mm % \Ui ^71 i i.%\A OF THE No. A^ S'' A€'¥-\ Division 4..t:.* Range Shelf. Received y ^-ff MODERN INFIDELITY. Digitized by the Internet Arciiive in 2007 with funding from IVIicrosoft Corporation http://www.archive.org/details/errorsofmoderninOOschmrich THE OF E R R R^ MODERN INFIDELITY ILLUSTRATED AND REFUTED. BY S. M. ^CHMUCKEE, A.M., PASTOK OF THE FIRST LUTHERAN CHURCH, GERMANTOWN, PA. PHILADELPHIA: GRIGG, ELLIOT AND CO., 1848. C^TflfO Entered according to the Act of Congress, in the year 1847, by S. M. SCHMUCKER, in the Clerk's Office of the District Court for the Eastern District of Pennsylvania. PHILADELPHIA: T. K. AND P. G. COLLINS, PRINTERS. PREFACE. The subject of Modern Infidelity may be discussed in t9ne of two ways ; either by taking a survey of the differ- ent schools according to their national distinctions, such as the German and the French Infidelity ; or by choosing out from all these various systems the most important points which they may have defended, and endeavor thus singly to refute them. The objection to the first method, when taken separately, would be, that, in examining the different schools in their order, inasmuch as some of their dogmas are similar, there would be danger of repeating the same discussions. The objection to the second method, when separately taken, would be the danger of overlook- ing some interesting historical developments which have occurred during the progress of these respective schools. An attempt has therefore been made in these pages, to combine these two methods. The reader will find, in one of the chapters, a survey of the peculiar doctrines of each of the separate schools of Modern Infidelity, sufficient, it is hoped, to give some idea of the nature, as well as the error, of each system. On the other hand, the most im- portant doctrines which have been defended by Modern In- fidels of any school, are selected and discussed throughout the book. Thus, the main position of German Infidels has been, that no divine revelation should contain anything 1* Vi PREFACE. above the grasp of reason; and when giving a Critique of all Hevelations, they have usually maintained that ground. This point has, therefore, been discussed in one of the chap- ters. So the main objections of French Infidels against the Scriptures, from Voltaire downwards, have been based upon the peculiar character of the men and the means first, employed to propagate Christianity. An attempt is there- fore made to investigate that point in another chapter. Thus, all the most important individual objections which have been urged by the abettors of Modern Infidelity, of any grade or school, against the Bible, have here been made the subject of discussion ; so that we hope no one point has been passed by, which has any very serious bearing on the truthfulness and the divinity of a Religion which can so powerfully promote both the present and the future welfare of mankind. NovEMBEn, 1847. CONTENTS. INTRODUCTION. Object of the present work— Historic doubts respecting Christ equally applicable to Shakspeare- — Peculiar nature and tendency of modern infidelity; illustrated by the renowned work of Strauss on the Life of Jesus— His imitators in this country-— Their inferiority and im- perfections—Order of points discussed — Reasons for selecting these points ••--•»• 13 CHAPTER I. IXFlDEt OBJECTlOTfS AGAIKST CHKIST IttTTSTllATED BT DOUBTS RE8PKCT1NO SHAKSPEAHE. Mankind naturally prone to the marvelous— -Hence the legend of Her- cules; the siege of Troy; the golden fleece; superstitious miracles •—Shakspeare a miracle of genius — Necessary proofs of such a miracle — "Want of such proofs — Doubts about his parentage — His birth— His early history — His occupations — His professional career —Strange contradictions — His supposed writings — Disputes as to which are false, which genuine — Sketch of other literary impostors — Ossian — Thomas Chatterton's impostures — False decretals — Motives for imposture in Shakspeare's case — Great variety of these — Other suspicious circumstances in Shakspeare's history — His in- difference to fame— Amount of his writings — Their contradictions — How to account for these writings — How to account for his existing histories — Liability to deception — The force of circum- stances — Probable testimony — Bishop Butler — Mathematical evi- dence — Popular delusions — Important inferences - 21 Vlll CONTENTS. CHAPTER II. PEnSOKAL CHAHACTERS of the sacred WniTEllS DEPENDED. Importance of this question — General fitness of these men for theif work as penmen of the Bible— Worthy of all confidence and credit — Moses — His history and character — Isaiah — Jeremiah — • David — Writers of the New Testament — Their chief — Paul — Peter — John — Their general practical sense- — Their disinterested*" ness — They employ only honorable means — No secret societies as some have supposed — Acquaintance with the truths they were to teach — Extraordinary faith and energy — Their spirituality — Their fearlessness — Harmony of sentiment and action — Dependence on God — Their devotion even till death — Great ideas represented by particular men among them — Their exalted merits - 99 CHAPTER III. THE ADMIRABLE DESIGN OF THE SACRED VOLUME. The merits of the Bible an inexhaustible theme — Should therefore be studied — Main design to reveal the will of God to man— De- signed to proclaim his character and claims — To answer the natu- ral expectations of men — To resist the power and influence of error — To proclaim the great plan of redemption — To teach cer- tain great principles and events in human history — The immor- tality of the soul — The only true object of worship — Supply the deficiencies of the Book of Nature — To give a general revelation adapted to each individual case — To preserve the instructions of Christ — A standard of authority in religious inquiries — Danger of forsaking such a guide — Modern Infidelity has ventured to do so. 133 CHAPTER IV. The ]?lenart inspiration of the RiSLii. Not only is the design of the Bible good, but its actual character ex- cellent — The nature and degree of inspiration — Internal evidences ' — Sublime truths of the Bible^ — Their extraordinary power on the heart — ' Their extraordinary harmony — The analogy between these truths and the constitution and course of nature — The extra- ordinary insight into the human heart which tliey display— CONTENTS. ix External evidences — Its miracles never yet ilisproved — The pro- phecies — Nature of prophecy — Their fullness and distinctness — Progressive evidences — Extraordinary preservation of the pure Scriptures — Greater credulity demanded from those who disbe- lieve — Wonderful preservation of the religion of the Bible — The concessions of the enemies of the Bible — Pliny — Julian — Porphyry — Rousseau — Byron - - - - - 157 CHAPTER V. THE lOGTCAI. NECESSITY OF FAITH IHT A DITIITE llETEIATIOir. Objections of Modern Infidels on this score — This necessity proved by the analogy between the works of Nature and Revelation — Proved by the inherent nature of God — By the weakness and finiteness of the human mind — By the very idea implied in a Divine Revelation — Proved by the nature of the subjects dis- cussed — Proved by the progressive nature of human knowledge and power — The works of Nature prove God to be reasonable — Benevolent — Just — True — Hence deserve our faith when He speaks in Revelation — 'Absurdities of the contrary opinion 191 CHAPTER VI. COITTRAST BETWEEN THE IlEI.ieiON OF THE BIBLE AND INFIDELITT. Practical considerations — Bold assumptions of the friends of unbelief — Various kinds of Modern Infidelity — Doctrinal difierences be- tween Infidelity and the religion of the Bible — The existence of a God — Of Providence — The immortality of the soul — The authority and inspiration of the Bible — The Divine mission and atonement of Christ — Future rewards and punishments — Results produced by the two systems — On morality — On culture and holiness — On social security and comfort — Stability of governments — Selfishness and ferocity — Support of the soul in death — Its destiny throughout futurity - - - - - - - 221 CHAPTER VII. ENDLESS CONTRADICTIONS AND VARIATIONS OF MODERN INFIDELITY. Unity and consistency a test of truth — Progress in religious knowledge does not imply contradictions — Infidelity of Hobbes — Of Spinoza — X ■ CONTENTS. Shaftesbury, Wollaston, Morgan, Tindal, Hume, Gibbon, Paine — French infidelity — Voltaire — Diderot -^ D'Alembert — Robespierre — Volney — Conflicting dogmas of German infidelity — Nicholai — Wolf — Bahrdt — Eichhorn — Paulus — Kant — Fichte — Schelling — Hegel — Modern French infidelity — Cousin — JoufTroy — Damiron — Unitarian infidelity — Dr. Priestley — R. W. Emerson — Popular infi- delity — ^Universalism — Endless contradictions of these systems- Latest infidelity — Vestiges of Creation — Socialism — Owenism — Fourierism — Important inferences - - - 259 CHAPTER Vm. THE EXCELLENCE AKD HARMOKT OF THE DOCTRIIfAE SYSTEM OF THE BIBLE. Though the doctrines of the Bible are not arranged in a compact body, there is a system — It possesses unity — The Bible first proclaims its own character and pretensions — Reveals harmoniously the Divine existence — Harmonious respecting the Divine Nature — The works of God — The doctrine of the Trinity — Doctrines con- cerning man — His primitive state — His fall — Its teachings respect- ing Christ — His divinity — His humanity — His threefold functions — Christ's labors, sufferings, and atonement — The Holy Spirit — The order of salvation — Repentance — Justification — Sanctification — The means of grace — The Christian church — 'Attributes of the church — Design of the church — The Sacraments of the church — Baptism — Lord's Supper — The necessity and import of death — The resurrection — The judgment — The punishment of the wicked — The felicity of the righteous — The unbroken unity and harmony of the Bible on all these fundamental points - - 304 CHAPTER IX. THE ADAPTATIOSr OF THE RELIGIOIT OF THE BIBLE TO UNIVERSAL DIFFUSION. Objection of Modern Infidelity against the slow development of Christianity — The religion of the Bible is adapted to every grade of society — Adapted to any climate — To every order of intellect — To every degree of moral culture — Its doctrinal system is adapted to universal reception — The same of its moral system — CONTENTS. Xi Its I'itual observances everywhere practicable — The operation of the Gospel ministry — The active co-operation of private Christians — The attractions of the cross — The support of the Omnipotent is its — No union of church and state — Carried forward even by its disasters — The aid of science and the arts — Commerce — War — Magnificence of the plans of the Bible — The co-operation of Pro- vidence — The aid of the Holy Spirit - - . 351 CHAPTER X. GENERAL COKSISTEKCI OP THE BIBLE VINDICATED. Infidel charges against the consistency of the Bible — Causes of the various conflicting- interpretations drawn from it — The Bible re- sponsible for none of the effects of these causes — The case of the Bible illustrated by a painting as exhibited for inspection — Direct arguments for the consistency of the Bible — It is consistent in all - its historical relations — Particular instances — Consistence in its doc- trinal discussions — Prophecies — Moral system and duties — Con- sistency between Old and New Testament — Nature and degree of Christian union — Truth clearly understood only in Heaven 384 CHAPTER XI. SCRIPTURAL ACCOUNT OF THE ORIGIN OF EVIL. A vexed and difficult subject — ^What is evil? — Infidel objections against the Biblical account — Exposition of Thomas Aquinas — Is the existing universe the best possible ? — Free agents in that uni- verse — Finite agents — Nature of good as opposed to evil — The relation which God does bear to the origin of evil — The d priori argument — The d posteriori argument — Force of this argument- Various advantages of the fall — A new creation — Divine benevo- lence — The power of prayer — Folly and futility of objections against the Scriptural account - - - - 411 CHAPTER XII. THE TRANSFIGURATION OF CHRIST VINDICATED. The labored and learned objections of Strauss — The extraordinary light — The bodies of Moses and Elias — The supernatural voice— XU CONTENTS. Interpretations of Eichhorn — Paulus — Forced and false nature of their expositions — Other modes of interpretation — Important pur- poses accomplished by the literal occurrence of the Transfiguration — The place of the Transfiguration — Why were Peter, James and John chosen as witnesses 1 — Peter's proposition to make three tabernacles — Sublimity and appropriateness of the whole event 426 CHAPTER Xin. THE GUII.T AND PTTNISHMEIfT OF JtJDAS £XAItIIK£I). Infidel objections on this subject — Prophecies respecting Christ's death — Mode of his death foretold — Perfect freedom of Judas — . His extraordinary guilt — The relation of the prophecies and pur- poses of God to his crime — Do the plans of God depend on the free acts of men? — Statement in Acts i. 25 — Mode of the death of Judas — His hanging — The bursting of his bowels — Both statements reconciled — The repentance of Judas — Its incompleteness — Solemn instructions and warnings presented by the history of Judas 443 CHAPTER XIV. INTEBPBETATION OF CHRISt's DESCEKT TO HADES. Infidel objections — Romanist interpretation — Ultra-Protestant opinions — Passage in 1st Peter iii. 18, 21 — Interpretations of the fathers — Irenaeus — Clemens Alexandrinus — Athanasius — Basil — Chry- sostom — Augustine — Opinions of the Reformers — Two distinct inquiries on this subject — " Quickened by the Spirit" — Preaching to the spirits in prison — Who were these persons ? — Where \vas their prison ? — What was the substance of his preaching ? — What was the result of his preaching? — No just grounds for infidel censures or objections to this interpretation — Symbolical truths taught by it — The conclusion - - - - 463 MODERN INFIDELITY. INTRODUCTION. In the following pages, the author has endeavored to render a small contribution to the Evidences of Christianity. In the first part, he has labored to show that the former existence of a distinguished man in the literary world, may be as easily disproved, as infidels have labored to disprove the existence of an eminent person in the religious world. The principal argu- ments which have been employed to overturn the former actual existence of Christ, as a great teacher and historical actor, have been interwoven into this discussion and applied to Shakspeare. It will be seen, we think, that if those arguments and sophisms have any weight when applied to Christ, they possess equal conclusiveness mutatis mutandis, when applied to Shakspeare; hence, if any one is willing to doubt on their authority, the history and existence of Christ, he must, in order to be consistent, be willing to doubt on the same grounds, the history and existence of Shaks- peare. The reasoning which is conclusive in one case, is so in both, and applies indeed to any similar instance, which might be selected as the basis of the discussion. 