dis- ciple of Clement of Alexandria, in Egypt, and origeu's cata- whom Jerome calls " The greatest doctor of the '"""'"• Church since the Apostles."t He was born in Egy]>t, A. D. 185, was well educated in the school of Alexandria, and afterward traveled extensively through Greece, Italy, and Palestine; so that he was in all respects well qualified to make out a catalogue of tlie bonks that were then received as canonical by the first and most enlightened churches of * Lardner's Cred., vol. ii, p. 231. t Ibid, p. 457. 200 REASON AND REVELATION. Christendom. This he did, as is generally supposed, near the beginning of the third century, or a little more than one hundred years after the death of the Apostle John. The original document is now lost; but a copy of it is given by Euscbius in his Ecclesiastical History.* In this catalogue are contained all the books of the New «,^ .u -. Testament, except the Epistles of James and whether it was ' ^ '■ clean and com- Judc ; and tlicsc wcrc evidently omitted in some way by mistake and not by design ; for, in his other works, Origen frequently refers to these books and quotes them as canonical. Thus, in the Greek edition of his works, published by Huet, we find the following direct quo- tation from the Epistle of James. Origen says : "For though it be called faith, if it be without works, it is dead ; as we read in the cjnstle ascribed to JamesJ'f And in the Latin edition of his works by Rufinus, the same book is called, " the Epis- tle of James, Apostle and brother of the Lord." And again, it is called " Divine Scripture^X Concerning the Epistle of Jude, he thus speaks : "And Jude wrote an epistle, of a few lines indeed, but full of powerful words of the heavenly grace, who at the beginning says : Jude the servant of Jesus Christ, and brother of James. "\\ His writings contain also several other direct quotations from the same epistle. Origen's catalogue is therefore complete. And it is worthy of special remark, that while it contains all the books of our present canon, it contains nothing more. Nothing spu- rious or apocryphal is found in it. And hence it is evident that in or before the time of Origen, there was a broad and distinct line drawn between these inspired books and all the writings of men, by at least many of the most enlightened and influential churches of Christendom. (2.) The next catalogue in order is that of Eusebius, * Book vi, ch. 25. % Ibid, p. 476. tLardner's Cred., vol. ii, p. 478. l|Ibid, p. 482. THE CANON. 201 bishop of Cffisarea, in Palestine. It was published about A. D. 315, and contains all the books of the catiii..gue of New Testament, and no others.* Eus^biu^. (3.) The third is that of Athanasius, bishop of Alexan- dria, in Egypt. Its date is given by Lardner at about A. D. 826. It has all the books of the New Testament and no others, with this significant re- mark, "Let no man add to them or take away any thing from them."t (4.) About A. D. 348, Cyril, bishop of Jerusalem, pub- lished a catalogue of the New Testament Scrip- ,.,..„ . 1 . , . , Of Cyril. tures, wnicli is in all respects identical with our present received Canon, except that it omits the Revela- tion.X (5.) That of the Council of Laodicea, about or the council A. D. 363, is identical with that of Cyril. |I of Laodicea. (6.) After that what are called clean catalogues (that is, such as contain all the books of the New Testa- otiici- cata- ment and no others) became numerous. Such, ^°snes. for instance, was that of Epiphanius, bishop of Cyprus, about A. D. 368 ;§ and that of Basil, bishop of Csesarea in Cappa- docia, A. D. 370 ;^ and that of Gregory Nazianzen, bishop of Constantinople, A. D. 370 ;** and that of Jerome of Beth- lehem, A. D. 392 ;ft and that of Rufinus, bishop of Aquileia, * Eusebius, Eccl. Hist. B. iii, cb. 25 ; comp. with ch. 3. tLai-dner's Cred., vol. iv, pp. 283-289. J Ibiil, p. 300. In the fourth century, some doubts wore expressed about the book of Revelation, chiefly on .iccount of its great ohscurity and its supposed tendency to favor the doctrine of the Chiliasts. But it was received about the close of the first centui-y by Hernias; in the second century by Justin ^tartyr, Irenseus, Clement of Alexandria, and TertuUian ; in the third, by Hippolytus, Origen, Dionysius, Cyprian, and Victorinus ; and in the fourth, by Athanasius and many others. After that it was generally received as an inspired book. II Ibid, p. 309, ** Ibid, p. 408, 409. g Ibid, p. 313. ^Ibid, p. 370. tt Ibid, vol. v, pp. 31, 32, 55. 202 REASON AND REVELATION. A. D. 397;* and that of Augustine, bishop of Hippo in Africa, A. D. 395 ;t and that of the third Council of Car- thage, composed of forty- four bishops, A. D. 397; J and many others afterward pubhshed in Europe, Asia, and Africa. Kow, courteous reader, how is all this to be accounted for ? Concede that these books were all written by inspired men ; that they were afterward read, examined, and indorsed by other inspired men during a period of five, ten, fifty, one hundred, or one hundred and fifty years, as the case may be ; and that, on their authority, they were all received by the fathers, and handed down from generation to generation ; — concede this, and all that follows is then plain, reasonable, and natural. On this hypothesis, we can then easily account for such facts as the following : 1. That the most sacred names were given to these books Summary of by the comjjanious of the Apostles and their facts, explica- . t x 1 j_l ^ i^ ^i bie ouiy on the immediate successors : and that irom the very ground of beginning they were placed on an equality with authority. the inspired books of the Old Testament. 2. That these, and these only, in connection with the Old Testament, were read as books of Divine authority in the primitive churches. || 3. That these, and these only, were quoted by primitive Christians as books of Divine authority in all their religious controversies. § 4. That the primitive Christians esteemed these books as they esteemed their own lives : and that many of them actu- ally suffered death rather than give them up to be destroyed by their persecutors.^ 5. That at a very early period, they were collected into *Lardner's Credibility, vol. v, pp. 76, 77. tibid, pp. 85-87. X Ibid, pp. 79, 80. II Ibid, pp. 259, 262, 271, 283, 308, 312, 337. § Ibid ; also ibid, vol. ii, pp. 489, 490. 1 Murdock's Mosheim's Eccl. Hist., vol. i, pp. 208, 209. THE CANON. 203 one volume, and translated into different languages and dia- lects. 6. That though doubts were, for a time, very naturally entertained in reference to some of them; yet tliat, after a full and fair examination of the evidence, they were all finally received as the word of God by the whole Christian world. 7. That since the Canon was finally settled by the author- ity of the Apostles and other inspired men, no one has dared to add any thing to it, or to subtract any thing from it. 8. That however Christians may differ on other matters, they nevertheless all receive the New Testament as the word of God. These and many other similar facts are all plain and per- fectly natural, if we receive the testimony of Clement and other Christian fathers, that the claims of these books are sanctioned and sustained '* by Almighty authority." But how can they be explained on any other hypothesis? Concede, for a moment, that this chain of Al- Evi,ienco that mighty authority which connects our present t'l'v can not be <-'•'•' ■*■ accounted for Canon with the Apostles, were broken ; and let <>" any other , , , IT- hypothesis. US suppose that the most learned and pious men of all Christendom were assembled in council for the pur- pose of forming a new Canon out of all the religious lit- erature of the world — what kind of a book, kind reader, do you suppose they would give us as a rule of faith and jH'actice?! What have they already given us in the mul- tiplied, jarring, and inconsistent creeds of modern Christen- dom ? ! Evidently, this is a" question that far transcends the limits of our poor, weak, and erring reason. There is need here of Almighty authority, as the fathers said, to secure and maintain that unity of faith and practice for which Christ and his Apostles so fervently prayed. But the Holy Spirit assures us that in these Scriptures we have all things per- 204 REASON AND REVELATION. taining to life and godliness.* And hence we infer, a priori and d posteriori, that the Canon of the New Tes- tament rests on the infallible authority of the Apos- tles and other inspired men. III. The third argument in support of the New Testament The tiiiid Canon is drawn from the internal evidence of the dencrin sn^- books themselves. This, by itself, without any port of the Can- reference to the preceding argument, would be on of tho New ^ ■'■ . . Testament. ycry Unreliable and unsatisfactory; owing, not to the weakness of the evidence (for it is very strong), but strength of sluiply to our inability to judge of it correctly, this evidence, g^^ j^ couuection witli the former, and as a means of corroborating and sustaining it, the latter is of very great weight ; for such is the connection between the several books of the New Testament that they must all stand or fall together. It is folly to receive some of them as in- Sjiired books, and to reject others as uninspired. The same God and Father; the same Lord and Redeemer; the same Holy Spirit; the same scheme of religion and morality; the same evidences of superhuman wisdom, power, justice, truth, grace, mercy, and benevolence, are plainly and unequivo- cally revealed in them all. And hence if we can prove his- course of the torically, that some of these books were written argument. q^. i^Jorsed by the Apostles, it may then be easily demonstrated by a proper analysis of the books them- selves that they were all so written or indorsed; and that they therefore all 7'est on the same infallible authority of Divine inspiration. But I design to do nothing more here than simply to in- dicate the course and process of the argument. The reader can now analyze these books for himself, collect together the evidence, and construct an argument as long or as short as he pleases. *2 Peter i: 3. THE CANON. 205 CHAPTER III. THE APOCRYPHAL WRITINGS The proper canonical test of any book, is the evidence of its inspiration. If we have sufficient evidence, „ ^ , -1 ' Proper test or either that it was written, or that it was fully criterion of ca- .- . . -, 111 nonical books. indorsed, by an inspired man, we should not hesitate to receive it as a part of the Canon. But without this evidence, it should of course be rejected. On this ground, we have received the thirty-nine books of the Old Testament and the twenty-seven Books received books of the New. That these were all writ- crrding'^to thu ten and frequently indorsed by inspired men, '^"''^• we have, as given in the two preceding chapters, the most reliable evidence. But according to this rule, we are com- pelled to reject, I. All the Apocryphal Books, sometimes connected with the Old Testament. Of these the Council of Apocryphal Trent, in A. D, 1546, received as canonical, To- by°the council bit, Judith, Wisdom of Solomon, Ecclesiasticus "freut. or the Wisdom of Jesus the son of Sirach, Baruch, and the first and second books of Maccabees. "And besides these, they include under the name Esther and Daniel, certain ad- ditional chapters which are not found in the Hebrew copies. The book of Esther is made to consist of sixteen chapters : and prefixed to the book of Daniel is the history of Susan- nah; the Song of the Three Children is inserted in the tlvrd 206 REASON AND REVELATION. chapter ; and the History of Bel and the Dragon is added at the end of this book."* Eeasons for re- But thesB are justlj rejected by all Protest- jectingthem. ants, for the following reasons: 1. Because they are not found in the Hebrew Bible ; or the Canon composed by Ezra and other inspired members of the Great Synagogue. 2. Because they were never received as canonical by the Jews. 3. Because they were never quoted, nor in any way in- dorsed by Christ and his Apostles. 4. Because they were rejected by the most eminent of the Christian Fathers ; such as Origen, Athanasius, and Jerome. Augustine was the first that was in favor of canonizing them. 5. Because they contain many false and contradictory statements. The Talmud ^^' ^^ reject the Talmud (i?'^ to teach) or Supplementary Law of the Jews. TheMishna Bcsidcs the Written Law, or the thirty-nine books of the Old Testament, the Jews say that God gave to their fathers, through Moses, an Unwritten Oral Law. This is called the Ilishna (p^^ to repeat,) or repetition. It is the first part of the Talmud : and was first reduced to writing by Judah Hakkadosh, about A. D. 150.t The second part of the Talmud is called the Gemara ("'P:J „, ^ to finish.) or completion. In the Jerusalem Tal- The Gemara. ' ^ mud, the Gemara consists of but one volume, and was composed about A. D. 370. In the Babylonish Talmud, the Gemara consists of twelve volumes, and was * Alexander on the Canon, p. 39, and Appendix, Note A. See also Townley's Bib. Lit., vol. ii, p. 155. tLardner's Cred., vol. vii, pp. 138-140. See also Townley's Bib. Lit., vol. i, p. 151. THE CANON. - 207 completed about A. D. 450.* The Jews say that the MisJina is the text and the Gcmara the comment. The Jews have never dared to canonize the Talmud, or to place it amon^ the thirty-nine books of the ^ . ^ ,. i ~ •' Jewish estima- Old Testament. But, nevertheless, the Rabbis tion of the Tai- frequently prefer it to the Scriptures. " They compare the Scriptures to water ; the Mi.shna to wine ; and the Gemara to aromatic spices. The Oral Law, say they, is the foundation of the Written Law ; and they exhort their disciples to attend rather to the words of the Scribes, than to the words of the Law. The words of the Scribes, say they, are lovely, above the words of the Law : for the words of the Law are weighty and light ; but the w^ords of the Scribes are all weighty."! This, if true, is indeed a high commendation of the Tal- mud. But, nevertheless, we are constrained to reject it for the following reasons: 1. Because neither the existence of such a Reasons forre- law, nor its authority, is in any case recognized Talmud. in the whole Bible. 2. Because all the traditions that compose it, are rejected by Christ, as the precepts and commandments of men.J 3. Because it has none of the internal evidences of inspi- ration. III. " Besides the Mislma, the Jews pretend to have re- ceived from the Divine Author of the Law, an- „ ,,. . , ' Rabbinical other and more mystical interpretation of it. ^i<""'s of tii« This mystical interpretation, they call the Cab- bala or Reception, (^sp to receive as a law :) by which they design to intimate that this mystical comment was received from God by Moses, who transmitted it orally to posterity, *Daviason's Bib. Crit., pp. 115, 116. tTownley's Bib. Lit., vol. i, p. 152. t Mark vii : 1-13. 208 REASON AND REVELATION. The Ilishna, say tliey, explains the manner in which the rites and ceremonies of the Law are to be i^erformed ; but the Cabbala teaches the mysteries couched under these rites and ceremonies, and hidden in the words and letters of the Scriptures. They give us, as an instance, the precepts re- lating to the phylacteries. The Mishna teaches the mate- rials of which they are to be prepared ; the form in which they are to be made; and the manner in which they are to be worn : but the Cabbala shows the mystical reasons for these directions, and informs them why the slips of parch- ment are to be inclosed in a black calf-skin, in preference to any other color ; why the phylacteries for the head are to be separated into four divisions; and why the letters writ- ten upon them are to be of such a particular form. They divide this mystical science into thirteen different species, and by various transpositions, abbreviations, permutations, combinations, and separations of words, and from the figures and numerical powers of the letters, they imagine the law sufficient to instruct Cabalistic adepts in. every art and sci- ence.* I need scarcely say, that these Rabbinical views of the Cabbala are wholly imaginary ; and that its Why rejected. . , • . . claims to be of Divine origin are not supported by any show of reason whatever. IV. The Targums (^-i^lO R. ^J!J to cast stones) are trans- jowishTar- latious of portions of the Hebrew Bible into ^""'^' Chaldee. Eleven of these are now extant : f the most important of which are the Targums of Onkelos and Jonathan. The former is a translation of the Penta- teuch ; and the latter is a paraphrase of Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, and the Twelve Minor Prophets. Their date is uncertain. Some refer them * Townley's Bib. Lit., voL i, p. 153. f Kitto's Cyclop. Bib. Lit. THE CANON. 209 to the first or second century of the Christian era : but they are generally supposed to have been written a short time before the birth of Christ. * They are both held in very high esteem by the Jews ; the latter of which, they say, was written down from the mouth of Haggai, Zechariah, and Malachi. f But of this, there is not the slightest evidence. And that they are 1 T . f, . . 1 . nr> N°' inspired. the productions oi unmspired men, is sufficient- ly obvious from their numerous errors compared with the original Hebrew. For similar reasons we reject as uncanonical, the Septua- gint translation of the Old Testament ; and the „, „ o ^ ' The Septuagint. Vulgate translation of the whole Bible : the former of which was by many of the Jews and " "=^ ®" Christian fathers, thought to be inspired ; | and the latter was canonized by the Council of Trent, A. D. 1546. 1| V. The Masorah is a work containing critical notes and observations on the Hebrew Scriptures. Some „ . . '■ Origin, nature, of the Jews attempt to trace its origin to Moses ; r^'^ scope of and others, to Ezra and the Great Synagogue. But these views have been fully exploded ; and it is now commonly referred to a succession of learned Rabbis, who lived between the beginning of the sixth and the close of the eleventh century. § These notes are grammatical, exegeiical, oxid. philological. They are called by the Jews, " J7ie fence or hedge of the laio;" and were at first transmitted from generation to gen- eration, orally. Hence the name Ilasorah, ('H^'^'^p, tradi- tioii). Afterward they were written on parchment: and from the immense mass of observations so collected, extracts of what was supposed to be most useful, were made and * Davidson's, Bib. Crit., p. 224-239. f Ibid, p. 232. ■X Ibid, pp. 168, 194. || Townley's Bib. Lit., vol. i., p. 135. g Davidson's Bib. Crit., p. 120. 14 210 EEASON AND REVELATION. transferred to the margin of the Old Testament manu- scripts. The professed object of these Masorites, was to deliver to Care aud re- postcritj the Old Testament Scriptures in their pardofthe original purity. And for this purpose, "they Masontes for » ^ -^ L I 7 J the purity of not Only numbered every verse, word, and let- ter of the text; but even went so far as to as- certain horu often each letter of the alphabet occurred in the whole Bible.'' * At the same time, they adopted many other rules and regulations for preserving the purity of the He- brew Text ; most of which are still observed by the Jews in copying the original Scriptures for the use of their syna- gogues. "It is still a constant rule with them," says But- ler, "that whatever is considered as corrupt, shall never be used ; but shall be burned or otherwise destroyed. A book of the law, wanting but one letter, or with one letter too much, or with an error in a single letter; written with any thing but ink, or written on parchment made of the hide of an unclean animal, or on parchment not purposely pre- pared for that use, or prepared by any one but an Israelite, or on skins of parchment tied together by unclean strings, shall be holden to be corrupt: that no word shall be writ- ten without a line first drawn on the parchment; no word written by heart; or without having been first pronounced orally by the writer; that before he writes the name of God, he shall wash his pen ; that no letter shall be joined to another; and that if the blank parchment can not be seen all around each letter the roll shall be corrupt. There are settled rules for the length and breadth of each sheet of parchment; and for the space to be left each letter, each word, and each section." f In all this, we have abundant evidence of the great care *Townley's Bib. Lit., voL i, p. 54. t Ibid, p. 56, 57. THE CANON. 211- of tlie jMasorites for the Sacred Text ; but none whatever of their inspiration. And hence we must rctrard *■ _ ^ No evidence of all the ]\Iasoretic notes, points, etc., as we re- their iuspira- gard the suggestions and criticisms of Griesbach, Scholz, and Tischendorf. VI. The Traditions of the Roman Catholic Church, are also to be excluded from the Sacred Canon. „„ The traditiona "The religion which Rome would have men of Rome not T , . !•• Ti'ii canonical. regard as the only true religion, and which she enjoins on all Christians universally," says the learned Doc- tor Mosheim, " is derived, as all their writers tell us, from two sources, the written mord of God, and the unwritten; or the Holy Scriptures and tradition.''^ But as these tradi- tions are often inconsistent with each other, as well as con- tradictory of the Holy Scriptures, it is absurd to canonize them as Rome has done. VII. To the same category belongs that collection of Apocryphal writings first published by Fabri- Apocryphal cins, about the beginning of the eighteenth ^o^r'^'^- century, and commonly known as the Apocryphal Gospels. Fabricius gives the titles of about fifty such spurious works ; but most of these are now regarded as but different editions and recensions of the same original narratives. And hence Thilo, in his edition of 1832, reduces the original number of these Apocryphal books to twelve; and Tischendorf, in his Leipsic edition of 1854, gives us the titles of twenty- two. Of these the following are the most important. 1. The Protevangcliuin of James the brother of the Lord; or, a " Declaration and History how the most holy mother of God was born for our salvation." 2. The Greek. Gospel of Thomas. 3. Tlie Greek Gospel of Nicodemns. * Moslieim's Eccl. Hist., vol. iii, p. 99. 212 REASON AND REVELATION. 4. Tlie Latin Gospel of the Nativity of 3Iary. 5. The Latin History of the Nativity of JIary, and of the Infancy of the Savior. 6. Tlie Arabic History of Josej^h the Carpenter. 7. Tlie Arabic Gospel of the Childhood of the Redeemer. It is enough to say of these Apocryphal books, that there is no evidence whatever, that they were ever given by in- spiration; and that they diiFer as widely from the inspired Narratives of Matthew, Mark, Luke, and John, as does the basest counterfeit from the original genuine coin. VIII. There are also extant. Apocryphal Acts, Apoc- otherApoc- Typlial Epistlcs, and Apocryi^hal Revelations. ryphai Books, gnch, for iustancc, are the Acts of Peter and Paul ; the Acts of Paul and Thecla ; the Acts of Barnabas and Mark ; the Epistles of the Apostolic Fathers ; and the Revelations of Moses, Ezra, and Paul. But of these, only the Epistles are genuine; and none of them have any just claims to be regarded as canonical. It is unnecessary to extend our inquiries any further In this direction. We have laid In the scale of even justice the Apocrypha, the Talmud, the Cabbala, the Targums, and other translations, the Masorah, the Roman Catholic Tra- ditions, and the Apocryphal Gospels, Acts, Epistles, and Revelations, and they are all found wanting. But no other books or documents now extant, save the Holy Bible, have any higher claims to inspiration, than these. And hence we conclude, that the thirty-nine books of the Old Testament, and the twenty-seven of the New, constitute the entire Canon of the Holy Scriptures ; and that they are In fact the onlf eafe, proper, and infallible rule of faith and practice. "Men's books with heaps of chaff are stoi-ed, God's Book doth golden grains afford; Then leave the chaff and spend thy pains In gathering up the golden grains." PART THIRD. INTEGRITY OF THE HOLY SCRIPTURES. CHAPTER I. SCOPE OF BIBLICAL CRITICISM. The third office of Reason in matters pertaining to Di- vine Revelation, is to decide on the Integrity The third proy- of the Holy Scriptures.* It is not enough to '"ceofKeason. prove that the Bible, as a whole, is of Divine origin ; and that the several books of which it is composed, were all written and indorsed by inspired men. We must go still further, and prove also that all the words and phrases of these books are the same that were first recorded by the pen of Inspiration. For it is a well known fact, illustrated by the entire his- tory of the Greek and Roman classics, that books illustration transcribed and handed down to posterity by and un'maa^*^ uninspired men, are constantly liable to suffer '^i'^'**"^^- changes. It is estimated that not less than thirty thousand such changes have been made in the six comedies of Ter- ence since their first publication about 150 B. C. And yet, *By the Integrity of the Holy Scriptures, I mean that their several books have been preserved pure and entire; by their Authenticity, that they relate the facts as they really occurred; and by their Genuineness, that they were written by the authors whose names they bear. (?19\ 214 KEASON AND REVELATION. says the learned and eloquent Gaussen^ "they have been copied a thousand tunes less often than the New Testa- ment."* Nothing short of a miracle, therefore, could have preserved the books of the Old and the New Testament from the errors and changes to which all documents are liable under similar circumstances. True, indeed, there has ever been a wonderful providence Providential ^^^^ ^^^ thcsc sacrcd books. God has put it caie of the Sa- into the hcarts of his appointed librarians, to creJ Text. have such a care for them as has never been First, of the takcn of any other books since time beg-an. " The Old Testament. i • p i i t , r, numbermg oi the verses, words, and letters of the Old Testament," says the learned Samuel Davidson, " seems to have been an early practice. Separate books and sections were thus counted. The sum total was marked at the end ; and the middle letter and verse faithfully given. However laborious and trifling such a task was, it had a good effect on the purity of the text.f" The New Testament secondiv of ^^^^ ^^ doubt prcscrvcd with equal care. If the New Testa- thc primitive Christians would suffer death, as ment. many of them did, rather than deliver up the Scriptures to their persecutors, it is not to be presumed that they would spare any means that might be necessary to pre- serve, as far as possible, the integrity and purity of the Sacred Text. But notwithstanding all their care and vigilance, errors Two sources of wcrc uot uufrcqucntly committed in transcrib- *''''°''" ing these books, sometimes by design and more frequently by accident. And it now, therefore, belongs to Reason to restore the original text. This she does chiefly through the five following sources of Biblical criticism : Five sources of I. Tlic most aucicnt versions of the Holy Biblical ciiti- c( • ■ cism. bcriptures. *Gausseii on Inspiratiou, p. 196. fDavidsoa's Bib. Crit., p. 116^ INTEGRITY OF THE BIBLE. 215 II. The Mauuscripts of the Sacred Text. III. Parallels or repeate T T^ lical criticism. the sixteenth century. But according to Da- vidson and most other eminent critics, it did not attain to its full manhood as a science, till the beginning of the eighteenth century. Since that important epoch in the his- tory of Sacred Literature, the labor bestowed on Biblical criticism has been prodigiously great. This will be best illustrated by a brief notice of the most important editions of the Hebrew Bible and the Greek Testament. 230 REASON AND REVELATION. EDITIONS OF THE HEBREW BIBLE. I. The first entire printed copy of the Hebrew First printed _,, itii o • -x ii edition of the Bible was published at feoncmo m L/ombardy, Hebrew Bible, j^ -^ ^^gg^ ^^ Abraham Ben Chayim * II. The next edition makes no reference to either the time The second ^r the placc of its publication. De Rossi, sup- edition. poses that it, too, was published at Soncino.f III. Thfe third is the Gerson edition, published at Bres- The Gerson ^^^ bi Lonibardj, A. D. 1494. This is the edition. edition from which Luther made his German translation. The copy which he used is still in the Royal Library at Berlin ; an object of great interest and curiosity to Protestants.t IV. The first edition of the Hebrew Bible, printed and comrintentian pubHslicd by Christians, is the famous Com- Polyglot. plutentian Polyglot. It was commenced in A. D. 1502, under the patronage of Cardinal Ximenes, arch^ bishop of Toledo in Spain : and after the uninterrupted la- bors of fifteen years, it was finished in 1517. But permis- sion to publish it was not procured from Pope Leo X, till the 22d of March, 1520: and hence it was not actually published till 1522. It was then first issued Date anrl place ^ of its pubiica- from Complutum or Alcala in Spain. We learn from the Cardinal's biography, as Means used giveu by Esprit Flecher, bishop of Nismes, that for this great work he procured seven Hebrew ^ISS., at a cost of about four thousand crowns in gold, be- sides the Greek MSS. sent to him from Rome, and many Latin MSS. brought from foreign countries, or procured from the Libraries of Spain; every one of which was at least eight hundred years old. The entire cost of the work is ♦Davidson's Bib. Ciit., p. 140. tibid, P- 140. J Ibid, p. 140. INTEGRITY OF THE BIBLE. 231 estimated at more than fifty thousand crowns of gohl ; or about fifty-four thousand five hundred dollars. The whole Bible was divided into six parts, comprised in four volumes. The Old Testament contained the TT 1 1 TT 1 T • 1 /-I 1 ^ 1 ^'^ contents. Jtlebrew; the Vulgate L/atm; the (jrreek oi the Septuagint with a Latin translation ; and a Chaldee paraphrase with a similar Latin interpretation. The !N"ew Testament contains simply the Greek Text and the Latin Vulgate.* V. For the next great advance made in Hebrew Sacred literature, we are indebted to Daniel Bomberg. He was a native of Antwerp in Spain, but settled in Ven- „,... i 1 ^ Eilifions of ice, and for many years devoted his press exclus- i>i^"iei Bom- ively to Hebrew and Rabbinical literature. He is said to have kept in his employ, as editors, printers, and correctors of his press, about one hundred of the most learned Jews that he could find ; and it is estimated, that in printing alone, he spent not less than three or four million crowns of gold.f By his great exertions and liberality eight editions of the Hebrew Bible were issued from his press : five ^ , . ,. . ■I Contonts of ni9 in quarto, and three in folio. His three folio, thre.- Rabbiui- 1 • nil- 1 -nii'-i T- cal cditiouB. otherwise called his three Kabbimcal etiitions, are the most valuable. Besides the Hebrew text, they all contain the most valuable of the Targums, and several Rab- binical commentaries; and the second and third also contain the INIasorah. The first of these was edited by Felix Pratensis, a con- verted Jew, and published in lolS. The sec- Thrir erntora end was edited by Rabbi Jacob Ben Chayim, a »"■> ''"•■ «f " " publictition. learned Jew from Tunis in Africa; and pub- lished, A. D. 1525-1526. The third was edited by Corne- *DaTidson's Bib. Grit., pp. 141, 142; and Towuley's I'.ib. Lit., vol. i, pp. 540-.5;")l. tXownley's Bib. Lit., vol. ii. p. 151. 232 REASON AND REVELATION. lius Adelkind, another erudite Jew; and published, A. D. 1547-1549. " This, on the whole," says Davidson, '* is the most copious and most correct Rabbinical Bible extant." And Adam Clarke says, " It is the most useful, the most correct, and the most valuable Hebrew Bible ever pub- lished."* VI. The Gerson, Complutentian, and second edition of The Antwerp Bombcrg, are commonly styled ijidependent edi- Poiygiot. tions. They were followed by many others of a mixed text. Such, for instance, was the Antwerp Polyglot, of eight volumes folio, published in 1569-1572, by Philip II, King of Spain. It contains the Complutentian text collated with that of Bomberg.f VII. The Antwerp again was made the basis of the Paris The i^aris Poly- Polyglot of tcu volumcs folio, published in ^'''*- 1645. This edition contains the Hebrew, Sa- maritan, Chaldee, Syriac, Arabic, Greek, and Latin texts.J VIII. The Antwerp was also made the basis of the Lon- The London clou Polyglot of six volumcs folio, published Polyglot. ijj 1357^ rpj^g editions of Robert Stevens, Christopher Plantin, and several other enterprising pub- lishers, were also taken chiefly from the same text.|| IX. Buxtorf s Rabbinical Bible, published at Basel, in BMxtoifs two 1618—1619, was formed on the basis of Bom- editions. ]^g^.g»g ^i^j^.j edition, collated with the Masorah. This and his manual edition of 1611, are both of great value. § X. The most recent Rabbinical Bible, and in some re- simon'sRab- spects the most complete ever published, is the binicai Bible. Amsterdam edition, edited by Moses Ben Si- mon, in four volumes folio, A. D. 1724-1727.^ ♦Davidson's Bib. Grit., pp. 142-145; and Townley's Bib. Lit., toL ii, p. 151. t Davidson, p. 145. J Ibid, p. 146. |1 Ibid. § Ibid. *i Ibid, p. 147. INTEGRITY OF THE BIBLE. 233 XI. The Hebrew Bible of Rabbi Joseph Athias, of Am- sterdaiu, with a Latin preface by the learned K,ii,i„„ of jo- John Lcusden, is also worthy of special notice. ^*'''' '^"''""'• The first edition of it was published in 1661, and the second in 1GG7, in two volumes 8vo. The former is the first edi- tion in which the verses were distinguished by Arabic nu- merals : and for the lattei*, the States-General presented to the author a chain of gold and a gold medal pendant.* XII. The edition of Athias was made the basis of that of Opitius, and also that of Van der Hooght. K.iiti..u ofopi- The former was first published at Kiel, in Den- *""• mark, 1709. It is one of the most accurate ever printed. Thirty years were spent in its preparation. The edition of Van der Hooght is also of great value. It is particularly distinouished for the beauty of its type; the „ o J J L ' \,in (lor accuracy of its text; and its convenience for iioogiit'sedi- ordinary use. It has received the appellation of " The Textus Beccptus" in Hebrew. It was first pub- lished at Amsterdam and Utrecht in 1705; and has been made the basis of many subsequent editions, f XIII. In 1720, J. H. Michaelis, of Halle, published an edition, in preparing which he compared twenty- K.iiti..n of mi- four of the best editions and five MSS. It is '=''"^"'- generally regarded as a valuable contribution to Sacred liter- ature.J XIV. About the middle of the eighteenth century, Dr. Kennieott, of Oxford, encouraged by the liber- K^-nnicotfa ality of the English Government, undertook the '"^'""°- work of a more thorough examination of the Hebrew text. He and his colaborers collected together and compared GU4 codices ; embracing Hebrew MSS,, printed editions of the Hebrew Bible, and the most valuable of the Rabbinical *Townley's Bib. Lit., voL ii, p. 490. t Davidson, pp. 14'J aud 15U, J Davidson, p. 150. 234 REASON AND REVELATION. works, particularly the Talmud. The first volume of his work was published in 1776; and the second, in 1780. This, on the whole, is one of the most valuable contribu- tions that has ever been made to Biblical criticism; though it failed to meet the expectations of the public. One thing it has fully demonstrated : that there is a very great har- mony between existing Hebrew manuscripts and the Ma- sorah. And from all that we know of the of the Hebrew vcueratiou wliich the Jews had for the Sacred Books — a veneration bordering on superstition, we can not but think the Masoretic text is in the main a very correct one. And hence we have reason to believe that the Hebrew text, though still containing many im- purities, is far from being as corrupt as many have sup- posed.* XV. Soon after Dr. Kennicott commenced his labors in Work of De England, a similar work was undertaken in Bossi. Italy, by John Bernard de Rossi, Professor of Oriental languages at Parma. His " Collection of Various Readings" consisting of four volumes, was published in 1788, to which a supplemental volume was added in 1798. It is a work of great merit. f XVI. In 1806, Prof. John Jahn, of Vienna, published an edition of four volumes 8vo. The text is Jahn's edition. . . • i i in the mam that oi Van der Hooglit, with the various readings of Kennicott and De Rossi. :|: XVII. In 1831, Dr. Augustus Hahn, of Leipsic, pub- Hahn'sMan- Hshcd a manual edition of Van der Hooght's "'*'■ text, with sundry corrections. This with some slight emendations by Isaac Leeser and Joseph Jaquett, is the text-book now generally used in our American Institu- tions. •Davidson, pp. 152-155. tibid, pp. 156, 157. % Ibid, p. 158. INTEGRITY OF THE BIBLE. 235 EDITIONS OF THE GREEK TESTMIENT. I. The first printed edition of the entire New Testament ^vas that of the Coniphitontian Polyglot, under yjrgt pruned the aus])iccs of Cardinal Ximencs. The work *''"^'-" "' ^^^ '■ Greek Testa- was completed on the 10th of January, 1514; meut. but it was not published till 1522.* II. The first jmblished Greek Testament was that of Eras- mus, at Basel, in Switzerland, 1516. It contains First published a Latin translation, based partly on the Vulgate. «^'*'o"- In preparing this edition, Erasmus used only five MSS., and these were too hastily collated. A second edition was pub- lished in 1519; a third in 1522; a fourth in 1527; and a fifth in 1535, all in folio, and from the same press.f III. From the Complutentian and the Erasmian editions, many others were formed with but slight alter- ^,.^. ^ . •' " Editions based ations. Thus, for instance, the Complutentian ciiietiy on the .... Complutentian was made the basis, 1. Of the first two editions of Robert Stephens, published at Paris in 1546 and 1549. 2. The Plantin editions of Antwerp in 1564, 1573, 1574, and 1590. 3. The Antwerp Polyglot in 1571, 1572. 4. The editions of Rapheleng of Leyden, in 1591, 1601, and 1612. 5. The Genevan editions in 1609, 1619, 1620, 1628, and 1632. 6. The New Testament of the Paris Polyglot, by Le Jay in 1645.t In like manner the text of Erasmus was followed by John Bebelius, of Basel, in 1524, 1531, and 1535; by Cephaleus, *Tregellcs on the Printed Text of the Greek Testament, pp. 1-11 ; and Davidson, p. 552. t Tregelles, pp. 19-28. t Davidson, p. 5 7. 236 REASON AND REVELATION. of Strasburgli, in 1524 and 1534; by Robert Stephens in bis ^, . , , third edition at Paris in 1550, and in his fourth Editions based ' on the Erusmi- at Gcneva in 1551. This is the first into which the division of verses was introduced. Many other editions followed; some on the basis of the Complu- tentian ; some on the basis of the Erasmian text ; and some on that of Stephens.* IV. The next edition worthy of our special attention is Editions of that of Theodore Beza, of Geneva, in 1565. It ^'''^^- contains the Greek text of Stephens, amended ; the Vulgate ; and a Latin translation made by Beza himself. The second edition of this work was published in 1582 ; the third in 1589 ; and the fourth in 1598.t V. In 1624, appeared the first Elzevir edition at Ley- Eizevir edi- ^cu. The name of the editor is unknown ; and *'""^' it is therefore called by the name of the printer. It follows the third edition of Stephens, differing from it only in 145 places. The second edition was issued from the same press, in 1633. This is the best of the Elzevir editions. In its preface, the editor says to the reader : " textum ergo habcs nunc ab omnibus receptum. You have therefot'e now a text received by all." These words were prophetic; for this edition really became the Editio recepta ; and it contains the Textus receptus. What is now called the Received Text has of course been The Textus variously modified since 1633 ; but it is still sub- receptus. stantlally the same as that of the second edition of the Elzevirs. This was taken chiefly from that of Beza; and Bcza's from that of Stephens ; and Stephens's from the Erasmian and the Complutentian. Hence it is of necessity a very imperfect text.| * Davidson, pp. 558-561 ; and Tregelles, pp. 30-32. t Davidson, p. 502. Tregelles, p. 33. X Davidson, p. 563; and Tregelles, pp. 34, 35. INTEGRITY OF THE BIBLE. 237 VI. The Greek Testament of Brian Walton, the very learned and celebrated editor of the London wauon-s edi- Polyglot, gave a new impulse to Biblical criti- *'""■ cisni. It constitutes the fifth volume of that great work; and contains the Greek text with a Latin version : also the Vulgate, Syriac, Arabic, Ethiopic, and in the Gospels the Persic; each with its owp translation. The sixth volume contains the various readings of sixteen carefully collated MSS.