2 14 INTRODUCTION. Whoever has observed the progress of Religion and Theology during the last few years, will easily see, that no one method of opposing Christianity, has proved more successful, and been more injurious to the inte- rests of truth, than that of denying the former existence of Christ in the world, as the real teacher and savior of men, as revealed in the New Testament. Most other forms of doubt and infidelity have passed away, having crumbled into dust from their own inherent shallowness and emptiness^ But philosophical doubt has of late years assumed another form, and assaulted the citadel of truth, from another point of attack. It had been discovered, that as long as the unbeliever granted some general principles and fundamental posi- tions to his opponent, so long a foothold had been given, which could never afterward be overcome ; that, planting himself firmly on these primitive and immov- able supports, the advocate of the Gospel inevitably gained upon his foe, and- eventually overpowered and exploded him. It became apparent, that it was neces- sary to dispute the first positions, to begin at the very borders of the contested territory, and make a thorough and complete conquest from the beginning. This ex- ploit has been attempted by different champions of In- fidelity; but by none with greater labor, learning and ingenuity than Dr. D. F. Strauss, in his " Life of Jesus." He labors to prove, that the writings and narratives of the Evangelists are myths ; not recording truly what actually occurred, but what the fancy of later dreamers would have desired and approved. He disputes those different narratives, and endeavors to show how inconsistent, improbable and incredible they are at every point. In a word, while he admits that INTRODUCTION. 15 such a 7nan as Jesus may have lived, he contends, that his recorded history, teachings, doings and sufferings, are false, and therefore wholly unworthy of credit. Aware of the great importance of this point in a sys- tem of Apologetics, every resource which could possibly aid in rendering their position impregnable, has been employed by those who have engaged in this contest. The work of Strauss has been translated in England, and is now also for sale in this country. The spirit which animates him has been imbibed to some extent, by some in our own midst. For instance, the translation of De Wette's Introduction to the Old Testament, which has been made at Boston, is a bold advance accomplished in the same direction. Though not as irreverent an infidel as Strauss, though not as daring in his assaults, nor as successful in his attempts, as he ; the effect pro- duced by De Wette's work, will be highly injurious. Thus the spirit of learned doubt gains among us, and one after another of the venerable strongholds of the truth will be deserted, as unreasonable, antiquated, superstitious, and behind the requirements of the culti- vated age in which we live. We expect soon to hear of the establishment of an association of Ilhiminati, similar to those of Germany in a former day, who will resist and deride the simple Christianity which has prevailed here, ever since the Pilgrim fathers hallowed these Western climes with their presence and their principles. We expect soon to hear of the organiza tion of a ^^ Young America^^ among us, in imitation of similar youthful and sapient associations in the old world; who will oppose the truth, not with the coolness, the experience and the power of age, but with the im- petuosity, the arrogance and the absurdity of youth. 16 INTRODUCTION. That such associations may here arise and run their course, can scarcely be doubted.* But it is comfortable to remember, that all such maturer associations will here, as elsewhere, soon become enfeebled with ap- proaching age and decay, and all such "young" asso- ciations will gradually become old. They will thus learn the wisdom and repentance which increasing years bestow, or else suffer the contempt which an un- improved and childish old age deserves. But it is the duty of every lover of the truth to lend his aid in re- sisting such errors, and contributing to their overthrow. That the great questions connected with the evi- dences of Christianity will be abundantly discussed in the progress of future years, in our own land, cannot be denied. The native activity of the national mind, and the countless classes, systems and schools, which are thrown together here, give us the surest evidence, that such commotions will hereafter occur. But in these as in all other cases, we fear not the issue of the struggle ; for the truth of God, inured to triumph, will assert as of old, its divine and unapproachable supremacy. Even though the simulated argument in the first chapter respecting Shakspeare, might not approve itself to discerning readers, as conclusive, when viewed as an argument, it will still accomplish the purpose of the author by showing how much may be said, and with what imposing pretence to plausibility, against any person whose history may be assaulted. And the in- * We have indeed seen the advertisement of a periodical pub- lished at Boston, entitled "The Young America's Magazine;" but what its peculiar sentiments may be, we have no means of knowing. INTRODUCTION. 17 Terence is plain, that if so much may be contrived and urged, to mystify the existing records concerning a person who is dead but several centuries, how much more may be contrived by a perverse ingenuity against the existing records respecting an individual who lived and acted in the world nearly two thousand years ago. So that when all the late ingenious sophisms which have been propounded by infidels of a learned sort, are duly considered, we may still with great justice charge them with stupidity, that they have not been able to adduce more acute suggestions than they have done. And this stigma may indeed be stamped upon them, that their acuteness and ability have always fallen far short of their presumption and malignity. Hence every new mode of attack which they adopt, has ever been repulsed by a superior and overwhelming amount of argument and evidence. The author of these pages does not vainly suppose that they can accomplish much in the work of estab- lishing Christianity, in the convictions of men. A subject so vast and varied as that of the Christian evi- dences cannot be condensed into so small a compass. But as every individual point connected with this sub- ject, has its own importance as related to the whole ; as every objection which is answered, every doubt which is removed, and every single position which is gained, adds to the power and completeness of the final triumph ; a discussion like the present one will not be without its value. He has not endeavored to say all which might have been said, or to expand his work as much as possible ; but, on the contrary, has condensed his remarks as much as the subject would permit, that the main points under discussion may be presented in 2* 18 INTRODUCTION. clearer light, unimpeded by unnecessary digressions, and unobscured by useless words. The order and connection of the subjects discussed are as follows : — The narratives of the Evangelists con- cerning Christ, the principal personage in the history of Christianity, are illustrated by the argument respect- ing Shakspeare. The merits of his immediate succes- sors and apostles are discussed in the chapter on the personal characters of the Sacred Writers. The high purposes which actuated them are set forth in the chapter on the Design of the Bible. The value of their productions when written, is exhibited in the chapter on the Inspiration of the Bible. The pro- priety of receiving revealed truth, in a theoretical point of view, is maintained in the chapter on the Logical Necessity of Faith in any Divine Revelation. The practical claims of revelation to the acceptance of men are urged in the contrast between the religion of the Bible and Infidelity, as developed in the progress of ages. The endless contradictions and changes of In- fidelity are then exhibited, to show that it does not possess that unity which is a mark of truth. In op- position to these contradictions, a condensed view of the Supreme Excellence and Harmony of the doctrines taught by the Bible is then presented. This is fol- lowed by an argument, to show that the religion of the Bible is adapted to secure and retain a universal diffu- sion, and a vindication of the general consistency of the Bible in opposition to the conflicting interpreta- tions which are often put upon it. For the purpose of confirming these proofs, several of the most im- portant modern objections of Infidelity against the Bible are examined, and an attempt is made to show INTRODUCTION. 19 the reasonableness and truthfulness of the sacred re- cord. The points selected, are the Scriptural account of the origin of Sin ; the Scriptural fact of the Trans- figuration of Christ ; the guilt of Judas ; and the affirmed descent of Christ to the place of departed Spirits. Some other of the doctrines and facts re- corded in Scriptures, which have been especially ridi- culed and opposed by Modern Infidelity, might have been thus examined and defended ; but these were thought sufficient to illustrate the reasonableness and truthfulness of the whole. It is hoped that these discussions will serve to show, that Modern Infidels of every grade and shade of opinion, deserve the stigma cast upon their predecessors, by an eminent light of the primitive church : Juste cadent in sublatentem ig- norantiae foveam, semper quaerentes, et nunquam ve- rum ijivenientes. Jrenaeus, adv. Haeres, lib. v. c. 2. CHAPTER I. HISTORIC DOUBTS RESPECTING SHAKSPEARE, TO ILLUSTRATE INFIDEL OBJECTIONS AGAINST CHRIST.* SECTION I. The history of mankind clearly proves, that they have ever been prone to the contemplation of the marvelous. Whatever presents to their intense curi- osity, the merit of singularity; whatever seems to be without a precedent and a parallel ; or whatever in- volves in itself the elements of the wondrous and the mysterious, these are the subjects which will secure from men their most absorbed attention. Hence it happens, that the most valuable and serviceable prin- ciples are often neglected, simply because they have long been familiar to every one, and because their wise adaptation to the wants of mankind, have long since revealed their inherent worth. This tendency to contemplate the marvelous among men, has naturally and almost inevitably led to the constant fabrication of it. When proper materials have not been at hand to gratify this deeply seated principle of our nature, they can easily be contrived * For a similar mode of argument, see Dr. Whately's Historic Doubts relative to Napoleon Bonaparte, and Das Lebcn Lutha'S Kritisch bearbeitet von Dr. Casuar, Tubingen, 1836. 22 HISTORIC DOUBTS and constructed. Accordingly we find innumerable instances everywhere, among the exploits of literature and the fabulous legends of mythology, which clearly show, that men will gratify this weakness of their nature, in despite of every obstacle, and at every risk. It is to this fact, that we must attribute the various sys- tems of heathen theology which have existed ; those innumerable clusters of Gods and Goddesses, with all their miracles, their interpositions and their exploits, which now stand recorded for our astonishment and amusement, upon the classic page. In their lamentable want of all genuine knowledge in regard to the Divine nature, and the principles of an overruling Providence, the ancient Greeks and Romans crowded the summit of high Olympus With their deities; whose contending and discordant jurisdictions were supposed to be ex- hibited in the vicissitudes of battles, in the motions of slaughtered victims, in the revolutions of empires, and in the events of individual life. But this disposition to fabricate the marvelous, has not always been confined to the mysterious character and actions of Gods and invisible beings; it has ex- hibited itself on many occasions in reference to the lives and characters of men. The histories of the heroes of former ages which have been recorded, pre- sent many instances, which unanswerably show, that men have been supposed to exist, and to have per- formed certain deeds, which have been confidently be- lieved and admired for ages, and that too by the most refined and enlightened nations then existing; which men and deeds, in all human probability, have never been in being. Who has figured more largely in the history of all RESPECTING SHAKSPEARE. 23 antiquity than Hercules ? His origin, his appearance, his strange sufferings, his wonderful feats of strength and prowess, his vices, his travels, and his death, have all been unblushingly fabricated, confidently believed, ardently admired, and carefully recorded. No exploits were more illustrious than his in the heroic ages of Greece and Rome. No name was more familiar than his as a household word in the lands where the pro- found Aristotle and the eloquent Cicero lived. And yet the plainest testimony of enlightened reason de- clares that no such man ever existed upon earth, and that all which is said concerning him, is the sheer fabrication of those same enlightened nations. Thus too, we read of the exploits of the Grecian host around the walls of ancient Troy. Their doings are recorded on the pages of the blind old man of Scio's isle, with an air of sincerity and truthfulness which would seem to disprove all deceit and imposture. Homer describes the characters of Agamemnon, the leader of the host, of the brave Achilles, of the crafty Ulysses, of the stupid Ajax, of Menelaus the betrayed spouse, too ready to forgive ; and on the part of the Trojans, the persons of the aged Priam, the heroic Hector, the graceful Paris, the pious ^neas,and many others. But though these men and exploits have been talked of for four thousand years, and their marvelous histories have long been pondered, and even imitated, what enlightened person now believes that any such men ever lived, or that any such city was ever be- sieged? He must indeed be exceedingly slow of per- ception, who cannot penetrate the venerated absurdity of any such records ! The historians of ancient Rome tell us, that the 24 HISTORIC DOUBTS foundations of the "Eternal City" were laid by Romu- lus. They soberly record the circumstances of his birth, his wondrous preservation, his achievements, and his supernatural departure from the world. What sensible person now believes any of those myths which have so long been recorded and preserved in reference to him ? Certainly not one. And yet does not this great city itself still remain, grown gray with venerable antiquity, reposing in queenly dignity upon her seven hills, as an apparent proof of the truth of that childish legend 1 No one will deny that this city is the remains of the activity of some one ; but of course it furnishes no evidence of the existence of that one, to whom the building of it is usually ascribed. This furnishes an illustration of the fact, that the supposed remains, archi- tectural or otherwise, of any one whose former exist- ence is affirmed, is no conclusive proof of the truth of such affirmation. The vulgar crowd may give credit to such legends, but the philosophical and educated should independently think, and widely differ from them. Thus also the ancient story of the Golden Fleece^ to secure which so many heroes and demi-gods are said to have embarked on board the ship Argo, and traveled to ancient Colchis, working as they passed along all manner of wonders on men and monsters, until at last they carried off the brilliant prize: — this story has been soberly recorded by the most famous writers of ancient Greece, whose superior talents and splendid abilities have for many ages, rendered them illustrious. How many generations of Athenians, which produced such men as Demosthenes, Plato and Sophocles, lived and died in the belief of this absurd fabrication ? And RESPECTING SHAKSPEARE. 25 yet no enlightened person believes it now, while it furnishes a memorable instance how the most cultivated communities may be imposed upon, simply by ad- dressing the principle of the marvelous, which is so prominent in human nature. It is to this same principle that we are to ascribe those various religious miracles, at the graves of the pious dead, by other persons, which are so current in Italy and other portions of Europe. Thousands sincerely believe in the reality of these cures and won- ders ; they will make great sacrifices to witness, or to experience them ; but every person who is intelligently free from superstition, will most certainly believe, .that if these cures occurred at all, they can be accounted for, on ordinary principles which involve nothing of the miraculous whatever, or else that the whole affair is an imposture. Many similar cases might be adduced to fortify our present position ; but we cannot speak further of such instances of deceit, though thousands are at hand ; lest the one which we have now especially to consider, should be lost sight of in the multitude. But after the occurrence of so many, and such glaring cases of im- posture, it becomes men to guard against the operation of this delusive principle of human nature, wherever it may appear. The case which we have selected for discussion here, is a very appropriate one, inasm.uch as the person in question is very celebrated, and the be- lief in his existence and labors is almost universal among good-natured and credulous people, and because his supposed history is particularly appropriate for illustrating our present purpose. 26 HISTORIC DOUBTS SECTION II. That such a man as William Shakspeare, who helped to steal sheep, and lay intoxicated over night with his companions under a crab-tree near Stratford on Avon, and performed other very ordinary achieve- ments ; that such a man m,ay have lived, we do not pretend to deny. His existence has been affirmed by some, and no one has ever taken the pains to deny the affirmation ; just as Defoe has boldly asserted the ex- istence of Robinson Crusoe, on the island of Juan, which assertion no one has ever taken the pains to contradict. Either of these assertions may be true, or may not be true; and it does not devolve on us here to go into any investigation to prove that such a man as Shakspeare did not liv^e. There may have lived a score of Shakspeares, and that fact have nothing to do with the present discussion. Our business is now, to prove that such a great writer, dramatist, universal genius, poet, and doctor of human nature, as Shak- speare is supposed to have been, did not exist ; and that he has had no existence as that m,an William Shakspeare, who may, or may not have existed, as is perfectly immaterial now to us. In other words, we are to combat and disprove, if we can, the Shakspeare of history and literature; that great intellectual pheno- menon who is supposed once to have lived ; and to show that the civilized world has been amazingly, (but yet not unaccountably,) imposed upon in regard to his character, his history, and his very being. Now, whoever affirms the real existence of Shak- speare, must admit that he was a most extraordinary RESPECTING SHAKSPEARE. 27 personage, and that in fact he was almost a miracle of genius. The writings which are attributed to him, are wonderful in their character ; they are illustrious all over the civilized world ; they are as familiar almost as the names of countries, oceans, and planets ; and are known as extraordinary productions throughout the habitable globe. Their amount, their originality, their power, their inexhaustible richness seem almost be- yond the reach of mortal beings ; and it is almost too great a stretch for human credulity, as well as an in- sult to human reason, to demand of us to believe, that all. these writings are the production of one mind, and that too under very unfavorable circumstances, and de- ficiencies of training and education. All these things should be kept in view by any one who would main- tain the existence of Shakspeare. It devolves upon him to prove that the evidence for the existence of this person, drawn from the testimony of supposed cotem- poraries, or of others, is so great, as to overbalance the evidence against such a wonder, drawn from the ordi- nary experience and observation of all mankind. A miracle of genius, may be defined to be a departure from the ordinary laws of the intellectual universe, in- volving in fact a full suspension of the operation of those usual laws, and the introduction of a law unparalleled and extraordinary, and its operation in this particular case. That Shakspeare, if he existed, ivas such a miracle of genius, no one will deny.* All the ordinary laws of nature have failed to produce an equal to him. If he was produced by the operation of ordinary laws, those same laws would have produced similar results again; for * " Nothing is esteemed a miracle, if it ever happens in the common course of nature." — Hume's Phil. Works, vol. iv., p. 133. 28 HISTORIC DOUBTS like causes under similar circumstances always produce like effects. If then these ordinary laws of the intel- lectual universe have never produced another Shak- speare, (which none will affirm,) he must have been produced by extraordinary laws.* Hence he was a miracle ; and as such, his existence must be established only by proving the possibility and the reality of a de- parture from the usual laws of the world of mind and matter, in his particular case. But that such a departure from these ordinary laws was made in this case, we cannot believe; because, though some might be found bold enough to affirm it, yet we know that all human testimony is liable to error and mistake ; while every one is aware, that the testi- mony of experience to the contrary is changeless and infallible. We must have something more than this insecure testimony of short-sighted persons, in order to rebut the power of such overwhelming experience. In fact, nothing will be sufficient to overturn the opposing force of such universal experience, excepting something fully equal to it, that is to say, a counter experience itself. In other words, before we can rationally admit the existence of this miraculous personage, we must have the evidence oi our own experience, of our own senses, to that effect. Then, and not till then, can we be expected to believe so wonderful an event, that such a miracle of genius has ever existed.! * "It is strange, (a judicious reader is apt to say,) upon the perusal of these wonderful historians, that such prodigious events never happen in our own days. But it is nothing strange that men should lie in all ages." — Hume's Phil. Works,yo\. iv., p. 139. j- " When any one tells me that he saw a dead man restored to life, I immediately consider with myself, whetlier it be more proba- RESPECTING SHAKSPEARE. 29 Every one knows that we have not this necessary means of judging in this case by the proof from ex- perience. If such a man as Shakspeare ever lived, it was in former times. Men can only be witnesses of those events which occur in their own day ; and if a miracle then occurs, and if they have the evidence of their experience in its favor, they may believe it. But if they should happen to live in an after age, to the sup- posed miracle, they dare not believe in its occurrence ; because their only proof of it must be drawn from tes- timony, and that testimony is liable to error ; and when opposed to our own experience to the contrary, must of course be of inferior authority. Hence we are re- lieved from the necessity of believing any miraculous event, except it happen in our own age, and we are per- mitted to behold it. And we are also excused from re- ceiving any important consequences which might fol- low, from the supposed existence of some miracles in a former age, which we could not have witnessed.* ble that this person should either deceive, or be deceived, or that the fact which he relates should really have happened. I weigh the one miracle against the other." — Hume's Essay on Miracles, p. 177, 12mo. * The reader will easily perceive that we are endeavoring to reduce the argument of Hume against miracles, fully to its ab- surd, yet logical consequences ; for it may be resolved into the doctrine, that he could not believe a miracle until he .sees it. " Whoever is moved by faith to assent to it, (such a miracle,) is conscious of a continued miracle in his own person, which subverts all the principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience.'''' Shortly before this passage, Hume declares that the testimony oi '■'^ experience'''' is undeniable, if against a miracle; but here he believes against experience, if in favor of a miracle. — See his Phil. Works, vol. iv., p. 154. 3* 30 HISTORIC DOUBTS But besides this, it is to be remembered, without any reference to the miraculous features of this case, that an extraordinary man, such as Shakspeare is said to have been, should have greater historical evidence of his existence than ordinary men, in proportion as he is greater than they. If in the case of ordinary men, we justly demand the evidence of indisputable and satisfactory biography ; in the case of greater men, we naturally expect still more complete and enlarged his- tories. The reason of this is, that great men, when they exist, will necessarily fill up a larger space in public attention, they will be spoken and written about, much more by their cotemporaries, than ordinary men will. Thus, no one doubts that such a man as Bona- parte existed, because the papers and books of his day are full of his exploits, and the evidences of his exist- ence. The records of his life are great and abundant, in proportion as he was greater than the most of his fellows. Had this not been the case, had the records of him among his cotemporaries been few and obscure, we would naturally deny the assertion of any one who would affirm that he was the greatest military man of these last eight centuries. The thing would be con- tradictory in its nature. Let us apply this test to Shakspeare. According to the general opinion he is as great a man in the literary world, as Bonaparte was in the political. We may therefore expect that the records of him among his cotemporaries would be as numerous, as conclusive and as complete, as they are in reference to Bonaparte. In fact, we have a right to expect that this would be so. To imagine that this great writer, so universally admired and idolized, the honor of his country, the RESPECTING SHAKSPEARE. 31 light of his age, and the pride of his race, should have lived through life without exciting universal attention, without being "the observed of all observers," and without leaving the traces of his career behind him in cotempofary history, is absurd. Now what is the fact in reference to Shakspeare ? How large a space does he occupy in the records of his own day ? How much was then said of him? How much was then written concerning him ? Those familiar with the facts in this case know, that he was to a great extent unknown, (supposing that the histories of him are true, though this very point is a proof against their truthfulness,) in his own day, and that very litde was said of him for one hundred years after he is supposed to have died. So great a man must surely have been more talked about. Such a wonder of wit and genius should have not only been heralded with rapture by his own com- panions and associates, but also in the writings of others, in the critiques of his foes, in the general his- tories of the times, we might justly expect that much would be recorded concerning him, one way or the other. Now this person must then have either been the great man he is represented to have been, or he was not. If he was, he would have been recorded as such, in cotemporary history, supposing that those histories were authentic ; and thus his greatness would have been real. If he was not thus truly great, he would not have been represented as such, by those who knew him best. This we find to be mainly the case in this instance ; that he did not obtain that universal homage which a truly great man would have secured. Hence, all the high reputation which has gathered around 32 HISTORIC DOUBTS Shakspeare, is of a subsequent date; it does not trace its origin to his cotemporaries. It is not based then upon the evidence of the direct experience of those who lived with him ; but depends solely upon the evi- dence of the testimony of others. But this testimony is opposed to all our own experience, in regard to the . manner in which other great men are treated by their own age, and hence, we are compelled to disbelieve the mere testimony of others to the contrary. If then, all these tributes to Shakspeare's greatness were not original with his own age, but arose subsequently, with- out any chain of history to connect them with the first authentic records of his life, they must be mere fabri- cations; not traceable to the original sources, hence without proper parentage, and hence spurious. Let any one peruse the lives of this supposed Shakspeare which exist, and the barrenness of their materials con- cerning so great a man, will excite the astonishment and provoke the incredulity of every unbiased reader. But this leads us to consider the contradictory na- ture of those scanty notices of this great man, which actually do exist, and see how much confidence is to be reposed in them. In regard to the ancestry of this Shakspeare, Malone, an able critic in questions of this sort, after making the most thorough researches in reference to the subject, admits, that he was unable to trace Shakspeare's family beyond his immediate ancestor. Now, though this fact proves nothing against the existence of the man Shakspeare, it is a proof against the position, that such an obscure and untraceable person, was such a great and world renowned author. It is scarcely reasonable to suppose that so great a man would not have made RESPECTING SIIAKSPEARE. 33 his own Annily illustrious among his colemporaries ; rather than leaving them in such unusual obscurity. Almost any shop-keeper in Stratford, could trace his pedigree further back than he. And even in reference to Shakspeare's father, and his occupation, the accounts which exist are contra- dictory. Some affirm that he was a butcher, others declare that he was a dealer in wool ; while some have asserted that he was a glover. In regard to the sup- posed poet himself, it is contended vi^ith equal uncer- tainty, whether he was a classical scholar, or whether he was not. It is disputed whether he was lame, or not lame ; each supposition having its supporters.