* VII. The critical edition of Dr. John Fell, bishop of Oxford, published in 1675, is also a valuable , _ . . Fell's edition. work. It contams the various readings of one hundred MSS. Here, according to Davidson, ends the in- fancy of Biblical Criticism; and its manhood begins.f VIII. In 1707, Dr. John Mill, of Oxford, gave to the world a new edition of the Greek Testament. K.ntion of It was the work of thirty years' hard labor ; •'"'"' '''"• and was published only fourteen days before the author's death. In it, he brought together all the various readings of previous editions, and added many of his own discovery: amounting in all, it is said, to about thirty thousand. This, for a time, greatly excited the fears of many. They were apprehensive that such investigations would only serve to shake the foundations of the Christian religion. But most of these variations are very trifling and insignificant. And it is now believed, that but few men of modern times, have really done more to strengthen and confirm our faith in the Word of God than John MilLJ IX. The first successful attempt to amend the Received Text, by a judicious application of accumulated BenKor« cdi- materials, was made by John Albert Bengel, """• * Davidson, p. 565; see also Townley, vol. ii, p. 445. t Davidson, p. 566 ; and Trppipllcs, p. 40. J Tregelles, pp. 42-48; aud Davidson, p. 507. 238 REASON AND REVELATION. Abbot of Alpirspach, in "Wirtemberg. The first edition of his Greek Testament was published at Tiibingen in 1734. Several other editions were afterward printed both at Tii- bingen and Stutgard.* X. In 1751, appeared the first edition of John James Edition of Wet- Wctstein, a native of Basel, but then a citizen B'ei"- of Amsterdam. It too was the fruit of thirty years' hard labor. It surpasses all previous editions in the copiousness and value of its various readings, with their re- spective authorities. t XI. Preeminent in this department of Sacred Criticism, „ . . , , stands Dr. John James Griesbach, of Halle. Critical works ' and labors of His first voluuie cousisting of the first three Gospels synoptically arranged, was jiublished in 1774. His second volume containing John and Acts followed the next year : and before the close of the same year his third volume containing the Epistles and Revela- tion, was given to the public. In 1777, he published the Gospels and the Acts in their usual order. His labors conr stitute an important era in the criticism of the Greek Testa- ment. For accuracy, sound judgment, good taste, and crit- ical ability, he excels all his predecessors. Greater reliance can be placed on his references and extracts, than on any that had been before given to the public. X XII. Between 1782 and 1788, Christian Frederic Matthsei, Matthaji's edi- of Moscow, publishcd at Riga in Russia, a new *'°°" edition of the Greek Testament, accompanied with the Vulgate. For this work he collated about one hundred MSS. II XIII. In 1788, Prof. Birch, of Copenhagen, commenced Critical labors his pubHcatious iu Sacrcd Criticism. His chief of Pruf. Birch. j^qyH consists in the collation of one hundred ♦ Davidson, p. 569. % Tregelles, pp. 83-91 ; and Davidson, p. 573. t Ibid, p. 570. 11 Davidson, p. 575. INTEGRITY OF THE BIBLE, 239 and twenty MSS. His last volume on the Apocalypse, was published in 1800. XIV. Between 1797 and 1840, several minor editions ■were published by Knapi), Pittman, Vater, .. *■ •' 1 1 ' 7 7 Minor editions Schott, and others. But they all followed with dciivoa irom more or less exactness the great work of Gries- bach ; a second edition of which was published at Halle and London in 1796 and 1806; and a third at Berlin by Prof. Schulz, of Breslau, in 182,7.^ XV. In 1830, appeared at Leipzic the first volume of the Critical Edition of the New Testament by Dr. Edition of iTof. Martin Augustus Scholz, one of the Roman Cath- schuiz. die professors at Bonn: and the second volume was published in 1836. JNIore than twelve years of incessant activity were spent by the editor, in collecting material for his work. He personally visited the Royal Library at Paris, and also that of Vienna, Munich, Landshut, Berlin, Treves, London, Ge- neva, Turin, Milan, that of St. Mark's in Venice, Mute in Sicily, three in Florence, that of Bologna, nine in Rome in- cluding the Vatican, that of Naples, and those of the Greek monasteries at Jerusalem, St. Saba, and the Isle of Patmos. At all these places, he compared with the text of Gricsbach, whatever ancient versions, manuscripts, and other available materials he could find. No less than 674 MSS. were used in preparing the w^ork; 210 of which were collated by Scholz himself. In some respects he had therefore greater advan- tages than Griesbach ; but he lacked the critical perception and delicate skill of his great predecessor. His work is however, a great improvement on the Received Text, and is a much nearer approach to it, than is that of Griesbach.* XVI. In 1831, Charles Lachmann, of Berlin, published a small manual edition of the Greek Testament. E.ntion of This was followed in 1842, by the first volume i"'^'-"''°°- * Davidson, p. 580. t Ibid, pp. 580-584 ; and Tregelles, pp. 92-96. 240 REASON AND REVELATION. of a larger work ; and in 1850 by the second volume. The design of the author was to give the best historically attested readings of the first four centuries, especially from Oriental sources. And hence the work seems to have been intended rather as a contribution to assist in restoring the original text, than to serve as the best representation of it. In this light, it is of great value.* XVII. The editions of Tischendorf are all works of merit. Editions of The first appeared at Leipzic in 1841; the next Tisciieiidorr. three w&re published at Paris in 1842; and a much improved edition was published at Leipzic in 1849. This or the last edition of Henry Alford, is the best for such as desire to have but one.\ XVIII. Dr. S. P. Tregelles of England, has for many Critical labors ycars bccu cugagcd in preparing a large critical and .iuaiifica- edition of the Greek Testament. Only the four tions of ircgcl- J •<-8- Gospels have yet been published. But much is expected from the labors of this very laborious and learned editor. "We believe," says Davidson, "that his accuracy in making collations and faithfully recording them, is superior to that evinced by any of the great editors, Mill, \yetstein, Griesbach, Lachmann, or Tischendorf." This is certainly a very high commendation. | Thus, gentle reader, I have endeavored to give you a miniature sketch of the vast field and history of Ijnbors expend- ..... . ed ill Biblical Biblical Criticism. It is of course very unsatis- factory. But I hope that it is sufficient to gi\e you some idea of the immense labors that have been expended within tlie last three hundred years, by men of the greatest learning and of the very first order of talents, in their efforts to purify the Sacred Text; and to restore to the Church and to the world the original Hebrew and Greek as they were first * Davidson, p. 585. f Ibid, p. 589. % Davidson, p. 592. See also Tregelles on the Pduted Text, pp. 151-173. INTEGRITY OF THE BIBLE. 241 recorded by inspired prophets and apostles. Within this short period of time, every word and even every letter of the en- tire Bible, and especially of the New Testament, has been ex- amined, and reexamined; and compared again and again, and again, with manuscripts, and versions, and other documents collected together from all parts of Christendom. And the result is the discovery of jierhaps not less than p,obabie num- one hundred thousand ditfercnt readings in ^''\°^ vanous existing editions and manuscripts of the Holy covered. Bible. A most fearful result truly ! you may be disposed to ex- claim ; and one which may well excite the fears , ' •' Impression and alarms of all good and pious men. Well, it prxiuceu by is not unreasonable that this should be your first impression. It was, for a time, the painful impression of even some of the learned editors to whom I have referred in the preceding pages. It was this feeling of alarm that induced the learned and pious Bengel to undertake the great work of revising the Scriptures primarily for his own satisfaction. But after many years of excessive toil and laborious research, he wrote to his friend and disciple Reus, as follows : '' Eat simply," says he, " the bread of the Scriptures as Remarks of it presents itself to thee; and do rtot distress thy- b«"p«'- self at finding here and there a small particle of sand which the millstone may have left in it. Thou mayst then dismiss all those doubts whicli at one time so horribly tormented my- self If the Holy Scriptures, which have been so often copied, and which have passed so often through the faulty hands of fiillible men, were absolutely without variations, the miracle Avould be so great, that faith in them would no longer be faith. I am astonished, on the contrary, that the result of all these transcriptions has not been a much greater number of differ- ent readings." * ♦Gausscn on Inspiration, p. 105. 16 242 REASON AND REVELATION. The truth is, that most of these various readings practl- unimportant callv amount to nothing. They consist simply character of jj^ ^[^q different arrangement of words, or the most of these " different read- use of One sjnonyme for another, or one letter for another, or some other equally unimportant variation. The proper name David, for instance, is spelled in four different ways in the Greek MSS. In those that follow the Elzevir, or Received Text, it is Ja^td ; in P, Q, and Z, it is Jadad ; and in A, B, C, D, E, G, L, T, X, etc., it is sometimes Jaoco and sometimes Jaueco. I might here multiply such illustrations indefinitely. But I prefer giving to the reader a few extracts from our high- est and best authorities in such matters. The learned Kemarks of Samucl Davidsou says : " Having thus given a Davidson: first Jjjgtory of tlic tcxt, printed as well as unprinted, on what criti- '' ' ^ ^ ' cism has not and haviug shown the various attempts made to done. .... . -| 1 restore it to its pristine purity, we may add a few words on the general result obtained. The effect of it has been to establish the genuineness of the New Testament text in all important particulars. No new doctrine has been elicited by its aid: nor have any historical facts been sum- moned by it from their obscurity. All the doctrines and duties of Christianity remain unaffected.^' Hence the question arises, Of what utility has it been to „ „ the world? Why have all this labor and in- Secondly, on *' what it has ac- dustry bccn applied? Have all the researches complislied. r> i . , -, -i ftr of modern criticism been wasted ? We believe they have not. They have proved one thing — that in the rec- ords of inspiration there is no material corruption. They have shown successfully, that during the lapse of many centu- ries, the text of Scripture has been preserved with great care; that it has not been extensively tampered with by daring hands. It is not very different now from what it was seventeen hun- dred years ago. Critics, with all their research, have act INTEGRITY OF THE BIBLE. 243 been able to show that the common text varies essentially from what they now recommend as coming nearest to its earliest form. It is substantially the same as the text tliey propose. Thus criticism has been gradually building a foundation, or rather proving the immovable security of a foundation on which the Christian faith may safely rest. It has taught us to regard the Scriptures as they now are to be Divine in their origin. We may boldly challenge the opponent of the Bible to show that the book has been mate- rially corrnpted. Empowered by the fruits of criticism, we may well say that the Scriptures continue essentially the same as when they proceeded from the writers themselves. Hence none need be alarmed when he hears of the vast collection of various readings accumulated by Effect of this the collators of MSS. and critical editors. The «" f'"-" <■"'">• majority of these are of a trifling kind ; resembling differ- ences in the collocation of words and synonymous expres- sions which writers of different tastes evince. Confiding in the general integrity of our religious records, we can look upon a quarter or half a million of various readings with c^dmness, since they are so unimportant as not to affect re- ligious belief We can thank God that we are able to walk without apprehension, over the sacred field he has given us to explore. Our faith in the integrity of his word is neither a blind nor superstitious feeling, when all the results of learning incontcstibly show, that the present Scriptures may be regarded as uninjured in their transmission through many ages; and that no effort of infidelity can avail to demon- strate their supposititious character. Let the illiterate reader of the New Testament also take comfort by learning, that the received text to j;„^„„r„c«- whlch he is accustomed, is substantially the same ""•"' «'^ "«» ' . illitvrnto. as that which men of the greatest learning, the most unwearied research, and the severest studies, have 244 REASON AND REVELATION. found In a prodigious heap of documents. Let him go for- ward with a heart grateful to the God of salvation, who has put him in possession of the same text as is in the hands of the great Biblical editors whose names stand out in the lit- erature of the Scriptures.* " Of the various readings of the New Testament/' says Kemarks of ^Ir. Nortou, " nineteen out of twenty, at least, are Mr. Norton on ^q ^q (Jigniissed at oucc from consideration ; not the character ' of the different on account of their intrinsic unimportance — that is a separate consideration — but simply because they are found in so few authorities, and their origin is so easily explained, that no critic would regard them as having any claim to be inserted in the text. Of those which re- main, a very great majority are entirely unimportant. They consist in diiferent modes of spelling ; in different tenses of the same verb or different cases of the same noun, not affect- ing the essential meaning ; in the use of the singular for the plural, or the plural for the singular, where either one or the other is equally suitable ; in the insertion or omission of particles, such as dv and os, not affecting the sense, or of the article in cases equally unimportant; in the introduction of a proper name, when if not inserted, the personal pro- noun is to be understood, or of some other word or words expressive of a sense which would be distinctly implied with- out them ; in the addition of Jesus to Christ, or Christ to Jesus ; in the substitution of one synonymous or equivalent term for another; in the transposition of words, leaving their signification the same; in the use of an uncompounded verb ; or of the same verb compounded with a preposition — • the latter differing from the former only in a shade of mean- ing. Such various readings, and others equally unimpor- tant, compose far the greater part of all, concerning which there may be or there has been a question whether they are * Davidson's Bib. Grit., pp. 593, 594. INTEGRITY OF THE BIBLE. 245 to be admitted into the text or not; and it is therefore ob- viously of no consequence in which way the question has l)een or may be determined."^ In these statements, the learned of all schools and classes now acquiesce. Even the bitterest enemies of „, . ■■ This ground Christianity have nothing more to say on this abandoued by point. " They have ceased," says Michaelis, " henceforth to look for any thing from those critical re- searches which they at first so warmly recommended, because they expected discoveries from them that have never been made."t The learned Eichhorn, for instance, Kcmarks of though an uncompromising Rationalist, con- Eichuom. cedes that "the dilferent readings of the Hebrew manu- scripts, collected by Kennicott, hardly offer sufficient interest to compensate for the trouble they cost."J But these nega- tive results are just what every Christian had ^^^^^^ ^^ ^^^^^ reason to anticipate. And as Gaussen very just- n.Kativo ro- , . . suits. ly says: "They are of immense value in virtue of their nothingness; and all powerful in virtue of their in- significance." || Thanks then be to God for his wonderful providential care of the Holy Bible ! Since it was written, what changes have occurred in the world ! How many thrones, and king- doms, and empires, and dynasties, and schemes of religion and philosophy have passed away ! But " the ivord of the Lord endures forever." Note. It must be evident to the reader, that the state of the Hebrew text has been much improved by the labors of the Bux- torfs, Athias, Van der Hooght, Michaelis. Kennicott, De J[,Xj'K°g.* Rossi, Hahn, and I may add, through the instrumentality ,,g^ version, and liberality of the Bagsters, of London, since our com- mon English version was made, in IGll: and also that since that samo * Genuineness of the Gospels, p. 38 (American Edition). t Michaelis, vol. ii, p. 2'^6. J Einleitung, 2 Th. S. 700. U Gaussen on Inspiration, p. 1G9. 246 REASON AND REVELATION. important epoch, the Greek text has been still more improved by the joint labors of the Elzevirs, Walton, Fell, Mill, Bengel, Wetstein, Gries- bach, Matthfei, Birch, Schulz, Knapp, Tittmann, Scholz, Lachmann, Tisch- endoif, and Tregelles. And licnce it seems to follow, as a matter of course, that our English version should also be brought up to the same standard. For though it is pleasant to know that thousands, we hope indeed millions, of our race have been saved through its instrumental- ity; and that millions more may be still saved by it; that it in fact contains every thing that is essential to life and godliness; yet it seema but reasonable, that the whole Anglo-Saxon family should have a ver- sion of the Holy Scriptures approximating as near as possible to the authentic text of the original Greek and Hebrew; and also in perfect harmony with the present improved state of our own vernacular. We do not want a New Version. We simply want a thorough and judicious revision of that which we now have. Much of the Old version can never be improved : and this, of course, should never be changed. It is not a small matter to deprive us of even a single word, or sentence, or paragraph which is now embalmed in the religious literature of the whole Anglo- Saxon family, as well as in the hearts and memories of living millions. But there can be no reasonable apology for retaining knoicn errors of any kind, in a book, which above all others should serve to develop, and mold, and discipline the understanding, and the affections, and the will of a race, which, under God, must continue to have a powerful in- fluence over the civilization, and liberties, and destiny of the rest of mankind. PART FOURTH. INSPIRATION OF THE HOLY SCRIPTURES. The fourth province of Eeason within the domain of Divine Revelation, is to decide on the Inspira- Fourth proT- tiori of the Holy Scriptures. ince of Reason. That the Bible is of Divine origin ; that its sixty-six books were all written and often indorsed by p„jnts already inspired men; and that they have suffered no p"'^^^- material change during the lapse of intervening centuries, has, I hope, been proved to the entire satisfaction of every candid reader. And if so, this goes very far toward prov- ing also the plenary inspiration of these sacred writings. For it is certainly very unreasonable to suppose TJi»-ir bearing that God would supernaturally qualify a few t°„'''of''iu''j. men to receive the truth, and then leave them ration. to communicate this truth to others, simply by means of their own natural and unassisted faculties. But as this is a subject of paramount importance, involv- ing many questions of great practical value to j^.^,,„ f^^ every student of the Bible, I have thought it consid.iingit best to devote a few separate chapters to its special consideration. In doing so, I will as- ,^,V'"i'ie*uuriu- sume only the general historical truthfubiefts of •i»n- (247) 248 REASON AND REVELATION. these boohs. This much has certainly been proved beyond all reasonable doubt. And hence it is perfectly legitimate to use the testimony of tiie original Avitnesses in settling this controversy. This, I will endeavor to do without prejudice and jtartiality in the following chapters. CHAPTER I. INSPIRATION OF THE OLD TESTAMENT. , . ., , That the Old Testament was all given and Inspirntlon of ~ the oi ^ ^ i i. from Old Testa- all claimcd to be inspired: and that their office nient evidence. . , • i i i n was simply to communicate to others the words and instructions of God, whether they themselves understood them or not. But all the Old Testament is prophecy : and hence it is all inspired.* *In common English parlance, the word prophet is now generally used to denote one who predicts or foretells. But this is not in Scope and ' functions of harmony with either Hebrew or Greek usage. The Hebrew the Prophetic word commonly used for prophet is xnj from X3J to boil office. "'' "^ '^ up like a fountain: and hence signifies anyone who speaks Under a Divine influence. And it therefore always implied, among the Hebrews, that the words spoken were not the words of the prophet, but of God. They might convey instruction of any kind and on any subject; and it might relate to either the past, the present, or the future. And hence the books of Joshua, Judges, Samuel, and Kings were all called Prophets or Prophecies by the Jews; as well as Isaiah, Jeremiah. Eze- kiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. The word ri?n Seer, from nrn to see, was also frequently used to denote the same class of persons. INSPIRATION OF THE BIBLE. 253 II. The inspiration of the Old Testament may also he proved from the evidence furnished by the writ- inspiration of ers of the New Testament. The following pas- *'"" "'^ '^''■"*' ~ -i ment proved by sages are deemed entirely sufficient for this New T.stu- meat writers. purpose. 1. Think not that I am come to destroy the Law or the Prophets : I am not come to destroy, but to ful- -^ _ " ' Evidence from fill. For verily I say unto you, Till heaven and the tostimony earth pass away, one jot or one tittle shall in nowise pass from the Law till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven : but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (Matthew v : 17-19.) It is evident that by the Law and the Prophets, Christ here means the entire Old Testament : and it is just as evi- dent, that it is here his intention to indorse the Divine ori- gin, the Divine authenticity, the Divine authority, and the Divine inspiration of even its most minute precepts and specifications. 2. Therefore all things whatsoever ye would that men should do to you, do ye also to them: for this is the Law and the Proj)hds. (Matthew vii : 12.) Here the Law and the Prophets are referred to as con- taining an authoritative summary of the whole duty of man. This of course implies their Divine origin and inspiration. 3. For all the Prophets and the Law prophesied until John. (Matthew xi: 13.) The Greek word TT-poipTjTrjg is properly one who sprak.i /or another; and especially one who speaks for a god, and interprets his will to man. Thus Apollo is called -po(^r)T7)Q Aiog interpreter of Jupiter, (^sch. Eum. 19 and Virg. ^n. iii: 252.) The Pythia was called the TrQo7jTr/^ oTirtmuaiTi^ of Apollo. (Herod, viii : 3G.) And in like manner, the npix^Tij^ was the interpreter of the inspired /xavTic. (->Esch. Ag. 1U99.) So also poets are called Movauv ivpoiliTjTai, interpreters of the Muses. (Plato, PhajJr. 'J02, D.) 254 REASON AND REVELATION. In tills passage, the Law and the Prophets are again put for the entire Old Testament ; and are evidently represented as being the only divinely a,uthorized interpreters of God's will, till the coming of John the Baptist. 4. Ye do err not knowing the Scriptures, nor the power of God. (Matthew xxii : 29.) The word Scriptures in this connection, as indeed also in most other places where it occurs in the New Testament, de- notes all the canonical books of the Old Testament.* And these are here evidently spoken of as a revelation of God's will and purposes concerning man. The error of the Saddu- cees was twofold : they understood neither the infinite power of God, nor his revealed will and purposes in relation to man's destiny. 5. Jesus said unto him. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like to it, Thou shalt love thy neighbor as thy- self. On these tioo commandments hang all the Laio and the Prophets. (Matthew xxii : 37-40.) 6. What think ye of Christ? whose son is he? They say unto him, The son of David. He said unto them. How then doth David in Spirit (or by the Spirit) call him Lord? say- ing : Jehovah said to my Lord, Sit thou on my right hand till I make thy enemies thy footstool. (INIatthew xxii : 42-44.) There is no attempt here to prove that David sj)oke the truth or that he uttered this sentiment under the influence of the Holy Spirit. This question was settled when the 110th Psalm was placed in the Old Testament Canon, on the authority of inspired men. But the whole force of Christ's remark is evidently based on the following implied argument. All the books of the Old Testament Canon are the inspired words of God. The 110th Psalm is a part of ■*-See Part Second, Cliap. I, Sec. II, pp. 1CM67. INSPIRATION OF THE BIBLE. 255 this Canon. And hence it is inspired; and contains noth- ing but the truth. And hence it is evident, that in this one reference of our Saviour, the inspiration of the entire Old Testament is implied. And the same may be said of nearly every other allusion that Christ and his Apostles make to the Hebrew Scriptures. 7. And his father Zacharias loas filled with the Holy Sjnrit, and prophesied, saying : Blessed be the Lord God of Israel; for he hath visit(?d and redeemed his people; and hath raised up an horn of salvation for us in the house of his servant David; as he spake by the mouth of his holy prophets which have been since the world began. (Lukei: 67-70.) 8. Abraham said unto him, They have 3foses and the Prophets; let them hear them. And he said: Nay, father Abraham : but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead. (Luke xvi: 29-31.) Here again, Moses and the Prophets are used to denote all the writings of the Old Testament. And it is evidently Christ's intention to represent them as the divinely ap- pointed guide of life. 9. Then said he unto them, O fools, and slow of heart to believe all that the Prophets have spoken ! Ought not Christ to have suffered these things and to enter into his glory? And beginning at 3Ioses and all the Prophets, he expounded unto them in all the Scriptures the things concerning him- self. (Luke xxiv: 25-27.) The word Prophets in the first clause of this passage, seems to denote the entire Old Testament, including even the Pen- tateuch; as the word Scriptures certainly does in the last clause. And both terms are here evidently u^^cd for the in- spired word of God. 256 REASON AND REVELATION. 10. And lie said unto tliem, These are the words wliich I spake unto you, while I Avas yet with you, that all things must be fulfilled which were loritten in the Law of Closes, and in the Prophets, and in the Psalms concerning me. Then opened he their understanding, that they might understand the Scriptures. (Luke xxiv : 44, 45.) The Law of Moses, and the Prophets, and the Psalms in the 44th verse, evidently comprehend the same writings as does the word Scriptures in the 45th verse: and they are each equivalent to the thirty-nine books of the Old Testa- ment. This much is manifest from the context. But whence the necessity that all things written in these books concern- ing Christ should be fulfilled? Concede that they contain nothing but the inspired words of God; and then all is plain. God is not a man that he should lie; nor is he the son of man that he should repent or change his purpose. His word must and will be fulfilled in all cases. But on any other hypothesis, can any one explain this necessity? Clearly, our Savior here fully indorses the Divine authority and inspiration of the entire Old Testament. 11. Search the Scriptures: for in them ye think ye have eternal life; and they are they which testify of me. (John v : 39.) In what Scriptures did the Jews think they had eternal life? Evidently in the same thirty-nine books that now compose the Canon of the Old Testament. But these were all witnesses for Christ. How so ? Evidently because they were all dictated by that Spirit which searches all things; yea even the deep counsels and purposes of Jehovah. Here then we have another proof, that in the New Testament the word Scripture or Scriptures means simply the inspired writ- ings: and, unless restricted by the context, it always com- prehends at least the thirty-nine books of the Old Testa- ment. INSPIRATION OF THE BIBLE. 257 12. Jesus answered tliein, Is it not written in your Law, I said, Ye are gods? If he called tlieni gods, unto whom the word of God came, and the Scripture can not he broken ; say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God? (John X : 34-36.) In this instance, as in Romans iii: 19, the word Law is manifestly used for the whole of the Old Testament : and so also is the word Scripture. But why can not the Old Testa- ment be broken ? If it were a work of mere human author- ity, this might easily be done. But if it is the inspired word of God, it is of course faultless, and sustained by all the au- thority that Heaven can give it. 13. And he will send Jesus Christ who before was preached unto you; whom the heaven must receive, until the times of restitution of all things, which God hath spohen by the mouth of all his holy prophets, since the world began. For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. And it shall come to pass, that every soul who will not hear that Prophet, shall be destroyed from among the pieople. Yea and all the Prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. (Acts iii : 20-24.) Here again the evidence of inspiration is clear and satis- fiictory. According to Peter, it was God that spoke through Moses and all the Prophets from Samuel to Malachi, con- cerning the coming, the suiferings, the resurrection, the reign and the triumphs of the Messiah. 14. And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified tlie Kingdom of God, persuading them conc.Tning Jesus, both out of the Law of Moses, and out of the Prophets, 17 258 REASON AND REVELATION. from morning till evening. And some believed the things which were spoken, and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word : Well spake the Holy Spirit by Isaiah the prophet unto our fathers, saying: Go unto this people and say, Plearing, ye shall hear; and shall not understand. (Acts xxviii: 23-26.) 15. And that from a child thou hast known the Holy Scrip- tures, which are able to make thee wise unto sal- Timothy. , vation through faith which is in Christ Jesus. All Scripture is given by inspiration of God; and is profitable for doctrine, for reproof , for correction, for instruction in right- eousness ; that the man of God may be perfect, thoroughly fur- nished unto all good works. (2 Timothy iii: 15-17.) The word Scripture in this connection, evidently means at least the entire Old Testament. It may perhaps comprehend also, as in 2 Peter iii: 16, such portions of the New Testa- ment as were then written and in possession of the churches. But be this as it may, there can be no doubt that it includes, at least, as usual, the thirty-nine books of the Old Testament. And as Paul here assures Timothy that they were all inspired, or given by inspiration of God, this of course puts an end to the whole controversy. I am aware that some critics have converted this compound into a complex proposition; and make it read as follows : "All Scripture given by inspiration of God is profitable for doc- trine, for reproof, for correction," etc. But this is to reject from the inspired text the conjunction "and" (xai) ; a license which is wholly unwarranted. We are at liberty to supply whatever is clearly implied in the context. But we have no authority to reject any word used by an inspired writer. 16. Knowing this first, that no prophecy of the Scripture p^^^^_ came from private interpretation ; for the proph- ecy came not at any time by the will of man ; but INSPIRATION OF THE BIBLE. 259 holy men of God spoke as they were moved by the Holy Spirit. (2Peteri: 20-21.) The word Scripture is here evidently used in its ordinary New Testament sense, to denote all the books of the Ohl Tes- tament. But these books are all prophetic. And as Peter here assures us that all prophecy was given by and through the inspiration of the Holy Spirit, it follows that the entire Old Testament is the product of Divine inspiration. These evidences might be multiplied indefinitely. But it is not necessary. It is evident from what has conclusion already been given, that Christ, and Matthew, J3,„^t'',';i'^**" and Luke, and John, and Peter, and Paul have dence. all and severally indorsed the entire Old Testament as the inspired word of God. This of course is sufficient. Their testimony is to us, and to all others who believe in the Di- vine origin of the Bible, an end of all controversy.* CHAPTER II. INSPIRATION OF THE NEW TESTAMENT. That the New Testament is also the inspired word of God, may be proved, I. From the inspiration of the Old Testament. These two volumes are not sei)arate and independent inBpimtion of ^, 1 1 , i 1 1 1 the New Tosta- works. They are together but the develop- „>e„t proved, ment and illustration of one great system. And IZ-ZTll'lt,^ they are therefore so related, that they must oiaT.-tnt...M.t. both stand or fidl together. Let it be proved, for instance, *The following additional references may be of service to tliosc who desire to examine still further the testimony of Christ and his Apostles, touching the inspiration of the Old Testament. Malt, i: 22, 23; ii: 5, 6, 260 REASON AND REVELATION. that the earth was created and adorned by Jehovah ; and we need no further proof that Mercury, and Venus, and Mars, and Jupiter, and Saturn, and Neptune, and indeed all other parts of the Solar system, are also the workmanship of the same infinitely glorious and perfect Being. And just so it is in reference to the Old and New Testaments. If it can be satisfactorily proved, that any considerable part of either of them is inspired, then indeed it follows of necessity, that they are both wholly inspired. But it has already been proved with all the certainty of moral demonstration, that the Old Testament was written by holy men of old as they were moved by the Holy Spirit; and hence it follows just as certainly, that the New Testament was also dictated by the self-same Spirit. II. The inspiration of the New Testament is fwther proved „ , by the promises of Christ to his Apostles; that Secondly, from J J. ^ jr ' thePromiaes they and othevs should possess the miraculous gifts of the Holy Spirit. Such for instance are the following : 1. Behold, I send you forth as sheep in the midst of wolves : be ye therefore wise as serpents, and Matthew. •' -r. i f n harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought hoio or what ye shall speak: for it shall he given you in that same hour what ye shall speak. For it is not ye that speak; but the Spirit of your Father which 15, and 23; iii: 3; iv: 4, 6, 7, and 10; viii: 17; xii : 17-21; xiii : 35 xix: 4-6; xxi: 1-5; Mark i: 2, 3; ii: 25, 26; iv: 12; x: 6-9; xir: 49 XV : 28; Luke iii: 4; v: 14; John ii: 22; vii: 38; xiii: 18; xvii: 12, xix: 28; Acts i: 16, 20; ii: 16-21, and 25-31; vii: 35, 37; viii: 28, :32, 33, 35; Romans i: 2; iii: 2, 19, 21; ix: 25-29; x: 19-21; xv: 4, 10, 11, 12' and the entire Epistle to the Hebrews, INSPIRATION OF THE BIBLE. 261 speal-efh in you. (Matthew x : 1 6-20. See also jSIark xiii : 11; and Luke xxi: 12-15.) 2. I have yet many things to say unto you, but ye can not bear them now. Howbeit, when He, the Spirit of Truth is come, he will guide you into all truth : for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he n-ill show you things to come. He shall glorify me : for he shall receive of mine, and show it unto you. All things that the Father hath are mine : therefore, said I, that he shall take of mine and show it unto you. (John xvi: 12-15. See also xiv: 15-18, and xvi: 7. 3. For John truly baptized in water; but ye shall be bap- tized in the Holy Spirit not many days hence. But ye shall receive power after that the Holy Spirit is come upon you: and ye shall be ivitnesses unto me, both in Jerusalem, and in all Judca, and in Samaria, and unto the uttermost part of the earth. (Acts i: 5, 8.) 4. And he said unto them. Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved : but he that believeth not shall be damned. And these signs shall follow them that believe. In my name they shall cast out de- mons; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover. (Mark xvi: 15-18.) It is scarcely necessary to pause here with the view of nrovintr, that these promises of supernatural aid Th.writhKrt •t *" ' * ,88 Will «» tllO to the Apostles, had not reference merely to B.i.ii.»-««ofiiio their verbal instructions and extemporaneous J/^JJi' i"; ttrj, addresses ; but also to all their loritings, as the ^r...ni^. «. appointed legislators and plenipotentiaries of the Kingdom of Heaven. The latter, indeed, are even mure important 262 REASON AND REVELATION. than the former. The effect of their addresses was tempo- . rary : but the influence of their writings will endure forever. And hence it is chiefly through them that the Apostles still sit on twelve thrones judging the twelve tribes of Israel:* and it is also in a measure through the same writings, that Christ will continue with the Apostles and with the Church over which they still preside, to the end of the world.f These promises then positively guarantee the inspiration Conclusion °^ ^^^ parts of tlic Ncw Testament, written by from these any of the Apostles ; that is, of all its books, premises. . ^_ . _. i-»»-i save the Memoirs oi JLuke and Mark. And the inspiration of even these, is, I think fairly implied, though not expressed in the aforesaid promises. This, however, falls more approjjriately under our next proposition. III. The inspiration of the entire New Testament, may also TiiinUy, from ^^ legitimately inferred from the miraculous gifts the gifts actu- jf^^^ ^^^^.g actitally bestowed on the Apostles and ally bestowed " ■' on the Apostles others, for the convei'sion of the world, and the edification of the Church, until Christianity should be fidly established; the Canon of the New Testament com- pleted; and the evidence of its Divine authenticity perfected. Evidence of the "^^^^ thcsc gifts werc actually bestowed on the bestowmeut of Apostlcs and uiauy of their fellow-laborers, is proved by the following passages : 1. And when the day of Pentecost was fully come, they were all with one accord in one place. And From Acts. -"• suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they tvere all filled with the Holy Spirit; and began to speak with other tongues as the Spirit gave them utterance. (Acts ii: 1-4.) »Matt, xix: 28. tMatt. xxviii: 20. INSPIRATION OF THE BIBLE. 263 . 2. Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one ac- cord gave heed unto those things which Philip spake, hear- ing and seeing the miracles which he did. For unclean spirits came out of many that were possessed with them ; and many taken with palsies and that were lame were healed. And there was great Joy in that city. (Acts viii : 5-8.) 3. Now when the Apostles who were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John. Who when they were come down, prayed for them that they might receive the Holy Spirit : for as yet he had fallen upon none of them ; only they were bajjtized in the name of the Lord Jesus. Then laid they their hands upon them, and they received the Holy Spirit.^ (Acts viii: 14-17.) 4. While Peter was speaking these words, the Holy Spirit Jell on all them who heard the word. And they of the cir- cumcision were astonished, as many as came with Peter : be- cause that on the Gentiles also ?ra.s poured out the gift of the Holy Spirit. For they heard them speak with tongues, and magnify God. (Acts x: 44-46.) 5. But the manifestation of the Spirit is given Yrom i corin- to every man to profit withal. For to one is ^^'"'"^■ given by the Spirit the word of wisdom ; to another, the word *That this was the miraculous and not the ordinary gift of the Holy Spirit promised to all Christians, seems clear for the following rea- sons : 1. It was evidently attended with some outward and visible manifes- tations of power such as occurred on the day of Pentecost. For in the following verse it is said that Simon saw that the Holy Spirit was given through the laying on of the Apostles' hands. 2. The ordinary gift of the Holy Spirit is received by every true be- liever, imuiediately after his baptism. (See Acts ii: 38.) 3. It was manifestly something that even Philip tiie Kvangclist had not the power to bestow. And hence the necessity that Peter and Joha should come down to Samaria for this purpose. 