* It is disputed whether he acted on the stage himself, or did not; whether he commenced his supposed career as a theatrical character, by holding gentlemen's horses, who had ridden to the theatre ; or whether his first occupation in the scene of his future glory, was that of call-boy, or the prompter's attendant. His biographers admit that many of the anecdotes which are in circula-, lion about his life and career are "few, trivial and very probably unfounded in fact." Even the circumstances of his death, are involved in obscurity, and the disease with which he died has never been determined. Who does not know how Caesar, or Pompey, or Bonaparte expired ? The circumstances of their deaths are familiar to all ; and they were not greater men in their walk of life, than Shakspeare is supposed to have been in his own. How strange the contrast. * For similar objections against the birth and life of Christ, and of about equal consequence, see Strauss, " Life of Jesus," vol. i p. 145. London ed., 1846. 34 HISTORIC DOUBTS Even his biographers, interested as they are, in pre- serving the record of their hero as well as they can, have candidly admitted, that the uncertainty and the paucity of the details respecting this supposed person ^re wonderful. To us, it is not wonderful; we can easily account for the fact. In his own day, if he ever lived, he was not what he is now represented to be. Instead of being such a great man, the fact was differ- ent. Hence the records then made concerning him are just such as would be made in reference to any ordi- nary personage. The truth was then told, and now, when after generations wish, for various reasons (after- wards to be considered) to elevate this person to the highest pinnacle which towers above the temple of fame, and they turn to the proper sources of history concerning him, they find a portentous deficiency. They discover, that if they are to write a life of him, such as befits so great a man, they cannot draw it from authentic and original sources ; they must fabricate it. By this very act they grant that the exalted character and career, which they wish to appropriate to this person- age, have no foundation in sober truth. No complete and harmonious history of Shakspeare then existed in his own day; though we have every right to demand an unusually clear, and distinct and full one. How, and whence do the histories and the records of his life and greatness now come? Who has produced them ? This question it does not devolve upon us to answer; let those who pretend to the honor of biographers in this case, vindicate their own honor and veracity. But this we do know, that if no such authentic records of Shakspeare were written in his own day, all subsequent histories of him must be with- RESPECTING SHAKSPEARE. 35 out any historical truth or authority. They are founded on supposition. And as men will conjecture differently, they will contradict each other, and this is just what, as we have seen, they have done. As for those who profess personally to have seen and known Shakspeare, it may be asked, whether their declarations must not be regarded as conclusive ? But here two things are to be considered. Where are those declarations? We have seen that they are singularly scanty. If such a man actually lived, we might expect an abundance of such personal narratives. But there are few such records. His personal friends, if he had any, seem strangely to have hesitated to record their thoughts and their admiration. We cannot deny the existence of Washington, without blotting out the literature of half a century. But the case is very different with this other and equally great personage. If then, these per- sonal friends were so timid and backward in penning their histories, it is a very suspicious circumstance, and we are to examine what are the merits of these few his- tories which we do possess. They were written by his professed friends. Are they to be regarded as wholly impartial ? Have they, inasmuch as no enemy has thought it worth while to oppose or contradict; have they not ventured to color and exaggerate a pic- ture to which they were so partial (for various reasons), and in which they felt themselves so secure and uncon- tradicted ? When in opposition to all this, we recol- lect the extraordinary nature of this story, we fear, that the authority of these partial and interested friends, is not equal in weight, to the moral improbabilities which weigh on the other side. Now, if one portion of a narrative is contradictory 36 HISTORIC DOUBTS with itself, then anollier portion may be. We may justly expect, that all other parts of it are liable to the same imperfection. Who is to decide, in the strange absence of proper original records, what parts of an existing and conflicting narrative are true, and what are not true? No one can do it; our confidence in the authority of the whole is justly destroyed. The parts which remain apparently true, may any day also be ex- ploded and exposed. The narrator who can deceive in one part of a record is base enough to deceive in another part. If he is base enough to deceive at all, he will be base enough to conceal his deceptions ; and we have reason to suspect, that the cause why he now appears to be truthful in one part of his narrative is simply because he has not there been exposed, as he has already been in other parts. The least contradic- tion or falsehood in any part of such narrative, does it not justly invalidate the whole? Now we contend, that when the history of so great a man, as Shakspeare is pretended to have been, is obscured by so much doubt, ignorance, and contradic- tion, it is not reasonable to suppose, that such record is deserving of our full credence. It becomes us to hesitate and examine; and not blindly concede the truth of a history, which is so wonderful in itself, so unparalleled in all other human history, which calls for such unanswerable evidence; but in support of which, only such unworthy and inconclusive proof is urged, as that to which we have just alluded. RESPECTING SHAKSPEARE. 37 SECTION III, Discit enim citius, meminitque libentius illud, Quod qui 3 deridet, quam quod probat et veneratur. Horace, Epist., Lib. IT. 1. However questionable the records of the life of Shak- speare may be when properly examined, there are some circumstances connected even with his supposed writ- ings, which afford just ground for greater suspicion. We would naturally suppose that no uncertainty would exist concerning the genuineness of such illustrious pro- ful dignity. 10 110 . PERSONAL CHARACTERS ceptions, and to impart to them renewed resolution of pur- pose and action. Nor is the character of the favored and beloved disci- ple who laid on Jesus' bosom, devoid of peculiar inte- rest. St. John is the representative of pure fraternal love, per eminentiam; while Peter is, in a like degree, that of rigor and decision, and Paul that of intellect and concep- tion.* How wisely are these three characters adapted to operate for good, in the peculiar circumstances which sur- rounded the primitive church ! The one by his intellec- tual superiority, devises plans of comprehensive magni- tude, and strikes out thoughts of imposing grandeur and power. The other, from the impetuous ardor of his cha- racter and his zeal, seizes them energetically, and enters enthusiastically upon their bold proclamation and achieve- ment. The third gently attempers all this enthusiasm with prudence, this harshness with love ; and throws over the whole the mellow light of his own conciliating and benignant spirit. By this means they ensure a passage for the truth to the hearts of mankind ; they recommend the doctrines which they were commissioned to proclaim, not only by their intrinsic excellence and superiority, but also by the virtues of their private characters, and by the wisdom and prudence with which their spiritual enter- • Olshausen, after Grotius, beautifully distinguishes the mental traits of John and Peter thus; that John was {Xo;)^p{erTOf ; that the simplicity and affection of John's disposition were developed toward the person of Christ, and his individual cha- racter, while the strong and active tendencies of Peter were enlisted in behalf of the office, doctrines and destiny of Christ. See Com. on X^ew Test., vol. ii. p. 5. For a graphic description of Peter's disposition and tendencies, see Neander^s Planting and Training of the Church, p. 209. For an able exposition of John's characteristics, see Tittman^s Mekt. Sacra, p. 5. OF THE SACRED WRITERS. Ill prises were conducted ; thus not merely influencing the hearts, but attaining complete supremacy over the reasons of men. But it is time to advert to those characteristics which marked the sacred penmen collectively^ and which seem to give a certain cast, as well as an exalted merit to all their writings. These features of their characters may be drawn from their personal history, as well as from their literary remains. They were all men of great practical intelligence.'—' What matter is it, whether they were profound philoso- phers or acute metaphysicians ? They were commissioned to proclaim practical truths, in an intelligible way. They were to address practical men in relation to the most im- portant considerations in such terms as were adapted to their capacities, and calculated to attract their attention. For this' purpose they were admirably adapted. They were chosen generally from the lower ranks of the popu- lace, conversant with their habits and acquainted with their peculiarities. They were to teach soul-redeeming truths to a world composed of men of selfish feelings and pursuits, and at the same time living beneath the frown of a God who was no partial respecter of persons. So far, therefore, as they were versed in the practical, every day engagements of men, united with that divine illumination in relation to infinitely higher truths, which the Great Teacher had imparted to them, they were admirably adapted to reach the hearts of their hearers. They were chosen as practical men, in order that the truth might strike their minds in the same light in which it was de- signed to meet the view of others. They would thus know how best to shape the course of their instructions. Had they been men of abstract and scholastic tendencies, they would not have been as well adapted to fulfil the 112 PERSONAL CHARACTERS boast of the Bible itself, — to the poor the Gospel is preached. They were all men of remarkable disinterestedness. Christianity, as well as a divine commission under the Old Testament, presented an ample field to the ambitious and aspiring; and afforded a most prolific and profitable the- atre for stirring adventure. Had the momentous powers with which these men were invested, fallen into the hands of improper and selfish men, sad indeed would have been the consequences. But here remarkable caution was exhibited by Divine Providence, in the selections which were made. The disinterestedness of the sacred writers during the whole of their career, was truly singular as well in their actions^ as in their recorded principles. They first forsook the world, and bade an eternal adieu to its inviting snares. They said farewell to father and mother, sisters and bro- thers, houses and lands. They turned their backs on every inducement, and tore asunder every tender tie which bound them to the world. They swore allegiance to a religion, which, at its commencement, was destine^ to en- dure the bitter hatred and persecution of men. Their motives, therefore, were pure, when they connected them- selves with their religion, and especially in their adhesion to its interests, when they had been plainly informed, that the kingdom of God was not of this world. They might of course have used their miraculous pow- ers for their self-aggrandizement. Or if God, from whom those powers were derived, would have prevented this, they would have made the attempt at least, and thus ex- posed their true disposition in seeking forbidden advan- tages. But they condemned a worldly spirit, and taught the race of men, to restrain their impetuous pursuit of present joys, at the expense of nobler ones yet to come. OF THE SACRED WRITERS. 113 Hence we may rely with unwavering confidence on their instructions, for they, by their examples, led the way. Such men would record with scrupulous care, the instruc- tions of the Spirit of God. They would neither exagge- rate nor extenuate. They would record nothing, as coming with Divine authority, merely to construct for themselves an illegitimate breastwork of authority, behind which to enact illegal deeds of oppression or deceit. Constituting as they did, the founders of, a sacred order of men, destined to remain, in another form, during all coming time, they might have so represented the will of God, and their own importance, as to leave on record many things which would justify subsequent improprie- ties among their successors. They did nothing of all this. They proclaimed in plain terms that such venality was hateful to God; anathematized those who should ever be guilty of it, and themselves set such an example of exalted virtue, that of them it may truly be said, the ivorld was not worthy. The history of these men further proves that they never attempted to propagate their religion by any but the fair- ' est means. It has indeed been asserted that there was in operation among the Apostles, a secret society, whose aims were to disseminate Christianity by the use of un- known agents and hidden springs: that this association was designed to endure from age to age, and enlarge its influence and ramifications with the extending progress of Christianity. This idea has been prominently urged by the notorious German infidel, Bahrdt. Although a secret society might have existed, governed by the most harmless principles ; yet if it had been secret, the objector could not have known that they were any- thing else ; but it would not have harmonized with the professed frankness and sincerity of our holy religion to 10* 114 PERSONAL CHARACTERS have employed any such agency. Hence we can easily show that the charge is utterly false, and that no such unfair means were ever employed by the Apostles to pro- pagate their faith. The grounds on which this strange supposition has been based, are a few passages found in the writings of Clemens Alexandrinus and Origen, who assert that there were secrets existing in the Christian Church, which origi- nated with Jesus, and which he imparted to his favorite disciples and friends. It is urged by others, that Clement, a Roman patrician, after the death of Peter and Paul, who were his spiritual instructors, devised a scheme of extend- ing Christianity by a secret confederacy ; that before the dcEtVa of Clement, this society numbered among its mem- bers one million of adherents, and that by its means the aged Nerva was elevated to the imperial purple. This last supposition has been drawn entirely from ex- ceptionable sources; from the "Recognitions" of Clement, which has been proved to b€ a Christian Romance; from the First of Isidore's Decretals, which has been rejected as plainly not genuine by all intelligent and impartial critics, both Protestant and Catholic; and from the fragment of a commentary upon the Revelation of St. John, professed to have been written by Coecilius, a pupil of St. James, but clearly shown to have originated in the sixteenth century. The disputed and doubtful character of all these authorities, makes any supposition based upon them alone, doubtful and unsafe. The declarations of Origen in reference to the secrets which existed in the Church, will be readily understood by those who are acquainted with the allegorical and figurative mode of interpretation adopted by that writer. They will easily understand his remarks to apply to those hidden and deeper interpretations of the Word of God, and OF THE SACRED WRITERS. 115 of its doctrinal teachings ; to that recondite and esoteric meaning which he sometimes affixed to them, which can be understood only by the initiated, who penetrate beyond the mere letter ; and to the doctrinal mysteries of the Chris- tian religion, which cannot be fathomed by human reason. Many of these references to secret things, were applied to the retired and secret worship of Christians to which they were compelled to resort, when surrounded by persecution and danger. These arcani were both disciplinary, cere- monial and devotional. The rites and doctrines of Chris- tians would have subjected them to the ridicule and per- secution of idolaters, and hence were frequently observed and preached in the secret assemblages of the saints. But it is well known, that after the Emperor Constantine had elevated Christianity to honor and security by making it the religion of the state, those secret meetings were all abolished, together with the necessity which had called them into existence. The whole supposition in reference to a secret society being organized in the early church, re- sults from the perversion of some passages which refer among the fathers, to the 'Ayartat, or love-feasts, of the primitive Christians. Besides, the plain declarations of Christ which refer to this point, forever put to rest this question. He enjoins upon his disciples never to evade public attention, when engaged in the discharge of their duty. He commands them to proclaim that upon the house top, what they had heard in the ear. He declares that they should be as a city set upon a hill, — known and read of all men ; that they should be as a light, not set under a bushel, but giv- ing light to all around them ; and that they should keep nothing secret. Matt. v. 15, 16. He informs them that their doctrines would excite the opposition of wicked men, and cautions them not to evade this, by worldly wis- 116 PERSONAL CHARACTERS dom or shrewdness ; that he, the master, had been misre- presented and persecuted, nor should the servant be above his lord. Johnxv. 18. Christ declared to Annas the high- priest, that he never taught anything in secret, that he had boldly proclaimed all his principles, and that every one was familiar with them. John xviii. 20. There is not one solitary passage in the New Testament which justifies the supposition in question. There is not even an allusion of that nature there. There is no refer- ence to the union of Christians with any other pre-exist- ent secret society, which was thus enlisted to spread the faith of Christ. There was nothing secret in the nature of Judaism, which might have been transferred to it. The whole private life of Christ was a constant reproof to this assertion. The private lives of the Apostles are equally guiltless in this respect. Their arrangements and operations were all made and executed in the face of day. Had it occurred that at a later era, centuries after Christ, such a secret association had been established, of which, indeed, there is no clear proof, this fact would have no bearing upon the merits of Christ and his Apostles. These men went forth from Jerusalem, with all the nations and empires of the world before them, to be subjugated to the power of their risen Saviour ; and full of hope and zeal, with weapons which were not carnal, but spiritual, in reliance only on that truth which was mighty in pulling down the strong holds of sin, and that sword of the Spirit, which was able to cut in sunder joint and marrow, and discern the thoughts and intents of the heart, they entered on their mighty task. We assert, therefore, that these men employed none but appropriate means in the accomplishment of their enter- prise. These were all moral means. Mohammed may make the plains of Arabia echo with the startling cry of OF THE SACRED WRITERS. 117 "the Koran, tribute or death," proclaimed at the head of his infuriate hosts, and enforced by the sack of cities, the massacre of their inhabitants, flowing torrents of human blood, and the extermination of human joy. Or the be- sotted priests of a perverted religion may construct the fabric of their power by every act of fraud, imposture and cruelty ; by addressing the passions, flattering the weak- nesses, or imposing on the superstitions of men. Hea- thenism and formalism may shield themselves under the spreading wings of power ; or demand submission when supported by wealth and splendor ; or proclaim their su- premacy from the high bulwarks of worldly greatness, whence they may challenge the attacks of every foe. But the religion of Christ has ever relied upon the inherent energy of the truth, and the overruling Providence of God. Its emissaries employed the influences of the Holy Spirit in their perilous labors. This was the mighty incantation by which they worked such miraculous changes in the hearts and destinies of men. Their own writings, as well as the accusations of their foes, testify that these were the only means employed by them. They taught, they preached, they prayed. They were daunted by no peril, disheartened by no opposition. The truth mightily prevailed, as the result of such appropriate labors. They possessed a perfect knowledge of all the truths which they taught, and the events which they narrated. It had been unwarrantable presumption in them, to lay unauthorized hands on sacred things, like Nadab and Abihu of old; and this would have been chargeable upon them, had they not been properly indoctrinated in those principles which they professed to proclaim. It was their duty to treat of Ihe most elevated and mysterious truths which the human mind can contemplate; and well were they prepared for their task. He who reads their writings 118 PERSONAL CHARACTERS will discover that they were at home in their work. They handled doctrines, with the ease of giants, which other men could not grasp. This might naturally be anticipated, when we remember the wisdom of that great Teacher, upon whose inspired lips they hung in rapt attention, and to whose sublime instructions they were permitted to listen from day to day. The seers of the Old Testament, by their keen prophetic vision, traveled down the waste of future centuries, saw clearly what was hidden from the view of ordinary men, and depicted the marvelous scene upon their pages, in let- ters of living light. The Apostles of the New Testament had followed Christ assiduously from year to year. They had listened with delight, by the way-side, in the private dwelling, amid the crowded throng, on the sea-shore and on the mountain top, as he spake to them as no other man had ever spoken, of great and stirring themes. Before him passed in review the profoundest truths, touching the nature of that august being at whose creative fiat all things had been spoken into life, the mysterious principles of his nature, his providence and his works. He had thrown open the portals of the human soul, and depicted the hid- den secrets lurking there in its inmost chambers. He had invaded the gloomy regions of lost spirits, and revealed the retributive vengeance of God as it fearfully and in- tensely operated there. He had ascended to the abodes of glory, and drawing aside the curtains which hid celestial scenes from mortal eyes, had permitted them to catch a glimpse of the splendor of that upper sanctuary — to hear a murmur of that song of praise which echoes from age to age around the eternal throne, in honor of Him who sits in majesty upon it. He had led them through all the delightful avenues of divine truth. He had thoroughly prepared them for the great moral and intellectual conflicts OF THE SACRED WRITERS. 119 which awaited them in their career. He had pointed out every hidden rock which lurked, and every breaker which frowned around them. He had equipped them with the whole armor of God. He finally promised that his holy spirit would bring everything to their clear remembrance, in the hour of their need, which it was necessary for them to know. Some he permitted to witness his glorious transfigura- tion on the mount and his exalted converse with heaven's sainted inhabitants. Another of them he caught up to the third heaven, and permitted him there to hear and see things which it was unlawful to reveal. All of his disciples en- joyed his most private and unrestrained instructions, as well as continually beheld his immaculate example. Thus prepared, they went forth to preach and sat down to write. We may therefore presume that they were no tyros in their work, or unprepared for any emergency which might oc- cur. Hence in reading their writings we find such clear- ness, force and power. Keeping in view the main end of their writing, they traveled along the path of truth with unerring certainty. These nun possessed extraordinary faith and energy. This is specially illustrated in the case of the apostles, the messengers of the new dispensation. The prospect which opened before their extending vision, when they entered on their enterprise, was vast and illimitable. There was something sublime in their position. " Go," said the great Redeemer, when standing but one step from his glorious throne, ready to seat himself triumphantly upon it, and pointing to a world prostrate beneath the power of the Prince of Darkness — "Go," said he, "into all the world and preach the gospel to every creature." And as he sent them forth on their great commission, he encouraged them with the gracious promise, "Lo! I am with you always. 120 PERSONAL CHARACTERS even to the end of the world." Thus protected by the impenetrable shield of omnipotence, with the banner of the Cross waving invincibly over them in every breeze, they advanced in fearless array to achieve their great destiny. Their faith in the justice of their cause, in the ability of Christ to aid them, and in the eventual certainty of success which would attend their endeavors, was unbounded. Their ardent imaginations anticipated coming triumphs. They consecrated all their powers to the work, and pur- sued their object with a determined resolution to succeed. Behold, as an illustration of this position, the active and undaunted career of Paul. After his conversion and entire consecration to the service of Jesus, how constant and unwearied were his missionary toils ! Follow the thread of his journey, first to Arabia, then to Damascus, thence to Jerusalem, back to Antioch, to Cyprus, to Perga, to Antioch in Pisidia, to Lystra, to the Council at Jerusalem, and lastly to Rome. During these various journeys, what did he not endure? In how many conflicts for the truth did he not show unexampled fortitude? Thrice he was beaten with rods, once was he stoned, thrice he suffered shipwreck, a night and a day was he in the deep, in jour- neys often, in perils of water, in perils of robbers, in perils by his own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren. In weariness and painful- ness, in watchings often, in hanger and thirst, in fastings often, in cold and in nakedness : — such is the picture which his own graphic pen has given of his manifold adventures. Now what supported this extraordinary man under all these enumerated circumstances? The answer is, that he possessed an undying faith in the Redeemer for whom he labored. He felt that his labors would be crowned with eventual success, and that his own services would be OF THE SACRED WRITERS. 121 abundantly requited. Nor are his merits fully told, till we remember the indomitable energy with which he exe- cuted the promptings of his faith. He entered on his work and continued to perform it, resolved to conquer or die in the attempt. The same spirit characterized all his associates. The field before them was so vast and exten- sive, that, had they relied upon their own exertions, they would doubtless have despaired. But they knew that their Redeemer lived; that he had ascended to his Father's throne; that his sleepless eye constantly surveyed the progress of his cause; that though wicked men and the powers of Darkness should combine against them, they must still be victors through the power of the Lamb, and that the period must at length arrive when all should be- come tributary to his praise and submissive to his sway Their circumstances and dangers were such as to discou- rage the stoutest heart which was not stayed on God. They possessed spiritual religion, and enjoyed its deep and lasting consolations. The Saviour had proclaimed it as one of the cardinal features of his religion, that men must be born again. Nor is it strange that the inquiring Nicodemus, accustomed to the formalism of Judaism, re- garded the declarations of Christ on this subject as unac- countable sayings. The Great Teacher, himself deeply impressed with such views, imparted them abundantly to the hearts of his immediate disciples. It is true, that at first their notions on this subject were considerably per- verted. They firmly supposed that Christ was about to establish a temporal kingdom, and they to secure appoint- ments of the highest dignity in it. But soon the film was swept from their eyes ; they soon beheld and admired the greater beauty and magnificence of that spiritual empire of which he was then laying the foundations, whose far- 11 122 PERSONAL CHARACTERS reaching ramifications were about to encompass the earth, and bind it together in one harmonious whole. The same may be said of the writers of the Old Testa- ment. Nowhere does greater and deeper spirituality stand forth to view, than in the writings of David, or in the writings of the Jewish prophets. When they depict the coming events so closely connected with the history and prosperity of the Church of God, the spiritual, the moral features of the scene stand forth most prominently in their pages. Their writings are filled with moving lamentations of Israel's miseries, and of their own. They show that they deeply felt the odiousness of sin, as it appears to the pure eye of God ; and they most earnestly labored to de- liver the world from its degrading power. We cannot doubt, both from their recorded teachings and the whole tenor of their lives, that they practised what they preached. They had been transformed in the renewing of their minds. They did not, "As some ungracious pastors do, Show us the steep and thorny way to heaven, Whilst, like a puffed and reckless libertine. Himself the primrose path of dalliance treads, And recks not his own read." They were also fearless and determined men, notwith- standing all their modesty and humility. Though this trait has but little to do with their capacity for penning the sacred pages, yet it imparts a merit to their general cha- racter. Men who, like these, proclaimed to the world the aggravated nature of their innumerable transgressions ; who boldly denounced voluptuous cities, and uttered condemna- tory prophecies, full of God's threatened vengeance, against apostate kings ; who were regardless of torture, of disgrace, or even of an ignominious death, resolutely persisting in the proclamation of their message and the execution of OF THE SACRED WRITERS. 