264 REASON AND REVELATION. of hioidedge by the same Spirit; to another, faith by the same Spirit; to another, the gifts of healing by the same Spirit; to another, the working of miracles ; to another, prophecy ; to an- other, discerning of spirits ; to another, divers kinds of tongues ; to another, the interpretation of tongues. But all these icork- eth that one and the selfsame Spirit, dividing to every man severally as he loill. (1 Corinthians xii : 7—11.) , , , From these and many other similar passaws. Inference from •' i o ^ tiie (lata thus it appears that miracnlous gifts were actually bestowed on the Apostles and many others for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till they should all come into the unity of the faith and the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.* And this of course fur- nishes another guarantee not only that the Apostles were inspired, but also that Mark and Luke wrote their Memoirs of Christ and his Apostles, as they were moved by the Holy Spirit. For — 1. God is a God of order; and bestows his gifts when and where and as they are needed. But if it was necessary to confer spiritual gifts on many members of the same congre- gation, as was certainly done in the church of Corinth, how much more was it necessary to bestow them liberally on such men as Timothy, Titus, Barnabas, Silas, Judas, Philip, Mark, Luke, and other Evangelists who were required to assist the Apostles, not only in setting the churches in order, but also in preaching the Gospel to the heathen. 2. These gifts were actually bestowed on Timothy,t Bar- nabas,! Philip? II Silas, and Judas. § Why then should Mark and Luke be regarded and treated as exceptions? 3. Because these Memoirs were currently circulated among *Ephesians iv: 12,13. JActsxiii: 1. §Acts xv: 32. t2 Timothy i: 6. j] Acts viii: G. INSPIRATION OF THE BIBLE. 265 the brethren, and of course subject to be approved or disap- proved by the Apostles or other inspired men, long before the gifts of inspiration ceased in the churches. But, never- theless, they were from the beginning received by all, as canonical and authentic books. And hence it follows, that they must have been inspired. IV. The inspiration of the Neio Testament ronnhiy, from may also be proved from the direct testimony of *>'<•''!■•«•«■' t'st'- its own hispired writers. The evidence arising T.stanunt from this source is, of course, wholly incidental. The Apostles were generally known and recognized by those to Avhom they wrote, as inspired men. And hence, except in a few extraordinary cases, it was not at all necessary that they should attempt to prove cither their own inspiration or the inspiration of their writings. But the following inci- dental remarks will greatly serve to corroborate and strength- en the evidence already submitted. 1. I say the truth in Christ. I lie not, my Testimony of conscience also bearing me witness in the Holy ^'''"'• Spirit, that I have great heaviness and continual sorrow in my heart, for my brethren, my kinsmen according to the flesh. (Romans ix : 1-3.) 2. And my discourse and my preaching were not arrayed in winning words of wisdom, but in display of Spirit and might: that your belief might not be brought about by man's wisdom, but by might of God. Wisdom, however, we sjieak among the full grown ; not, however, a wisdom of this age, nor of the rulers of this age, that are to come to nought; bid we do speak God's wisdom in a mystery, the hidden wisdom, which God fore-appointed before the ages for our glory: which not one of the rulers of this age has come to know; for had they known it, they would not have crucified tlie Lord of glory. But we speak — as it is written — things that eye saw tiot, and ear heard not, and that entered not into man's heart; 266 REASON AND REVELATION. things that God made y^eady for those that love him. But to us did God reveal them through Jiis Spirit: for the Spirit searches out all things, even the depths of God. For who of mankind knows the things of the man, but the spirit of the man which is in him ? So too the things of God, has no one come to know, but the Spirit of God. We, however, did not receive the spirit of the world, hut the Spirit tliat is from God, that we may know the things vouchsafed to us by God: which things we also speak, not in words taught of. man's wisdom, but taught of Spnrit, expounding spiritual things by spiritual means. But a natural man accepts not the things of the Spirit of God ; for they are foolishness to him, and he is not able to learn them, because they are spiritually scanned. But tJie spiritual man scans them all; while he himself is scanned by no one. For who learned the Lord's mind that he should instruct him? But we have Christ's mind.^ (1 Corinthians ii : 4-16.) In this passage, Paul includes with himself the other Apostles and all Evangelists, pastors, and teachers who were endowed with the supernatural gifts of the Holy Spirit. And with respect to them all, he assures us, that even in their choice and use of words, they were under the influence and guidance of that Spirit which searches all things, yea even the deep counsels and purposes of Jehovah. His testi- mony is therefore really conclusive on the whole matter ; and further evidence would seem to be wholly superfluous. But on a subject of so much importance, it is well to have line upon line, and precept upon precept. And I will therefore presume on the indulgence of the reader, while I merely *I quote here from the very literal translation of Thomas Sheldon Green, Dr. James Macknight translates the thirteenth verse as fol- lows: " Which things also we speak, not in words taught hy human ivisdom ; hut in words taught hy the Holy Spirit; explaining spiritual things in spiritual words." . INSPIRATION OF THE BIBLE. 267 present, without note or comment, a few more extracts from these sacred writings. 3. If any one thinks himself to be a prophet or spiritual man, let him acknowledge that the things ivhich I write to you are the commandments of the Lord. But if any one be igno- rant, let him be ignorant. (1 Corinthians xiv : 37.) 4. But I certify you, brethren, that the Gospel which was preached by me, is not after man. For I neither received it ■ of man; neither was I taught it, but by the revelation of Jesus Christ. (Galatians i: 11, 12.) 5. Ye are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone. (Ephesians ii : 20.) 6. For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation he made known unto me the mystery (as I wrote afore in few words; whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages, was not made known unto the sons of men, as it is now re- vealed unto his holy Apostles and Prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel : whereof I was made a minister, according to the gift of the grace of God, given unto me by the efl'ectual working of his power. (Ephesians iii : 1-7.) 7. For this cause also we thank God without ceasing, be- cause when ye received the word of God which ye heard from us, ye received it not as the word of men, but {as it is in truth) the word of God, which effectually worketh in you that be- lieve. (1 Thessalonians ii: 13.) 8. For ye know what commandments we gave you by the Lord Jesus. For this we say unto you by the word of the Lord, that we who are alive and remain unto the coming of 268 REASON AND REVELATION. the Lord, shall not anticipate them that are asleep. (1 Thes- saloniansiv: 2-15.) 9. Of which salvation, the Prophets did inquire and Ttstimour of search diligently, who prophesied of the grace P''*^''- that should come unto you: searching what, or what manner of time, the Spirit of Christ that was in them did signify, when it testified beforehand the sufferings of Christ and tJie glory that should follow. Unto whom it was revealed, that not unto themselves, hut unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you, with the Holy Spirit sent down from heaven; which things the angels desire to look into. (1 Peter i: 10-12.) 10. This second epistle, beloved, I now write unto you; in both of which I stir up your pure minds by way of re- membrance : that ye may be mindful of the words which were spoken before by the holy Prophets, and of the commandment of us the Apostles of the Lord and Savior. (2 Peter iii : 1, 2.) 11. This is he that came by water and blood, even Jesus Testimony of Clirist ; uot by water only, but by water and ^'^^^- blood. And it is the Spirit that beareth witness, because the Spirit is truth. If ye receive the witness of men, the witness of God is greater: for this is the witness of God, which he hath testified of his Son. (1 John v: 6-9.) 12. The Revelation of Jesus Christ, which God gave unto him to show unto his servants things which must shortly come to pass : and he sent and signified it by his angel unto his servant John. I was in the Spirit, on the Lord's Bay, and I heard behind me a great voice of a trumpet, saying : I am Alpha and Omega, the First and the Last: and what thou seest, write in a book, and send it unto the seven churches which are in Asia: unto Ephesus, and unto Smyrna, and unto Pergamus, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. (Revelation i: 1, 10, 11.) INSPIRATION OF THE BIBLE 269 13. Unto the angel of the Church of Ephcsus write: These things saith He that holdcth the seven stars in his right hand; who walketh in the midst of the seven golden candle- sticks. He that hath an ear let him hear xohat the Spirit saith unto the Churches. (Revelation ii: 1, 7.) See also each of the following letters, addressed to the other six churches. 14. And he said unto me, These sayings are true and faith - ful. And the Lord God of the holy Propliets sent his angel to show unto his servants the things which must shortly be done. Behold I come quickly : blessed is he that Jceepeth the sayings of the prophecy of this book. For I testify unto every man that heareth the words of the prophecy of this book, that if any man add unto these things, God tcill add unto him the plagues that are written in this book. And if any man ivill take away from the worxls of the book of this jwophecy, God vnll take away his part oid of the Book of life, and out of the Holy City, and from the things tvhich are written in this book. (Revelation xxii: 6, 7, 18, 19.) Any attempt to explain and to apply this evidence, is, I think, wholly unnecessary. Every thoughtful ' -^ / . 1 /. 1 Conclusion. reader will readily perceive, that in each of the preceding extracts, there is at least a clearly implied claim to Divine inspiration: and in some of them this claim is categorically asserted. Even in the last quotation from the Apocalypse, there is a distinction as broad as the heavens, made between that book and all writings of mere human au- thority. And hence it follows logically, according to all just laws of evidence, that no part of the New Testament is of human invention ; but that it was all dictated througli tlie inspired Apostles and Prophets of our Lord and Savior Jesus Christ, by the Spirit of the Living God. 270 REASON AND REVELATION. CHAPTER III. THEORIES OF INSPIRATION. SECTION I. — False Theories of Inspiration. That the entire Bible, consisting of the thirty-nine canon- The fact of Di- ical books of the Old Testament and the twen- vine inspiia- ty-seven books of the New Testament, is the tion IS now a •' ' settled ques- inspired word of God, has, I think, been clearly and satisfactorily proved by the evidence al- ready submitted : and henceforth we will therefore consider this as an established fact. And if all persons would be sat- isfied with this result, and simply receive the written word, as they would receive the living and audible voice of Je- hovah from the top of Sinai or from the depths of heaven itself, any further discussion of the subject would be wholly unnecessary. But just here lies the difficulty. Constituted as we now Necessity of are, mcu will reason and philosophize and spec- thoory on this ulatc ou tliis, as they are wont to do on other sub- Bubject. jects: some for one purpose, and some for an- other ; some running to one extreme, and some to that which is the directly opposite. And hence the necessity of having, if possible, a correct theory of inspiration, as fur at least as human reason is capable of comprehending the subject. But first of all it may be well to notice briefly some of ^ , ^^ . the false theories of inspiration. These are very False theories. ^ ' numerous and various. But perhaps the most INSPIRATION OF THE BIBLE. 271 prominent and important of them may all be rcp;ar(lofl as species or modifications of some one of the three following: I. The first of these is commonly called the Ilechanical Theory of Inspiration. Accordino; to this theory, „ ^ . ^ . "^ • ' Mechanical the writers of the Bible were all the mere pas- Theory of in- sive instruments or penmen of the Holy Spirit: '"'^" '""' or, at any rate, they did nothing more than act as the mere amanuenses of the Spirit. They are supposed to have merely recorded the words and ideas of the Spirit just as Tertius recorded the words and ideas of Paul in his Epistle to the Romans. II. Next in order is the Theory of Natural Inspiration. This admits of a great many diiferent grades and shades of meaning. Some make it consist wai luspira- wholly in the natural influence of the subject on the powers and susceptibilities of the human mind: while others concede that it includes also some degree of providen- tial influence. But all of this school seem to think that the inspiration of Isaiah differs but little from that of Homer; and that the inspiration of Paul was essentially the same in kind, as that of Demosthenes. III. Others again attempt to occupy medium ground on this subject. They concede that the thoughts ^^^^^ ofNo«. were all suggested by the Holy Spirit; but they i>iH»i'ai inspi- insist that, in all cases, the writers were left to express their thoughts in words of their own choice. This for the sake of distinction may be called the Nocmatical The- ory of In-fpiration.* It is obvious therefore that Ecason has something to do in the settlement of this question. And first of Firsiomceof all, it belongs to her to decide on the proper cri- |;:;;7;;, '„",""* teria by means of which every theory should be matter.. * From voof the mind; voeu to exercise the mind; vofi/m a thought; and heuce the noematical, pertaining to the thoughts. 272 REASON AND REVELATION. tested. This she has already done in many other cases. In Proper test of cvcry department of science it is now a settled every theory. pule, that if tt pvoposcd theovy serves to explain all the facts and phenomena involved hi the case, it should be accepted as true and valid: hut if not, that it should then be rejected. On this principle, the Newtonian or Corpuscular Theory of Light, was finally abandoned. It very beautifully accounts for most of the phenomena of optics. But because it fails to explain a few of them, it is now rejected by most Natural Philosophers. And for the same reason, they also reject the Franklin Theory of Elec- tricity. If, then, we accept this rule as a means of testing the afore- said theories of inspiration, it is very obvious that they must all be rejected as false and inadequate. For, 1. The Mechanical Theory fails to account for the human Defects of the element that is so very prominent in all the ThrorToan- sacrcd writings of both the Old and the New spiratioii. Tcstamcnt. If the inspired writers were but the mere penmen of the Holy Spirit, then indeed we might expect to find in the Bible, no other varieties and diversities of style, than such as would naturally arise out of the various subjects discussed. The style of Job would in all respects be the style of David, and Isaiah; and the four narratives of Matthew, Mark, Luke, and John, would all be character- ized by the same modes of thought and style of expression. But every attentive reader of the Scriptures, knows very well that this is not the case. Diversity of style is a marked and well-defined characteristic of all the Old and New Testament writers. The style of Moses differs as much from that of Isaiah or Paul, as the style of Plato differs from that of Homer or Demosthenes. And hence we are constrained to reject as false, every theory of inspiration which does not INSPIRATION OF THE BIBLE. 273 recognize human agency in every book and chapter of the Holy Bible. 2. The Theory of Natural Inspiration is even more absurd and unsatisfactory than the Mechanical Theory. Dfr•»'""•' ki«- self created, and which he lias made to operate according to certain fixed and well-defined hiws. It con- *1 Peter i: 11, 12. 276 heason and revelation. sists in the power which he has himself actually imparted to all created things for the good and government of all. Thus, for instance, he has made every atom of matter a Examples and dcpository of his power : so that all bodies now illustrations. actually attract and influence each other, directly as their quantities of matter, and inversely as the squares of their distances. The paper now before me puts forth an influence that actually reaches to every sun, and moon, and star, and comet in the vast empire of Jehovah. And hence it is evident, that all the powers of nature are but imparted powers. They are but the Divine nature are all influence trcasurcd up in the depositories of both mind and matter ; — of both the material and the immaterial, for the regulation, government, and harmony of the whole created universe. These powers and forces of nature have all been divinely estimated and adapted to each other. The They are also '^ divinely esti- mouutaius wcrc all weighed in scales and the hills in a balance. And the statics and dynam- ics of each and every planet, were all computed and pro- portioned according to the constitution and organization of its varied and respective tenantry. No doubt, then, these natural forces all occupy a very Their proper important place, and perform a very imjjortant the Divine ad- P^r^ iu the Divinc administration. They are, ministration. g^g ^|-^g mathematician would say, the constant quantities by means of which God brings about many a re- sult, and works out many a problem in his moral, as well as in his physical government. But in a complex government such as God exercises over Necessity of his imuieuse universe, imparted power is not suf- tofver;lan ^^'^'^^- ^o mcct succcssfully all the wants and element of Contingencies of such an empire as Jehovah's, *m- God 8 govern- ^ ' ment. pi'essed power, or some modifying and regulating INSPIRATION OF THE BIBLE. 277 force, is also indispensable. It is especially so in the moral and spiritual department of the Divine government ; and in those physical operations that are most intimately connected with the moral. And hence it is, that the more abstract physical phenom- ena are always the most easily explained and ac- .simpiirity of counted for on purely philosophical principles: •'"■ p<"''y and that as we approach man, science becomes i^oionces. more and more complex and inexplicable. Suns, moons, and stars, for instance, all seem to move chiefly if not exclusively under the influence of imparted power or second causes. And in inert matter these causes are all fixed quantities: quanti- ties that can be easily and definitely estimated. And hence the skillful astronomer can easily estimate the exact number and character of all the eclipses and transits that will occur within any given period. But it is not so in the moral and spiritual department of the Divine government: nor in those links in ■ c Complex I ly of the chain of causation that serve to connect the »•'<; nifm' nnd 1.1.11 11 -I'll mixed sciences. physical with tlie moral ; the material with the immaterial. Here there is also of necessity the additional clement o? impressed poicer. Second causes are not sufficient. Their influence must often be increased, or diminished, or vari- oushj modified, according to the object and purpose of Ilim who is hiinscif the cause of all causes. Take, for example, the science of Meteorology. In it, we have the same imparted forces or second causes j„u„r„„o„ operating from year to year. The earth is the from Meteoroi- same: its amount of water, and caloric, and electricity is the same ; its orbit and its revolutions arc the same; and its relations to the sun, and moon, and stars are very nearly the same, during each successive cycle. And reasoning therefore from second causes or imparted fonx-s alone, we would of course be led to infer, thai tlie rauUing 278 REASON AND REVELATION. phenomena of each successive year, ivould be ever and invana^ hJy the same : that during each and every return of the four seasons of the year, we would have the same amount of rain, and snow, and hail, and vapor, and cold, and heat, and storm, and tempest. But our experience gives us a very different result. It proves to us, that these phenomena are all very uncertain : and that it is really much easier to estimate all the eclipses that will occur within the next twelve months, than to determine, with certainty, the kind of weather that we will have within the next twelve days. To the mere Naturalist, this is, of course, wholly inexpli- cable. But to the Christian philosopher, it is Cause and rea- ^ ^ ' Boii of all these all plain and obvious. He sees in the benevo- lent designs and purposes of God, a 7'eason for all these changes and variations. And he sees, moreover, in God's impressed power, a cause sufficient to produce them. His own Reason enlightened by Revelation, assures him that the same great and good Being who created the universe, continues to govern it: and that its successful administra- tion for the education of man, and the good of all, must of necessity often require the controlling and modifying influ- ence of Divine power variously exercised. Sometimes this may be done through the instrumentality of angels ; some- times, through good or bad men ; sometimes, through Satan and his angels; sometimes, through the laws and ordinances of the irrational and inanimate creation; and sometimes through several or all of these agencies and instrumentalities combined : but in all cases God himself is the moving cause. Here, then, M^e have clearly defined the second or provi- Difforoncebe- dcutial element of the Divine administration. tween the Nat- t, •j.-r^n* 7 t n • uraiandthe -^t cousists lu vjod s impressed or modifying Providential. pQwcr ; as the natural element consists in his imparted power. It is therefore wholly distinct from the natural; but nevertheless it always operates in, and by, and INSPIRATION OF THE BIBLE. 279 through that which is» natural; and according to the hiw3 and forces of nature. And liencc we see why it is, that to the superficial ob- server, the hand of God is never manifest in the The Provuion workings of his providence. As it always op- n.'l!takL.n for''' erates, in such cases, according to nature's laws, *'"" ^'•"'"■"'• and merely serves to give tone, and energy, and direction to the forces of nature, it is of course wholly invisible to the eye of sense. And to the unreflecting mind, the effect, in most cases, seems to be wholly natural; or owing entirely to the power and influence of second causes. The imprisonment of Joseph in Egypt, for example, seemed to be wholly and altogether natural. ,„ , .. •' ■ " Illustration The partiality of his father very naturally ex- from ti.p hi-- --., r>i'i 1 ii- • lory of Jutupli. Cited the jealousy oi his brethren ; and this again naturally led them to sell him to the Ishmaelites, whose business it was to carry slaves and merchandise into Egypt. The great beauty and amiability of Joseph, in like manner, excited the lust of his mistress; and her disappointment naturally led her to complain to her husband, who in re- venge naturally cast Joseph into prison. And this again, as the narrative shows, very naturally prepared the way for his introduction to Pharaoh; and for his promotion to the viceroyalty of Egypt. In all this, therefore, the naturalist sees and recognizes nothing more than the energy and op- eration of second causes. But tlie believer in Divine Reve- lation perceives in every link in this long chain of causation, the rational workings and operations of aspetdal providence: and that too with special reference to the fulfiihiioiit of the several promises that God had made to Abraluim concern- ing his posterity. Sometimes indeed the hand of God becomes iii,„trHiion more manifest. In some ca.«es the natiinil vail [''^"'J/'s,^*.* or covering becomes so very transparent, that 'i'^"' 280 REASON AND REVELATION. the hand of Providence is seen through it, working out re- sults that are otherwise wholly inexplicable. It would puz- zle a naturalist, for example, to explain by the mere energy and operation of second causes, the fall of Haman and the promotion of Mordecai.* How did it happen that the pur- pose of Ahasuerus was so suddenly changed in this critical case? Why did his sleep go from him; and why were the records of his empire required to be read in his presence? How did it happen, that the scribe turned to the very page that contained an account of the fidelity and loyalty of Mor- decai? Why was the king's mind then, and for the first time, so deej^ly impressed with a sense of gratitude to so humble a subject; and with affixed purpose to promote him to honor and distinction ? And how did it happen that Ha- man was made the instrument of Mordecai's promotion, and the cause of his own dishonor and destruction ? Manifestly such events can be accounted for, only on the The only ra- liypothcsis of a specittl Providence : only through explaining tlic ageucy of Him who has at his command all Bucheyeuts. ^|-,g powcrs and resources of nature; and who can therefore, with the utmost facility, turn the hearts of kings as the rivers of water are turned, and cause all created things to work together for the good of his children. To Him be glory, and dominion, and power, and thanksgiving for ever and ever. Amen. To this twofold agency, the natural and the providential, When miracu- ^^^^ therefore be referred most, if not all, the lous power is cvcuts that arc now occurring in at least this exercised. , ^ _ eartiuy province of the Divine government. God is the most exact and particular of all economists. He never uses superfluous means for the accomplishment of any purpose. If the natural is sufficient, he never uses the provi- dential : and if the natural and providential are sufficient, * See Esther vi and vii. INSPIRATION OF THE BIBLE. 281 he never uses the miraculous. But when these are not suffi- cient ; when the natural and the providential are both inad- equate to his ends and purposes — then, rising above all the laws, and forces, and forniuliB of nature, he simply effects by his own immediate and direct agency, whatever i,, wimtitcon- is his will and his purpose. This is what we *"'*• call the miraculous element of the Divine administration. Sometimes this miraculous power is exercised independ- ently of all the laws and forces of nature ; some- ^o^es in which times in direct opposition to these laws and ""'"""c"'""* ^ ^ power is exer- forces; but most frequently it is put forth in cieod. connection with them. An example of the first mode in which miraculous power is exercised, is seen in the primitive creation, illustration of Previous to this, there were no second causes. *''" "'"'** ™"'^"" God alone was, and nothing else beside him. And the first iniracle therefore consisted in giving being and attributes to nature. God simply spoke, and it was done : he com- manded, and it stood fast. An illustration of the second mode of miraculous agency is given in the account that we have of the sep- i„„«tration9of aration of the waters of the Eed Sea ; and of the the second sun and moon s stanchng still at the command of Joshua. The motion of the sun ten degrees backward, as indicated by the dial of Ahaz,* is also another very remark- able instance of miraculous power, exercised in opposition to the tremendous powers and forces of nature. But in most miraculous manifestations, the natural, the providential, and the miraculous are all united, niu^ration of And in such cases, the miraculous is but the t>'«ti.ir.imode. supplement of the natural and the providential. As, for in- stance, in the Noahic deluge. Here the forces of nature were evidently employed, so far as they could be made * Isaiah zxxviii: 8. 282 REASON AND REVELATION. available by providential agency. The internal fires of the earth, served, in all probability, to elevate and break up the fountains of the great deep : and the forces of attraction and repulsion are still visible in every particle of drift that is now found on both hemispheres. But the same great, and good, and Almighty Being that gave new instincts to the saved animals, was evidently present through the entire scene, working both providentially and miraculously, as the circumstances of the case might require. He resolved to punish an ungodly world ; and to change, in some respects, the course and ordinances of nature; and it was done. How vast then and how various are the resources of the „ . , , Almighty ! What folly it is to attjempt to set Variety and o J J r extent of God's Hmits to his powcr ; or to prescribe the mode, by, and in, and through which it may and it must be exercised ! All the immense powers, and energies and resources of nature are evidently at his disposal. And when these are not sufficient, he has but to draw from the infinite depths and resources of his own Divinity, whatever is necessary for the accomplishment of his ends and pur- poses. Let it then be our wisdom to leave to God the ways, and In what man's mcaus, and uiodcs of his own operations ; and happiness con- simply to usc, witli all possible diligence and ^'^'- prudence, the means of life and happiness with which he has so highly favored \is. Let us remember, that God has given to us, no direct control over either the provi- dential or the miraculous. These are his prerogatives. But to us he has committed the natural, both physical and moral, so far as it is necessary in order to promote and to secure our present and eternal well-being. Let us not then be de- ceived. God is not mocked. For whatsoever a man sows that shall he also reap. They that sow to the flesh, shall of the flesh reap corruption : but they that sow to the Spirit, INSPIRATION OF THE BIBLE. 283 shall of the Spirit reap life everlasting. So God has de- creed : aud so be will certainly bring it to pass. SECTION III.— The True Theory of Inspiration. From the premises now submitted, it will not be difficult to state in a few words the True Theory of In- statement of spiration, so far as the subject can be understood oryof inspirl- by our finite reason. The following propositions *'""• embrace all that it is reaHy necessary we should understand on this very interesting but difficult subject. I. It is evident that the Hohj Spirit exercised a very special providential and miraculous influence over both the ^, ^ j words and the thoughts of the Old and Neio Testa- tiiouL-hts, both ment writers. The proof of this proposition has already been stated with sufficient fullness. II. But as God never employs unnecessary means in any case; as he never exercises his power providcn- co-existenceof tially when existing natural means are adequate ''"' ,^*'^'"'' "'"^ •' f ^ tlie liiiinaD ele- to the end proposed;^ nor miraculously when nients. * I would not presume to affirm dogmatically that ani/ event in the Di- vine government occurs without the special providence of God. Certain it is that the hairs of our heads are all ExtentofGod's . iirovulcntiul numbered ; that not a sparrow falls to the ground with- agency. out the care of our Heavenly Father (Matt, x : 29-31) ; and that every flower that adorns and hcautifies our gardens and our land- scapes, is a proof and illustration of the special providence of 11 im who clothes the herbage of the field which to-day is, and to-morrow is cast into the oven for fuel. (Matt, vi: 30.) But as many of the celestial phe- nomena have been successfully brought within the fixed and definite limits of mathematical formula;; as eclipses and transits, for example, have been frequently and unerringly calculated, simply on the assuincJ ground of these imparted forces which science has so very definitely e.sii- mated; it seems probable, that the planets ordinarily move solely and ex- clusively under the influence of natural causes. At all events, this much is evident from God's general administration, that in all his providential 284 REASON AND REVELATION. natural and providential means are sufficient for his purpose, it follows in the second place, that in making the Bible what it ought to be, he used all the learning and talents of the several writers that composed it, so far as these natural means could be made available; just as he used the forces of nature in pro- ducing the Noahic deluge, and as Christ used the five loaves and two fishes in feeding five thousand men. And hence we see that in one sense, every word and every thought of the entire Bible is of God ; and in another and subordinate sense, that every word and every thought of the Bible is also of man : and consequently, that the Divine and the human ele- ments coexist in all ^^arts of the Sacred Scrijitures. III. On the same principle of Divine economy, it also Different de foUows, that au equal degree of iTispiration teas grees of iuspi- not olways nccessary in every case. To qualify Moses or Paul to reveal the future; or to de- velop either in type or in fact, the mysteries of redemption, would seem to require a much higher degree of Divine in- fluence than that which was necessary in order to enable him to record unerringly those facts that fell under his own im- mediate observation. In both cases, the miraculous aid of the Holy Spirit was indispensable. Without this, no man would have been able to decide infallibly what should, and what should not be re- corded ; what degree of prominence should be given to one event, and what to another. AVho of us, for instance, if left to the guidance of our own erring reason, would ever think of recording the historical events and statistics of the books of Kings and Chronicles, in preference to the discourses that Christ delivered to the two disciples, on his way to Emmaus on the day of his resurrection; or the discourse of Paul to which Luke merely refers in the last chapter of Acts? Mani- dealings with his creatures, he simply uses such means as are adequate to the end proposed. INSPIRATION OF THE BIBLE. 285 festly, the miraculous influence of tlie Holy Spirit was ab- solutely necessary in all cases, and under all circumstances: but not, I think, in the same degree and to the same extent; if indeed we are at all competent to jndgc of such matters. Here, as in the ordinary affairs of life, human instrumentality seems to have been employed just so far as it could be used to advantage. But above and beyond all this, the Holy Spirit was ever present, exerting his miraculous power and influ- ence, so as to reveal the whole truth ; suppress every error ; and in a word, to make such a book as would, in every re- spect, be perfectly adapted to all the wants and circumstances of mankind. This much was absolutely necessary; and any thing more than this would have been superfluous. IV. And hence it follows, finally, that there are no real dis- crepancies, contradictions, nor errors of any kind ., ■i ' ' J u jjo i-pai contra in the original Scriptures. Barring the few re- dictions id tho ... . , 11 , Kiblo. maniing unimportant mistakes that have been introduced into the Bible by uninspired transcribers, it is, like its Divine Author, infinitely perfect, and without even a blemish of any kind. "Most wondrous book! bright candle of the Lord! Star of eternity I the only star By which the bark of man could navigate The sea of life, and gain the coast of bliss Securely: only star which rose on Time, And on its dark and troubled billows, still, As generation, drifting swiftly by, Succeeded generation, threw a ray Of heaven's own light, and to the hills of God, The everlasting hills, pointed the sinner's eye." PART FIFTH. SACRED HERMENEUTICS AND EXEGESIS. CHAPTER I. PRELIMINARY CONSIDERATIONS SECTION I. — Fundamental Peinciples of Inter- pretation. Having proved that the Bible is the tvord of God; that it Fifth Proviuce IS tlie pure word of God; that it is the pure and of iiLason. inspired word of God ; the next question which claims our attention, and which requires and involves the exercise and authority of Reason, is that of its interpretation. How and by what rules is it to be interpreted"? — Is it to be explained grammatically, logically, and historically, as most other books of like antiquity ? Or, like some obscure enigma, is it to be interpreted by special rules, known only to the ini- tiated ? Proof that the That tlic first of tlicsc hypothcscs is true, Bible is to bo .11 • ^ , f .ipii- • ^ interpreted as Will appear cvidcnt irom the lollowing consid- other books. erations : I. If God has spoken to man at all, he must have spoken for the purpose and with the design of b^ing understood. The contradictory of this proposition is a moral absurdity. II. But if God spoke to man with the design of being understood, he must, of course, have generally used words (286) HERMENEUTICS AND EXEGESIS. 287 in their orcliuary sense, or according to the usus loqncndi of the persons addressed. For in no other way short of a mir- acle could he have conveyed to them his meaning. This is abundantly proved by our intercourse with all foreigners; and especially by our foreign Diplomatic and Missionary op- erations, and the consequences that have resulted from not using words properly in translating the Scriptures into for- eign languages. III. But it does not follow, that every word, must be so used. Every department of science has its own „ '' ^ ^ Terms ii«e t-> • • • t~v • ince 01 Jieason in matters pertaining to Divme Revelation. This is called Biblical Exegesis; and consists Relation of simply in the proper use and correct application of Exegesis to ^^g aforcsaid rules and principles. A true theory Hermeneutics; "^ '^ -' •' »nd the proper or systcm is oiic thing; and its correct apj^lication scope of each. . , . t /v» i • to any practical purpose is a very dinerentthing. It was one problem to discover the laws of universal gravi- tation; and it was quite a different problem to apply them to the practical explanation of celestial phenomena. The former was the work of Sir Isaac Newton; but the latter was reserved for La Place. And just so it is in the work of Biblical interpretation. The general laws and principles are first discovered and reduced to a science : and afterward they are practically applied in the art of explaining the Holy Bi- ble. The first of these is called Sacred Hermeneutics; and the second, as before said, is called Biblical Exegesis.'^ In each of these departments, there is ample room for the full- est exercise of the most highly cultivated Reason. But they are very intimately blended together; and it will therefore be most convenient to consider them together in their proper connection. * Hermeneutics from epfiTjvevriKoq, skillful in interpreting; epiJT/vevc, an interpreter; 'Epfirig, Mercury, the interpreter of Jupiter. Exegesis from e^TiyrjaiQ, a leading or drawing out; e^r/yeo/iai, to lead or draw out. Hence Exegesis is simply the art of drawing or bringing out the full meaning of a passage. HERMENEUTICS AND EXEGESIS. 289 SECTION III. — Inductive and Deductive Methods of Exegesis. First, then, let us briefly consider a few preliminaries with respect to the best order and mode of proceeding . 1 • -i-\- • 1 -iTT-i 1 • • 1 Chemical mode in this Divme Art. W hen a chemist wishes to of «8coitaining ascertain, with great accuracy, the several prop- coniposiuon, erties of any material substance, it is often best ""'' pr'-p'Ttie* •' ' of any b.idy. to begin with its elements, and to ascertain their several properties and affinities. From elements, he may proceed to the consideration of binaries ; and from binaries, to higher and more complex combinations, until he has as- certained the composition and properties of the whole mass. After this, he may, if need be, reverse the entire process. He may first resolve the mass into its most complex constituents : and these again into a still lower order ; and so on, until he finally reaches the simplest atoms of which the body is com- posed. Just so, thei!, should the Bible student proceed with the study and interpretation of the Holy Scriptures, j„^„^t,^^ or any portion of them. After ascertaining, as method of oxe- . - geeis. far as possible, all the historical circuTUstances ot time, place, authorship, etc., connected with the composition of any document, he should proceed with its exegesis as follows : I. He should begin with the consideration of the several w^ords that compose the first sentence. The ^^^ ^^ ^^^^^ meaning of these, he should endeavor to ascer- tain from the best lexicons and other means at his command. II. He should if possible ascertain the meaning of the entire sentence, by carefully examining its syn- ^^^^^ tax, and generalizing the meanings of the sev- eral words that compose it. HI. He should proceed in like manner with the several 19 290 EEASON AND KEVELATION. clauses wliicli immediately follow in the course of the com- position, and which in any way serve to develop Paragraphs. r ' j j r and express the one fundamental thought first introduced by the writer. "Whenever there is a change of thought, the first paragraph should be closed, and the sec- ond should be commenced. IV. He should endeavor to ascertain very clearly and „ . , „ definitely, the main thought or design of the Special Scope. •' ' ® o writer in the first paragraph. This he can gen- erally do by examining its grammatical and logical construc- tion ; and generalizing the meanings of the several sentences that compose it. This is called the Special Scope of the par- agraph. V. In like manner he should proceed with each and every succeeding paragraph; until this part of the work is com- pleted. YI. He should then notice from a careful review of all Sections ^^ paragraphs examined and their several scopes, the second order of breaks, or the next more im- portant changes of thought, that occur in the course of the treatise or narrative. And by carefully observing the nature of the union that subsists between the several paragraphs that compose each of these higher divisions, and generalizing their several scopes, the reader may generally ascertain with- out much difficulty the scope of each of these sections. VII. In like manner he should proceed from Sections to ohaptors, Chapters; from Chapters to Parts; and from Part., etc. ^^^^^ ^^ ^^^ ^^^10^ Epistlc, Book, Or Volumc. The last or highest generalization will give the main design of the writer ; or the object which he had in view in compos- Generai Scope. ^°S ^^^^ wholc work. This is Called the General Scope. Beductive xhis wlll finJsh the Inductive process. And M-othod of ^ i Eiegesis. HOW the studcut may, if he please, reverse the HERMENEUTICS AND EXEGESIS. 291 order, and reach the same ends deductively. For this pur- pose, he should I. Consider all the Historical Circumstances of the work : and especially such as relate to its author; to uistodcai the party or parties addressed; and to the time, ''''•c"'"«t'in<-ei. place, and occasion of its composition. If, however, this rule was considered and applied with sufficient care, previous to the Indndive process, it may now be passed over. II. The student should next divide the entire work into its most Comprehensive Parts. This he will do, by ^^^^^ carefully noticing as before, the principal subjects of the book, epistle, or narrative, as the case may be. III. He should then subdivide the first Part, if nec- essary, into Chapters; and the first Chapters chartera. into Sections; and the first Sections into Para- paragraphs graphs. IV. From the special scope of the first paragraph and ■whatever other helps he may have at his com- sentences. mand, he should next proceed to ascertain the ''°'"'*''' *'"'• meaning of all the sentences and words that compose it: noticing and considering very carefully all figures of speech; all allusions to any special laws and customs ; all parallel passages ; and all references of any kind to other parts of Scripture. And in the same way he should proceed with every succeeding sentence and paragraph. The Inductive Method will generally be found best for the inquirer and investigator ; and the Deductive for Piopor place mi n • 1 • 1 J. xl ""'' '><'ca«ion the advocate. The former is best suited to tlie for each purposes of the Studio ; but the latter is gcner- »'""'"'•• ally best adapted to the objects of the Recitation Room and the Pulpit. Very frequently, however, it will be found beat to combine both methods. 292 REASON AND KEVELATION. CHAPTER II. CONSIDERATION OF HISTORICAL CIRCUMSTANCES. From the aforesaid preliminaries, let us now proceed to First funria- consider as briefly as the nature of the case and Biblical inter- the importance of the subject will permit, the pretation. fundamental Rules of Sacred Hermeneutics, and their application to the objects and purposes of Biblical Ex- egesis. And first of all, we are required to consider atten- tively the Historical Ciroumstances of the work or document to be interpreted. These are all briefly comprehended in the following mnemonic hexameter line, Quis, quid, ubi, quibus auxiliis, cur, quomodo quando; Summary of historical cir- which, in plain English prose, simply means, cumstances. ^ r> r ? i j J Who, what, where, with what helps, why, how, when. To the consideration of these particulars, I therefore now invite the attention of the reader, I. Quis, WHO ? This may relate Parties repre- ^' ^O the Writer of thc doCUmCUt. eented iiy the 2. To a Speaker introduced in the course of the guis, or who. _. . discussion or narrative. 3, To the f)erson or persons addressed. 4. To the person or persons spoken of. The author of a book may be generally known either B.„ f„ from external evidence, or from internal, or How to ascer- ' ' tain the au- from both. Thus, for instance, all the Christian fathers concede that Paul is the author of the HERMENEUTICS AND EXEGESIS. 293 Epistle to the Romans ; and besides, there is abundant evi- dence in the Epistle itself that it is one of his genuine epis- tles. And the same may be said of his two Ei)istles to the Corinthians, two to the Thessalonians, two to Timothy, one to the Galatians, one to the Ephcsians, one to the Philip- pians, one to the Colossians, one to Titus and one to Phile- mon. The authorship of the Ej)istle to the Hebrews is not so well sustained by either kind of evidence. But Paul is now generally supposed to be its author. The names, and character, and circumstances of all the other parties involved in any document may M«angofttscer. also be generally ascertained from the same two- cuml'tRncc^g*' of fold sources of evidence, the external and the """"■ p*"""**- internal. As, for instance, in the testimony of Matthew : he generally informs us whether Christ's discourses were ad- dressed to the Pharisees, the Sadducees, the Herodians, tlie Publicans, or to his own disciples. And the internal evi- dence thus furnished by the narrative is greatly strength- ened by the testimony of Joscphus, Philo, and other writers, touching the character, opinions, and varied circumstances of these several parties. With respect to the importance of this rule but little need be said. It must be evident to every thought- importance of ful student of the Bible, that much, very much, "'"' ""°- may depend on whether the speaker, or the writer, or the person spoken to, or the person spoken of, is a man, or an angel, or a demon : whether he is a natural man or a spirit- ual man ; and whether he is a Jew or a Gentile; a Pharisee or a Sadducee; a Stoic or an Epicurean ; a disciple of Plato or a follower of Aristotle. How very different is Christ's discourse to Nicodemus from what it wouUl i„„,tr»tion.. have been had it been addressed to a Gentile ruler or philosopher. How very unlike Paul's other epis- tles, is his letter to the Hebrews. And how very dillereut 294 ■ KEASON AND REVELATION. is the testimony of Matthew from that of Luke, though they were both evidently designed to prove the same general proposition that Jesus of Nazareth is the Messiah. Indeed it is sometimes impossible to comprehend fully the force, and beauty, and propriety of a passage of Scripture, without a knowledge of the character, education, and prejudices of the parties spoken to or spoken of. Take, for instance, the following words, spoken by Jehovah to Cyrus king of Per- sia: "Thus saith the Lord to his anointed,. to Cyrus, whose right hand I have holden to subdue nations biefore him. I am the Lord, and there is none else : there is no God beside me. I girded thee, though thou hast not known me: that they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord and there is none else. I form the light, and create darkness ; I make peace, and create evil : I the Lord do all these things."* The general meaning of this sublime and beautiful pas- sage is very plain. Even to one who knows nothing about Cyrus, it must be obvious that its general scope is to declare and set forth the absolute sovereignty of Jehovah. But how much does it add to the force and beauty of these remarks, to know that Cyrus was not only a heathen, but also a Dual- ist : that like most other Persians of that age, he was wont to worship Ormudz as the author of all light and goodness : and Ahrhnan as the author of all darkness and perial evil. And how much more significance is given to Paul's address at Athens, recorded in the seventeenth chapter of Acts, when it is understood that the Epicureans and Stoics, by Avhom he was chiefly encountered and opposed, were the uncom- promising advocates of chance and fatality : that the former derived all things from the mere fortuitous concourse of atoms; and the latter from an eternal and inexorable neces- sity over which even the gods had no control ! * Isaiah xlv: 1, 5, 6, 7. HERMENEUTICS AND EXEGESIS. 295 II. Quid, what? The student of the Bible sliould next carefully consider the nature and character of socon.i ci«8 of the part that is to be interpreted. Much may circmnstancc.. depend on the question, whether it is poetry or pilose, pro- phetic or didactic, devotional or argumentative, historical or simply a narrative of facts given in testimony. Every species of comix)sition has some peculiarities of style ^ ^ _ "^ Why thilr cod- which should be carefully and duly considered sij-nnion ia by the interpreter. No sane man would think of explaining the sublime odes of Isaiah, as he would the laws and ordinances of the Pentateuch, or the very logical and argumentative epistles of Saint Paul. Poetry, and es- pecially Hebrew poetry, abounds in figures of thought and figures of expression which would be wholly out of place in all historical, didactic, and argumentative prose. Take, for instance, the following address of Lamech to his two wives, Adah and Zillah : " Adah and Zillah, hear my voice ; Ye wives of Lamech, hearken to my speech. ' : '^ Illustration. For I have slam a man for wounthng me ; A young man for hurting me. If Cain shall be avenged seven times. Certainly, Lamech seventy and seven times." If this speech of Lamech had been delivered and i-ecorded in prose, it would be reasonable to infer that he had killed two men. But the characteristic pam//t;/j.wi * of Hebrew * Parallelism is the name given to ft peculiar construction of sentences; and is one of the chief characteristics of Hebrew poetry. M-'iiiiinKor It consists in a certain correspondence of one sentence i.ttr„ii„iura. with another, or one clause or phrase with another. Ac- cording to Bishop Lowtli, there are three species of parallelism: the Synon;iinous, the Antithetic, and the S;/nthetic or C/ or linppine.vi should be su])plied in Ecclesiastes xii : 13. U. Comnlt parallel passages, and especially verbal pnral- 20 306 REASON AND REVELATION. Second General /g^^ i^ doing; SO it Will be Well to obscrve the Eule. , ^ following order: 1. Consult those that occur in the same book. E. g. : The words "ii^j Sx in Isaiah ix : 6, are by many Ger- Proper order of consuitiugpar- mau critics supposcd to mean simply the mighty hero. But in Isaiah x: 21 the same words can apply only to the Deity. The prophet says, " The remnant of Jacob shall return unto the mighty God." And hence we infer that the same words have the same meaning in ix : 6 ; and that the passage should be rendered as follows : For unto us a child is born ; unto us a sou is given ; And the government shall be upon his shoulder; And his name shall be called Wonderful, Counselor, The mighty God, the Father of the everlasting age, The Prince of peace. The word ^-svsa, generation, in Matthew xxiv: 34, is by some supposed to mean the race of the Jews, or the poster- ity of Abraham according to the flesh. But the same word occurs elsewhere in Matthew, twelve times ; and in every in- stance it means not a irice, but a generation. 2. Consult those that occur in different works of the same author. E. g. : In Homans i : 1, Paul calls himself the douXo^f servant, of Jesus Christ ; by which term, he meant to con- vey the idea, that he was not his own, but that he belonged to Christ. This is evident from 1 Corinthians vii : 23 : " You have been bought with a price : become not the servants (dou?.oc) of men." 3. Consult the works of other authors : always preferring those that were written on the same subject, in the same age, and in the same country. JE. g. : In Matthew xix : 24, Christ says, " It is easier for a camel to go through the eye of a needle, than for a rich man {7:Xo'jaco;;) to enter into the kingdom of God." But from Mark x : 24, we learn that in Christ's dialect, a rich man is one who trusts in his riches. HERMENEUTICS AND EXEGESIS. 307 III. Comult the etymology of the xoords to he "^^'^^^ General interpreted. This rule is often of great service in helping us to appreciate the delicate shades of thought designed to be expressed by words that are nearly synony- mous. E. g. : 1. In Galatlans vi: 2, we are exhorted "to bear one another's burdens." And in the fifth verse of the same chapter, it is said, "Every man shall bear his own burden." In the first instance, the burdens spoken of are the cares or weights (ra /?«/')j) which press heavily on us as matters of business; and from which we may often be cither partially or wholly relieved by the as- sistance of others. But in the second case, the burden (to ^offTcou) is the weight of a man's own responsibility, which every man must bear for himself, and from which there is no deliverance. 2. A second example occurs in Romans xi : 15, in the climax expressed by the words ihs(o and ohzzcnco. " I will have mercy {IXteco) on whom I will have mercy; and I will have compassion (phzzcpco) on whom I will have compas- sion." The word i.ho^ simply means pity; but otxrtnftoz belongs to the family of the interjection oi (oh!) and always implies an expression of pity. 3. detOTY) in Romans i: 20 is from the adjective Szioz divine; and has reference merely to the attributes of G . , - word itself. the Hebrew Scriptures, more tlian twenty-rive hundred times; and the former only in a few instances, when great emphasis is required. 2. It is inconsistent with the context. The original act of creation, stated in Genesis i : 1, was evidently Kvidonco from altogether different and distinct from the arrange- '''" <='"''''**• ments and readjustments that are described in the following verses of the same chapter. And hence, in Genesis ii: o, both the words X'js and nrr are used : the former to denote the original act of creation; and the latter the mere forma- tions and modifications that followed it. ''And God l)lessed the seventh day," says Moses, " because that on it he had rested from all his work which God had created to inalx." 310 KEASON AND REVELATION. 3. It is inconsistent with sundry parallel passages. In John i : 3, for example, it is said, according to Evidence from ' ^ ' ^ " paiaiiei pas- the vcry literal and exact version of Thomas Sheldon Green, "All things came into bemg (syevzTo) through him ; and without him, came not one thing into being, that is in being (jsyoueu).^^ But matter is in being. And therefore it was in the beginning, brought into being by him, according to Genesis i : 1. In Hebrews xi : 3, we have also evidence to the same effect. " By faith," says the Apostle, " we understand that the worlds were framed by the word of God; so that things which are seen were not made of things winch do appear." Or accord- ing to Green's version : " By faith we understand that the worlds have been framed by the word of God ; so that what is seen, has not come into being from things that meet the view." Hence we conclude, that the word ^^73 in Genesis i : 1, sig- nifies creation absolute; or the bringing into being of that which had previously no existence in any shape, form, or condition whatever. II. In like manner the word or day is sometimes used „ . ,^, for an indefinite period of time ; as for instance Meaning of the i ' word Qi'i day, in Psalm ex : 3. Here Jehovah is represented as saying to the Messiah, " Thy people shall be willing in the day of thy power ; in the beauties of holiness, from the womb of the morning thou hast the dew of thy youth." The word day (av) in this connection evidently means the time of Christ's mediatorial reign, or the whole period of the Christian era. And hence some persons, in- iiuenced by geological considerations, have inferred that it has a similar meaning in the first chapter of Genesis : that the seven days of the week of creation, or rather of the week of renovation, mean in reality seven long and indefi- nite geological periods. But to this hypothesis there are valid objections. For, HERMENEUTICS AND EXEGESIS. 311 1. It is inconsistent with tlie confext. The first chapter of Genesis is not a poetical allegory. It is a Evi.K„co mom plain and sini])le narrative of historical events. *•'"=<"''<■''»• And in all such composition, it may be laid down as a safe rule of interpretation, that " the most ftinqjle^ sense is most likely to be the genuine sense." But who, without a theory to support, would ever think of regarding these seven days as so many indefinite periods?! It is moreover pretty evident from the narrative itself, that the events described in the first and second verses of thi.s chapter, are not included in the work of the six days of the Adamic renovation. The reader will observe that the work of the second, third, fourth, fifth, and sixth days, is in each case introduced by the very potent and significant phrase, " And God said :" and hence it is quite probable, if indeed not quite certain, that the work of the first day was, in like manner, introduced by the first occurrence of this phrase in the third verse. And hence we infer, with a good degree of certainty, from the context, (1.) That the first verse of Genesis describes creation ab- solute; or the original generation of all the materials of the physical universe. (2.) That the second verse has reference to the chaotic state of the earth after the last great cataclysm immediately preceding the Adamic renovation. (3.) That between these two ei)oehs given in the first and second verses of Genesis, as many ages may have occurred as will satisfy all the demands of Natural Science. (4.) That when the fullness of time was come, God intro- dticod the Historic perio(l, or the Adamic era, by his own omnipotent fiat, as recorded in the third verse of (u-ucsis. "And God said. Let there be light; and then> was light." (5.) And finally, that the entire work of fitting uj) the earth for the use, comfort, and happiness of man, wa.s com- 312 REASON AND REVELATION. pleted within the space of six ordinary clays of twenty-four hours each ; and that on the seventh day of the same length, God rested from all his works. 2. This view of the matter is also confirmed by sundry varallel passages. Take, for illustration, the Evidence from -' ^ n i -r\ \ <■ T-. parallel pas- fourtli prcccpt of tlic Dccalogue. " Remember/ ^^^^^' said God to Israel, " the Sabbath day to keep it holv. Six days shalt thou labor and do all thy work. But the seventh day is the Sabbath of the Lord thy God : in it thou shalt not do any work, thon, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thv cattle, nor thy stranger, that is within thy gates: for in six days, the Lord made heaven and earth, the sea, and all that in them is; and rested the seventh day: wherefore the Loi'd blessed the Sabbath-day, and hallotved it.''' It is very obvious that the word day, throughout this precept, is used in the same sense, simply to denote a period of twenty-four hours. And it is therefore also just as obvious that the six days of creation were ordinary days of twenty-four hours each. III. The Hebrew word d!^"'^ ^n^ the Greek acMV are each equivalent to the English word everlasting. They Meaning of the n 7 j- j i 1 t i , words aSv' ^^® ^^-^ relative terms, and may be applied to any fiwv, aud^ever- agc Or pcriod. Thus, for instance, in Exodus las^Ungorfor- ^^. . g^ ^j^^ ^^^^ ^S^j, -^ ^pplJg^| ^^ ^ pgj.J^^ ^f service; and simply means, that the servant should serve his master as long as he lived. In Exodus xl: 15, it is applied to the Levitical priesthood ; and means that it should continue throughout the entire Jews' age, or while the Old Covenant should endure. In Genesis xlix : 26, it is applied to the hills ; and comprehends all time : this is also evidently its meaning in Daniel ii : 44, and many other passages of Scripture. From such premises, some have hastily inferred, that these words always refer to a limited period: and that they never HERMENEUTICS AND EXEGESIS. 313 mean duration without end. But they are always perfectly exhaustive of the entire period or cycle to which they are ap- plied. If they refer simply to the period of a man's lile, they exhaust it; if to an age, they exhaust it; if to time, they ex- haust it; and if to eternity, they in like manner, exhaust it. So that when Christ says, "These shall go away into ever- lasting punishment (s^c xoXaaiv anowuu), but the righteous into everlasting life (e^c C''^'/^ auoi^iou), Matthew xxv : 4G, he means, beyond all doubt, life and punishment without end. IV. In jNIatthew xii: 31, 32, Christ said to the Pharisees, " All manner of sin (6.tm()7C(/) and blaspliemy shall be forgiven unto men: but the blasphemy abiusiur"^ °°' against the Holy Spirit shall not be forgiven unto men. And whosoever speaketh a word against the Son of Man, it shall be forgiven him : but whosoever speaketh against the Holy Spirit, it shall not be forgiven him, either in the present age or in the age that is to come." It is generally supposed, and I presume correctly, that in this passage, Christ designs to teach that there is T I , n 1 • 1 ,1 Various mani- onc Sin among men, and out one ior Avliicn tliere festauonsof it. is no forgiveness.* And it seems to be here iden- tified, at least in some degree, with the blasphemy which the Pharisees had just uttered against the Holy Spirit, in ascrib- ing the miracles of Christ wrought by the Spirit, to Beelze- bub. But in Hebrews vi: 4-6, Paul teaches that the sin of apostacy is unpardonable : and in Proverbs i : 24-32, Solo- mon assures us that the sin of negligence may become un- pardonable. How, then, are these statements to be recon- ciled ? The solution of what has thus appeared, to some persons, to be a verv great difficultv, is found in the mean- M..de of neon- ingof thewordi/.«^r.a, 6-m. Ordinarily this '^Z^'ZZ word means simply an overt transgression of a"^'^'- *See also 1 John v: 16. 314 REASON AND REVELATION. law. But tins is not always its meaning. Frequentlj^, it is also used to denote the sinful, depraved, and wicked state of heart, that prompts a man to commit such outward acts. This is evidently its meaning in the following passages: " Knowing this, that our old man is crucified with him, that the body of sin (d/uapzid) might be destroyed, that henceforth we should not serve sin {6.[Jiaf)rca) : for he that is dead is freed from sin {b.p.anzid). Likewise reckon ye also yourselves dead indeed unto sin {d.[xaf)zca), but alive unto God through Jesus Christ our Lord. Let not sin {kixapTid) therefore reign in your mortal bodies, that ye should obey it in the lusts thereof. Neither yield your members as instruments of unrighteous- ness unto sin [d-iiaftzcfj), — For sin {d-fiapzca) shall not have dominion over you. — But God be thanked, that though ye were the servants of sin {b.iw.pz'jj), ye have obeyed from the heart that form of doctrine into which ye were delivered. Being then made free from sin {d.[xaf>zca) ye became the serv- ants of righteousness. — For when ye were the servants of sin {knapzui), ye were free from righteousness. — But now being made free from sin {d-iJLO.pzu/) and become the servants of God, ye have your end unto holiness, and the end everlasting life. For the wages of sm {b-jiapzcii) is death; but the gift of God is eternal life, through Jesus Christ our Lord." (Romans vi : 6, 7, 11, 12, 13, 14, 17, 18, 20, 22, and 23. See also the whole of the seventh chapter.) From sucli passages, which might be greatly multiplied, it is evident, that the word sin may denote simply the depravity or sinfulness of the human heart: and moreover, that tliis one sinful state of heart may lead a man to commit many sinful acts. And hence we conclude that the unpardonable sin is In wiiat fiii-s simply such a degree of spiritucd depravity as Bin consists. places a man beyond the possibility of being saved. This, of course, may make itself manifest in many ways. Sometimes it may be seen in a mere Stoical indifference, HERMENEUTICS AND EXEGESIS. 315 which all the mercies of God through Qirist may not be able to overcome. Sometiines it may be manifested in as- cribing the words and works of God to Bcclzebnb. And sometimes again it may be seen for a long time in the life and character of such men as Julian, the Apostate. But in all cases, it is but one and the same awfully hard, !,„„ ^ i^ in. corrupt, immovable, and unredeemable state of "'""'■ heart, which the individual has brought upon himself by hia own personal transgressions. SECTION II. — EuLEs FOR Ascertaining the Meaning op Sentences. I. Be careful to ascertain its right construction. This re- quires attention, Kir<,t Rule for 1. To its ellipsis. ■ 8eDte..ce3. 2. To its subject and predicate, with all their primary and secondary adjuncts. 3. To its punctuation. II. Consider attentively lohether it contains within itself the means of its own explanation. If it docs, these m 1 p C Second Rule. are sufficient. To seek for other means oi ex- planation and illustration, is unnecessary, unless in important cases, when it may be well to multiply evidence and argu- ments for the sake of still greater perspicuity and em])hasi3. E. g.: The third precept of the Decalogue reads as follows: " Thou shalt not take the name of the Lord thy IllustratiuD. God in vain : for the Lord will not hold him guiltless that taketh his name in vain." This is a compound sentence, the construction of which may be easily understood by all who have studied even the elements of Grammar and Logic. It also contains witliin itself the means of its own explanation. First, there is given a command, forbidding even all unnecessary and undue 316 REASON AND REVELATION. familiarity with the name of God. And in the second place, there is a reason assigned for this prohibition: "The Lord will not hold him guiltless, that taketh his name in vain." Such an exegesis, given somewhat in detail, according to circumstances, would be sufficient for all ordinary purposes. But if the persons addressed are young and inexperienced, or if the object of the interpreter is to correct some habitual violation of the spirit and letter of this precept, — in either case, it might be well to refer to the context; to make the person or persons addressed feel the awful solemnity of the circumstances under which this precept was given to the Israelites; and furthermore, to refer to such other passages of Scripture as might serve to illustrate the terrible conse- quences of neglecting this law. And hence, whenever the meaning of a sentence is not sufficiently clear and obvious' from its own construction and a due regard to the meaning of the several words and mem- bers that compose it, the next rule to be observed is, III. Consult the context; or the connection in which it TiiirjRuie. stauds. This requires special attention to the Twothn^a ^^^^ followlug partlcukrs : first, to the special nectssary in scope of tlic paragraph or passage of which it is a proper appiica- member ; and secondly, to the nature of the union *'°°' that subsists between the sentence itself and its context. Of these we must now speak particularly. THE SPECIAL SCOPE. The special scope of a passage may be ascertained in sev- eral ways. 1. It may be ascertained from the preceding context. E. g. : First way of "^^^ spcclal scopc of the three parables in the ascertaining fifteenth chaptcr of Luke, is easily understood tlio special /. , . . , . scope of a pas- irom What IS Contained m the first two verses, eage. "And all the publicans and sinners came near HERMENEUTICS AND EXEGESIS. 317 to hear him. And the Pharisees and Scribes murmured, say- ing : This man receives sinners and eats with them." This led Clirist to speal-c of God's com- passion for sinners, and his earnest desire to reclaim and save the lost. The oldest son of the third parable resembles the Scribes and Pharisees in one respect: he murmured at the benevolence of his father. 2. It may often be ascertained from the following context. E. g.: In Ecclesiastes x: 1, it is said: "Dead The second flies cause the apothecary's ointment to send forth ^'''^• an offensive smell." The design of the writer in this remark is made plain by what follows: "So," says he, 1 . PIT .1 1 IHustiation. " a little folly is more powerful than wisdom and honor." That is, a little folly may render offensive the con- d uct of even the wise and honorable. 3. It may he ascertained from the general scope. E. g. : John's obiect in recording the several miracles and discourses of Christ, may be easily under- stood from the particular circumstances of each case, taken in connection with the general design of his , ° ° Illustration. whole narrative. (See John xx: 30, 31.) NATURE OF THE UNION. The next step that is necessary in order to a proper ex- amination of the context, is, to notice carefully pimrent kinds the nature of the union that subsists between ','J,'"'^"^'^,'^;,,^ the sentence under consideration, and the sev- «iKiitsrM„t..xt. eral other clauses with which it is connected. This connec- tion is called, 1. Logical, when the relation of tlie clauses is illative. E. q.: The ground is rich, for the trees are J c> ' LoRical union. flourishing. Become ye holy, for I am holy. 318 REASON AND REVELATION. "Witli many of tliem God was not well pleased; for they were overthrown in the wilderness. In tracing out this connection, all parentheses and digres- sions must be laid aside. Digressions are longer than par- entheses; and are therefore the more liable to mislead the student unless they are carefully considered. The following examples may serve for illustration : (1.) Romans v: 13-17, inclusive, (2.) Ephesians iii : 2 — iv ; 1, inclusive. (3.) Hebrews v: 11 — vi: 20, inclusive. 2. The connection is called jisychological, when it depends Psychological ou tlic laws of suggcstiou, Avhcthcr primary or union. secondary; whether objective or subjective. This is beautifully illustrated in many of the discourses of our Savior. (See, for instance, Matthew iv: 19; xvi : 18; John iii: 19 ; iv: 10; vii: 37-39 ; ix : 39 ; x : 1-18.) In all these passages, the law of resemblance or analogy is the bond of union. 3. The connection is called historical, when events are Historical related in their regular chronological order ; be- "°'°"- cause this is what we have a right to expect of every historian. This order is commonly followed in the books of Samuel, Kings, and Chronicles. 4. It is called historico-dogmatlc, when historical events are Historico-dog- regularly introduced for didactic purposes. This matic union. ^^^y oftcu occurs iu the history of the primitive Church. Nothing in its organization or development was laid down by its inspired legislators, as a matter of theory. In most cases, the Holy Spirit suggested to the Apostles, through the force and power of circumstances, the rules that were then necessary, and that are still necessary for its growth, efficiency, and prosperity. This is well illustrated in the appointment of the first seven Deacons, (Acts vi : 1-7 ;) in the Illustrations. ,. „ . . . , . ... sending out oi missionaries, (Acts xiii : 1-3 ;) in HERME]^EUTICS AND EXEGESIS. • 319 an important case of reference from one congregation to an- other, (Acts XV : 1-31;) in exclufling the disorderly from the churcli, (1 Corinthians v;) and in many other cases of like practical importance. 5. It is called optical, when the order of time is neglected, and the past and the ftiture are described as pres- The optical ent realities. This sort of union is very common ""'""• in prophecy. Thus, Isaiah says, "Unto us a child is horn; unto us a son is given." (Isaiah ix : 6. See also Jeremiah iv: 19-31.) By these two processes then — namely, that of finding out the special scope of a passage, and that of tracing out the connection that exists between the clause to be interpreted and its other members, the light of the context may be elic- ited. And this will generally be sufficient to determine the meaning of the sentence, when this can not be ascertained with sufficient clearness from its own construction. I will add a few examples, for the purpose of illustrating more fully this most important rule of Sacred Hormeneutics : 1. In John vi: 53, Jesus says: "Verily, verily, I say unto you; except ye eat the flesh of the Son of uinstrRtiongof Man, and di'iuk his blood, ye have no life in '.i',",i',!I,'u,. '"' von " First example. The object of Christ, in this discourse, is, to draw the minds and the hearts of the people from those created things in which they were wont to trust; and to fix them on him- self as their only true and all-sufficient portion. This is the special scope of the passage. The connection, in this case, is psychological. The peo- ple had recently eaten of the five loaves and two small fishes; and this circumstance suggested to Christ the train of metaphors that fijllow. This is evident, from the six- ty-third verse of the chapter. "It is the Spirit," says Christ, " that quickeneth : the flesh profitcth nothing. The 320 REASON AND REVELATION. words that I speak unto you, they are spirit and they are life." It is evident therefore that the words of Christ in the fifty-third verse are figurative: and that it is simply by faith that we are to receive him as the food and portion of our souls. This is made still more obvious by the forty- seventh verse : " Verily, verily, I say unto you, he that be- lievcth into me, has everlasting life." (See also John iii : 36.) 2. Take as a second example 1 Corinthians xv : 29 : " For Second exam- ^Isc what shall tliose do who are baptized for the p''^- dead (^urcBp vexpcov), if the dead rise not at all?" The sco2:)e of the chapter is to prove the resurrection of the dead : and the connection is both logical and psychological. And hence it is evident, that Paul here draws an argument in support of the doctrine of the final resurrection, from the practice of Christian immersion. The typical or symbolical connection between the two is assumed; and on this the Apostle bases his argument. What, says he, does your burial and your resurrection in baptism mean ; and of what value is your immersion into Christ, if there is no resurrection from the dead ? 3. We will take as a third example Galatians iii: 20; „, . , , " Now a mediator is not a mediator of one : but Third i^xample. God is one." The object of the Apostle in this part of his letter, is to show that the eternal inheritance promised to Abraham and to his seed, was intended not for his seed according to the flesh, but for those who were his children by faith and according to the promise: and moreover, that this inheritance is to be enjoyed not through the Law but through the Covenant concerning Christ (c^c yj>i(TTOu) : and that the I^aw was simply added to til is very comprehensive arrangement, for a mere temporary and specific purpose. The connection is psychological. The law of suggestion HERMENEUTICS AND EXEGESIS. 321 in the case, is the law of contrast. The Law of Moses was given for a temporary purpose: but the Gospel is designed for the eternal good and hapjnness of all men. The Law was given under circumstances and through instrumentalities that imply some degree of diversity : but God is ever the one^ same, and immutable Jehovah. And hence it follows, that if, as is clearly proved by the context, it was once God's purpose to bless through the Gospel, all who are the children of Abraham by faith, then indeed it is still his purpose: and moreover, that the law, though given under the most solemn circumstances and for a most important temporary purpose, is not and can not, in any sense, be opposed to the Gospel scheme of Justification by Faith ; but on the contrary, it served as a pedagogue to bring to Christ, all who profited by its instructions : so that it was in fact from the beginning but a subordinate part of the Divine plan. IV. The fourth rule for ascertaining the meaning of a sentence, is as follows : Consult j^cirallel passages, i-ounii Bute That is real parallels : passages in which the same ^"^ sentenceB. ideas are expressed in either the same or in different words. The order to be observed under this rule is the ord-aturoofthe bfing to the several metaphors used, was that ""'°°- of a city into which a besieging army was resolved to enter. No sooner did John with his mighty voice, announce to the people the near approach of the Kingdom of Heaven, than "Jerusalem and all Judea, and all the region rotnid about Jordan" went out to him, "and were baptized by him in the Jordan confessing their sins." Thus they manifested 324 REASON AND REVELATION. their confidence in the very near approach of the Kingdom, Evidence that ^"^ their fixed purpose and determination to the Kingdom enter it as soon as it would really come to hand. Via.a not really set up iu tiie But that its existence, at that time, was ideal and time of John. , ,. • i , c ^ • t ,• not real, is evident irom several considerations. 1. From the fact that John himself was not in the King- dom. For Christ says, in the preceding verse: "He that is least in the Kingdom of Heaven is greater than he." Surely if any one could at that time have entered the Kingdom, John would have done it. And besides, it is difficult to understand how he that was the greatest of all that had ever been born of woman, could be less than the least citizen of the Kingdom, if it was then an existing reality ? 2. From the fact, that John himself said: '' T he Kingdom of Heaven is at handJ' (Matthew iii : 2.) 3. From the fact, that Christ proclaimed the same thing. (Matthew iv : 17.) 4. From the fact, that he instructed his disciples to pray : "Thy Kingdom come." (Matthew vi: 10.) 5. From the fact, that the Jewish theocracy, otherwise called the Kingdom of God (Matthew xxi: 43), was not taken out of the way, until its types and shadows were all fulfilled in the great Antitype, and by Him, nailed to the cross. (Colossians ii : 14.) But these two kingdoms, the typical and the antitypical or real, could not exist simulta- neously. 6. From the fact, that Jesus could not be crowned King until after his death, burial, and resurrection. Nor could the Holy Spirit be given, according to the laws and ordi- nances of this most glorious institution, till after Christ was glorified. (John vii : 39.) 7. From the fact, that John never baptized any one in the name or by the authority of Jesus Christ : nor did he ever bajjtize any one iyifo the name of the Father, and of the Son, HERMENEUTICS AND EXEGESIS. 325 and of the Holy Spirit. All this was first done, on the day of Pentecost next following the death, burial, and resurrection of Jesus Christ. 8. From the fact, that in Acts xi: 15, the Apostle Peter fixes the same day of Pentecost as the beginning of the Kingdom. His words are : " And as I began to speak, the Holy S})irit fell on them, as on us at the beginning. '^ At the beginning of what? Evidently at the beginning of the Kingdom. From all of which we conclude, that like many of the ancient prophets, Christ in the passage under ..,. .,-,, ii'i /» Conclusion. consideration, simply disregards the idea or time ; and contemplates the Kingdom of Heaven as a visi- ble reality, into which the multitudes, under the influence of John's preaching, were striving to enter with a zeal or a sjjecies of violence analogous to that of a besieging army. (See, for illustration, the sixtieth chaj)ter of Isaiah.) II. We will take as a second example the fallowing from Matthew xvi: 18: "And I say unto tliee that Kxampie iiiu»- thou art Peter, and upon this rock I will build '""7°'"*% ' •[ Fuundntiou of my church; and the gates of hell shall not pre- the church, vail against it." The scope of the paragraph of which this clause is a mem- ber, is to reveal the true character of Christ, scopo.ofthe especially in its relations to the Church: and p'"-''e>-»p»'- the connection is psychological. It was reserved for Peter to reveal through the Holy Spirit, that Jesus is Nature of the the Christ, the Son of the living God. And """"'• hence there was a beautiful propriety in calling this great and fundamental truth a rock {-ezoa) ; for the twofold reason that it was first suggested by Peter {nzzooi), and also because it was to be made the foundation of the Christian Church. The allegation, that Peter himself is the rock, ji^"'-'"-" '»";' o ' ' Pi'tor IN not the is evidently false for several reasons. fuuiiiation. 326 REASON AND REVELATION. 