123 their trust; — such men, when writing the Scriptures for the perusal and instruction of all succeeding ages, would do it with fearless freedom and inflexible integrity. Their history and achievements prove that they were unterrified by any danger, undaunted by any opposition. They became the more resolute, in proportion as dangers and foes thickened around them. No men ever encoun- tered more that was calculated to discourage than they did ; and yet no men ever exhibited more heroic fortitude in the face of danger and death. Sinners against God, whether in opulent cities, whether invested by the insignia of power, whether clad in the robes of assumed sanctity, w^hether surrounded with the odor of hypocritical holiness, or whether, on the contrary, among the humbler populace, swayed by fiercer passions, or debased by ruder crimes ; — under all circumstances their message was the same, and they uttered the same denunciations of fearless rebuke and warning. Right onward was their motto in the discharge of every duty ; not conferring, in any case, with flesh and blood. N And yet these were men of singular prudence and dis- cretion. Attributes which are apparently incongruous, were in their case admirably blended together. They possessed the shrewdness of serpents, the boldness of lions, yet the harmlessness of doves. They well knew how to adapt their instructions to their hearers ; they were skilled in approaching the portals of the heart and effect- ing an entrance. They never needlessly rushed upon danger; they never put their lives and their influence and their security in useless peril. So far as was consistent .with truth and their own self-respect, they adapted their modes of address to the prejudices and weaknesses of their hearers. The circumstances in which they were placed, taught them to temper their natural impetuosity of feeling 124 PERSONAL CHARACTERS and cordiality of speech, with greater calmness and re- serve. Not only does the history of their labors teach us this, but the tenor and contents of their writings inculcate the same thing. They became all lawful things to all men. With what wise circumspection, with what thoughtful pru- dence, with what careful regard to human wants, with what just appreciation of human weakness, and with what skill- ful adaptation to every individual case, do they select from the vast variety of events which occurred and the truths which were proclaimed during Christ's abode with them, precisely those which, in each particular case, were best adapted to do the greatest good. With equal wisdom one writer fills up the hiatus which circumstances induced ajiother to make; or enlarges more minutely upon a point upon which another had but slightly touched. Thus as a whole, they present the clearest and fullest exposition of the teachings and actions of Christ, which are so valuable to men, and have so important an influence on their sal- vation. In connection with this it is to be observed that perfect harmony of sentiment and action existed among them. While they preached and wrote alike, they thought alike. That minor diff*erences should occur in an assemblage of men who were often called by difficult circumstances to think for themselves, and that too when so many princi- ples and events passed in review before them, was to be expected. Yet if such discrepancies existed, it was only on minor points of secondary importance. So great was the general harmony of the sacred writers, in all their re- corded views and teachings, that it has become an estab- lished canon of the interpretation of any one of them, that the best way to ascertain their meaning is to compare them together, to make them interpret each other, and thus to make the one illustrate and confirm the other. OF THE SACRED WRITERS. 125 The harmony of action among them was as great as their harmony of sentiment ; which is proved by their ar- rangements for personal labor, for personal travel and meeting. To each was given his own appropriate field, and the limits of their ecclesiastical jurisdiction never in- terfered. The principles on which they conducted their missionary labors were harmonious and consistent. There is but one instance on record, in which this was violated ; and there the reproof which was administered by one Apostle to the other, was done publicly; and the minute- ness with which this transaction is recorded, shows that it was an unusual event. Their harmony of doctrine forcibly strikes the reader of their writings. Apparent diflerences, we admit, are to be found. Two writers, for instance, give different genea- logies of Christ. Two others may vary in their accounts of the resurrection. Two more may seem to inculcate different views in reference to works and faith. Yet all these and a few other apparent differences, have long ago been perfectly harmonized; and every contradiction which may seem to deform the sacred pages, may be easily re- moved by a glance into the standard works which Chris- tian piety and learning have produced in the department of biblical and apologetical interpretation. So that the writings of these holy men now form one grand inimi- table whole ; a moral structure of surpassing harmony and beauty, deserving the admiration of all men. Nor can we fail to observe the entire dependence ex- hibited by these holy men on God's aid, in order to se- cure success. This is particularly the case with the Apostles of the New Dispensation, who were in an espe- cial degree commissioned to a life of activity and adven- ture. Notwithstanding all their self-consecrating efforts, they relied on the arm of a greater than themselves, for a 11* 126 PERSONAL CHARACTERS happy and successful issue to their labors. They constantly implored the Divine assistance, and it was granted. The mighty miracles which they wrought, proved that God was with them. The testimony of Paul, their greatest, was decisive on this point ; that the weapons of their war- fare were not carnal, but spiritual ; that all their eloquence, their toils, their conflicts, their sufferings, and even their blood, were sacrifices and means of a secondary nature. On these they did not repose their trust; but on the great Head of the Church, the God of their salvation. In every emergency and trial, in every conquest and success, their confiding eyes were turned upward to him whose direction they invoked. This spirit is illustrated by their conduct when vacancies were to be supplied in the Apostolic College, and their own important functions were to be entrusted to new and inexperienced hands. Having asked God's blessing, they made a choice of a fellow-laborer by lot, whom the divine will, and not party zeal or personal ambition, thus elevated to that important eminence. When successes crowned their toils, they de- lighted to ascribe the praise and glory of them to Him through whose aid they had been attained. It is further worthy of remark, in contemplating the whole character and merits of the Aposdes, that they all were called upon to seal their doctrines with their blood, and every one of them nobly bore the trial. This fate, indeed, overtook several of the Old Testament writers; but of the circumstances which accompanied their death, we are mainly ignorant. In relation to the New Testament writers the case is different. We cannot but admire that moral courage, that profound submission to the will of God, and that entire devotion to his glory, which they all displayed, as, one after the other, they saw their brethren gain the crown of martyrdom, and their own appointed OF THE SACRED WRITERS. 127 hour approach. With what heroic fortitude they toiled through their destined career of militant service, until the hour of their deliverance came ? One after the other met his destiny, and as the solemn fact was conveyed to one and another of the sacred throng, instead of forsaking so desperate and fatal a cause, they persisted, and were will- ing, in the language of Paul, " to be offered up," as sacri- fices on the altar of God and the truth. They met their fate with cheerful submission, and even one of them re- fused to suffer martyrdom in the same position in which his Lord had expired, considering himself unworthy of so high an honor. Thus St. Matthew suffered martyrdom by being slain with the sword at a distant city of Ethio- pia. St. Mark expired at Alexandria, after having been cruelly dragged through the streets of that city. St. Luke was hanged upon an olive tree in the classic land of Greece. St. John was put into a caldron of boiling oil, but escaped death in a miraculous manner, and was after- ward banished to Patmos. St. Peter was crucified at Rome with his head downward. St. James the Greater was beheaded at Jerusalem. St. James the Less was thrown from a lofty pinnacle of the temple, and then beaten to death with a fuller's club. St. Philip was hanged up against a pillar at Hieropolis in Phrygia. St. Bartholo- mew was flayed alive. St. Andrew was bound to a cross, whence he preached to his persecutors, until he died. St, Thomas was run through the body with a lance at Coro- mandel in the East Indies, St. Jude was shot to death with arrows. St. Matthias was first stoned, then behead- ed. St. Barnabas of the Gentiles was stoned to death by the Jews at Salonica. St. Paul, after various tortures and persecutions, was at length beheaded at Rome by the Em- peror Nero. Now this willingness to seal their convictions with their 128 PERSONAL CHARACTERS blood, has always been regarded as the surest test of the sincerity of men, in any convictions which they professed. It implies not only that such men have deep devotion to their principles, but that they understand them ; that they regard these truths as of more consequence than their lives ; that they estimated the disgrace and the curse of unfaithfulness as worse than death, and that they considered the author of their principles as abundantly able to reward their faithfulness. Now the writings of such men deserve our confidence ; and it is reasonable to suppose, that they would be as faithful in their writings as they were in their sufferings. They would make use of every eifort to place in a clear and true light, those doctrines which they them- selves so highly prized. They deserve to be credited ; and every merit which a divine revelation can possess drawn from the faithfulness of those who were commis- sioned to record it, the Scriptures do draw from the per- sonal merits, the individual qualifications and the general excellence of those who were chosen to pen them. Such were the men who were selected as the agents in preserving through all generations an equally remarkable revelation. We have endeavored to give some idea of their singular merits. We behold in them but a small propor- tion of those weaknesses which mark other men, and an unusually large proportion of the excellences which adorn the noblest of our race. They come forth honorably from every examination of their characters and history, proving themselves to have been devoted to their great commission, sanctified in heart, mourning over the moral wreck which sin had made in the world, and rejoicing in the glorious plan of redemption which God had devised to restore our race ; and bravely bracing themselves up to the task of pro- claiming this wonderful plan throughout the world, in the face of danger, disgrace, and death. OF THE SACRED WRITERS. 129 Behold then, in imagination, yonder gtoup of eminent men, who penned the Sacred pages. They demand our admiration for a variety of excellences. Prominent in the striking throng is Moses; he is thoughtful, humble, and possesses an air of venerable antiquity. There, too, is pious David, whose voice is attuned to praise, and whose fingers sweep with graceful ease the sounding harp of Judah. Solomon is there, in whose intelligent and pene- trating eye we see an index of the character which he bears as the wisest of men. Behold those enraptured prophets, Isaiah, Ezekiel, and Daniel ; a glow of holy fer- vor pervades their countenances, as with upturned glance their minds are absorbed in some sublime and magnificent survey of the future. That man whose humble form is bent in sorrow, and whose burning tears fall rapidly upon the earth, is mourning Jeremiah. Near these stand a clus- ter of more youthful men ; they are the apostles of the New dispensation. There is the learned and scholastic Luke; he is recording the events of Christ's career, " having a perfect understanding of all things from the very first." Beside him is one who has just wiped from his eye the penitential tear, and has turned with eagerness to reprove a seducing world, which has succeeded in lead- ing him astray ; it is Peter. See that other disciple, whose parted hair, smooth brow, and sweet bewitching smile, which gently plays upon his classic features, prove him to be the beloved disciple. His looks are all benevolence and peace. He seems to be the reflected image of his great master, for all about him is gentleness and love. He appears to say to those around him, " Brethren let us love one another!" There, too, is Matthew, whose reflective mind seems to be turned on the spiritual world within. He is contemplating the wonderful career of Christ which he has just recorded. There, also, is Bartholomew, an old 130 PERSONAL CHARACTERS man, the Nestor of the throng, whose sunken eye, bent form, gray locks, and feeble knees attest that he has travelled far in the journey of life; and his golemn thoughtful countenance tells that he has learned to appre- ciate its ills. While one of nobler form is attracting the attention of the whole company, as he reproves the hesi- tating Thomas for his unbelief, and eloquently defends the faith of Jesus ; his tall and slender figure seems to soar to- wards heaven; and his restless eye shows that mighty thoughts are struggling for utterance in his heaving breast. His moving lips are uttering the sentiments which so much animate him, while his outstretched arm gives impressive energy to his words. He is declaring to an unbelieving world, " I know in whom I have believed, and am per- suaded that he is able to keep that which I have committed unto him, until that day." It is the great apostle to the Gentiles. Now if we separate this assemblage of men, and make each one the subject of a careful analysis, we will find the history and traits of each rich in instruction as well as peculiar in character and vocation. For instance, in the personal character of John we see the counterpart of Jeremiah, in the Old Testament. As Jeremiah was that prophet of the Jewish dispensation, who recorded the fu- ture calamitous doom of his country, as clearly revealed to him by prophetic view; so John, the prophetic seer of the new dispensation, recorded the visions of the future triumphant destiny of the Christian kingdom. The writings of these two men singularly and instructively shadow forth the career of the two dispensations. While Jeremiah, in accordance with truth, sings in mournful strains a re- quiem over his country's misfortunes; so the harp of John is attuned to exulting melodies, chanting the future pro- gressive glory of the Christian church. The Jewish was z' OF THE SACRED WRITERS. 