1. Because it is inconsistent with the structure of the sen- tence. The use of the word TzeToa, a rock, in- From the , . ,. . structure of stcad of "sr^ooc, d stouc, clcarly indicates, that it esen tnce. ^^^ ^^^ Savior's iutcution to express a thought wholly different from that which was first suggested by the word -tzpoz. Even admitting that these two Greek words may be sometimes used interchangeably, it does not follow, that they are so used in this connection. We may use either tliou or you to represent a noun in the second person singu- lar. But it would be a great violation of grammatical pro- priety, to represent it by each of these in the same sentence. A change of the pronoun would, in that case, imply also a change of the antecedent; and of course also of the idea to be expressed. And just so in the case under considera- tion. The word -sTpo^ means properly a 'piece of rock or a stone: and the word rzsrpa means a roch, or rather a mass of live rock. They are however sometimes used interchange- ably. But this can never be done with propriety in the same clause or sentence. In this case, a change of words implies of necessity a change of ideas. 2. It is inconsistent with the scope of the passage. The From the scop? object of the Holy Sj^irit in this connection, is of the passage. ^^^ ^^ ^^^^^^^ -p^^^^^ ^^^ QJ^^.-^^ ^^ ^|^g ^,^^,y^ True indeed, Peter deserved some honor for his agency in this marvelous revelation : and such honor Christ certainly confers on him. But he does this, by making him the door- keeper, and not the fomidafion of his Church. 3. It is inconsistent with many parallel passages. For From parallel instaucc, in 1 Corinthiaus iii: 10, 11, Paul says: passages. " Accoi'diug to thc gracc of God which is given unto me, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereon. For other foundation can no man lay, than that is laid, which is Jesus Christ." But it is only by preaching HERMENEUTICS AND EXEGESIS. 327 Christ and liira cnunfiorl, as Paul did In Corinth, that Christ can be hild as the foundation. And hence there Is really no discrepancy between 1 Corinthians iii: 11, and Matthew xvl: 18. And I may further add, that the foundation of the Apostles and Prophets on which the Epheslan Church was bullded (Ephcslans il : 20), is the same foundation that is described in these two passages. For the foundation of tlie Apostles and Prophets is to be found only in tlieir writings. But the scope of all these is Identical with the confession of Peter, that Jesus is the Christ, the Son of the living God. III. In Matthew xxi : 32, we have the following remarks of Christ, addressed to the Chief Priests and Example mus- Elders of the Jews: " For John came to you in t^«ti;«'"f*'aith •> and Kcpeut- the way of righteousness, and ye believed him anc. not; but the publicans and the harlots believed him: and ye, when ye had seen It, repented (jusre/isAr^drjTe, regretted) not, that ye might believe him." Throughout the entire Bible, faith is generally represented as preceding both regret and repentance. Faith Their '..lation is described as the antecedent, and repentance as *" *'*'''' "''"'■• ' i as ppiiorally the consequent. But if so, it may be asked, rcpresent.-a. "What is the meaning of this passage ; and how may it be reconciled with the general teachings and tenor of the Holy Scriptures ? The whole difficulty is one of our own creation. It arises out of a false assumption on the part of many FaUe assump- who have attempted to explain the Bible. In- tioninthocaw. deed there seems to be a proneness in the human mind, to look upon all the gifts and graces of the Spirit as perfect and full-grown entities from the moment they are received. We seem often to forget, that all Christian graces have a mutual and rejlex influence over each other: and Tinir mutual that while faith is of necessity the first of them nu.i.c.- on each all, without which every thing else is sinful and ""'"'• 328 REASON AND REVELATION. displeasing to God, it nevertheless depends essentially for its subsequent growth on the rejicx influence of repentance, and the practical exercise of all the other virtues. If the first degree of it leads to a corresponding degree of repent- ance, this degree of repentance will in like manner serve to produce a second degree of faith; and this again another degree of repentance. So that notwithstanding faith is scrip- turally, logically, and philosophically the antecedent of re- pentance, their mutual growth, in all cases, depends, to some extent, on their mutual influence. And this is just what Christ aims to teach in the passage Meaning of the undcr cousidcration. The Priests and Elders passage. wlioui hc licrc reprimands had some degree of faith in God ; but when God called on them by his messenger John, to manifest their faith in deeds of repentance and ref- ormation, they refused to hearken. And this refusal on their part was a barrier in their way to higher attainments of faith. Had they repented toward God in whom they did believe, they would also have believed in Christ as the promised Messiah. IV. The following very profound and interesting passage Example iiins- is fouud in Romans xi: 16-24: "For if the dependence of S^'st fruit bc holy, the lump is also holy : and if Gentile Chris- ^]^g j,qq^ |^g \io\\ , SO arc the branchcs. And if tians on the .' ' Jews. some of the branches be broken ofi*, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the Olive Tree, boast not against the branches. But if thou boast, thou bearcst not the root, but the root thee. Thou wilt say then. The branches were broken off that I might be grafted in. Well ; because of unbelief, they were broken off, and thou standest by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and the severity of God : on them who fell, severity ; but toward HERMENEUTICS AND EXEGESIS. 329 tliee goodness, if thou continue in his goodness : otherwise thou also shalt be cut off. Aud they also, if they abide not in unbelief, shall be grafted in : for God is able to graft them in again. For if thou wert cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a good Olive Tree: how much more shall these which are the natural branches, be grafted into their own Olive Tree?" By many able critics this passage has long been regarded as furnishino; conclusive evidence of the general and essential tdent if 1/ of the Jewish and Christian sis in niation churches. And as many infants were, by virtue " '" ^'***"^®" of their birth and parentage, members of the former ; even so, it is confidently inferred, that infants, simply by virtue of their Christian parentage, without any faith or intelligence on their part, may also become members of the latter. This is plausible ; but wholly at variance with many other portions of Scripture. In Hebrews viii: 6-13, Kvi.u-nce of us for example, we learn that the covenants or con- ''»""ci<>u''»e88. stitutions of these two churches, would differ essentially in several respects: and that among other points of difference, this would be prominent : that all the subjects of the Xew Cov- enant, from the least of them to the greatest, would know the Lord : whereas, under the Old Covenant, many wei-e always found who could not distinguish their right hand from their left; nor God fi'om Beliel. This therefore is sufficient to disprove the alleged identity of the two churches, aud to show the fallaciousness of the given liypothesis. But one extreme is apt to lead to another. Many in at- tempting to avoid Scylla have run into Charyb- ti,o ccndby- dis. This has often proved true in the various p°"'-''"- attempts that have been made to exphiin this beautiful pas- sage. Many, apparently for the purpose of avoiding the ex- treme of the pedobaptists have run into the opi)<)site. They exclude from this beautiful allegory, the Jewish Church 330 REASON AND REVELATION. altogether. They make the good Olive Tree represent the Christian Church exclusively. They allege that the roots, and trunk, and primary branches were composed of the first Jewish converts ; and that the Gentiles were not grafted in until after that the Church had become a tree of wide- spreading branches. This hypothesis has also some apparent ingenuity. But Evidence of its tliis is all that Can be said in its favor: for it is incorrectness, utterly ificonsistent with the context, and especially with the scope of the passage under corisideration. The object of the Apostle in introducing this allegory, was evidently to make the Gentile Christians feel their dependence on the Israelites as such; lest they should be wise in their own con- ceits. And any hypothesis, therefore, that is inconsistent with this main object of the argument, not to speak of other subordinate matters, is scarcely worthy of a passing notice. Evidently, then, Abraham and his seed according to the flesh, have not only a place, but the first place in this symbol- ical representation of God's chosen people. Otherwise, there is neither point, nor logic, nor sense in Paul's reasoning. How tlien can this passage be explained in harmony with other portions of Scripture, and with the main Tlie obscurity '■ of the argu- scopc of thc Apostlc's argument in this connec- piy in itB iib- tion ? Thc passagc is confessedly a difficult one, stractness. owiug chicfly to the very abstract nature of the argument which it contains. Nothing short of a very high degree of abstraction and generalization would have an- swered Paul's purpose in this case. Let us then briefly notice, in the first place, especially for iiiiistr.ntinn of thc ' sakc of my junior readers, the philosophy orr.,mm'oa''''''' ^^ comuiou tcrms. And for the sake of illus- ter.i.s. tration, let it be proposed to find a term that may be applied with equal propriety to a man or to a worm. For this purpose, we first analyze both, and note all their HERMENEUTICS AND EXEGESIS. 331 properties, attributes, and accidents : and we will suppose that as the result of our analysis, in this case, the followinc: elements are discovered : ISIan = a, h, c, d, e, /, g, h, i, J, Jc, I, and m. ^yornl = 6, /, m, n, o, j), ^iid q. AVe next take simply those elements that are common to both, and give to them a common name, canceling and re- jecting all others. In this cufse we find h common to both; and we will let it represent simply being or evidence. We discover moreover, that I and m are common to both. Let the former represent life, and the latter voluntary motion. To these three elements then, we next give a name, say for instance animal, which is equally applicable to a man, and to a worm, and to all other beings having these three prop- erties. Now let us suppose that the two Churches are in like manner analyzed ; and that we have the follow- Limitiu idtn- . 1 , titv of the two mg results : churci.es. Jewish Church = a, b, c, d, e, /, g, h, and j). Christian Church := c, m, n, o, p, q, r, and s. Here then, for the sake of illustration, we will suppose that there are but two common elements : c and p. Let the latter represent people, and the former chosen or covenanted. To these two elements, we may now give any name that we choose; as for instance, God's chosen people ; God^s covenant people ; or a good Olive Tree. If we use the last of these names, as Paul does, then indeed it is evident, not only that it is alike applicable to both Churches, but also that the good and cultivated Olive Tree has its roots in the patriarchs to whom the promises were made; that the trinik and jn'imaiy branches were composed of members of the Old Covenant; and that the Gentile converts to Christianity must therefore of necessity occupy a very dependent position in this sym- bolical representation of God's elect. This is just what 332 REASON AND REVELATION. Paul aims at in the course of his argument, and what he accomplishes in the most effective way possible. But be it observed, that as in the supposed case of the Fallacy of rta- i^^^ ^^^^ the worm, cvcrj thing not otherwise Rouingfrom provcd to bc comuion, must be eliminated. It this parti:il ^ ' ^ identity :8 it it -will not do to Tcasou from this very partial iden- tity as if it were a complete and perfect identity. It does not follow, because a man and a worm are both ani- mals, that they have therefore both reason, and a will, and a conscience. No more does it follow, because the Jewish and Christian Churches are both included under one symbolical name, that they are therefore in all respects indentical ; and that because there were infants in the former, there must there- fore of necessity be infants also in the latter. If this is true, it must be proved from other sources, and by other evidence. SECTION III.— Figurative Language. The preceding rules are of universal application. They serve to determine the meaning of all words and The preceding ° _ rules are uni- all scntcnces, whether they be used literally or fig- uratively. Indeed they furnish the only proper means by which we can determine whether a word, or a sen- tence, should be taken literally or figuratively. The general General Rule law is, that all loovds aiid sentences should be taken erai and figura- ^^'"^^ constvued literally : unless this woidd imply tive language. ^^^^^^ incongruity or absurdity, or involve a mean- ing that is inconsistent with the nature of the subject, or with the plain and evident meaning of other portions of Scripture. But these points can be determined only by a patient con- Means..fd,ter- sidcrutiou and judicious application of the pre- mining those Ceding rules. Let it be proposed, for example, to determine whether the following passages are to be taken literally or figuratively HERMENEUTICS AND EXEGESIS. 333 1. "If your enemy is hungry, feed him; if he is thirsty, give him drink : for by so doing, you will heap coals of fire on his head." (Romans xii: 20.) ""«»■•""»'"• " He that eats my flesh and drinks my blood, has eternal life." (John vi : 54.) " When thou sittest to eat with a ruler, consider diligently what is before thee ; and put a knife to thy throaty if thou be a man given to appetite." (Proverbs xxiii : 2.) In each of these passages, the literal meaning involves a moral absurdity : and the metaphorical meaning is therefore to be preferred. 2. " God came from Teman, and the Holy One from ]\Ionnt Paran. His glory covered the heavens, and the earth was full of his praise. And his brightness was as the light : he had horns coming out of his hand; and there was the hiding of his power. Before hiiu went the pestilence; and burning coals went forth at his feet." (Habakkuk iii : 3-5.) From John iv : 24, we learn that God is spirit. And hence all words that ascribe to him human form or physical organs of any kind are to be construed as metaphors ; or more par- ticularly, as that species of metaphor which is called anthro^ jwmorjihism. 3. In Genesis vi : 6, it is said : " And it repented the Lord that he had made man on the earth ; and it grieved him at his heart." But in 1 Samuel xv: 29, the prophet assures us that "The Strength of Israel will not repent: for he is not a man that he should repent." In the word repent there- fore, as it is applied to Jeliovah, in Genesis vi : G, we have another species of metaphor, called anthropopathy. More on this subject would, I think, be unnecessary. By the proper study and application of these rules and princi- ples, the thoughtful student will generally be able to detcr- niine, without much difficulty, whether a word or sentence should be construed literally or figuratively. But there are 334 REASON AND REVELATION. a few other matters pertaining to analogical language, on which I wish to add a few words. I refer particularly to other topics the principle of accommodation ; the prinoiple of anaio'g'icafirn- double reference; aud the nature, use, and i:>roper guage. interpretation of the allegory and parable. We will consider these briefly in order. I. By the Principle of Accommodation is meant that law and license by which the words of a passage are Principle of '^ _ . . Accommoda- frequently used in a sense that was not originally intended : but they are applied to some new object, simply on account of their pjecuUar fitness to describe it. A beautiful illustration of this principle is found in Ro- mans X : 6-8. But the original words are given Illustration. .-p., i a e> ^^ -r-i in Deuteronomy xxx : 11-14, as follows: "For this commandment which I command thee this day, is not hidden from thee; neither is it far off. It is not in heaven, that thou shouldst say, T17iO shall go up for us to heaven, and bring it unto us, that we may hear it and do it ? Neither is it beyond the sea, that thou shouldst say. Who shall go over the sea for us, and bring it unto us, that we may hear it and do it ? But the word is very nigh thee; in thy mouth, and in thy heart, that thou may est do it.'' In these words, Moses had evidently no other purpose, than simply to remind his brethren, the children of Israel, that they had there and then, in their possession, a perfect rule of life : and that it was therefore not necessary for them to travel, as did many of the heathen philosophers, from city to city ; and from country to country, in quest of wisdom. The Law in their heart and in their mouth, was to be their guide of life. But Paul makes use of some of these expressions to illus- trate the still greater plainness and simplicity of the Gospel. "But the righteousness which is of faith," he says, "speak- eth on this wise : Say not in thy heart, T17io shall ascend into HERMENEUTICS AND EXEGESIS. 335 heaven? that is, to bring Clirist down ?roni above: or who shall descend info the deep? that is, to bring ii|) Christ again from the dead. But what saith it? IVie word is nie/h thee, even in thy mouth and in thy heart : that is the word of faith which we preach ; that if thou loiJt confess to'dh thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved." (Compare also Psalm xix: 4 with Eomans x: 18.) II. The Principle of Double Reference differs from the Principle of Accommodation, in this respect ; „ . . . that it always iraplies an intentional reference to of ix.nbie a second object. The words are so selected and the sentences are so framed by the Holy Sjnrit, that they serve to describe alike both the type and the antitype. This princi- ple occurs very frequently, especially in the Old Testament. The following may be given as examples and illustrations of it: 1. Several of God's promises to Abraham. They refer to both the families of which he was made the father and the founder: to his natural and also to his si)iritual posterity; to his seed which was according to the flesh, and also to his seed which was according to the promise. (Compare, for in- stance, Genesis xvii : 4-7 with Romans iv: 11-16.) 2. Many of the Psalms of David. The seventy-second, for example, refers primarily to the reign of Solomon; and secondarily to the reign of Christ. 3. Many of the later prophecies. (Compare, for example, Isaiah vii: 14-16, and also viii: 1-4, with Matthew i: 22, 23; Jeremiah xxxi: 15 Avith Matthew ii: 17, 18; and Ho- sea xi: 1 with Matthew ii: 15.) III. To give a strictly logical definition of an Allegory and a Parable in the present vague state of our religious lit- erature, is not an easy matter. But perhaj)s the following definitions are as well adapted to the popular mind and as 336 REASON AND REVELATION. free from metaphysical objections as any that can now be given. An Allegory {aXkrffopia from a)Xor^, other, and ayopzuio, to Pefinition of spcak) 18 « jihruse, a sentence, or a discourse, in an Allegory. wMck the principal subject is described by an- other which resembles it: or it is a representation of one thing, which is intended to excite in the mind of the reader or hearer the representation of another thing. The first or immediate representation is called the protasis : and the sec- ond or ultimate representation is called the apodosis. A Parable {jzapalioX-fj from Tiapa, beside, and ^allio, to throw) Definition of a ^ ^^^^1 specics of alkgory, in which the protasis is Parable. ^ serious narration, within the limits of probabil- ity, and designed to illustrate some moral or religious truth. In both of these figures, then, it will be observed, there Relation on is an cxprcssed or implied comparison, either di- y^Ql Qj. indirect. The object to be explained and gories are founded. illustrated is compared with some other well- known and familiar object which it resembles, or to which it is in some way analogous, for the purpose of expressing a higher degree of perspicuity, or beauty, or energy. And hence it follows that in the interpretation of every allegory, and especially of eveiy parable, three things require our very special attention and consideration : Object, to be 1- The illustrating example. considpred in 2. The obicct to be illustrated. tbo intorpreta- ... tion of parables 3. The similitudc cxistiug betwccn them : or the tertium comparationis, as it has been techni- cally called. From the data thus furnished, the scope or main design How tbc scope of the parable or allegory, may be generally in- to be^Lcer- ' ferred without much doubt or difficulty. For '""""'• instance, after the student shall have thus care- fully examined the Parable of the Sower in Matthew xiii : HERMENEUTirS AND EXEGESIS. 337 1-9, he will readily perceive that its scope is to show that the fruits of the Gospel or the word prcaclied, 1 1j7 jt'/'tt /> lllustrntions. depend on the state and condition of the hew-fs of those who hear it. And by the same throcfohl process, he will see that the object of Clirist in the Parable of the Dar- nel of the field (Matthew xiii: 24-30), is simply to warn his disciples and especially the Overseers of his Church, against an extreme degree of discipline ; or an attempt to discriminate between persons and characters here as God himself will dis- criminate hereafter.* I will give witli all possil)le brevity, the scope of a few other parables, as a help and encouragement to such young persons as may desire to make further progress in this very interesting department of Sacred Ilermeneutics. 1. The Parable of the llustard Seed (Matthew xiii: 31, 32). Scope: The great outward enlargement of MisroUaneous the Church. (Compare Daniel ii: 35.) examples. 2. Parable of the Leaven (Matthew xiii: 33). Scope: The inner workings and assimilating power of the Gospel. 3. Parable of the Hidden Treasure (Matthew xiii : 44). Scope : The joyful effects of the Kingdom. 4. Parable of the Pearl of Great Price (Matthew xiii: 45, 46). Scope: The zeal and the sacrifices that should be made in order to secure the blessings of the Kingdom. 5. Parable of the Drag-net (Matthew xiii : 47-50). Scope: The good and the bad, now nominally existing and living to- gether in the Church, will be finally and forever separated. "Some have hastily inferred from this parable, that all discipline is forbidden as injurious to the growth and prosperity of the Church. But surely it does not follow, because the darnel was allowed to remain in the field, that therefore burdocks, thistles, and every other kind of noxious weed should also be allowed to remain there to the great injury of the wheat. There is nothing therefore in the parable, that forbids the exer- cise of cliurch discipline witliin proper limits. Tlic leper was always to be separated from the camp of Israel. (Leviticus xiii.) 22 338 REASON AND REVELATION. 6. Parable of the Unforgiving Servant (Matthew xvlii: 23- 35). Scope: The imperative and indispensable duty of every one's forgiving the trespasses of his brethren. 7. Parable of the Laborers in the Vineyard (INIatthew xx : 1-16). Scope: All Christians will be rewarded. But this reward will be given not as a matter of debt, but of grace. And hence even those who labor most, if they do so, with the hope and expectation of meriting salvation by their own works of righteousness, will in the end be disappointed, and fail at last of eternal life. 8. Parable of the Vineyard let out to Husbandmen (Mat- thew xxi : 33-44). Scope: The Jews to be rejected as a peo- ple, on account of their rejecting and killing God's prophets, and finally his own Son. 9. Parable of the Marriage of the King's Son (Matthew xxii: 1-14). Scope: Call of all classes, both Jews and Gen- tiles, to a participation of the blessings of the Gospel 10. Parable of the Ten Virgins (Matthew xxv: 1-13). Scope: Necessity of all the followers of Christ being ever watchful and ready for his coming ; whether providential or personal. 11. Parable of the Talents (Matthew xxv: 14-30). Scope: Christ will hold all men personally responsible for whatever talents he has committed to their charge. HERMENEUTICS AND EXEGESIS. 339 CHAPTER IV. ANALYSIS OF THE EPISTLE TO THE ROMANS. HISTORICAL CIRCUMSTANCES. I WILL merely state these; and leave it to the reader to consider them fully and in detail. I. Quis, loho? Paul was the writer, and the Roman Christians were the persons addressed. II. Quid, what? Didactic and argumentative prose. III. Ubi, where? At Corinth. IV. Quibus auxil'ds, with what helps? Paul's own agency ; the aid of Tertius as his amanuensis; and the agency of the Holy Spirit. V. Cur, why? For the edification of the Church of Rome. VI. Quomodo, how? Naturally, providentially, and mi- raculously. VII. Quando,when? A. D. 58. GENER/Mi DIVISION OF THE EPISTLE. PART I.— Introduction, (i: 17.) PART II.— Argumentative, (i: 18— xi.) Chapter I. — Justification, (i : 18 — v.) CnArTER II. — Sanctification, Redemption, and Glori- fication, (vi — viii.) Chapter III. — God's dealings with the Jews as a people, (ix — xi.) 340 REASON AND REVELATION. PAET III.— Practical, (xii— xv : 13.) PART IV.— Conclusion, (xv : 14— xvi.) SPECIAL ANALYSIS. PART I. Introduction, (i: 1-17.) Section I. Paul's Salutation, (i : 1-7.) 1. Paul's personal relations to Christ. (Y. 1.) 2. His official relations to the Gospel. (V. 1.) 3. The origin and proclamation of the Gospel. (V. 1, 2.) 4. This Gospel respects the twofold nature of Christ. (V. 3, 4.) 5. Purpose and object for which Paul had been set apart to the Gospel. (V. 5.) 6. His prayer for all the Roman saints. (V. 7.) Section II. Paul's deep interest in and for the Church of Rome. (V. 8-13.) This he manifests in several ways — 1. By his gratitude to God for their fidelity. (V. 8.) 2. By his prayers in their behalf. (V. 9.) 3. By his great desire to visit them for their edification. (V. 10-13.) Section III. PauVs great confidence in the Gospel. (V. 14-17.) This is shown — 1. By his readiness and willingness to preach it to all. (V. 14, 15.) 2. In his avowed conviction that it is the power of God for the salvation of all true believers. (V. 16, 17.) PART II. Argumentative, (i: 18 — xi.) Chapter I. Justification, (i: 18 — v.) HERMENEUTICS AND EXEGESIS. 341 Section I. The Gentiles ad condemned on the ground of the Legal Scheme of Justification, (i : 18-32.) 1. In verse sixteenth, we have Paul's general thesis. 2. In the seventeenth verse, we have given his first sub- 4 thesis. Justification is here taken up merely as the first element of" the salvation spoken of in the sixteenth verse. 3. Between the seventeenth and eighteenth verses, there is an ellipsis, in which it is implied, (1) That there are but two conceivable schemes of Justifi- cation ; viz. : (a) That which is by and through works of law. (b) That which is by grace, through faith. (2) It is imjilied, that though the former is conceivable, it is utterly impracticable. 4. From this assumed stand-point, the Apostle now proceeds wdth his argument. That it is wholly impracticable, he argues, I. Because God has clearly revealed and indicated his pur- pose to punish all transgressors of his law. (V. 18.) II, Because that all men, even the heatlicn, are responsible, through the revelation that God has made to them of himself. (V. 19, 20.) III. Because the heathen have all perverted this knowl- edge; and acted unworthily of the light and privileges they enjoyed. (V. 21, 23.) IV. And hence God has abandoned them, and given tlieni up to indulge in the most abominable and degrading vices. (V. 24-32.) Conclusion. Hence it is implied that all such persons are condemned by law : and if saved at all, it nuisl be by grace through faith. 342 REASON AND REVELATION. Section II. Discussion of some general principles of the Di- vine government and administration; looking, however, chicfli/ to the Jews, (ii : 1-16.) I. The man who draws the aforesaid conclusion, is self- condemned. (V. 1.) II. God's judgments on all men will be according to truth : i. e., according to all the circumstances and the reality of each case, without any respect of persons. (V. 2.) Implied Objection. God does not now so judge all men. III. True: God is now long-suffering; and to our imper- fect reason, perhaps apparently partial. But all this is really for wise and benevolent purposes : he being anxious that all, if possible, should be brought to re- pentance. And hence he has given us a time of pro- bation. (V. 3-5.) IV. But nevertheless, the day is coming when every man will be rewarded according to his works, implying the most exact estimate of all the light and privileges that he enjoyed. (V. 6-12, 16.) Implied Objection. We Jews have the Law in our posses- sion : besides many other evidences of God's special favor. V. True indeed : but it is not merely having law, but obey- ing it, that justifies a man and secures the favor of God. For the Gentiles have law as well as the Jews ; so that if having law justifies a man before God, then indeed the whole Gentile world will be justified. The argument proves too much ; and therefore proves noth- ing. (V. 13-15.) Section III. The Jews are also all and severally condemned on the ground of the Legal Scheme of Justification. (ii: 17— iii: 20.) I. That the Jews are all transgressors of law, is proved chiefly in two ways : HERMENEUTICS AND EXEGESIS. 343 1. By appealing to their own consciousness. (li : 17-23.) 2. By the testimony of their own Scriptures. (V. 24.) II. Implied Inference. The Jews as well as the Gen- tiles are therefore all condemned according to law. III. Implied Objection. The Jews may expect and claim some special favor, on the ground of their being cir- cumcised. TV. Ansaver. (ii: 25-29.) 1. The circumcision of the flesh is a part of the Legal Scheme of Justification ; and can of course be of value to any one only as such. 2. The only circumcision that is now of any avail, is the circumcision of the heart. (See also Ephesians i: 14; Philippians iii: 3; Colossians ii: 11.) V. Statement and refutation of sundry Jewish objections, (iii: 1-8.) 1. This reasoning seems to give to the Jews no advantage over the Gentiles. (V. 1.) Answer, Not so : their advantages over the Gentiles are still very great; especially in their having the Oracles of God. (V. 2.) 2. But if some of the Jews have been unfaithful, must God too be untliithful in fulfilling his promises made abso- lutely and unconditionally to Abraham? (See, for ex- ample, Genesis xvii: 7.) Answer. Certainly not. God's fidelity must not be called into question, in any event. It is bhif^phemy to do so: and such objections are not to be considered. (V. 4. See Psalm li: 4.) 3. But as our injustice serves to commend God's scheme of justification by faith, would it not be uujust in God to take vengeance on us? (V. 5.) Answer. Certainly not: for if tliis were true, he could judge neither Jews nor Gentiles. (V. C.) ^44 REASON AND REVELATION. 4. But if God's truth has abounded through ray falsehood, why shoukl I be treated as a sinner? Should not my sins be allowed to pass, at least with impunity, as so much good has resulted from them ? (Y. 7.) Answer. And why not add, in order at once to cap the climax of your wicked speculations. Let us do evil that good may come ! (V. 8.) VI. Amplification and confirmation of the argument against the possibility of being justified by law, drawn from the Scriptures of the Old Testament, (iii: 9-18.) VII. These Scriptures have all special reference to the Jews. (V. 19.) VIII. General Conclusion : By works of law there- fore NEITHER JeW^ NOR G ENTILE CAN BE JUSTIFIED. (V. 20.) Section IV. Exposition of the Gospel Scheme of Justifica- tion, (v : 21-31.) 1. It is of God. (V. 21.) 2. It is without works of law. (V. 21.) 3. It is well sustained by evidence. (V. 21.) 4. It is through the fliith of Jesus Christ. (V. 22.) 5. It is provided for all. (V. 22.) 6. It is upon all believers : i. e., it is enjoyed by all such. (V. 22.) 7. It is wholly gratuitous. (V. 24.) 8. It comes to us through the propitiation of Christ. (V. 24.) 9. It meets and fully satisfies all the demands of law and justice in our behalf; and vindicates the justice of God's administration and government over man. (V. 25, 26.) 10. It excludes all boasting. (V. 27.) 11. It justifies all, whether Jews or Gentiles, on the same ground. (V. 28-30.) HERMENEUTICS AND EXEGESIS. 345 12. It magnifies God's law, and makes it honorable in the sight of an intelligent, adoring, and admiring universe. (V. 31.) Section V. The Case of Abraham, (iv.) I. Did not Abraham obtain something on the gronnd of Legal Justification? (V. 1.) Answer. Nothing whatever; he, like others, was saved by grace through faith. This is proved (1) By what was said in Honians iii : 27. After a j)ropo- sition has been once proved, it may afterward be legit- imately used in evidence. (2) By what is recorded in Genesis xv : 6. II. Implied Objection. But may not Abraham have been justified partly by the Legal and partly by the Gracious Scheme ? Answer. Impossible. The two schemes can not be blended together in any case. This is proved, 1. From their own essential and intrinsic difference. (V. 4-6.) 2. From the evidence of Scripture. (Psalm xxxii: 1.) III. Implied Objection. May not circumcision have been at least a condition of Abraham's justification ? Answer. Impossible: for he was justified before he was circumcised. (V. 9-12.) IV. Besides, the fact that Abraham and his seed were made heirs of the world, is a proof that it never was God's purpose to justify men by works of law. (V. 13-17.) This is evident from several considerations. 1. Had it been otherwise, the scheme of justification by grace through faith would have been useless and super- fluous. 2. Law always serves to make those living under it, more and more guilty. 346 REASON AND REVELATION. 3. And hence it follows that the scheme of justification by grace through faith, is the only one that is consistent with God's promise to Abraham. 4. Hence it also follows that all are Abraham's seed, who possess his faith. Y. Characteristics of Abraham's faith. (V. 18-22.) 1. It rested wholly and exclusively on the promises of God. 2. It was very strong and unwavering. VI. The case of Abraham was recorded for an example and encouragement to us. (V. 23-25.) Section VI. Fruits and Consequences of being Justified by Faith, (v: 1-11.) 1. AYe have peace with God. (V. 1.) 2. We enjoy all the blessings and privileges of the kingdom that now is. (V. 2.) 3. We are enabled to glory in our present tribulations. (V. 3.) 4. We have a well-grounded hope of enjoying still higher honors and privileges. (V. 2, 4-10.) 5. We rejoice in all the attributes and perfections of God, by means of Jesus Christ, through whom we have re- ceived all that is necessary in order to our being recon- ciled to God. (V. 11.) Note. — In the Scheme of Redemption we have 1. The sacrifice of Christ. 2. His offering for sin. 3. The atonement, or the satisfaction rendered by means of this offering to the demands and requirements of law and j usticc. 4. Propitiation. This respects God alone. 5. Reconciliation. This respects man alone. We loved God because he first loved us. (1 John iv : 19.) 6. Expiation or the forgiveness of sin. HERMENEUTICS AND EXEGESIS. 347 7. Justification ; which implies that we are treated and dealt with as just persons; as if we had never sinned. 8. Sanctification, as it respects both our state and our char- acter. 9. The redemption of our bodies from the grave. 10. Glorification in heaven. 11. Everlasting salvation. The word xo-aXXayrj, reconciliation, va. verse 11th seems to be a " vox pregnans." (See the following section.) Section VII. The superabounding fullness of this xaraUapj, or Scheme of Reconciliation, Expiation, Justification, and Redemption that we enjoy through Jesus Christ, (v : 12-21.) This is shown in two ways. I. By its power and efficacy in saving all men, (even infanta and idiots,) unconditionallij, from all the effects and con- sequences of Adam's original transgression. (V. 12-19.) 1. All mankind, infants as well as adults, die through Adam, because through him they have all become sinful, {6.fjLaf>TwXoc:) (V. 12, 18, 19.) [Digression. — From the thirteenth to the seventeenth verses inclusive, we have a slight digression from the main line of argument, introduced for the ])urpose of sustaining and further amplifying the main thought of the twelfth verse. It contains the following subordinate items : (1) Even during the Patriarchal Age, for example, when mankind were comparatively without law, men died, and even infants and idiots died who had never sinned in their own persons, as did Adam. (2) And hence it follows that these persons must have all sinned in and through Adam. And hence also it fol- lows that Adam was a type of Christ : for the acts of both had an influence over the entire human race. 348 REASON AND REVELATION. (3) But tlieir acts have affected the race very differently. For (a) The act of Adam brought death upon all men ; but the act of Christ gives life to all men. (6) The act of Christ reaches far beyond the original sinful act of Adam, and provides for the expiation of many other personal offenses. (c) It also secures to the redeemed higher degrees of glory, and honor, and happiness than we lost in Adam.] 2. The eighteenth and nineteenth verses stand logically con- nected with the twelfth. The argument of the Apostle runs thus : As by one act of Adam, the many, i. e., his whole posterity, without any agency on their part, were made sinners {cLfxapzcoXoi xavearadrjaav be TzoXloi) ; even so, by one act of Christ, the same persons, witliout any agency on their part, will be made just {or/acoi) ; and consequently saved from all the effects and consequences of Adam's original transgression. (V. 18, 19.) Note. — The reader will observe that this final and jjerfect deliverance of our entire race, from all the effects of Adam's original transgression, has respect not merely to our bodies, but also to our spirits. For the words 6.[ia[tzcoXoi and ocxacoi are not predicable of matter. And hence this is perhaps the strongest and fullest guarantee given in the whole Bible, that all who die in their infancy, or before they incur the guilt of sin through their own personal transgressions, will be ever- lastiugly saved through the redemption that is in Christ Jesus. II. The superabounding fullness of this Gospel Scheme of reconciliation and justification, further shown and illus- trated by the provisions therein contained for the con- ditional pardon of all our personal transgressions. (V. 20, 21.) The conditions are not here stated, but evi- HERMENEUTICS AND EXEGESIS. 349 dently implied. So that when we stand before the great white throne, it will be, to be judged for the deeds done in our own bodies. (See 2 Corinthians v : 10 ; Reve- lation XX : 12,13.) Chapter II. — Sanctification, EsDEMrTiON, and Glo- rification, (vi-viii.) Section I. The Profession of CJiristianity implies the neces- sity of a holy life, (vi: 1-14.) I. Objection. This scheme has too mueh grace in it. It serves as a license and encouragement to sin. (V. 1.) II. Answer. Impossible : the very reverse of this is im- plied, 1. In our death to sin. (V. 2, 3.) 2. In our resurrection to a neio life. (V. 4.) 3. In our close and intimate union with Christ. (V. o.) 4. In the crucifixion of our old man. (V. 6.) 5. In our being delivered from Sin as our master. (V. 7.) 6. In the example of Christ which we have received as our rule of life. (V. 8-11.) III. Exhortation and encouragement to holiness, (vi : 12-14. Section II. Our pre.^ent state of favor furnishes new incen- tives to holiness, (vi : 15 ; vii : 6.) I. Antinomian Objection. May we not sin therefore as much as we please because we are not under hiw but under grace. (V. 15.) II. Answer. Certainly not; for the following reasons: 1. Because this would be inconsistent with our new relations and obligations as the servants of Righteousness. (V. 16-19.) 350 REASON AND REVELATION. 2. Because the fruits and consequences of Sin, tend always to death : but the fruits of Righteousness tend always to life. (V. 20-23.) 3. Because we were delivered from the Law and placed in our present state of favor for the very purpose of en- abling us to become holy, (vii : 1-6.) Section III. The impossibility of attaining to holiness under laic, proved and illustrated, while consideriyig and re- futing two Jewish objections, (vii : 7-25.) I. Objection First. Is not the tendency of this reason- ing to prove that the Law is sinful ? (V. 7.) II. Answer. Certainly not. But, 1. The knowledge of sin comes through law. (V. 7.) 2. The Law by attempting to restrain our evil passions, really only serves to excite them, and render them the more active. (V. 8-11.) 3. And hence, although the Law is holy, it really becomes the occasion of death, by giving life and energy to sin. (V. 12.) III. Objection Second. Can a good law become the cause of death? (V. 13.) IV. Answer. Certainly not. For, 1. Sin is the cause of death. (V. 13.) 2. But, nevertheless, God has allowed Sin to work out this evil result, through a good instrumentality, in order to demonstrate the more impressively, its exceeding sin- . fulness. (V. 13.) 3. The Law has no power to deliver any one from his state of guilt and bondage under the tyrant Sin. (V. 14-24.) 4. And hence it is impossible for any man to attain to holi- ness under law, as a rule of justification and sanctifica- tion. HERMENEUTTCS AND EXEGESIS. 351 Note. — In this section, Paul, in imagination, separates him- self wholly from the Gospel and all its gracious and redeeming influences, in order that he may the more effectually and impressively illustrate the power and dominion of Sin in the heart of every man, who is with- out the sustaining grace of God through Jesus Christ and the quickening and sanctifying influence of the Holy Spirit. Section IV. The iwssihility of attaining to holiness under the Gospel, (viii: 1-11.) Under this head, Paul argues, I. That the Gospel has freed us from the rule, power, and dominion of Sin which is in our members. (V. 1,2.) II. That it has effected this, by and through the sin- oftering of Christ. (V. 3.) III. That God's object in all this is to enable us to keep the requirements of the Law. (V. 4.) IV. That the animus or mind of the Flesh, under any sys- tem, tends always to death : but the animus or mind of the Spirit is always to life and peace. (V. 5-8.) V. And hence that if the Spirit of God dwells in us, all is well. In that case, even this mortal body will finally become immortal. (V. 9-11.) Section V. An exhortation to walk according to the Spirit. (V. 12-17.) This the Apostle urges, I. On the ground that we have been freed from the flesh. (V. 12.) II. That the consequence of walking according to the flesh is death. (V. 13.) 352 REASON AND REVELATION. III. Tliat the consequence of walking according to the Spirit is life and peace. (V. 13.) TV. That we are now the sons of God. (V. 14-1 6.) The evidence of this is threefold : 1. That of our being led by the Spirit of God. 2. That of our having the Spirit of adoption. 3. That of the Spirit, as it testifies with our spirits that we are the children of God. This testimony is given in two ways. (1) Directly, by and through the written word. (2) Indirectly, by its effects and fruits in our hearts and lives. (Gal. v: 22.) V. That we are also the heirs of God, if we faithfully endure sufferings with and for the sake of Christ. (V. 17.) Sectiox IV. Encouragements to endure sufferings. (V. 18-39.) I. The first of these is drawn from the consideration, that our present sufferings are nothing compared with the glory that awaits us. And in order to heighten and intensify this motive, the Apostle represents this whole Mundane system, as longing and sighing after the glo- rified state. (V. 18-25.) II. The second ground of encouragement is drawn from the assistance that is given to us by the Holy Spirit. (V. 26, 27.) III. From the purposes and fore-ordination of God, that all things must work together for the good of those that love him. (V. 28-30.) IV. From the infinite love, and power, and goodness of God, that are all pledged for the security and final tri- umphs of his faithful and obedient children. (V. 31- 39.) HERMEXEUTICS AND EXEGESIS. 353 Chapter III. God's dealings with the Jews as a People, (ix — xi.) Section I. The scope of (his section is to mndicate God's Jus- tice and fidelity in rejecting Israel as a nation, (ix : 1-33.) I. Paul begins the discussion with an expression of liig great sorrow and sympathy for the Jews. (V. 1-5.) This he felt deeply for two reasons : 1. Because he was once in their condition, an enemy to Christ and his cause. This was in Paul's estimation the same as being accursed from God. (V. 3.) 2. Because of their former religious privileges : and tlieir very important agency and services in the work of redemption. II. He shows contrary to an objection urged in iii : 3, that their rejection implies no failure of God's promises to Abraham respecting his seed, in such passages as Gen- esis xvii: 7. (V. 6-13.) 1. Because Abraham was the father of two famih'cs: the first according to the flesh; and the second according to the Spirit and promise of God. 2. That the promises referred to by the Jews, had reference to the latter, and not to the former of these two fam- ilies, is proved, (1) By the rejection of Ishmael. (2) By the rejection of Esau. III. Objection. Does not this imply that tliore is un- righteousness or partiality with God. (V. 14.) TV. Answer. Certainly not. It only implies God's abso- lute sovereignty, and his right to deal with all sinners as he wills. (V. 14-18.) V. Objection. This being the case, God should no longer find fault: for on this hypothesis, all men are but pas- sive instruments in his hands. (V. 19.) 23 354 REASON AND REVELATION. VI. This objection Paul meets and refutes. (V. 19-29.) 1. By showing how very wicked and unbecoming such an objection is.^ (Y. 20, 21.) 2. That God has always exercised his sovereignty in love, and with much forbearance toward even the wicked and undeserving. (Y. 22-24.) 3. That the rejection of the Jews on account of their infi- delity, and the calling of the Gentiles, had been long and clearly foretold by their own prophets. (Y. 25-29.) YII. The conclusion is therefore, that all who voluntarily accept of justification by faith are saved: and that all others are rejected. Here then is free agency, and here is accountability. (Y. 30-33.) YIII. Remarks. 1. This whole discussion has reference to man simply as he IS — a lost and fallen sinner. 2. All apparently arbitrary distinctions between Jews and Gentiles, had reference merely to certain temporal ar- rangements, designed for the good of all. Section II. The scope of this section is to show the ground on which the Israelites were rejected, (x: 1—21.) I. Paul again expresses his sympathy for the Jews. (Y. 1.) II. Their great error was their ignorance of God's scheme of justification by faith. (Y. 2, 3.) III. The end of the law with respect to justification is attainable only through Christ. (Y. 4-13.) For, 1. As has already been proved in the first Chapter of the Second Part, a compliance with the legal conditions of justification is impossible. (Y. 5.) 2. But the conditions of the Gospel plan, are plain, simple, and accessible to all. (Y. 6-13.) HERMENEUTICS AND EXEGESIS. '355 ly. But hence follows the necessity of preaching the Gos- pel to all. (V. 14-17.) V. Implied Objection. The Jews should not therefore be rejected nor condemned, until at least after they shall have heard the Gospel. VI. True, says Paul ; but they have already generally heaid it 1. Through the preachers of the Gospel. (V. 18.) 2. Through their own prophets. (V. 19-21.) Section III. Israel's rejection is neither total nor final. (xi : 1-36.) I. It is not total. (V. 1-10.) 1. Because Paul himself and many other Jews were saved. 2. But their salvation was of grace. 3. The rest were blinded as their own prophets had pre- dicted. II. Their rejection is not final. (V. 11-32.) This is ren- dered probable from the following considerations : 1. Their rejection was for the benefit of the world. (V. 11.) 2. Their conversion would have a powerful influence fur good on the whole Gentile world. (V. 12-15.) 3. As a part of them had been saved, it follows that all of them may be saved. (V. 16.) 4. This is rendered still more probable, on the ground of their natural affinity to tlie church. (V. 17-24.) 5. The Apostle closes his argument by assuring us, that in the fullness of time, the Israelites will generally be con- verted to Christ, and saved through him. (Y. 2o-32.) III. Conclusion of the whole argument. How wondfrfully are God's attributes and perfections displayed and iUuir- trated in, and by, and through this Scheme of Kedemi>- tion ! (V. 33-36.) 356 REASON AND REVELATION. PART III. Exhortations and encouragements to THE FAITHFUL DISCHARGE OF ALL OUR DUTIES, (xii — XV : 13.) Section I. Our duties to God and to the brotherhood. (xii: 1-21.) 1. Exhortation to a full personal consecration of ourselves to God. (V. 1, 2.) II. Exhortation to be humble, and to serve one another, as members of the one body. (V. 3^5.) III. Exhortation to act diligently and faithfully in whatever position or capacity we can be most useful. (V. 6-8.) IV. Exhortation to cherish certain social .virtues, and to dis- charge faithfully sundry social duties. (V. 9-12.) Section II. Our duties to Society, (xiii : 1-14.) I. An exhortation to respect and obey civil magistrates. (V. 1-7.) II. An exhortation to so love our neighbor, including our greatest enemies, as to fulfil the whole law. Thus Christians should live above the fear of punishment. (V. 8-10.) III. An exhortation to higher degrees of holiness, and the prompt and faithful discharge of all the aforesaid social duties, drawn from the advanced period of our Christian life, and the near approach of the eternal day. (Y. 11-13.) Section III. TJie duties and obligations oj Christians to each other, in reference to matters that are in themselves neithei right nor wrong; neither good nor evil, (xix — xv : 13.) I. The weak in faith should not be harshly condemned. (Y. 1-12.) 1. Because God has accepted him. (Y. 3.) 2. Because it is really not the right nor the prerogative of any one to do so. (Y. 4, 10.) HERMENEUTICS AND EXEGESIS. 357 3. Because the weak brother acts conscientiously out of re- spect to God. (V. 6.) 4. Because our relations and obligations to God, make the right of private judgment necessary. (V. 7-12.) II. The liberty of the Gospel should not be used to the in- jury of others. (Y. 13-23.) This would be inconsistent 1. With the law of love. (Y. 13-15.) 2. With the honor of religion. (Y. 16.) 3. With the object of the Kingdom. (Y. 17.) 4. With the duty of mutual edification. (Y. 19.) 5. With the rights of conscience. (Y. 22, 23.) III. The duty of mutual forbearance, love, and Christian unity, still further enforced and illnstratcd by the ex- ample of Christ and the teachings of the Old Testament, (xv: 1-13.) ■ PART lY. Conclusion, (xv : 14— xvi.) Section I. Sundry personal matters, (xv : 14-33.) I. Paul's great confidence in the Roman brethren. (Y. 14.) II. His reason for writing to them so boldly. (Y. 15, 16.) III. His labors as an Apostle. (Y. 17-21.) lY. His purpose to visit them after his mission to Jerusa- lem. (Y. 22-29.) Y. He requests their prayers in his behalf. (Y. 30-32.) YI. His benediction. (Y. 33.) Section II. Sunclry commendations, warnings, and salutations, (xvi : 1-27.) I. Commendation of Phebe. (Y. 1, 2.) II. Salutations addressed to members of the Church of Rome. (Y. 3-16.) III. Warnings against those who disturb the jicacc, and uuity, and harmony of the Church. (V. 17-20.) 353 REASON AND REVELATION. lY. Salutations of Paul's companions, with his own re- peated benediction. (V. 21-24.) V. Doxology. (V. 25-27.) CHAPTER V. ANALYSIS OF THE EPISTLE TO THE HEBREWS. GENERAL SCOPE. The main object of Paul in this Epistle, is to persuade his Hebrew brethren in Christ, to persevere in their begun Chris- tian course. For this purpose, he presents to them the many and great obligations they were under to 'Christ ; the many encouragements they had to serve him ; and the dreadful consequences of apostasy from him. The chief danger of the Hebrew Christians arose from the seductive influence of Judaizing teachers. And hence it is, that throughout the whole epistle, there is kept up an almost constant contrast between Judaism and Christianity ; and the infinite superiority of the latter, set forth and illus- ti'ated by a great variety of the most convincing and per- suasive arguments. SPECIAL ANALYSIS, The whole epistle may be conveniently divided into the following chapters and subordinate sections : Chapter I. Motives drawn from the Divine nature, dignity and glory of Christ, (i — ii : 4.) In the development of this subject, the following points are made, and more or less fully illustrated : HERMENEUTICS AND EXEGESIS. 359 1. The former revelations had been variously made through the Old Testament prophets, as God's ordinary ambas- sadors. But the revelation of the Gospel Scheme Avas made by his own Sou. (V. 1.) 2. The Divine glory, and honor, and dignity of this Son. (V.2, 3.) 3. Amplification of the same thought, by a comparison of Christ with angels. (V. 4-14.) 4. Conclusion from the premises submitted, (ii : 1-4.) Chapter II. Motives draxonfrom ChrisVs identity xoilh us; and his labors, sufferings, and sympathies for us. (ii : 5-18.) The leading idea of this chapter, is Christ's oncneJiS with us. And the reasons assigned for his assuming our nature are as follows : 1. That he might suffer death for every man. (V. 9.) 2. That he might become our Leader and Captain in the great work of restoring to ransomed man his lost do- minion over this world. (V. 5-9.) 3. That he might destroy the works of the devil. (V. 14, 15. Compare 1 John iii: 8.) 4. That having been made perfect through suffcrhigs, he might be better qualified to sympathize with us, and to succor and support us in all our trials and afllic- tions. (V. 10, 17, 18.) Chapter III. Motives drawn from the Apostleship of Christ, as the Author and Administrator of the New ImtitiUion. (iii — iv : 13.) In the discussion and development of this subject, the author draws sundry motives from the following sources : 1. From a comparison of Christ with Moses, tiie faithful Apostle of the Old Institution, (iii : 1-6.) 360 REASON AND REVELATION. 2. From a comparison of our pilgrimage uuder Christ with that of Israel under Moses. (V. 7-19.) 3. From the more perfect and glorious rest, enjoyed under Christ, (iv: 1-10.) 4. From the all-searcliing nature and character of the word of God, by which we are to be judged at the last day. (Y. 11-13. See John xii: 48.) Chapter IV. Motives drawn from the nature and charac- ter of Christ's Priesthood, (iv : 14 — v : 10.) 1. From the exalted character, and availing sympathy and intercession of Christ for us, as our High-Priest, (iv : 14-16.) 2. From a further consideration of the same subject, illus- trated by a comparison of Christ's priesthood with that of Aaron and Melchisedek. (Y. 1-10.) Chapter Y. A Digression, consisting, 1. Of an admonition to the Hebrew brethren on account of their inexcusable ignorance. (Y. 11-14.) 2. Of a warning to them, on account of their danger of apostatizing, (vi : 1-8.) 3. Of an encouragement, on the ground of God's fidelity. (Y. 9-20.) Chapter YI. Motives derived from the superiority of Christ's Priesthood, compared with that of Aaron, (vii — viii : 5.) 1. From the superiority of Melchisedek's priesthood over that of Aaron ; and consequently the superiority of Christ's, which was to that of Melchisedek as the substance is to the shadow, (vii: 1-10.) 2. From the change that was made in the Aaronic or Levit- ical priesthood. (Y. 11-19.) HERMENEUTICS AND EXEGESIS. 361 3. From tlie oath of God, which was made only in reference to the priesthood of Christ. (V. 20-22.) 4. From the frequent changes in the Lcvitical priostliood caused by death. (V. 23-25.) From Aaron to Clirist, there were sixty-seven High-Priests; and from Aaron to the destruction of Jerusah'in, there were eighty-one. 5. From the superior dignity and moral excellence of Christ. (Y. 26-28.) 6. Finally and chiefly from the fact that Christ is a High- Priest, not of a typical institution, but of the true Tab- ernacle, (viii: 1-5.) Chapter VII. Motives draion from the superior nature and character of the New Covenant, (viii: 6-13. Cora- pare Jeremiah xxxi : 31-34.) 1. The New Covenant is faultless; the Old was faulty. (V. 7, 8.) 2. The Old Covenant was written on stone ; but the New, on the understanding and the heart. (V. 10.) 3. The subjects of the Old Covenant were not necessarily pious; but all the subjects of the New Covenant must of necessity take Jehovah to be their God. (V. 10.) 4. Most of the subjects of the Old Covenant were introduced into it by a birth of flesh ; and they had therefore to learn afterward even the name of God. But all the subjects of the New Covenant are received into it on the confession of their faith ; and hence they must all know the Lord, from the least of them to the greatest. (V. 11.) 5. There was nothing in the Old Covenant that could really take away sins ; and hence all the sins of the i)eople were again remembered every year, on the day of atone- ment. But under the New Covenant, the sins of the Christian are remembered no more. (V. 12.) 362 REASON AND REVELATION. 6. The Old Covenant was abolished when Christ was cru- cified; but the New will continue while time endures. (V. 13. See also Daniel ii : 44, and Hebrews xii : 28.) Chapter VIII. — Motives drawn from the superior offerings, sacrifices, and services of the New Covenant, (ix — x : 18.) Under this head, the Apostle considers, 1. The structure and the arrangement of the Tabernacle and its furniture. (V. 1-5.) 2. The services of the Tabernacle. (V. 6, 7.) 3. The inefficiency of these services. V. 8-10.) 4. The superiority of Christ's offering. (Y. 11-13.) This is proved chiefly from three considerations : (1) It procures eternal redemption. (2) It purifies the consciousness. (3) It secures for those wiio accept of it, the eternal inher- itance. 5. The necessity of Christ's death. (V. 16-24.) This is shown and illustrated in two ways: (1) By the case of a Testator. (V. 16, 17.) (2) By the typical rites and ceremonies of the Old Cove- nant. (Y. 18-24.) 6. The great contrast between the one offering of Christ's own blood, and the many offerings of the blood of Jewish victims. (Y. 25, 26.) 7. The object of Christ's second coming. It will not, in all respects, be like the reappearance of the High-Priest of the Old Covenant, who came out of the Most Holy Place, merely to repeat the same order of things year by year. Christ's second advent will be without a sin- offering, to judge the world. He will come to bless his saints ; but to take vengeance on them that acknowledge not God and that obey not the Gospel. (Y. 27, 28.) HERMENEUTICS AND EXEGESIS. 3G3 8. The inefficiency of the Legal sacrifices. They never took away the guilt of sin. They were but shadows ; and could therefore procure but a typical and relative par- don, (x : 1-4.) 9. The great efficacy of the Sacrifice of Christ. It procures final pardon, (x : 5-18.) Chapter IX. — Motives drawn from the superior benefits, 7'ights, honors, j)rivileges, and relations of the subjects of the New Covenant, (x: 19 — ii.) Under this chapter, we have given, 1. An exhortation to greater diligence in the worship and service of God, drawn from a consideration of the great benefits resulting from the death and intercession of Christ. (V. 19-25.) 2. Admonitions and warnings drawn from the awful con- sequences of apostasy; on the jirinciple that wherever much is given, much is also required. (V. 26-31.) 3. Encouragements drawn from the previous patient endur- ance of the Hebrew Christians. (V. 32-34.) 4. Encouragements drawn from the near approach of their deliverance from existing evils. (V. 35-37.) 5. Encouragements drawn from the nature and sustaining influence of their fiiith. (V. 38, 39.) (1) The great subjective power and influence of faith on the soul: it is the foundation of all our hopes, and the means by and through which we may even now enjoy to some ex- tent the vast resources of the invisible universe, (xi : 1.) (a) Some general illustrations of this importiint truth. {V. (b) Various p^rsonnnilustrations of this. (V. 4-3(.) (2) The superior privileges and advantages of the Christian, with regard to the object of his faith. Christ the jjrom- ised Savior has now actually come. (V. 38, 39.) 364 REASON AND REVELATION. 6. Exhortations and encouragements drawn from the con- templated presence and observation of a great multitude of victorious spectators, (xii : 1.) 7. Exhortation drawn from the example of Christ. (V. 2-4.) 8. From the design of all Divine chastisements. (V. 5-13.) 9. From the dangers and consequences of apostasy. (V. 14- 17.) 10. From the greater and more encouraging privileges of the Christian dispensation. (V. 18-24.) 11. From the greater obligations that now rest on the sub- jects of the New Covenant. (V. 25-27.) 12. From the stability of Christ's Kingdom. (V. 28, 29.) Chapter X. — Exhortations to various practical duties. (xiii: 1-19.) 1. To continue in brotherly love. (V. 1.) 2. To be hospitable. (V.^2.) 3. To sympathize with those that are in bonds and afflic- tions. (V. 3.) 4. To be faithful in the marriage relation. (V. 4.) 6. To be content and confiding. (V. 5, 6.) 6. To imitate the fidelity of their teachers. (V. 7.) 7. To be stable in doctrine. (V. 8-15.) 8. To be benevolent. (Y. 16.) 9. To submit to their rulers. (V. 17.) 10. To pray for the Apostle and his co-workers. (V. 18, 19.) Chapter XI. — Conclusion of the Epistle. (Y. 20-25.) 1. Benediction. (Y. 20, 21.) 2. Admonition. (Y. 22.) 3. Timothy's release. (Y. 23.) 4. Salutations. (Y. 24, 25.) PART SIXTH. THE LAST AND HIGHEST FUNCTION OF REASON. The last and, perhaps I might say, the highest function of Reason in matters pertaining to Divine Rev- ^ " The seventh elation, is to cordially and fully acquiesce in the aii.na»t piot- fitness, the wisdom, and the correctness of what- ever God has clearly revealed. His authority is supreme. From it, there is no appeal. And hence to refuse to submit to it in any case, and under any circumstances, is most irra- tional and absurd. If Reason is not fully satisfied with the entire chain of evidence, she may reexamine it. She may, if suppoho that 11 • • 1 ^ c J.^ i' Reii8(in Ib not she pleases, agam consider each oi the questions, g„,i„(-„.,i „.i,h Whether the Bible is the word of God : whether ""^^ "^^vid-nce. it is the pure word of God : whether it is the pure and in- spired word of God : whether the Principles of interpreta- tion are all founded in truth : and finally, she may examine and see with the most rigid and scrutinizing exactness, whether the Rules and Principles have all been correctly and judiciously applied in the course of the exegesis. But all these points having been found correct, and having l>een conceded, then indeed Reason has no alternative left BUT TO CORDIALLY AND FULLY ACQUIESCE IN THE TRUTH- FULNESS AND PARAMOUNT AUTHORITY OF EVERY ORACLE THAT BEARS THE SEAL AND STAMP OF God'S OWN INSPI- RATION. (866) 366 REASON AND REVELATION. We have no right to reject it on the ground that we can Whether Rev- not Comprehend it: or that we can not reconcile elation maybe • , • ,i ' J j.' 1 • • rejected on the it With our preconceivccl notions and opinions. ground of its j^^ g^^Q j^g^jj gQ j-easoiis in any other department incom prehen- ^ _ ■*■ Bibiiity. of knowledge, science, and literature. On the contrary, we all receive as facts, in other branches of learning, many things that we do not and that we can not comprehend. We believe, for instance, that the sun holds the earth in its orbit, and regulates its motions : but does any Illustrations. ,. . /. ^ t f m living astronomer profess to comprehend fully the philosophy of these phenomena ? We believe, that food received into the stomach is converted into all the various cells and tissues of the body: but does any physiologist, however learned, presume to understand fully and perfectly these mysterious processes ? We feel perfectly sure that the soul dwells within the body as its clay tabernacle: that it preserves it; moves it; gives tone, energy, beauty, and vi- tality to it: but has any metaphysician ever pretended to explain how it accomplishes all these results? These and ten thousand other phenomena equally mysterious are now received as facts by every man of ordinary intelligence : not because we fully understand them ; but simply because no one can any longer reasonably doubt the evidence of their reality. And just so it is with respect to many things contained in The mysteries ^^^^ Holy Bible. No philosophcr can explain of Revelation them : but even the child may, on the evidence are confessedly •' ' great and nu- Submitted, bcHeve and receive them as the real and veritable oracles of that Spirit which searches all things, yea even the deep counsels and purposes of Jeho- vah. Such, for instance, are the following : 1. The fact that God has existed from all eternity. (Gen- luustrativu ex- ^sis i : 1 ; Deut. xxxiii : 27 ; John i : 1, 2 ; Acts amples. ^^. i^-^ ACQUIESCENCE OF REASON, 3G7 2. The fact, that the Father, the Son, and tlie Holy Spirit are the One ever-living and true God. (John x: 30; xiv : 9-11; Actsv: 3,4; Matthew xxviii: 19.) 3. The foot, that in the beginning, God created all things out of nothing. (Gen. i: 1 ; John i : 1-3.) 4. The fact that at the bidding of Joshua, he caused the sun and the moon to stand still; and that in the adminis- tration of his government, he has often from the beginning wrought many other miracles. (See, for instance, the ins])ired account that we have given of the mission of Moses and of Christ.) 5. The fact, that all persons are hy nature {(foatc) the children of wrath. (Ephesians ii: 3.) 6. The fact, that by one act of disobedience, on the part of the first Adam, all men, including infants and idiots, have, without any agency on their part, been constituted sinners; {dLfJLaprcoXoc xazeazadr^au.v uc ~o/.Xo't). (Komansv: 19.) 7. The fact, that by one act of obedience on the pai-t of the second Adam, the Lord of life and glory, all mankind, without exception, will, in like manner, be rendered ju^t, so far as it respects the guilt of Adam's sin. {ucxacot /.axaa-a- dr^aovzai be rzo/JoL) (Romans v: 19.) 8. The fact, that by and through the death and media- tion of Christ, all men may be justified and saved from all their personal sins, on the conditions of faith and obedience prescribed in the Gospel. (Mark xvi: IG; Acts ii: 38; 2 Peter i: 5-11; 1 John i: 9.) 9. The fact, that the Holy Spirit really and truly dwells in the hearts of all the children of God. (John vii : 39; Acts ii: 38; Romans viii : 9-11; 1 Corinthians vi : 19; and Galatians iv: 6.) 10. The fact, that the spirits of the redeemed can, without their organs of sense, be in a state of conscious activity and enjoyment, while sei^arated from their bodies, l)otween their 368 REASON AND REVELATION. death and tlie resurrection. (Luke xvi : 19-31 ; 2 Cown- thians v : 1-10 ; Philippians i : 21-26 ; Revelations iv : 8 — V : 10.) 11. The fact, that the disembodied spirits of the wicked are, during the same interval, in a state of misery and tor- ment. (Luke xvi: 19-31; 1 Peter iii: 19.) 12. The fact, that the bodies of all, both old and young, both saints and sinners, will be raised from the dead and reunited to their spirits, forever and ever, by the omnipotent voice of our glorious and adorable Immanuel. (John v : 28, 29; 1 Corinthians xv; Revelations xx : 12-15.) 13. The fact, that after death and throughout eternal ages, there will be no change of state on the part of either the righteous or the wicked. As death leaves us, so will the judgment find us; and as the judgment leaves us, so will we ever be throughout the endless cycles of eternity. (Daniel xii: 13; Matthew xxv: 46; Luke xvi: 26; xx: 36; 1 Thes- salonians iv: 17; Revelations xxii : 11.) These and many other lessons clearly taught in the Holy The foundation Biblc, are not contrary to Reason ; but they are all 8uch mat-" above Rcasou ; that is, human Reason. Such *®''^" knowledge is too high, for us : too strange to be fully comprehended by finite mortals. We can understand them only in part ; but the evidence on which they rest as the Oracles of God, is clear and satisfactory. This is enough. It places our faith just where it ought to rest ; and indeed where all genuine faith must ever rest : ON THE infallible AUTHORITY OF THE WORD OF GOD. And hence we conclude that the paramount duty of every . man is, first, to ascertain what God has revealed Conclusion. . , . m his Holy Word : and secondly, to receive it and to obey it as the living voice of Jehovah. O Lord, open thou our eyes and our hearts, that we may behold wondrous things out of thy Law. PART SEYENTH. SUPPLEMENTARY. CHAPTER I. THE BIBLE AS A MEANS OF EDUCATION. "Knowledge is power," says Lord Bacon. And hence the more knowledge a man has, other things , , being equal, the better he is prepared both to aiinmtterg do- do good and to receive good. But no man can study every thing. For such a work, life is too short; and our capacities are too lim- ■^v•„vt^,i, la ited. And hence the necessity of being very not. at prt-sont, ,. p . r 1 atlainubl... select in our studies: ot prosecutmg merely such branches of learning, as will best .serve to fit and prepare us for the ffrcat ends and objects of life. A knowl- P _ •> ^ Til.' pn.p-T edge of the Chinese language, for examj^le, may rourwforovcry be of very great importance to a missionary or to an amba.ssador who expects to labor lor .some years among the citizens of the Celestial Empire; but it would not be of very much service to our Kentucky merchants, ilirmers, and mechanics. And just so it is witli most other hranches of secular learning. They are of great importance to some; and of but comparatively little consequence to others. 24 ('^'^'•J 370 REASON AND REVELATION. But there is one book that shoukl be carefully, prayer- , , fully, and constantly studied by all men, what- Ren8iin\v}iy the •' ' •' ... BiM.-siiuiihibe ever may be their rank or their position in stuilied by all. m • , t n xt t-> Society : 1 mean, ot course, the Holy Bible. This follows of necessity from the chief end and object of life. We live in a wide world : a world in which there are a great many objects to be accomplished. And hence a di- vision of labor is necessary to success. Some men should cultivate the soil ; some should engage in commercial pur- suits ; some should attend to the civil wants and interests of society ; and others again should act as the physicians and the educators of mankind. But there is one common calling to which all others are subordinate: one common object for which every man should labor from his cradle to his grave : and that is to get such an education as will best qualify him to gloy^ify God and to enjoy him forever. Without stopping to define just now what an education Threefold ro- '^^> '^^ ^^^^ ^^ couveuicntly regarded and consid- ces8 of educa- ercd as a threefold process : viz., the acquiring process ; the developing process ; and the form- ative process ; in all of which the study of the Bible is of paramount importance. This I will endeavor to show in the followino; sections. SECTION I. — The Acquiring Pkocess. This consists in the acquisition of useful knowledge: and In what tiie especially of that knowledge that will best qual- Acquiring Pro- ify us for all the great ends and purposes of our cess consists. . , ^ ^ existence. In this department, the knowledge of God, the knowledge of man, and the knowlege of the way Opinions of of Kfc aud huppiucss stand preeminent. So ancient philos- j_ ^ /-* f • n ophers. taught Confucius, Zoroaster, Thales, Pythago- THE BIBLE AS A MEANS OF EDUCATION. ^Tl ras, Socrates, Plato, Aristotle, Zeno, Cato, Cicero, and nearly all of the most eminent of the ancient i)hiloso- 1 n 1 -Tk 1 -1 Tlieirfiiiluro to pliers, as well as the rrophcts and Apostles, '"•■luii.. ti.ia And for the attainment of this knowledge, many •'"""■'^"^«'- of them labored with a zeal that is worthy of all commenda- tion ; but with very little success : "For self to self, ami God to man revealed Are themes to xXature's eye forever sealed." It was reserved for that Spirit that searches all things, yea even the deep counsels and purposes of Jehovah, to reveal to man these great mysteries. This it JJirrrjlild. has done in the Holy Bible. Those things which were concealed from ancient sages, God has, in this won- derful volume, revealed unto babes. So that a child who now sits at the feet of Jesus, may really know vastly more of these sublime themes, than the greatest of naturalists : for they are spiritually discerned. I know, the Heavens declare the glory of God; and the firmament showeth forth his handiwork. I am ^. Knowledge of well aware that all nature is, to the believer, but <"■"'' »"iong th» an expression of the infinite wisdom, and power, and goodness of God. But I am also aware, that it is a well- attested historical fact, that "the world by wisdom knew not God :" and that in nearly every place where the light of the Bible has not been enjoyed, Polytheism has been the popular belief. And the same may be said in substance of man himself, and of the only possible efficient scheme of life xhoir know). II ■ ip iiijII 1 1 odffi* of nmu and h;ipj>niess. Alter all that has been learned „„,i „, ,1,0 from the light of nature, it is a well-known his- '■"'''^' torical fact, that the origin of man ; the present state and con- dition of man ; and the de-^tinies of man, are still niy-terie? to all who are without the knowlalge of the Holy Scriptures. 372 REASON AND REVELATION. And where in all the revelations of nature and the learned discussions of heathen philosophy, is the name of JESUS to be found ? And where, save in and from the Bible, can we learn any thing of that Scheme of Kedemption of which he is the Author and the Finisher; and which is really the only scheme known under the whole heavens or given among men, whereby poor sinners may be saved and made heirs of immortality ? ! Manifestly, the knowledge of the Bible is of paramount importance to every man. This will become more and more evident as we proceed with the con- sideration of the two remaining elements of education. SECTION II.— The Developing Process. This consists in the full and perfect development of all the In what the powers and susceptibilities of man's entire nature, Process con- ^^ havmony with their relations to each other, and *'®'^' also in harmony with all the relations that man himself sustains to the entire universe. To do this, it is necessary that every faculty be exercised How this may ^^ its owu Corresponding and appropriate ob- beaone. jg^^j^ . ^Ynxi \s, ou objccts suitcd to its own nature and capacity. The eye could never be developed without light ; nor the ear without sound ; nor the lungs without an atmosphere ; nor the heart without purified blood. We must, then, in the first place, have an object divinely adapted to the development of each fiiculty : and in the second place, said ftxculty must be duly exercised on it, or by means of it. But where shall we find objects corresponding with all the These objects facultics of the humau soul ? Can they be found found partly in . i . , „ t i i i our College ^ the cumculum 01 stuches that has been very curricuiums. generally adopted by our oldest and most influ- ential Literary Institutions? No doubt many of them can. There is much in the Greek and Roman Classics : in the THE BIBLE AS A MEANS OF EDUCATION. 373 science of Mathematics ; in the department of Metaphysics ; and in every branch of Natural Philosopliy and Natural History, to improve the memory; to cultivate the taste; to expand the intellect; and to mature the judgment. But how much is there in all these to cultivate the heart ; to ed- ucate our emotional nature ; and especially to develop and to strengthen in due proportion our moral and religious powers and susceptibilities? I am aware that almost every branch of science and lit- erature has some tendency this way. I know that the mor- ally beautiful is to be found in some of the poems of Homer and in the orations of Demosthenes and Cicero, as well as in every branch of Natural Science. But I also know, that in the whole created universe there is really Their chief de- nothing which in this respect is fully adequate a^'''"''''- to meet and to satisfy all the wants of the human soul. The Earth finds an object of attraction in every planet, in every comet, in every star, and even in every particle of matter however small and however remote. But the Sun only has power to regulate its motions, and to preserve the harmony of our mundane system. And just so our hearts tend to cluster around ten thousand lovely and beautiful objects in both nature and art : but God himself is the only The oni>- Batis- obiect in the wide universe that can fill the vast f>;in■ .J eating nian- the most favorable circumstances, the full, per- kin.i. feet, and harmonious development of all the powers and susceptibilities of the human soul, would have been a ques- tion worthy of the most exalted genius. Who, then, is now sufficient for these things, since human nature has become a wreck by sin ? Since all its passions have been preternatu- rallv excited? Since the heart itself has become more like a Hydra, pouring out its venom from a thousand sei-pcntine heads, than like that Divine image in which it was origi- nally created? and since the great source of all moral light and moral influence has been veiled from the eyes of mor- tals?! No wonder that, under such circumstances, the whole hea- then world has been so badly educated. No pmcticai en- wonder, that the most favored and enlightened •'-ccaof.hi.. nations of antiquity, degenerated even under the instruction of a Socrates, a Plato, an Aristotle, and a Cicero. X<> won- der that woman has been enslaved ; and that the worhl has been so long governed by a set of intellectual ly-cdurated, but heartless monsters. The light and liciit of the Divine ef- fulgence, are just as necessar}' to the development an«l pro|>er education of the human heart, as are the rays of tlie Sun to the healtliful and perfect development of the rose, the lily, 376 REASON AND REVELATION. or the pink. Without them, no fallen son or daughter of humanity, was ever yet properly educated, and from the nature of the case, as it now stands, it is utterly impossible that any one ever can be. What, then, was to be done for man — fallen as he was „ , from his primitive fflory? Must he forever Man 8 educa- ^ o ^ tionnottobe remain uneducated? Must the Godlike powers abandoned. r» i • i , • r> i i i 01 his moral nature remain torever undeveloped for want of some proper object on which they might be ex- ercised ? This was not consistent with either the will or the purposes of God concerning man. Shall the veil, then, be removed? Shall the unclouded Nor the full- splcudors of the Divine glory be again allowed orbed gioiioa ^q shiuc foi'tli witli all their dazzling brilliancy of the Divine " •' splendor to be into tlic dark, cold, and chilly recesses of the human soul? Impossible. This would have been inconsistent with both the glory of God and the hap- piness of man. " Thou canst not see my face ; for there shall no one see me and live," * was the reply of Jehovah to one of the meekest, the holiest, and the best of men. The case of man was therefore most peculiar. The eyes of his understanding were diseased. The retina of his moral vision had become morbidly sensitive. He was not in a con- dition to bear the full and open blaze of God's glory; and yet he really needed more of such Divine influences on his soul, than he had ever felt even in the groves and bowers of Eden. The problem was therefore one of extreme difficulty. But nothing is too hard for the Almighty : nothing is too Solution of the profound for infinite wisdom. And the question Problem. ^yj^g therefore finally solved, no doubt to the en- tire satisfaction and profound astonishment of all the higher created intelligences. The awful majesty of Jehovah was concealed; and those rays of glory which reflected most of * Exodus xxxiii : 20. THE BIBLE AS A MEANS OF EDUCATION. 377 his love, and liis mercy, and liis benevolence, and his philan- thropy, were concentrated and brou(j;ht to a focns of tran- scendental power, in the person of Jesus of Nazai-eth, our Immanuel, and the Divine Shekinah of the New Institu- tion. Thence they were, by the Holy Spirit, reflected and transmitted to the sacred pages of the Holy Bible: so that looking into it, we can now, with open face, behold as in a mirror, the glory of the Lord; until under its transforming influence, we are changed from glory to glory even as by the Spirit of the Lord.* The Bible, then, is in this respect a substitute for the more direct original displays of God's glory. It con- The im.ioi8 tains the only manifestation of his i)hilanthroi)y, tiiiT.f..r..o(.Ben- •' i '■ •' ' tiitl toour >pir- that is at all adequate to eradicate the selfishne&s ituai dcreiop- and deep-rooted enmity of the human heart; and to enable us to love Him who first loved us.f And hence it follows, that the study of the Holy Scriptures, is just as nec- essary to the proper and rational development of the human soul, in harmony with its relations to the universe, as food is to the healthful development of the body ; and as the rains, dews, and sunshine of heaven, are to the growth and fra- grance of the rose of Sharon and the lily of the valley. Whether, then, the Bible should be taught and studied in our ftimilies, our Sunday-schools, our common it.),»uMb« schools, our academies, our female seminaries, ^ " J' i',"^.';'',^ our collesres and our universities, as a means of d'r»rtm.nibf ~ -1 1 • educHtioii. moral discipline and spiritual development, is not a question of mere expediency or metaphysical specula- tion. It is not a matter of mere Protestant, Catholic, or Jewish prejudice. It is a question which has its origin in the wants and deep-seated principles of the human soul: and which involves man's highest interests for time and for eter- nity. •2 Corintliians iii: 18. tColoasians i: 20-22, and 1 John it: 19. 