131 destined to decay, and so Jeremiah plaintively records. The Christian was to go forth like the rising sun from the glowing chambers of the East, progressing on its way, till its car should ride in triumph through all lands. This great theme gives a peculiar tinge to the writings of John, especially to the book of Revelation. So sublime a trea- sury of thought as it has never been penned by human hands. The splendid machinery and imagery of a Milton, a Tasso, and a Homer, if combined in one transcendent epic, would be unequal to it. Exceed it in bulk they would ; but to soar on the same ethereal pinion they could not. John may therefore be regarded as a writer of splendid natural gifts. Nor is it strange that he should have been the favorite disciple of Christ, inasmuch as their dispositions and intellects seem to have singularly harmo- nized. Probably many of John's most sublime concep- tions he owed to his more intimate acquaintance with Christ. Their full splendor will be more clearly seen, as advancing events turn his prophecies into actual scenes, marked by those grand features with which he has in fancy and prophecy invested them. Voltaire, that frivolous and grimacing re viler of all that is good and true, boasted that the religion which twelve ignorant fishermen had established, would' be overturned by one greater than they, meaning himself. A religion established by twelve such men, with such authority, could never be overthrown : it was founded upon a rock, and the confirmed issue of the struggle proves the absurdity of his boast. One opponent such as he, was harmless ; a thousand more would but serve to swell the accumulating tide of victory, and show the omnipotence of that efficacy which could achieve triumphs over so many and such em- bittered foes. In vain did he and his confederate scoffers adopt, as their constant and blasphemous motto, Ecrasez 132 PERSONAL CHARACTERS OF THE SACRED WRITERS. Vinfame, " crush the wretch !" thus execrating the Saviour of men. There was a secret in His religion, and in the toils and labors of those humble men which he had never learned. They were the propagators of a religion whose power he had never felt, and hence he waged a bootless warfare against it. They were the last survivors of an illustrious race of men, on whose shoulders the mantle of inspiration had fallen ; and who steadily pursued their lofty commission, until the providence of God had worked through them great moral achievements, which the infidel has neither the desire nor the grace to appreciate. Happy men ! Chosen of God to fulfil a glorious destiny : per- mitted to feel the importance and value of eternal things, and communicate them to others. Their names and vir- tues have become identified with the religion of love, and associated with the inimitable excellences of the Son of God. Countless generations who have reaped the fruits of their toils will bless their memory. Wherever this re- ligion is proclaimed, the recollection of their sainted lives, the sweet odor of their holy example, and the unction of their earnest exhortations, will attend it. Their influence and their usefulness shall never cease, until the conflicts of time are merged into the triumphs of eternity. The traces of their earthly days and earthly labors cannot be lost in the depths of ages. 133 CHAPTER III. THE DESIGN OF THE BIBLE VINDICATED. No book has ever existed in the world, respecting which so much has been written and said, in its censure and in its praise, as the Bible. Even among those who endeavor, as modern infidels have done, to depreciate its value, ils great merits give them much trouble and uneasiness. It requires their constant endeavors, to underrate and calumni- ate it, in order to still their own consciences, and rebut the constantly increasing reverence which the rational portion of mankind are bestowing on this book. They, on the contrary, who believe in its merits and authority, find ample inducement and profit in dwelling upon them ; and they find abundant materials in this inexhaustible theme, to employ all their researches and discussions. Yet this volume, upon which so many men in so many ages ha\e delighted to dwell in admiration and exposition, is a glorious and inexhaustible topic ; and he who succeeds in throwing one solitary ray of light upon it, that its value and merits may appear to men in fairer and clearer vision than before, deserves to be regarded with favor. Among the many admirable features of the Bible, its design demands our attention and defence. This service we will attempt to render to the cause of truth in these pages. We shuli endeavor to point out some of the merits of this glorious moral edifice, erected by the hands of the eternal Arclii- 12 134 THE DESIGN tect, whose unrivaled splendor no tongue of man or angel can ever adequately describe. The Scriptures have deservedly received, by way of eminence, the honorable epithet of The Book, This volume professes to derive its origin from God; and por- tions of it had descended to us from the remotest antiquity, where all other sources of instruction are lost in the gray twilight of fable. It professes to treat of the most import- ant and intricate subjects which can occupy the attention of men. During its long career in the world, it has secured more or less reverence among mankind, and exerted a com- manding influence in moulding their destinies and charac- ters, both in the present and in the future. Such a volume cannot be studied with too much atten- tion. Aside from its high moral attributes and claims, there is so much of literary and historical interest connected with it, so much that addresses itself to what is highest and noblest in our natures, that every one who possesses a mind capable of appreciating the beautiful, the wonderful, and the good, will be interested in the discussion of its merits, and the examination of its design. It is true, that many gifted minds have expended their powers upon it ; yet its inexhaustible merits have not been fully revealed. Though many strong intellects have made its discussions the subject of their deepest investigations; yet its intricacies are not yet all unraveled. Yet it is worthy of remark, that in spite of the vastness and elevation of their themes, the Scriptures adapt their discussions to the capaci- ties of those whom they address, as far as the nature of the case permits. They are like a tree filled with luscious fruit, whose branches tend invitingly downward to the earth ; in order that those who are are of shortest stature may be able to obtain and enjoy their contents. The Great Teacher of the universe seems to leave his high abode, to OF THE BIBLE. 135 dwell with men, to assume their form, to employ their language, to adapt himself to their wants, and to their finite capacities. "While the modern infidel has employed this circumstance to the prejudice of the Bible, instead of de- creasing our esteem for that sacred book, it should augment it. For we see in this instance another proof of that wise adaptation of the means to the end which so strikingly characterizes all the purposes and works of God. While we contend for the high and dignified design of the Bible, modern infidelity has labored to abase that design. It has attempted to show on the one hand, that this book has been huddled together by the unskillful labors of difl^erent ad- venturers in the field of literature ; that it possesses no unity, no harmonious purpose or connection. While others have labored to show that the Bible is the product of good men's fancies, of their own intellectual conceptions, and that though its moral and mental traits are commendable, it can lay no claim to a design which can prove its divine origin.* No act or purpose of God has ever been called into be- ing, without having as its basis, an adequate and appro- priate design. The Scriptures, as being one of the most wonderful productions of his creative power and wisdom, likewise possess an equally important purpose, which they are intended to acomplish. The dignity and importance of the design of the Bible, are one of its most striking excellences. Its chief and * " The Pentateuch was not written in the time of Moses, nor till several hundred years afterwards ; they are no other than the attempted history of the life of Moses, and of the times in which he is said to have lived, and also of times prior thereto, written by some very ignorant and stupid pretender to authorship, several hundred years after the death of Moses." — Paine. 136 THE DESIGN primary purpose doubtless was, to serve as a medium for revealing to men, the whole will of God, as far as infinite wisdom should regard that revelation as necessary. The existence of such a will on the part of God towards men, is necessarily implied, in the very nature of the relations which he entertains toward us. He is the Universal Sove- reign; shall he have no laws to promulgate throughout his vast dominions ? We are his dependent, helpless creatures ; shall he not provide for our necessities, and make known to us the benevolent counsels of his will? Though God dwells on high and we are the inhabitants of the earth, yet there is a sympathy between us. He is deeply inte- rested in our welfare. We are the constant recipients of his blessings. To know the purposes of God and to ac- complish them, is our highest privilege and happiness. Only so far as we accord with his plans can we be truly blest. Only so far as we diverge from what is acceptable to him, will we inflict injury and misery upon ourselves. Now God is benevolent ; and if a knowledge of his laws and purposes would so highly contribute to our welfare, he would undoubtedly make that revelation. It is unrea- sonable to the last degree to suppose, that after men had been placed upon earth, and had been gifted with powers capable of understanding, of appreciating, and of fulfil- ling the volitions of God, that he would conceal these from them, so far as, in the nature of the case, they would have a bearing upon themselves. Therefore, in the sacred volume, we have a clear and full exposition of the princi- ples which govern the actions of God throughout the wide extended realms of his universe ; we learn the principles on which he controls the human heart, the principles by which he wishes their actions to be governed, and the great aims for which their existence, as well as of all his rational OF THE BIBLE. 137 creation, is supported and continued. These writings have thus been accumulated as the wants of our race demanded. To prove that this is the will of God as revealed in the Scriptures, we need but open its pages, and peruse the divine words which shine forth in unveiled lustre from it. They describe the origin, the present state, the future destiny of our race with amazing and graphic power. There He speaks as doth a benevolent father to his erring children : Hearken to me and live, listen to my words, and I will point out to you the only path of true blessed- ness. My ways are ways of pleasantness and all my paths are peace. Nowhere else do we find the wisdom which we need. In a case like this, uninspired guidance is of no avail. Elsewhere we will look in vain for the unction of inspiration. If we wish to know the will of the Divine mind, on any and every point of inquiry, how- ever intricate and profound, so it but bear on the great scheme of human redemption, in the Bible and in that treasury alone, will we find this valuable and indispensable instruction. God has himself selected this avenue of in- struction, and therefore adapted it to accomplish the intended purpose. If the will of God concerning man is there in general revealed, Ave may descend to particulars, and say, that there also are made known his character and claims. No in- quiry is more interesting to subjects, than to know the character of their sovereign, and the laws by which he or- dains to rule them. Especially is this true in reference to the King of kings. How glorious is the privilege to look into the attributes which constitute the noblest nature which exists ! Our reverence and curiosity are excited to the highest pitch by the developments of that character, which we see in the universe around us. Yet in this book 12* 138 THE DESIGN there is a professed delineation of that nature. He is made known as the all-wise, all-just, all-good, all-powerful being, whom rational and immortal spirits should alone adore. And indeed, so far as an infinite personage could be described to those whose capacities are finite, so far has the character of the Judge of quick and dead been made known to us in the Scriptures. Nor is it merely by abstract description that we have this great truth promulgated. We have the personal mani- festation of him in Jesus Christ his Son ; and while the Bible exhibits to us the merits and characteristics of Christ so distinctly and strikingly, it is revealing to us the cha- racter of the Godhead. This description is recorded only in the Bible. Though there had been cotemporary writ- ings which treated of this same exalted theme, they would be inadequate to the task. But none such remain. Yet in this volume, we may possess from age to age, the words, the looks, the actions, the thoughts, the emotions, and the purposes of liim who was the fullness of the Godhead bodily. Here also the claims of God are revealed. On the pro- per understanding and fulfillment of these, our present and future well-being depend. These claims of God's pro- mulgated law result from his very nature. He is God, and therefore He is supreme. All creatures should bow in reverence before him. In proportion as this is done, his declarative glory is augmented. Yet in order to fulfill a law, it is plainly necessary to know it. The laws and claims of God have found a worthy medium of communi- cation in the Sacred Book. He is there represented as the Great King, the only wise God, who alone hath immor- tality ; as that Judge who demands the reverence of the heart and the obedience of the life, and not the mere pro- OF THE BIBLE. 139 fession of the lips. Jesus Christ is there revealed as the only mediator for a dying world ; that all who cordially accept his offers, shall share in the inheritance of the saints in glory; that all who trample on his blood, shall eventu- ally reap the reward of their wickedness, the worm of anguish which never dies, and the fire of divine wrath, which is never quenched. So clearly are these and all other fundamental truths made known, that the wayfaring man, though a fool, may read, and need not' err therein. The passages which treat of these cardinal points, are justly termed by theologians the loca primaria^ vel prae- siantissima of the Bible. We may add, that the Scriptures were designed to ansiver the natural expectations of mankind, as well as to supply their necessities. Some ardent aspirations after greater light have ever existed among men, when deprived of the light of revelation. They have ever been convinced by the testimonies of conscience as well as experience, that they needed somethingm higher and better than earth affords, in order to satisfy the longing of their natures. Reason testifies, that we may naturally expect some com- munications of His will to us, which will conduce to our well-being, and that God's benevolence will prompt him to such communications. Reason teaches, that divine in- struction is absolutely indispensable for us, in order that we may avoid the spiritual perils which surround us on every hand, and at every ^tep of our progress. We feel, that if left to ourselves, the past, the present, and the future, present naught but profound enigmas which we cannot penetrate. When surveying the universe around us, we behold the wreck of former and original purity. We see to a great extent, only the remains of a former spiritual world whose 140 THE DESIGN harmony and glory have passed away. Moral gloom and sadness have settled down upon a creation which origin- ally bore the impress of celestial loveliness. We are re- minded of what we once were, and of what we might have been. The question arises in the soul, can we never regain that blissful state from which our first parents by transgres- sion fell ? Surely it is possible for "some greater man" to suggest the pathway of deliverance ! No question possesses greater elements of moral sub- limity and deathless interest, than that propounded by Pi- late, when investigating the case of his illustrious prisoner: What is truth ? This inquiry, profound philosophers and moralists of every land and age, have asked; to the attain- ment of a satisfactory reply, they have consecrated all their energies and talents ; yet only to .be impressed with their own inability to resolve the momentous problem. But one in- structor is adequate to the task. Like the chimes of a dis- tant convent bell, that reach us from the summit of a hill, covered with venerable forests, while unbroken solitude reigns around, and nothing is seen but the chapel from which the impressive sounds issue, and nothing is heard but their mournful echo ; so the voice of God above pro- claims the truth to a desolate world, througirthe instructions of the Bible, while all other sounds are hushed to stillness, and no other cheering object is to be seen. This volume supplies an infallible answer to all the great inquiries which we may proposg. It lays down two great truths as the foundation of every other; " God is, and he is the merciful rewarder of all who diligently seek him ;" thus teaching us the constitution and relation of all things, and laying a foundation as broad and deep as it is funda- mentally necessary. Around these great truths all others radiate and cluster. From them they derive their light and consistency. If you remove them from the moral OF THE BIBLE. 