378 REASON AND REVELATION. And hence no other Divine precept was ever expressed . with more point, emphasis, and particularity, tions on this than that which expresses and enforces the duty of training and educating our chihh'en in the very words, and through the instrumentality of the Living Oracles. " These words which I command thee this day," said God to his ancient people, " shall be in thine heart ; and thou shall diligently teach them to thy children; and shall talk of them when thou sittest in thy house, and when thou walhest by the way, when thou Rest down and when thou risest up. And thou shall bind them for a sign on thy hand; and they shall be as frontlets between thine eyes. And thou shall write them on the posts of thy house, and on thy gates.'' * SECTION III.— The Formative Process. This consists in the formation of such habits of thought, T . ..1, ttwc? feeling, and action, as are essential to the In what the J if ^ 7 Formative Pro- perfcctiou of our own character; and as loill best cess cuusists. tt • i f -t i i enable us to discharge with jacility and pleasure, all the duties and obligations that we owe to God and to society. It is of course very closely connected with the developing itissimuita- process. Indeed, it is only in theory that we ueous with the ^^^^ Separate them. While our latent powers, Ac(iuiriiig and ^ r > Developing encrglcs, and susceptibilities are being brought Processes. n ^ -i o -x • ^ out irom the deep recesses of our bemg, by each one's being exercised on its own appropriate objects, they all, at the same time, receive a particular cast : they are, as it M^ere, molded in the types of the educator. They are either brought into a state of more active and sympathetic liarmony; or they are ])ervertecl, and peradventure even crushed beneath the fetters of the most tyrannical, inexora- ble, and oppressive despotism. * Deuteronomy vi : 6-9. THE BIBLE AS A MEANS OF EDUCATION. 370 This is so very ob\aous, that it scarcely ne<'(l8 any ilhistra- tion. It is a matter of daily ton.sciousness, with K.,rn.«tion i-r every youth, that the peribrmance of any one ''"''"''• action, begets in his system, an increased facility for its repe- tition. This again strcjigthens the same tendency: and so on, till a corresponding habit is formed. "We all know with ■what fear and trembling we made our first essay in the simple art of chirography. To form even the first letter in the alphabet, required, at that tmie, a very considerable efibrt. But now, since a habit has been formed, we make it almost unconsciously : provided, however, that our chirographic organs have received the 'proper training and discipline. This is a very simple and familiar illustration of the force and power of habit, over all the faculties of the tl.- v. o- pIbs- body, soul, and spirit of man. So plastic, indeed, tiiVinfn'nt " is the infant constitution, that it may be easily "''"''■ cast into almost any mold whatever. I do not of course by this remark, intend to indorse the very absurd dogma, that " j\Ian is a mere creature of circumstances." Certainly not. Such a hypothesis has no foundation whatever in fact. There is evidently in the mind of every man, a natural atlinity for truth ; just as there is in his body, a natural tendency to as- sume the upright position. But we all know that the human frame has, in its infancy, been distorted into a thousand hid- eous forms: and we are just as painfully conscious, that the infant mind has, as often, been cast into false systems of j)ol- itics, philosophy, morality, and religion. The present chart of the civilized Avorld is a melancholy illustration of this fact. How exceedingly important, then, it is, that i^porunco of durino; the process of education, all the facul- <•;•"'"••"'« o I tliiii |iri>r)-u ties of every vouth, should not only l)e fully rr<'n<'i>.«'"i developed, but also so molded, trained, and dis- ti..rr"pcr ciplined in the truth, as to form habitH in har- mrsoi 380 REASON AND REVELATION. mony with his own nature and with all the relations that he sustains to the entire universe! This is a matter on which there is no room for exaggeration. Here it is, that all the powers and resources of language become utterly bankrupt ; and every attempt at hyperbole, falls far short of expressing the simple, eternal realities and consequences that are in- volved in the education of every son and daughter of our fallen race. Here, then, the study of the Bible again becomes a matter The study of of infinite importance to every man. He who the Bible essen- -i i i i i j • • i tiai in this pro- niadc man, and who knows what is ni man, made *®^^- th^ Bible also for man; and especially for his in- tellectual, moral, and religious discipline. Of course, then, it is perfectly adapted to this end. And all that is now want- ing is simply this, that it be properly used as a book of in- struction, correction, and discipline by all parents and other educators of youth. Let this be done, and soon " The wolf also shall dwell with the lamb. And the leopard shall lie down with the kid ; And the calf, and the young lion, and the fatling together; And a little child shall lead them, and conse- And the COW and the bear shall feed ; duences of its Their vouug oues shall lie down together : proper use. J g o And the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp. And the weaned child shall put his hand on the cocka- trice's den. They shall not hurt nor destroy in all my holy mountain: For the earth shall be full op the knowledge OF THE Lord, As THE WATERS COVER THE SEA." (Isaiah xi : 7-9.) QUALIFICATIONS OF THE BIBLE STUDENT. 381 CHAPTER II. QUALIFICATIONS OF THE BIBLE STUDENT. Our next theme is the necessary and proper xhro-^kindg of Qualifications of the Bible student. These may i"»''<"icatiou. 1 . , •111 pcitaiiiitig to be conveniently considered under three heads : f'o B'I'Io stu- viz., the Intellectual, the Moral, and the Lit- erary. SECTION I. — Intellectual Qualifications. I will omit, in this discussion, the consideration of the distinct elementary faculties: such as Perccp- j„ what th^e tion, Memory, Imagination, Judgment, and In- *"''''-'"'' coasitt. tuition : and merely say a few words on those happy combi- nations of these faculties, and Mo.se peculiar habits of mind, that most serve to qualify the student of the Bible for a correct and practical understanding of the Sacred Volume. These may perhaps be all gcncrically comprehended under what we usually call Good Common Sense. But what is Good Common Sense? Tliis is not strictly a fixed quantity, as a mathematician would say. ^^^ cipmonu It admits of some variations, according to cir- pfcmmoo cumstanccs. But I presume, that it will always be found, on analysis, to comprehend two very different pow- ers and capacities of the understanding. The first of these is intcUectual acumen; or the power to discriminate between things that differ. And the second is intellectual expansion; 3S2 REASON AND REVELATION. or the power to comprehend all the parts and elements of one united whole in their true and proper relations to each other. An excess or deficiency of either of these elements is apt to unbalance the mind and lead to error. These, then, are the two intellectual qualifications that Twotiiiu"s should be most earnestly sought for by every necessary in studcnt of tlic Holy Scripturcs. The Bible, if order to un- iii ii i i/> derstaud the Comprehended at all, must be understood ; first, with respect to its elements ; and secondly, with respect to the one grand and comprehensive scheme of re- demption which pervades the whole volume, and extends from its alpha to its omega. Those who fail at either of these points, can never be safe interpreters of the Living Oracles. SECTION II.— Moral Qualifications. Tlie first of these is a profound reverence for the Bible. We First Moral sliould ucvcr Separate God from his word : but Qualification. jj-j c^jj cascs, aud uudcr all circumstances, we should approach the Bible as we would approach its Divine Author. To read it as we read a heathen classic, is of but little use; perhaps often an injury. The second moral qualification of the Bible student is an. Second Moral honest and sincere desire to hiow the truth. It is Qualification. ^^^ cnough to go to the Bible for proof-texts. We must go to it for the truth, at all risks and at all haz- ards. This may indeed sometimes prove ruinous to our pre- conceived systems of philosophy and theology : but be it so. This desire should also be accompanied with an honest pur~ Thini Quaiifl- ^0-56 aiid determination to obey the truth. Other- cation. wise, the study of the Bible may only serve to blunt the sensibilities, and to harden the moral and religious affections. Such is often the case with the man who is accustomed to witness the effects of poverty and distress. QUALIFICATIONS OF THE BIBLE STUDENT. 383 without making any effort to relieve them. And hence Christ says: "If any man will do his (GocVs) will, he shall know of Ihe doctrine, whether it be of God or whether I ftpcak of myself.'"^ AVe should, then, tremble, when we feel our- selves in any measure disposed to trifle with any of God's commaudments. SECTION III. — LiTERART Qualifications. These are very numerous and various. For although the Bible is, in some respects, one of the most simple . ' i- ' 1 Amount of and intelligible of all books, it is, in other re- u-iirniiig ii-ce»- spects, the most proiound volume that was ever Btii„d tuo uib- written. And hence it really requires more ^^''' learning to understand the Biljle^jo/cc-//^ than to understand any other book extant. And consequently the man who has the most knowledge, other things being equal, is always best qualified to understand and interpret the Living Oracles. But, nevertheless, there are certainly some branches of science and literature that are of specicd import- Br„„eh,.,of ance to every man who desires to understand for m.'.-t import- aDce. himself the Holy Bible. Such, for instance, are the following: I. A thorough hiowledge of his own vernacular. This is absolutely necessary in order to carry on success- Aki.owir^70s, or chorus-leader, led the way, taking by the hand the next in order; the second in like manner led the third; the third, the fourth; and so on, until the entire chorus appeared on the stage. 3. It will greatly strengthen his faith, and give him a be- coming confidence in the correctness of his own conclusions. This is no doubt the common experience of all critical stu- dents of the original Greek and Hebrew Scriptures. III. A general knowledge of history. This will greatly General His- assist him iu Understanding many portions of *"''*'• the Sacred Scriptures; particularly the prophe- QUALIFICATIONS OF THE BIBLE STUDENT. 385 cies: and at tlie same time furnisli him with a fund of the most simple and appropriate ilhistrations. IV. A knowledge of Ancient Geography. This will assist the Bible student in fixing the locality of events. Ancient And besides it is well to remember, that no other <^""k'""p''>'- class of names are more liable to vary in the extent of their meaning. The word Ada, for instance, in the days of Ho- mer, referred only to a very small district in the south-west portion of Asia Minor; in the time of Paul, it embraced the entire western part of Asia ISIinor, of which Ephesus was the capital ; and now it is applied to a continent. The words Eu- rope, Africa, and many other geographical terms, have passed through similar changes. And hence in any given case, it is necessary to understand the historical meaning of such words. V. A knowledge of the different systems of Chronology ia also essential to a correct understanding of many 1 1 1 Ancient Bye- portions of the Holy Scriptures. It would puzzle tcmBofciiro- an American, for instance, without any knowl- edge of Jewish Chronology, to understand how it was that "the early rain" conld fall about the first of November; and "the latter rain," about the middle of ISIarch. But when he is informed that the civil year of the Jews commenced about the autumnal equinox, the mystery is solved. VI. A knowledge of Archaeology or of Sacred a7id Profane Antiquities. This will very greatly assist the student in understanding the many references and allusions that are made by the Sacred writers. E. g. : In Matthew v: 21, 22, there is an allusion to the inferior courts, composed in the time of Josephus of seven judges; to the Sanhedrim, composed of seventy judges, l)esides tlie High-Priest and his deputy; and also to a still higher tri- bunal. For at that time, the Sanhedrim had no power to put any man to d(>ath. (John xviii : 31.) In Hebrews xii: 1, Paul refers to the Grecian foot-races. 25 886 REASON AND REVELATION. VII. A Jcnowledge of Mental Science. This will be of Mental Phiios- SGrvice to the student in many ways : and espe- "P'^''- cially in the study of man's powers, capacities, and responsibilities; and the secret springs and workings of the human heart. VIII. The last subject that I shall name for the present, Physical sci- i^ « hnotoledgc of the Pfiysical Sciences and of *°*'®^- God's jjhysical government. If God is the Au- thor of both Nature and Revelation, it is reasonable to sup- pose that these two volumes would mutually serve to explain and to illustrate each other. And such we find to be the case in fact. The points of resemblance and analogy that exist between these two expressions of the Divine will and char- acter, are just as full and complete as the nature of the case and the subjects will permit. (See Butler's Analogy.) CHAPTER III. HELLENISTIC GREEK. SECTION L— Its History. About a century before the beginning of the Christian Decline and Era, thc Hcbrew ceased to be a living language, death of the Indeed, from the time of the captivity, the com- guage. mon people seem to have rapidly changed their own vernacular for the Chaldee (Nehemiah vii : 8) ; though the Hebrew was certainly used by the learned, especially in writing, till after the time of the Maccabees. But about one hundred years before Christ, the Hebrew The Jews' ver- ^^s wholly supcrscded, both in speech and in Dacular in the . , ume of Christ. Writing, by that corrupt Aramaean dialect, com- HELLENISTIC GREEK. 387 monly called the Syro-Chaldaic. This was therefore the ver- nacular dialect of both Christ and his Apostles. Why, then, was not this new dialect of the old Hebrew, made the medium of communicating to the world, the Gos- pel of our Lord and Savior Jesus Christ? The testimony of the Fathers is full and explicit to this effect: that all the writers of the New Testament wrote in Greek, ^ ' Tho New Te»- with perhaps the exception of Matthew. He fum.ntwrit- seems to have written in both the Aramtean "'>■■'*• and the Greek: first, in the Aramaean, for the sake of his Hebrew brethren in Palestine; and afterward in Greek, for the benefit of his Hellenistic brethren who were scattered abroad. But why was this ? "Why did God prefer the Greek to the vernacular of Christ and his Apostles in giving to mankind a revelation of his will and his purposes of mercy? Chiefly, I presume, for two reasons : Eeasona for 1. Because the Greek was in all respects a ''*''• more perfect language than the Aramaean. 2. Because, through the conquests of Alexander the Great, and the constant intercourse between the Greeks and the Romans, the Greek language had, for about three hundred years, been the common medium of communication through- out the whole civilized world. But the Greek of which I now speak, was not the Greek of Plato and Demosthenes. By the conquests origin of the of Alexander the Great, the hitherto independ- nT.^icDu- ent States of Greece were all fused into one '**"• empire. And as a consequence, their various dialects were all fused into one Common or Hellenic Dialect {^ xoiut} or jJ '^ Ellr^vtrr^ (icahxro^) ; having for its basis the anrii-nt Attic; but being, at the same time, very greatly nKKlificd by the Ionic and the ^olic; and even still more by the Doric, which was the prevailing dialect of Mao'dnnia. Out of this Common Dialect Wii:i formed, at an early 388 REASON AND REVELATION. period of its history, by and through Hebrew and Aramsean Origin of nei- influence, that variety of the language, which lenistic Greek, gj^^g j.\^q ^[^q ^f Scaligcr (1550), has been gen- erally known as Hellenistic Greek ; i. e., the Greek spoken and written by those who were, by birth, Jews or Israelites. The purest specimens of this dialect now extant are found in the Septuagiut, the Apocrypha, and the New Testament. It is distinguished by many peculiarities; the most impor- tant of which, I will briefly notice in the next section.* SECTION II. — Chaeacteristics of Hellenistic Greek. Characteristics rpj^g cliief peculiaritics of Hellenistic Greek 01 Hellenistic ^ Greek: may bc briefly summed up as follows: Transferred j_ jf- contains manv wovds and phrases, which Wiirds and . piirases. are never found in the classic authors. E. g. : 1. A^^a, father; Chal. N3N; Heb. 35?. (Mark xiv: 36; Romans viii: 15; Galatians iv: 6.) 2. Jjdaddiov, Heb. P"^31^, destruction, (Revelation ix: 11 ;) Greek arroUucov. The usual word for destroyer in Hebrew is n'nis'p, Sept. 6 oXodpsowv. (Exodus xii : 23.) 3. A/r/^u, Heb. |D5v'; proj^erly an adjective, true, faithful : also as an adverb, truly. 4. AxeXda[ia, Aramasan ''p.n, a field, and ^'^'^, blood. (Acts i : 19.) 5. Apiiajeddiov, Armageddon, Heb. "'D, a mountain, and l'^'?'?, Ifegiddo. (Revelations xvi: 16.) 6. Brjdtada, Bethesda, Aram, n-'a^ house, and ^"^^^y mercy. (John V : 2.) 7. Brfiavta, Bethany; Heb. n'3, a house, and \rn, dates. 8. napadsc(TO(:, Paradise; Heb. Dl";3 from the Sanscrit paredeca, a pleasure garden. * For a full discussion of these matters, see Winer's Grammar of the New Testament Diction. HELLENISTIC GREEK. 389 9. Fssvva, GeJienna, Heb. n'J, a valley, and oin^ Illnnom: used as a symbol of Hell. (INIatthew v : 22.) 10. l^jizai^a^ or aazav, Sata)i; Heb. Ji3i'', an adccrsari/ ; Gr. 6 dca^oXo:;. All sueli words are mere Oriental terms in Greek letters. And hence their meaning must be sought for, not in the Greek, but in the language or dialect from which they arc taken. 11. The second cliaracicnstic of TIeUciuMic Greek consists in the use of many words and phrases of Greek origin ; (;,.,.,.k wor.ig but which are, nevertheless, used in a sense that is ""''' '" " "7 ' ' liifw cir Chris- either wholly or 'partially different froni that xohich «'"» "'•"">■• was usually given to them by profane writers E. g. : 1. '/.Vc, one, in the sense of r.'C or -iioko^; like the Heb. "'n.5< (Genesis i: 5.) Thus in INIatthew viii: 19, we liave i.'C ■{■(lapnaztu^, one scribe, for r^c YfafjLpareu^, a certain scribe. 2. IJaaa. aapB, all flesh. In classic Greek this means simply ''the ichole flesh" of a man or an animal, as the ca^e may be. But in Hellenistic Greek it means all mankind. (Acts ii: 17.) Heb. ■•t;^-^?. 3. So o'j Tzaaa aap^, Heb. iij'3-"^2 nH^ means " no flesh ^ no part of mankind. (Matthew xxiv : 22 ; 1 Corinthians i: 29.) The negative particle, in such cases, qualifies the verb and not the adjective. Hence the phrase in 1 John ii: 19, 6-c oox siai ;rai/r£C £? ^j/uou, should be translatcil "that none of them are of us." 4. \lc/ia ex'/jr^, to pour out blood. In classic Greek, this means simply "to shed blood:" but in Hellenistic Greek, it means, " to kill" or " to put to death." The reason of this is found in the Jewisli sacrificial formula a-j -ipi-?, Sept. ic 390 REASON AND REVELATION. In the latter it was a mere arbitrary sign of the person so designated. But in the former, it was also expressive of the attributes and characteristics of the person referred to. And hence in Hebrew and Hellenistic Greek the words ^P and 6vo(ia (name) are each made equivalent to the person which it represents. The expression, " Calling on the name of the Lord " is equivalent to calling on the Lord himself. 6. The word (7/avoaiov is used in Hellenic Greek for the older classic form axaudaXrjdfJou to denote the stick in a trap to which the bait is fastened: i. e., the trap-spring. But in the Septuagint, it is used for hiiy^'O^ an offense, a snare, a stumbling-block. And hence in the New Testament, ffxai/- daXd^co means to stumble, or to cause to stumble. 7. The word an'Aoyy^ua in Hellenic and classic Greek, means simply the intestines. But in Hellenistic Greek, it is used for the Hebrew word D"Pn'2, bowels, mercies, affec- tions; from on;jj to love. In all such cases, we must go to the Hebrew and not to the Greek for the meaning. III. The chief and most important characteristic of Hellen- A leaning and istic Grreelc, cousists in a marked and sensible ap- to the Hebrew proximtttion Or leaning to the Hebrew style and construction. construction, whenever the Hebrew idiom differs from that of the Greek. This may be seen in such cases as the following: 1. In the frequent use of prepositions to express what the Cases of tuis. Grccks wcrc wont to express simply by means Frequent use of of cascs. E. g., 0.6 coo^ uTto TOO duixazo^ for dd(00(; Prepositions. ^q,j Si^fiUTo^, I avi hinocent of the blood. (Mat- thew xxvii : 24.) ' OfioAoyrjoco ev aoru) for o/^ioX.oyr^ffco aozw, "/ will confess him." (Matthew x : 32.) The cause of this difference is, that the Hebrews had no case-endings: and hence they were compelled to resort more frequently than HELLENISTIC GREEK. 391 the Greeks to the use of prepositions, in order to express clearly the rehitions of words to each other. 2. In the use of fewer coujuuetions. In both the Septu- agint and the New Testament xm is often used i.,i„city or for alla^ xaczzp or xacroc : and yan or o'jv is used <^"»"J""'^"on«. for e-ec, wars, or brt. This again is owing to the Hebrew custom of expressing many relations by the same conjunction. 3. In the use of nouns for adjectives. E. g.: Sons of God for godly men; sons of Belial i'or wicked men; n«uih for newness of life for a new life. Adj.-ctivos. 4. In the frequent use of the possessive case of Personal Pronouns instead of the Possessive Adjective „ ... •> Gonltivo case Pronouns. E. g., aou for ao^, otj, oov ; fxoo or "f Personal , , - , Pronuuii!). tixou for £/ioc, t[JLrj, e/wu ; auzou or «'jr)^c tor oc or loc, T], ou; Tjficov for rj/urepoc; ; u/uou for O/iszsno^; d'jzcov for (Troeeeds from one and the same cause; it may always be traced back to one and the same source. It is, in all cases, a com- ^^^^^^ ^^^ ^^,_ promise between conflicting principles; bcticecn sin or Korm»i- the natural tendency of the soid to worship God, ^ and the preternatural alienation of the heart from him. The fact is manifest, that mankind will worship something; and it is, moreover, just as manifest, that they will worship this real or imaginary divinity, whatever it may be, under some material form, or through some material mwlium. Such is man's nature, and such is his history. But under the full blaze of Christianity, men are almost compelled to absent to •Isaiah i: lO-lo, and xxix: 13, 14. J 2 Tiuiothy iii: 1-&. t Matthew xxiii; -3-28. 404 KEASOJT AND REVELATION. the claims of Its evidence. They concede that It is from God ; and many are constrained to accept and to adopt its form of worship. But the misfortune is, that in many cases, their hearts are not in it. Their spirits do not lay hold of it, and appropriate it as a means of union, communion, and fellow- ship with God, through Christ. Like the ancient Israelites, many of us are still prone to worship God with our lips, while our hearts are far from him.* And hence it is evident that Formalism, wherever found, Whs it is worse is Utterly worthlcss. We might as well attemjit than useless. ^^ satisfy the appetite, and to supply the wants of the body, with the mere pictures or shadows of bread and water, as to satisfy the desires of the soul with the empty forms and ceremonies of any system of religion. So teaches the Holy Blble.f So teaches all sound philosophy, and so teaches all human experience. Indeed, a merely formal profession of religion is always worse than useless. I know of no condition that Is so much to be dreaded as that of the formalist ; as that of the man who is nominally alive in the Church, but who is really dead in spirit. O, it is bad enough to go down into perdition under any circumstances ; even amidst the errors and dark- ness of heathen superstition. But to hear t\\Q awful anath- ema, "Depart, ye cursed, into everlasting fire," after we have been baptized into the sacred name of the Father, and of the Son, and of the Holy Spirit ; after we have had our names inscribed on tlie rolls of the Church, and been al- lowed to participate in all her rites and ordinances — this, it seems to me, is the very consummation of human woe ! O, wretched state of deep despair, how can any one endure it ! The very thought of such a state seems to us dreadful and Our danger horrlblc In the extreme. But it is rendered and encourage- i i i o ^ n • ^ t> ments. uouDiy SO, trom the reflection that many oi us * Isaiah xxix : 13, 14. f Isaiah i: 10-15, andJoha iv: 24. FAITH AND INFIDELITY. 405 will, in all probability, have to ciulurc it, unless we amend our lives. O, bretlivcn, what a contrast there is between tlie cold and heartless formality of our lives, and the standard of piety and practical godliness that is required by the Holy Scriptures ! But let us not, however, be discouraged. God our Father loves us and pities us. Christ, our elder Brother, has died for us; nay more, he lives for us; and he has sent his Holy Spirit to comfort us, and to help our infirmities. We have, moreover, the blessed Bible to guide us. And all that is now necessary, and that is now required of us, is, that we give up our hearts to God, that we be united to Christ ; that we believe in him, and love him and serve him witii all our hearts, and with all our souls, and with all our strength, and with all our understanding. Let us do this, and then all will be well. For then, in- deed, we can say with Paul, that all things are ours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come ; all are ours, and we are Christ's, and Christ is God's. Then, indeed, life, with all its cares and labors, will be but a pleasure to us; and death itself will be but a calm sleep, a state of sweet repose, from which we will finally wake up to partake of the joys, and honors, and pleasures of God's everlasting kingdom. There, there is rest for the weary soul; there, there is full- ness of joy; and there, there are pleasures for evermore. SECTION III.— Indifferen'tism. "Became sentence ac/ainst an evil irorl- is not exccntnl ypral- ily, therefore the heart of the sons of men is fully sd in flum to do emW (Ecclesiastes viii : 11.) There is in the natural world, or under the the physical government of God, a very close connection between cause 406 REASON AND REVELATION. and effect : between the transgression of a law, and the in- connection be- Aiction of the penalty that God has connected tween the With it, and that he has made consequent upon transgi-fssion ' ^ _ ^ ^ ofiawaiKithe it. No man can thrust his hand into the fire, God's phy^^icai and uot bc burned instantly. No one can pro- government. jg^^ hiuisclf from a lofty eminence, under the influence of gravitation, without being at once dashed into pieces. But under the present administration of God's moral gov- (2) In his moral emment, the casc is somcwhat different. Here, government. ^]^g penalty is oftcu, in a great measure, sus- pended for a time. And hence it is that the liar, the thief, the profane swearer, and even the murderer, may escape the full measure of their desert, for weeks, and months, and years together. This is no doubt a most benevolent arrangement. Indeed, Reason of this ^^ ^^ ^^6 Only arrangement that is possible under difference. q^^, jyresent state of prohation. God is now long- sufiering ; not being willing that any should perish, but that all should be brought to reformation. But like every other Divine blessing, this forbearance of God has been miscon- strued and misinterpreted by thousands, to their own ruin and condemnation. Because sentence against their evil deeds Effect of this is not executed speedily, their hearts are fully ^^^^^' set in them to do evil. Some of them seem to imagine that there is really no such thing as a moral gov- ernment over the universe. They suppose that every thing happens merely as a matter of chance or accident. Others seem to admit the existence of God's moral government. But then they allege, that its administration is altogether uncertain and capricious. They seem to think, indeed, that it is a matter purely arbitrary with God, whether he should punish any one ; or whether he sliould permit all transgres- sions of his law to pass w^ith impunity. Others, again, sup- FAITH AND INFIDELITY. 407 pose that God is so very kind, merciful, ami licnovolont, that he will surely make all his creatures liMjjpy in some way. The tendency of all such theories and speculations is very obvious. Though differing much in their details, they all lead to the same ruinous consequences. They all serve to weaken, if not indeed to destroy, our sense of resjjonsijjility to God ; and, of course, to make us indifferent to the claims of the Divine government. This, then, Is the second stage or fonn of hiJidcUty, to which I wish to call the attention of my readers. The „ , , •' spconuRradoor first, as I have explained it, is called Formal- »p<«ueofinfl- ism. It consists in a form of godliness, without its power. But the species of infidelity, now under consid- eration, has neither the form nor the power of godliness. It eoiisists in the denied ofman\'i responsihilUij ; and in the conse- quent indifference which all who are under its influence show with respect to the claims of the Divine government . And hence, for the sake of distinction, we shall call it Indifferodixin. This is, perhaps, the most common form and species of infidelity known in this country. It is not like formalism, connned to professors of religion; nor, like Atheism, is it limited to non-professors. On the contrary, it pervades, more or less, all classes of society. It is owing to its influence, for example, that many neglect the command to search the Scrii)tures; to believe on the Lord Jesus Christ; to repent of their sins; to confess the name of Jesus; and to be bajitized into the name of the Father, aud of the Son, and of the Holy Spirit. And it is for the same reason, viz., the influence of this species of infid«lity on the soul, that a large number of those who enter the Church, give no farther diligence to make their calling and their election sure. Most of this latter class of persons have no intention of rebelling against (Jotl. They nev«'r expirt to hear the anathema, " Depart, ye cursed, into cverla^liug 408 REASON AND REVELATION. fire." But for the reason assigned, they have become stu- pidly and ahirmingly indifferent, with respect to the one thing needful. Their error consists not so much in denying the Divine authenticity of the Holy Scriptures, as in prac- False assump- •' j l ? i. tion on which tically neglcctiug what is therein contained. Like the ancient Sadducees, they err in not understanding the Scriptures, nor the j^ower of God. And hence it is, that their whole system (if indeed views so vague, so heterogeneous, and so discordant, can be called a system) rests on a false assumj^tion. They assume, con- trary to all evidence, that the world is now in its natural and normal condition ; that the Divine administration is the same now that it ever was, and that it ever will be. And hence they infer, that as many escape here the just reward of their deeds, so it is probable that many will in like man- ner escape it hereafter. This assumption, however, is plainly in opposition to „ ^ , , . both the light of nature and the evidences of Di~ Twofold evi- layed so much benevolent' in all the works of creation and providence, and tiiat so l<»ved even a rebellious world as to give his own Son for its re- demption, would certainly inflict no unnwcssjuy pain on any thing. And if so, it follows, that ichdUrer peiiallies men or angch have endured, have resulted from a neceMtity as profound as the being of Jehovah, and as fixed as Uic throne of his holiness. 410 REASON AND REVELATION. This, then, being conceded, as I presume It will be, by every thoughtful and reflecting person, I again ask, what has God done in the way of punishing transgressors of his law, and for the purpose of showing to the universe that his moral creatures are responsible to him for all their ac- tions ? He has done much — very much ; enough, one would think. But angels ^0 silcncc all vain speculators ; and to secure the have suflered. most pcrfcct allegiaucc from every man who has an eye to see, an ear to hear, and a heart to understand the revelations of his will. He has cast angels out of heaven and thrust them down to hell. " The angels," says Jude, " who kept not their first estate, but left their own habita- tion, he has reserved in everlasting chains, under darkness, unto the judgment of the great day." * And all this, be it remembered, he has done from the necessities of his own na- ture and government; and with a full appreciation of all that these fallen seraphs will have to endure throughout the endless cycles of eternity. How, then, O impenitent sinner, do you expect to escape the righteous judgments of God? If God spared not an angel, a fivorite angel, perhaps at that time, or rather pre- vious to that time, the archangel, why do you imagine, O rebellious man, that you will escape the execution of his just and righteous vengeance? But perhaps Satan whispers to you that you are not an angel, but a man : and that to man God has always shown peculiar favor; and therefore, that after all, you will not surely die. If this is the ground of your hope, then let me remind All men have you that this samc arch-deceiver made a similar stiffered on ac- . • . n i , • -r^ ^ ^ count of Ad- suggestion to our tirst parents in Lden ; and am'a sm. ^-^^^^ ^Y\at cvil insinuation has deprived mankind * Jude, verse 6. FAITH AND INFIDELITY. 411 of the pleasure of Paradise ; that it has separated (hem from the Fountain of life and happiness; tliat it has inl'uscd the poison of sin into their whole constitution ; and that it has affected their body, soul, and spirit, with ten thousand mal- adies ; that it has laid one hundred and forty generations in the dust of death; that it lias clothed the Eai'th with niourn- ini^:, and cursed the very ground from which we seek our daily bread. And remember, moreover, that it has done all this, by simply inducing man to sin ; by leading him to disobey his Maker; to eat "Of that forbidden tree, whose mortal taste Brought death into the world, and all our woe." Now, if one sin, and that, too, in the estimation of most skeptics, quite a venial sin, has done all this, — has brouglit all this ruin upon mankind, under the government and odiuinis- tration of a just, and righteous, and merciful God, then 1 ;L -t portanceof that conccms US all for time and for eternity. If it does not, like the known love of God, fill the soul directly with heavenly peace and holy joy, it may do so at least indirectly, by restraining us from the commis- sion of many crimes that might otherwise lead to our ruin. If it takes away all hope from the willfully and pertina- ciously disobedient, it, at the same time, gives to the hum- ble, consistent, obedient followers of the Lord Jesus Christ, a pledge of safety and security that never could be enjoyed under a Government that is carelessly and imperfectly ad- ministered. To all such, it is an anchor of the soul, sure and steadfast. SECTION IV.— Spiritualism. "Beware, lest any man spoil yon through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." (Colossians ii : 8.) Guide of info- It is a fact generally conceded by students of rior ammau. nature, that God has given to all animals inferior to man, a perfect guide. They have all in the gift of in- FAITH AND INFIDELITY. 415 stinct a perfect rule of action. Under tlie iiiniienco of this mysterious principle, every species perfectly fulfills the ob- ject of its existence. Thus, for example, the bee constructs its comb, and distills its honey, with a degree of accuracy that baffles the skill of the most profound niathciuatician and the most skillful chemist. And just so it is with most otlier species of animals, whether living on earth, in air, or in "water. Tliey all work with the most perfect accuracy in ac- complishing the object for which they were created.* But to man God has given no such natural powers or fac- ulties. The infant is the most helpless and de- ji„„^ ji.,titute pendent creature on earth. It learns every thing "'■""'^•"»«"'J«- by the slow process of experience ; and even as it grows up to manhood, it is wont to commit the most serious blunders and mistakes in the gravest, as well as in the most common concerns of life. Thus, for instance, while all bees are labor- ing incessantly toward one and the same end, one man is pursuing wealth as his chief good ; another is se<'king after powder; another, after political or military distinction; an- other, after knowledge; and a few only are earnestly striving to attain to celestial honor, and glory, and immortality. The reason of this distinction between man and the infe- rior animals, has long been a question with naturalists. But it is a question to which the natural man has never given a satisfactory answer; though it is a subject of wiiich he has often sorefy complained. The elder Pliny, after contemplat- ing and examining this subject as far as tiie nofl-mon. or light of nature and philosoj^hy could c-arry him, «»">-'■'"'''">'• concludes his reflections in the following melancholy strain : "A being," says lie, "full of contradictions, man is the most wretched of creatures; since the other creatures have no wants transcending the bounds of their nature. Man is ftdl of de- sires and wants that reach to infinity ; and which can never •Parker's Discourse on Religion, p. 136. 416 REASON AND REVELATION. be satisfied. His nature is a lie, uniting the greatest pov- erty with the greatest pride. Among these so great evils, the best thing that God has bestowed on man is the power to take his own life." The light of Divine revelation is, therefore, necessary to the solution of this problem. With its aid, all The Scripture _ ^ ^ ^ ' soiuti.in of the ig plain, clear and satisfactory. In it we are taught that God designed that he himself should be man's guide ; and that for this purpose, and with this view, he formed him after his own image, and after his own likeness. And for a time, it seems that he admitted him into his own immediate presence, and spoke to him with all the kindness, and love, and familiarity of a father. That was the golden age of humanity, when God conducted Adam and his lovely bride through the green pastures of Eden, and led them beside its still waters. But soon sin broke oif this happy union. It very soon interrupted the familiar and agreeable intercourse that origi- nally existed between man and his Creator. God no longer conversed with him, face to face, as friend to friend. He veiy justly and very benevolently withdrew his presence from erring man. But even then he did not leave mankind without a guide. He gave us the Bible — the Holy Bible — to lead and direct us in the way of holiness; till readmitted into the presence of our God, we shall see as we are seen, and know even as also we are known. Happy, then, is the man that makes the Bible the guide of The Bible ^^^ ^'^^^' ^^ ^^^ already conducted millions of mail's guile of Qur racc within the vail, whither the forerunner has for us entered, even Jesus who is made a High Priest forever, after the order of Melchisedek. And, guided by its prece})ts, many others are still on their way to glory. Wherever its influence is felt, like the river of God, it gives life and health to every thing. FAITH AND INFIDELITY. 417 "Blessed flowers do spring where'er it flows, And deserts blossom as the rose." How glorious, then, and how delightful, would ho (lie cflocts and consequences, if all men would take the liiMr as the guide of their lives! How soon would enmity l)e removed from the human heart; how soon would man he recoueiled to his Maker, and peace and good-will alKuitul among all the tribes and families of this sin-stained earth. But poor, weak, fallen man has ever been prone to seek a guide of his own. Deceived by his disordered Guide of »n- affections, his blinded reason, and many false an- '''''"' •'''""''°- alogics, he has always been inclined to follow «ri. spiriiuai- the instincts of his own perverse nature as the guide of his life. This is the rule that was generally adopted by the ancient philosophers ; and it is the same rule that i«< now followed by the modern Spiritualists. This class of religious sophists maintain that evcj'y man /m.s a gui(Jc of life within himself; a guide that is as unerring in its object, as is the instinct of any species of animals; a religioiis guide, by means of lohicK the mind talrs as direct cognizance of God, and of our 7'elations, duties, and obligations to him, as it takes of things material through the medium of the senses* This is the fundamental and characteristic doctrine of the Parker school in America, and of the Newman .school in England. It is also held by many of the so-called philo.so- phers of France and Germany. The power or ficuJty of M-hich they thus speak, is variously designated, as the I\ea.son, the Pure Rca.son, the Intuitive Faculty, etc. But by wliat- ever name they may see fit to call it, they all agnv with Theodore Parker, that its office is to give us direct knowl- eda-e of all that is essential in religion. They ran.um.nui , , . ;• • I Priiif Iplr of maintain that Christ lantty proper, or religion ab- ....-i.ro.-ptrit- sohde, consists in a (tysfan of spiritual philosophy "•""•■ founded in the nature of things; and that the mind perceives • Parker's Discourse on Religion, pp. 160, 209. 27 418 REASON AND REVELATION. it intuitively, Just as it perceives color by means of the eye; and sound, through the medium of the ear. * The absurd consequences of this theory are very obvious. If all true religion is but a system of spiritual philosophy, founded in the nature of things; and if this is really per- ceived and enjoyed by all men simply thi'ough the exercise of Reason or the Intuitive Faculty ; then, of course, it follows that we need neither a Bible nor a Eedeemer. And this in- deed is the avowed creed of the most distinguished advocates of modern Spiritualism. Theodore Parker, in his Discourse . f on Religion, says : '' Our theology," meaning Christ and the Christianity as it is taught in most modern churches, " has two great idols — the BIBLE and CHRIST:' t These Mr. Parker and his colleagues would cast to the moles and to the bats, just as they would cast aside the carved images of pagan worship. And with them they would, of course, reject as old wives' fables, all that is taught in the Bible respecting the fall of man ; the incarna- tion of Christ ; his atonement for sin ; his resurrection from the dead ; his ascension into heaven ; and his glorious reign over all the created powers and principalities of the entire universe. This is the religion of many of the self-styled philosophers of England, as well as of continental Europe. And this is one of the boasted reforms that are now spread- ing like a moral pestilence over our own once prosperous and happy country. To refute all the errors of this pretended scheme of phi- losophy within the narrow limits of one short article, is, of course, practically imj^ossible. To do this would require the space and labors of at least a very respectable octavo. But to attempt this would only be a work of supererogation. It would be giving far more time and attention to the system than it really merits. And I will, therefore, for the • Parker's Discourse on Religion, pp. 6, 33, 34, 372. t Ibid, p. 369. FAITH AND INFIDELITY. 419 present at least, confine my remarks to a single point. I mean the very hold and naked hypothesis or as- , sumption on ichich the whole system rests. Remove baifi.M hy- this, and the scheme falls like the baseless fabric of a vision. HoAV, then, let me ask, does ^Ir. Parker know that tlicre is no difference, except in words, between Natnral and Re- vealed Religion ? How does he know that tliere is a natural snpply for all onr spiritual and corporeal wants? How does he know that there is a natural connection between God and the soul, just as there is between light and the eye ; between sound and the car ; between fooil and the j>alate ; between truth and the intellect ; and between beauty and tlie imag- ination ? * How did Mr. Parker make this great discovery ? "Was it by means of this Intuitive Faculty, whirh he says is possessed by all men ? If so, then why do not all men make the same discoverv ? Why do men differ so much oppo»f.i to th» ■' , 'i /» 1 • 1 i* J exporloneo and in their views of God, and oi their relations, du- „b,„rv«.ion of ties, and obligations to him? Tiiey do not so °""'''""'- differ in their views of color, sound, taste, touch, and odors. All the world will say, with :Mcssrs. Parker, Newman, and Mackay, that the sky is blue; that grass is green ; and that flowers are variegated. But not one in a tlionsand, or even in ten thousand, will agree with them in their religious phi- losophy. Why is this? If there is but one absolute religion, and all men are able to jicrccive it naturally and intuitively, then, I ask, why do m«n entertain so very different views concerning it? ' AVl.v docs the Atheist, for example, .say, There is no God? Wby did the ancient Hebrews woi>liip but one ; the Persians, two ; and the Greeks, thirty thousind ? Surelv there must be something wrong in this hy|M,tlu-sii^. A theory thed is opposed in the cxprriaice of all mauhind mud be Jake. And such a thcorj- is modern Spiritualism. • Parker's Discourse, p. 100. 420 REASON AND REVELATION. But our objections to Mr. Parker's theory of religion do not rest wholly on observation. It is as much Opposed to the •' _ couscioisness ojpposcd to tlic conscloiisness of mankind, as it is of mankind. , . . -,-, /» to their experience. How many, lor instance, will acknowledge that they are conscious of having such a faculty as that described by Mr. Parker? and of having such a knowledge of Divine things through it, as his theory implies? We are all conscious that we have the faculties of seeing, hearing, feeling, tasting, smelling, judging, rea- soning, and willing. Or, to speak more accurately, we are conscious of those states of mind that necessarily imply the existence and exercise of these faculties. But how many will acknowledge that they are conscious, either directly or indirectly, of possessing a ^faculty by means of which they intuitively know God, and the absolute or only true system of religion ? None, I apprehend, but a few visionary fanatics, whose minds the god of this world has blinded, lest the light of the glorious gospel of the grace of God should shine into them. Ah, no; these are not the matters of which we are con- scious. We are all conscious that we are sin- The Bible alone, meets ucrs ; aud that wc iiecd to be pardoned. But wa'ti'ts 'of°man- how to attain to the blessed state of that man k'l'^- whose iniquities are forgiven and whose sins are covered — this is a question that no powers of the human mind, unassisted by Revelation, have ever yet answered. It is the Bible, fully authenticated by many infallible proofs, that reveals God to man, and man to himself It is the Bible that teaches us that God so loved the world, even when it was dead in trespasses and in sins, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. It is the Bible that makes known to us God's plan of enlightening, justifying, sanctifying, and redeeming our poor fallen race ; of making us holy here, and everlastingly happy hereafter. FAITH AND INFIDELITY. 421 Let us all, then, beware lest any man spoil n.s through philosophy and vain deceit, after the tradition ij..„c.. u u our of men, after the rudiments of tlie world, and ""''' rmctir.i not alter Christ. Ld its cling fo our Bibles as i"»- the wisdom of God and the pourr of God, tliroutjh C7n'i.st. They will guide us like a pillar of cloud by day, and like a pillar of fire by night, till, having crossed the Jordan, we shall enter that blessed land, where we shall see as we are seen; and where we shall know even lus also we are known. " Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city." SECTION v.— Naturalism. "Beware, lest any man spoil you through philosophy and vain deceit, after the tradition of ma\, after the rudiments of the world, and not after Christ." (Colossians ii : 8.) It is very obvious, that in the creation of the universe, God has established certain laws for its regu- KTi.i-ncoof.ho lation and its government. Every creature, cxi.t..nc^or ° . , natural law*. whether in heaven or on earth, whether material or immaterial, has been made subject to law. Thus, for in- stance, the little seed, as it is developed into the vine, or the oak, or the cedar, does not grow up at random, without form and proportion. Nay, verily. Its entire development, from its first buddings to the ri{>cning of its fruit, is in harmony with the most exact, definite, and unchangeable laws. The size of the flower, its form, its color, and its ehemic:d con- stitution, are matters that are almost as fixed and as d< finite as are the properties of a triangle, a square, or a circle. And just so it is with every spc<'ies of the animal and «»f the mineral kingdom. Water is always composed of hy«lrogon 422 REASON AND REVELATION. and oxygen united in the ratio of one to eight. And all the chemists of earth can not combine these elements so as to form water in any other proportion. Observe, too, with M'hat regularity the heavenly bodies move under the laws and in- fluence of gravitation. We all anticipate with confidence the ordinary changes of day and night, summer and winter, seed-time and harvest. And the astronomer foretells, with the most unerring certainty, the rarer and more extraordi- nary phenomena of eclipses and transits, even for coming ages. And thus it is that the heavens declare the glory of God, and that the earth shows forth his handiwork. Nor is this all. God has not only placed every creature ^, , , under law, but he has also, to a certain extent, Natural pow- ' ' ' ers: what they made it & dcpository of his power. It is true, indeed, that all power is of God. The powers that be, whether intellectual, or moral, or political, or reli- gious, or physical, are all, in a certain sense, ordained of God. And thus it is that he creates and establishes what we call second causes. The mind of man, for example, has in itself no inherent or absolute power. But, nevertheless, God has endowed every man with a certain amount of power and energy, which he uses, in a great measure, according to his own will and pleasure. The sun has no inherent power in and of itself. But God has given to it an influence that is sufficient to keep all the planets of the solar system in their own proper orbits. This is certainly a beautiful arrangement. It detracts Beauty of this nothing from the glory, or power, or wisdom, or arrangr-inont. goodncss of the Creator. On the contrary, to the eye of all enlightened reason, it but serves to illustrate more and more fully his infinite perfections. But all men have not this faith. And some of them have not even tlie perspicacity that is necessary to enable them to look up through and beyond these second causes to Him FAITH AND INFIDELITY. 423 who is himself the cause of all causes. TJicy see, or think they see, in those delegated laws and powers of nature, enough, to regulate and govern the whole prin.rii.i.Mf created universe. Aiid hence it is that they sejja- ^'"""'"•'"• rate God wholly and entirely from his tvorks. They allow him to have no longer any care or concern in the government of things celestial, terrestrial, or infernal. Second causes are now, in their jutlgment, ahund.intly adequate and sufficient for all practical puri)()si.s. Iiif of tho of the Godhead. If creation is a unit, so also ""vinouui.y. is its Creator a unit. If all created things are but parts of one stupendous whole, then indeed it follows that to us there is but one God, the Jehovah Elohira, who in the beginning created, out of nothing, the heavens and the earth, the seas and the fountains of water. This seems to me to be a fair and legitimate conclusion from the premises. But all men do not think so. As we have no direct sensible evidence of God's existence, some have thought and argued that it is more reasonable and more rational to transform all the immnu^rable oriirin of Pan- imaginary divinities of the ancients into one di- """'"'"• vinity; to merely change Polytheism into Pantheism ; and thus to identify God and the universe. Indeed this is not, strictly speaking, a modern notion. It has alwavs prevailed in India: and it is sub- Prrr.imcof stantially the same doctrine that was taught by »-•■"»"•'•»• Pythagoras, in his celebrated school at Crotona, alxjut 500 vears B. C. But it was reserved for Germany to lK)lHter up this monstrous absurdity by all the liglj^ and evidence of modern .science. The attempt was first made by Benedict 430 EEASON AND REVELATION. de Spinoza, an apostate Jew of Amsterdam, about the mid- dle of the seventeenth century. And more recently this system has been defended and variously modified by Fichte, Schelling, Hegel, Strauss, and other German philosophers. And even now, in the year 1867, while we are anxiously en- deavoring to mold the minds and the hearts of the rising generation in the Holy Bible, many of the Professors in the German and French Universities, are laboring to dissemi- nate this form of infidelity among all ranks and classes of European society. I do not feel, therefore, that I need offer any apology for introducing to the notice of my readers, even so absurd a scheme of the philosophy of religion as that of Pantheism. If some of the most profound thinkers of Europe have been deceived by its plausible pretensions, the American youth may not be wholly out of danger ; they, too, may be deluded by its undue assumptions, and by the pretensions of science falsely so-called. Indeed, all history proves, that without a knowledge of Divine Revelation, a man may be induced to be- lieve almost any religious creed, and to worship almost any idol. He must, and he will worship something. If he can not wor- ship the Creator, he will worship the creature, even in its lowest and most degraded forms. If his soul does not find rest in the religion of Jesus, he will seek it in Spiritualism, Pantheism, or any thing else. And hence it is important to guard the young against all the prevaling forms of Infidel- ity, and especially to expose their errors, by frequently con- trasting them with the very plain, simple, and rational truths of the Scheme of Redemption, as these are revealed and pre- sented to us in the Living Oracles. I trust, then, that I shall have the attention and indul- gence of my readers, while with this object in view, I attempt to discuss, very briefly, the claims of even so absurd a sys- tem as Pantheism. FAITH AND INFIDELITY. 431 This whole scheme, then, as I liavc siiid, is nothing more nor less than Polytheism generalized. It simnbi reduces the universe to a unit. T/iis unit is God; "t.>i I'rin. and God, of course, is the universe. This one *^'^"" dogma is the basis of the whole system. But from this assumption, there follow of necessity many very grave and serious consequences. These, of . , ^ ' Slim.? of iu course, constitute a part of the scheme, and must »iii)or.iiii«to stand or fall with it. It may therefore be inter- '' """■*■ esting and instructive to notice a few of these very briefly, by way of illustration. In the first place, then, it is evident, that, on this hypothe- sis, God is not a person bid a thing, a mere thing, chBnMi.r of having no self-government and no self-control. "" '"''"'•"• He makes nothing; and he docs nothing. But he is hinuclf subject to constant changes and modijiadiom, owing simpli/ to the inherent, eternal, and immutable laws of his own nature. And hence we see why it is, and how it is, that Strauss and other Pantheists argue so confidently against the possibil- ity of all miracles. On their assumption, a miracle is in- deed an evident impossil)ility. Admit their premises, and their conclusion follows of necessity. Another consequence of these premises is the denial of man*B personality, freedom of will, and immortaliti/. If rh»riici<-r of the universe is God, and God is the universe, then "• "•""•"'«'• indeed, properly speaking, man has not even individuality, and much less has he personality. lie is a mere ukmK' or manifestation of the Divine existenee; — a phenomenon that appears for a little while, and then vanishes forever. Like bul)bles that rise from the ocean, and float and gli(t«r for a few moments on its surface, and are then lost forev«'r in the abyss of waters; even so, by a fatal necessity, man ri.^cfi for a iittle while out of the abyss of the Divine 'es><<'n«v ; ap- pears for a few days in the beauty of youth and the glory 432 REASON AND REVELATION. of manhood ; and then sinks into a state of unconsciousness — forever absorbed and lost in the fullness of the Divine ex- istence. And this is the repose of Pantheism. This is its heaven. This is its boasted glory and felicity. One more thought, and I have done with this part of my Its Moral subjcct. It is cvidcnt that Pantheism obliterates ^o''"- all moral distinctions; all supposed differencea bekceen right and wrong, between moral good and evil. It is incredible to suppose that one part of a Divinity under the dominion of an absolute necessity, can ever transgress against anotlier part. As well might we suppose that the human hand would transgress against the human foot : or that the head would violate its moral obligations to the heart. But this is impossible; for the simple reason, that no such moral obligations exist or can exist between different parts of the human body. And just so it is on the Pantheistic hypoth- esis ; there being no moral relations, there can, of course, be no moral obligations ; and where there are no moral obliga- tions, there can be no moral wrongs or injuries inflicted. Many other consequences of a similar and equally absurd nature, necessarily follow from the assumptions of Panthe- ism. But the points already explained and illustrated are Proofs of its sufficient for our present purpose. And I sim- faiiiiciousness. p^y wisli uow, in conclusiou, to say a few things in relation to the merits of the Avhole system. 1. And the first remark that I wish to make is, that the From tiio evidence of design, taken from the structure and tiic universe, mechauism of the universe, is all against it. No and the .-vi- ^^^^ '^^ j^jg gg^ggg thiuks of identifying a watch dunce of tno •' ~ Bii'ie- and its maker. The evidence of design seen in its structure and arrangement, is proof positive to all sober- minded persons, that it had a designer. And just so it is in the vast -empire of nature. The nicely-adjusted mechan- ism of the heavens, and the more delicately- wrought struct- FAITH AND IXFIDELITY. 433 ure of every species of vegetables and animal'^, clearly in- dicate to every sound and well-balanced mind, tliat the universe is not eternal ; that it did not make itself; and that it is not the result of chance; but that, as the Bible assures us, " In the beginning God created the heavens niid the earth" out of nothing. In this respect, then, the evi- dence of Nature and the evidence of Divine Ilcvelation har- monize most perfectly. And the evidence of both is irre- concilably opposed to all the claims and assumptions of Pantheism. 2. My second argument against this modern scheme of infidelity, is derived from the evidence of our oxen _ •' ' •' From nur own consciousness. We are all conscious of our own coniici..u«n«n individuality ; oi our own personal identity ; and of our ability to will, and generally to act as we please. We need no evidence beyond that of our own consciousness to prove that we think, and feel, and act for ourselves. Any scheme of philosophy, therefore, that makes man a mere passive machine, or that ignores the highest j)rincipl»'s and attributes of his nature, by reducing him to a mere phenom- enon or mode of the Divine existence, must be false, if there is any reliance to be placed in the evidence of our own senses and consciousness. And if we can not rely upon these wit- nesses, then most assuredly we can rely upon nothing. Then, indeed, Pantheism, and every other ism, becomes a mere chi- mera of the brain, and universal skepticism is the inevitable result. Let not, then, the youth of our country be deceived by such wild and extravagant speculations. " Kvil communi- cations corrupt good manners." How much more rational and consistent with the testimony of our own conM-iou.sn.-jvx, is the account which God has given us in the II<.Iy Hil»le, respecting man's powers and capabilities. After Jehovah Elohim had created every thing el>e pertaining to tiiis world; 28 434 REASON AND REVELATION. after lie had filled its mountains and its valleys with coal, and iron, and other precious minerals for the good of man ; after he had covered its surface with fruits, and flowers, and all kinds of herbage; after he had filled the water with fishes, the air with birds, and land surface with quadrupeds, he said within himself: " Let us make man in our own image, after our likeness ; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image ; in the image of God created he him ; a male and a female created he them." This is the first lesson that God has taught us concerning man. And the second is that in which he informs us that by the abuse of this freedom, man sinned, and thus brought death into the world and all our woe. Indeed, in every chapter of the Holy Bible, man is rep^ resented, just as he ajjpears ivithin the domain of his own con- sciousness, as a voluntary agent, free in all cases to refuse the evil and to choose the good. Here, then, again we have the most perfect and entire harmony between Nature and Reve- lation ; and as in the first instance, they are both in opposi- tion to the claims and assumptions of Pantheism. 3. Another objection to this hypothesis is, that it is irre- From the office concilahly opposed to the dictates of conscience, or of Conscience, • n ' t /• i 7 / -r c > , • in connection ^0 thc impulscs oj man s moral nature, 11 it is with the Bible, truc, as Pauthcism always implies, and as it sometimes affirms, that human actions have no moral quali- ties ; that they are but the legitimate effects of causes as im- mutable as tlie Divine nature ; and that they are therefore all equally good or bad — then, I ask, whence and for what purpose is this inward monitor that we call Conscience? Why was this lying witness ever placed within the human breast to torment man by its falsehood? Why does a man feel remorse for one action, and the highest degree of com- FAITH AND INFIDELITV. 436 placency on account of another ? Surely there must be somi*- thing wrong just here. Surely there must be some error in a scheme which is so contrary to every man's cxjH'rieiice and to every principle of human government and social order. And what must be still more perplexing to the Pantheist, is the very remarkable fact, that here a^ain the testimony of Nature corresponds exactly with the testimony of Divine Revelation, and that both these witnesses are opposed to his favorite hypothesis. My fourth objection to Pantheism is, that it is opposed to some of the strongest natural desires of the human From ibe n»i- heart; and particularly to man^s desire to live for- n^" i,uu"au " ever; to preserve his own personal identity amidst [!^"J,!;,"^V/" the wreck of matter and the crush of worlds. ■ H'^- uitie. That this is true of every man I jiresume no one doubts. I can conceive of nothing but the fear of everlasting tor- ment that could induce any man to desire annihiUition, «»r to seek for eternal absorption in the Divine essence. But wdiy was the desire to live and to preserve our own person- ality ever implanted in the human breast, if it is not to be gratified ; if, in a few days or years, we must all sink into a state of absolute unconsciousness, never again to see the light of heaven, nor to hear the sweet melodies of nature; nor to feel one more emotion of sympathy, or of frlendshi[), or of love? Surely a theory must be greatly at fault which is so contrary to nature, and which is so directly opjw'sed to many of the strongest and most elevating impulses of the human soul. How much more rational and consistent is the doctrine of Divine Revelation. How consonant with our desires and our happiness is the assurance given in that blessed vohune that man was made for immortality; that though in Adam all die, yet that in Christ Jesus all shall l« made alive; that the hour is coming when all that are in their graves 436 REASON AND EEVELATION. shall hear the voice of our Savior, and shall come forth — •■ they that have done good to the resurrection of life; to a state of honor, and glory, and immortality in the presence of our God. There, there will be fullness of joy, and there, there will be pleasure forevermore. "No chilling winds, nor poisonous breath Can reach that healthful shore; Sickness and sorrow, pain and death, Are felt and feared no more." " Beware," then, my dear readers, " lest any man spoil you throuffh philosophy and vain deceit : after the Admonition. . . ^ . tradition of men ; after the rudiments of the world ; and not after Christ." O, never give up your Bibles for any such baseless and unsatisfactory hypothesis as Spir- itualism, or Naturalism, or Pantheism. They have not the shadow of evidence to support them, and they can only fill the soul with darkness and doubting. But the Bible is full of light, full of joy, and full of comfort. Follow its pre- cepts and they will lead you safely through your earthly pilgrimage ; through the dark valley of the shadow of death ; and finally through the gates into the everlasting city of our God. SECTION VIL— Atheism. "The fool hath said in his heart, There is no God." (Psalm xiv : 1.) This is Atheism : the greatest extreme of infidelity ; the The last and most moustrous and absurd negation that was treme of infi- ^ver uttcrcd by human lips. All other forms '^''''''^" of infidelity concede something to Christianity but Atheism concedes nothing. It dogmatically obliterate^ from the Bible, as a falsehood, every thing that is said in it FAITH AND INFIDELITY. 437 respecting God, and Christ, and the Holy Spirit, and the Scheme of Redemption. It is true, there is one form of Atheism, now perhaps more commonly called Seeularism, which does not go chHnut.ri.tic* so rar in its affirmations. It is rather more »f ^'•^"'"'•um. modest and unassuming in its pretensions. It is sxitisficd ■with doubting in regard to these matters. It does not pre- tend to decide positively whether there is or is not a G(k1. There may be, or there may not be. This is a matter that does not concern the Secularist. It is enough for him, he thinks, to attend to the affairs of this world: to things of the present life. All beyond this, he regards as uncirtain and unimportant. And hence his motto is the old I'2picun-an maxim revived : " Let us eat and drink ; for to-morrow we die." _ But the Atheist of which David nere speaks, dogmatically affirms that there is no God : no Christ, no Holy ^ ' 111 PreteimloDi of Spirit, and no redemption from death and the D.Kii.ntic grave. With him, nature is every tlnng; and every thing is nature. Whether the universe is eternal, as Aristotle taught ; or whether it is the work of chan<-e — the mere product of matter in motion, as many of the disciplf-s of Epicurus supposed ; or whether it is the result of an infinite series of developments from primordial and uncreated mo- nads, as most modern Atheists affirm, may indeed Ik.- a ques- tion. On this, and also on many other kindred subjeeta, some of the most enlightened of the school still entertain doubts. But that there is no GckI; no moral goviroment over the universe ; and no future state of rewards an.l pun- ishments, are matters clear as sunshine, if we may Ix-lieve the testimony of such men as Diagoras, Bicn, and Lueian among the ancients; and d'Holbach andComte among thom.Klorns. I presume, then, that I need not <-onsume moro time in ex- plaining what Atheism is. It is ail >ninine.l up and t..ld in 438 EEASO.v AND REVELATION. the affirmation of the fool, "There is no God." But as young persons panicularly are verv liable to be misled bv the meie authority of names, I wish, for their sake, to say a few things on the merits of this so-called system of infidelity. And in the first place, I wish all my readers, and particu- larly the youncT, to consider how yer}- reckless Fol.y and ab- . . c j surdiir of these and Unauthorized is this assertion of the Atheist Hoic does he know that there is no God ? Has he seen all the parts of the uniyerse ? Has he explored its in^ finite dimensions ; and does he comprehend eyery thing per- taining to its structure and organization — material and im- material? You see, at once, that nothing short of infinite knowledge can justify any one in making this assertion. And yet it is made by a creature that does not know himself: that does not know the powers and capacities of his own soul : that does not comprehend many things pertaining to the little clay tabernacle in which his spirit has its present abode : — a being to whom every blade of grass, and every leaf of the forest, and every particle of the earth is a mystery : — a being ■who does not know one in a hundred of the creatures that inhabit this world ; and who knows almost nothing of the ten thousand times ten thousand other worlds that compose the vast empire of Jehovah. AVhat would you think of the man who would stand up in a court of jastic-e, and testify that there Is no gold, nor silver, nor iron, nor copper in the moon ; though he has never set a foot upon its surface, nor examined a single particle of the vast masses of which it Ls composed ? How much would such testimony weigh with the court and jury ? And yet that testi- mony would be reasonable compared with the dogmatical asser- tion made by any man, however learned, that there is no God. There Is also another circumstance, which I think detracts very much from the force and credibility of this assertion, Yofc. observe that it is not ^■iven as a lodcal deduction fi:om FAITH AND rNTIDELITT. 439 premises, ei:her d 1I7 or undulv assumed. On the contrary, it springs from the common source of all infidel- source of au.*. ity, the desire of the heart. The fool hath said, *•"• not in his reason, nor in his understanding, but in his heart, " There is no God." He first wishes it were so ; and then he believes it to be so. Such, I think, is the testimony of all infidel experience; and such is certainly the testimony of that Spirit that tries the hearts and reins of the children of men. In speaking of Gentile idolaters and Atheists, Paul says, by the Spirit : "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind — i. e., to a mind void of Judgment — to do tJiose things which icere not becoming.''* It is not. then, because men are forced by any fair c«iurs€ of re;\soning, that they become Atheists ; but it is because, that not liking to retain God in their knowledge, and loving darkness rather than the light, God has given them over to believe a lie, that they all may be damned who obey not the truth, but have pleasure in unrighteousness. And hence you see, in the third place, the bitier fruits and conseoKcnces of Atheism. "As thev did not like ■* - _ ^ • KtU com * to retain Goii in their knowledge," says the unt^oc^ot Apostle ; or, in other words, as they desired to become Atheists, God gave them up to this disposition of mind. And the consequence was, that they became immoral and impious just in proportion as they advancwl j,,^^,^^ in Atheism. " Being filleil with all unrighteous- ness, fornication, wicketlness, covetousness, malicinusneap ; being full of envy, murder, deceit, malignity ; " and at the game time they became "detractors, backbiters, haters of Goil, despiteful, proud, boasters, inventors of evil things, dis- obedient to parents, without understanding, covenant break- ers, without natural affection, implacable, unmerrilul." f •Romans i: '-'8. tRom**** ' "^^-KJ. 440 REASON AND REVELATION. It was a question of dispute among the ancients, whethel „ ,. a community, leavened throughout with atheist- Question "^ ^ o among ancient ical principles, could possiblv, subsist. But as philosophers. . . r» i i -i i •^ a majority oi both statesmen and philosophers were always on the negative side of this question, the exper- iment was never practically made and fairly tested, till the time of the French Revolution. True, indeed, the natuial and necessary tendencies of this form of infidelity, were very plainly indicated long before that ever-memorable epoch. This was particularly the case, during the decline of the Oreek Republics and the Roman Empire. But in A. D. c , ^ V. *,, 1793, the reign of Atheism commenced in Solved by the ^ o French Revo- Fraiicc j and with it commenced, simultaneous- ly, the Reign of Terror. France was like the troubled sea: it was, in fact, a sea of blood. For a time, every species of iniquity prevailed to a most alarming ex- tent. But in a little while, there was a re-action in the public mind. The people soon recoiled from a system sc impious and so horrible. And the very same convention that had publicly disowned the Most High, ignored his au thority, and proclaimed death to be an eternal sleep, wa compelled, by the immense increase of crime, to revoke their edicts; acknowledge the immortality of the soul; and bow though reluctantly, to the government of the King eternal, immortal, and invisible. Surely, then, a system of such ten- dencies can not be a system of truth. Let us Inference. _ •' either make the tree good, and its fruit good ; or else, let us make the tree corrupt, and its fruit corrupt ; for the tree is known by its fruit. How beautifully and how gloriously Christianity contrasts, Contrast be- iu this rcspcct, with this form of infidelity. Its and Christian- fruits are all light, and life, and love. Its tfna.- "^' dencies are all, "Glory to God in the highest; and on earth, peace and good-will to all men." FAITH AND INFIDELITY. 441 I am aware that inueh wickedness has been committed in the name of Christianity. I know that "adullory, fornica- tion, nncleanncss, hisciviousncss, idohitry, witchcraft, hatriil, variance, emulations, wrath, strife, seditions, heresies, envy- ings, murders, drunkmnncss, revelHngs, and such like," have been practiced and tolerated within the very pale of tiie so- called Church of Jesus Christ. But I also know that these crimes have no proper connection with Christianity. They are the legitimate offspring of infidelity ; and can never, with any propriety, be ascribed to the teachings and workings of that blessed Spirit, whose fruits are all " love, and joy, and peace, and long-suffering, and gentleness, and goodness, and fidelity, and meekness, and temperance." Ix>t the.se virtues become universal, and the very highest state of civil- ization of which the human race arc susceptible, will soon become universal. ^lan will cease to hate and to annoy his fellow-man; and all the kindreds, tribes, and families of the Earth will be united in one harmonious and delightftil brotherhood. My fourth ground of objection to Atheism is, that it w directly opposed to the evidence of design and con- g,,,,,.„^ ^j^^ trivance so clearly and so abundantly manifested ^'"^^ in every department of nature. If it is true, that every effect must have had a cause, that every design im- plies a designer, then verily this great universe must have had an Almighty Framer and Architect. Let any man, for example, carefully examine the structure and ihc mi^hanism of the human eye, and he will say, with Newtcn, ihat the study of this one organ is a cure for Atheism, if indird it is a curable malady. Or let him look up t<. those beautiful stars — . , , ,, "Hint niphtly roll, And shed their li>rlit from pole to pole, Forever singing as they shine; The hand that made us is Divine," Atlieiim. 442 REASON AND REVELATION. and he will be constrained to say with David, " The heareiiS declare the glory of God, and the earth showeth forth \m handiwork." I do not say, that without the aid of Divine Revelation, any man could have derived a correct knowledge of the character and attributes of Jehovah from the mere works of nature. This is not the question before us. There is a difference as wide as the poles between the discovery and the 2Jroof of a proposition. And it is therefore enough for our present purpose, that the truth respecting God's existence and character, first communicated to Adam and Noah by direct revelation, and afterward transmitted to their pos- terity by oral and written tradition, is now corroborated and sustained by the light of all nature : so that ' God's eternal power and Divinity are now clearly seen, being understood by the things that are made." ^ This, it would seem, ought to be sufficient. If the heavens and the earth, the seas and fountains of water, with all their varied and multiplied tenantry, are opposed to Atheism, then what farther need have we of witnesses? Surely we might rest the matter just here, and allow the voice of nature, which is now distinctly heard in all the earth, to proclaim its Maker's praise. But, after all, it is in the Bible, and from the Bible, and _ „., , throuffh the Bible, that we have most convinc- The Bible * J per-iHs ing and satisfactory evidence against Atheism and every other species and form of infidelity. Indeed, this evidence is perfectly overwhelming. We need no other. And the man who is not convinced by this, would not be persuaded though one witness or one thousand witnesses should rise from the dead, to testify to the world the existence of God, and the glorious realities of the spirit- ual universe. * Romans i ; ''M. FAITH AND INFIDELITY. 443 How, for example, can the Atheist, or the Pantheist, or the Naliiralist, or the Spirituahst, account for the fact, that the promise made by God in Par- adise, that the seed of the woman should bruise the head of the serpent, has been so exactly fulfilled in the person of Jesus of Nazareth? How can he account for the jurf, that the prophecy of Noah respecting his three sons and their posterity, has been illustrated and confirmed by the history of more than four thousand years? How can he account for the fact, that in and through the seed of Abra- ham, all the nations of the earth have been blessed? How can he account for the fact, that Jesus appeared as the Shiloh or Prince of peace, just a little while before the scepter departed from Judah, and that to him has since been the gathering of the people? How can he account for the fact, that every type of Moses has its exact counterpart in the Christian Institution; and that without the latter, the former would be as empty, and as wortldess, and as inex- plicable, as a shadow without a substance? How can he account for the fact, that just at the beginning of the seven- tieth week after the date of the decree to restore and to build Jerusalem, the Messiah appeared: confirmed the cove- nant with many for one week, or part of a w(Hk ; and that in the midst of the week, he was put to death as a male- factor, though acknowledged by most modern skeptics to l>e the greatest and best reformer that evr liv^d? How can he account for the fact, that soon after this, as prc(lictc. S. Burnet. tTt'sus of Nasareth is the rheauthroims, by H. T. Anderson. Atonement, by Thomas Muunell. Jesus the First and the I^ast, by L. L. Piukerton. Jteconciliation, by James Challeu. Christ's JPrecious Invitation, by L. B. Wilkes. The Conditions of the Gosjfel Heasonahle, hy G. W. Longan. WJiat must I do to be Saved. ? by O. A. Burgess. The Dispensation of the MoUj Spirit, by W. K. Pendleton. Metjeneration, by Robert Graham. Christ's Conversation with Nicodetnus, by Moses E. Lard. Baptisni, its Action, Subject, and Design, by J. S. Sweeney. Dajftism Essential to Salvation, by W. H. Hopson. Snilding on the One Foundation, by T. P. Haley. T/ie Church— Its Identity, by Benjamin Franklin. The Mission of the Church, by Tolbert Fanning. Tfie Witness of the Spirit, by J. W. McGarvey. The Priesthood of Christ, by John Shackelford. The History of Hedeniption Itejiroduced in the Redeemed, by J. S. Lamar, Death and Life, by David Walk. Hie Safety and Security of the Christian, by Robert MilLigan, Faith and Sight, by W. T. Moore. TJte Laiv of Frogressive Development, by Isaac Errett. Glorying in the Cross Only, by Charles Louis Loos. T7ie love of God, by William Baxter. Metribution, by A. R. Benton. Conscience and Christianity, by A. S. Hayden. Tlie Jtidgment to Come, by Joseph King. LIST OF STEEL PORTRAITS. D. S. Burnet, J. W. McGarvey, L. L. Pinkerton, David Walk, G. W. Longan, Isaac Errett, Robert Grahain, A. R. Benton, W. H. Hopson, Thomas Munnell, Tolbert Fanning, L. B. Wilkes, J. S. Lamar, W. K. Pendleton, W. T. Moore, J. S. Sweeney, William Baocter, Benjamin Franklin, H. T. Anderson, John Shackelford, James Challen, Robert Milligan, O. A. Burgess, C. L. Loos, Moses E. Lard, A. S. Hayden, T. P. Haley, Joseph King. This work is sold only by subscription and the Publishers, and is not to be had in the bookstores. R. W. CARROLL & CO., Publishers, 117 W. 4th St., Cincinnati.