141 and intellectual world, a chaotic confusion and an eternal war of conflicting elements will ensue. A dark moral and intellectual night will brood over the mighty void, and tumultuous discord, grasping the sceptre of universal dominion, with ten thousand jarring tongues will rule the world. But no such anarchy was ever intended by the autlior of our being. No such anarchy is accordant with the better tendencies of our natures. Accordingly we feel a natural impulse to nobler and better things. We look around for a deliverance* from these terrific ills. The Bible alone most amply satisfies our expectations in this emergency. It is a lamp which truly shines in a dark place. The Scriptures w^ere designed to be be the aggressive antagonists to the encroachments of error. Direct agencies of this sort are indispensably necessary. Error is hydra-headed and protean-shaped. It assails the heart in a thousand varied forms. It awaits at every avenue of the soul, and enters and obtains a lodgment in its most secret chambers. How many are the hapless victims who yield to its seductions? The Bible is the strongest anti- dote to all error. It is the fountain of all truth. It is the salt of the nations ; the great sign-board which points out the path to heaven. It detects error with inevitable certainty. It exposes it as the offspring of the father of lies, who often assumes the garb of an angel of light, and thus fatally deludes his unsuspecting victims. It points out the most fruitful soil of sin — the human heart. It shows the processes of its nutrition, the effects of its pestilential growth, and the potent sanative by which its results are to be remedied. The great purpose, the culminating point in this grand moral edifice, is, however, to be yet mentioned. The Bible was especially employed to make the authoritative and 142 THE DESIGN official announcement to men of the great plan of redeem- ing love, achieved through Jesus Christ. To narrate and develop this extraordinary scheme, to hand it down from age to age, to make it knovi^n to one fleeting generation after another, and to teach them how appropriately to im- prove it, is the pre-eminent purpose of that sacred book. To be the medium of communicating so great a truth is surely no unimportant design. If there be a process whereby human life may become a paradise ; or if it be possible for an at-one-ment to be effected between God and his creatures, and the darkness of the future be arrayed to them with brilliant hope; all this is recorded in His revealed will. We are there taught how the Son of God completed his wondrous acts of mediatorial love, his divine teachings, his unremitting toils and his unparalleled sacrifices, for human redemption, by his last triumphant exclamation on the cross, " It is finished." No other volume bears such a message. No other his- tory, however moving and affecting, records such an event. Other books may speak of battles fought and victories won ; of conquests made, and thrones erected ; but here is a victory over the powers of darkness ; a battle fought against the gates of hell ; a throne erected where eternal mercy is dispensed. Other books may speak of novel schemes for elevating the race of men to intelligence and virtue. This one teaches the magic power, by which the obscure and lowly even of the earth, are made kings and priests to God. They may proclaim some powerful anti- dote to the approach of physical death, and retard the advent of a dying hour. Here is revealed the elixir of immortality, which can make the dying live ; and can adorn with an imperishable and ever brilliant crown of life, the brows of those who had once been doomed to die. Doubtless if there be a truth into which angels would OF THE BIBLE. 143 desire to look, as bending from their bright abode they contemplate human things, it is this one. Here they be- hold a great moral mystery revealed ; how God can main- tain the justice of his throne, and yet forgive the guilty. The wisdom of a God was necessary to achieve this scheme, and they doubtless love to contemplate this re- markable development of the divine attributes. After this truth is revealed, we are further taught how we are to act to improve the benefits of this accommodation which has been made with God, showing what course of conduct will be most acceptable to him and profitable to us. But besides these great truths which are indispensably necessary to human salvation, there are other questions of great interest to us, which are only explained in the Scrip- tures ; such as the origin and nature of evil ; the creation of the world ; the immortality of the soul ; the destiny of events in future ages; and the important relation of the present to the future. No question has more severely puzzled human reason than the origin and nature of evil. Many hypotheses have been proposed to account for its existence, both by heathen philosophers, and by those who retained, when within the Christian church, their preconceived philosophical notions. Of this sort were the Gnostics of the early ages of the Christian era. Some ascribed the existence of evil to the necessity produced by the nature of things, forgetting that one ingredient in that very nature is the evil, which they thus propose to account for. Others referred it to the dis- cord produced between the^wo great principles of light and darkness in the world ; not observing that these prin- ciples are already the representatives of evil and its oppo- site. Some supposed that man was created with the seeds of undeveloped depravity within him ; thus making the creator the author of it. Others, that its existence was an 144 THE DESIGN accidental occurrence ; thus removing the efficacy of God's providence. Some maintained that it was an inherent in- gredient in matter, not accounting for its first existence there ; and the opinion was set forth by another class, that there was no difference between good and evil, but merely an arbitrary relation not based on any abstract or immuta- ble principles. To one and to all, this question was a mystery. If they admitted the existence and superintend- ence of God, they could not account for his permitting the existence of evil. If they denied that it had any rela- tion to him whatever, they virtually impugned his existence and control over sublunary affairs. All their hypotheses were alike unsatisfactory, contradictory and absurd. The Bible plainly and simply answers this great inquiry. "The Lord God commandeth the man saying, of every tree of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil, thou shalt not eat, for in the day thou eatest thereof, thou shalt surely die. The woman took of the fruit thereof and did eat, and gave also to her husband with her, and he did eat. — By one man sin entered into the world and death by sin. — Through the offence of one many be dead. By one man's disobedience, many were made sinners." We are thus carried back to events of the remotest times, to scenes connected with the dawn of creation, when humanity was in its prime, when it had just stepped forth, blooming with primeval beauty and freshness, from the hand of its Creator.* A distinction is thus drawn between good and evil, at m * The importance of the subject here referred to, and the earnest- ness with which infidels condemn and deride the account of the sacred volume respecting it, has induced us to make it the subject of a separate chapter. It is hoped that some suggestions may be found there, which will throw some light upon the truthfulness and reasona- bleness of the Scripture account concerning it. — See Chapter XL OF THE BIBLE. 145 the very commencement of God's moral economy; and the readers of the Bible are plainly taught, that the good derives its character and merit from the fact, that it com- poses the ingredients of God's nature; while the had derives its distinctive attribute from its opposition to what God is and does. The readers of the Bible clearly learn that man is accountable for the introduction of this evil element into the world ; that man the most fortunate and favored of creatures, has been the voluntary agent in pro- ducing this wretchedness and woe, where all before had been harmony and bliss, and might have so continued, but but for him, through endless ages. In this volume again we learn the origin of the world itself, whence all created things have come. It was not by chance, nor by the fortuitous concourse of atoms, nor by gyratory condensation, nor by the agency of Ormuzd and Ahriman, nor by the labors of Aeons and Demiurgi, nor by Emanistic or Panthestic processes; but by the cre- ative fiat of God. " In the beginning God created the heavens and the earth." How simple and sublime is this description of a great event! How worthy is suqh a sen- tence to open a revelation from God to man ! We have here a description of the work of creation, which has maintained its supremacy for truth, after the assaults and cavils of six thousand years have been expended in vain attempts to overturn it. An inquiry of similar character and difficulty with those to which we have just alluded, is the immortality of the soul, and the events connected with futurity. How great must be the darkness of the natural man, on these sub- jects, when the great and good Socrates, " with orbs that rolled in vain to see the light," was constrained to say, to his judges, on leaving the earth, I go to die, you to live, 13 146 THE DESIGN but which is preferable the immortal gods alone can tell.* Noble Socrates ! who didst so earnestly seek, through the dim twilight of nature and reason, an answer to the inquiries of thy sincere soul; if thou hadst heard of Jesus, or but known the book of God, thy doubts which surrounded thee, when thou didst plunge into the dark sea of death, had all been removed, and thou wouldst have seen beyond the tomb a glorious world, formed for the good alone ! The humblest Christian is taught and convinced by the Bible, that life and immortality have been revealed through Jesus Christ. He knows, " that this mortal shall put on immortality; that God hath appointed a day in which he will judge the world in righteousness through Jesus Christ. That to the godly an entrance will be administered abund- antly into the everlasting kingdom of our Lord and Saviour. That the indignation of the Lord is against his enemies ; the men that transgressed against him, their worm shall not die and their fire shall not be quenched." These and other passages depict with graphic clearness, the future doom of earth's unnumbered millions, and trace to their utmost verge the mysterious career which they are destined to fulfill. They reveal to the light of day the dark recesses of distant ages, as far as such revelations advance the object of the great Instructor, and comport with his wise design. Again, the Bible was intended to teach men the true ob- ject of worship. It seems natural for all men to worship * See Plato's Apologia Socratis, Cap. 33, adfinem. Even Cicero, who probably possessed greater light, could only say : Maximum vero argu- mentum est naturam ipsam de immortalitate animorum tacitam judi- care, quod omnibus curee sunt et maxime quidem, quae post mortem futura sint. Serit arbores, quae altcri saeculo prosient? Vir magnus leges, instituta, rem publicam non seret? — Ttisc. Disputat. Lib. I. Cap. 14. OF THE BIBLE. , ^"'A 147 something. Travelers and historians tell us, that no nation has ever yet been known which had not some object of religious veneration. These deities vary in their character, according to the moral and intellectual culture of their respective devotees. The heathen world has teemed with gods many and lords many, from the sacred serpents and diminutive images of the South Sea islanders, to the majestic Jupiter Olympus of classic Greece, or the gigantic Jugger- naut of benighted India. While engaged in these profitless devotions, the voice of God speaking through his revela- tion, has arrested the attention of men, and pointed them with the unerring finger of truth to the only true and living God, whom to know aright is life eternal. The instruction which the Bible gives on this subject is inestimable. It enjoins an ennobling and exalted worship. No one can engage in it, without having his soul expanded, his views enlarged, his feelings elevated, and his principles improved by spiritual communion with one so exalted and so good. Though that worship has been debased by many absurd perversions, yet when observed in its purity and simplicity, earth presents no nobler sight than immortal beings in communion with their Father in heaven. While the Bible corroborates the instructions of the Book of Nature, it supplies its manifold deficiencies. Paul tells us that those who are without the guidance of revelation, "have a law written in their hearts, their con- sciences also bearing witness, and their thoughts the mean while accusing or else excusing them." We know that nature's works are full of instruction. An intelligent heathen, standing on some eminence and beholding the beauties of the variegated landscape spread out like a carpet beneath his feet, with its golden harvests, and hanging fruit and verdant lawns, and flowing streams, must feel that the Creator of all is truly good. When he contemplates the \ 148 THE DESIGN adaptation of the seasons to produce their appropriate fruits ; how these seasons have come and gone from age to age with unvarying regularity, always ladened with their attendant blessings; he must infer that the grand controller of all this is unchangeable. When he looks at himself he beholds a microcosm, which proves that the author of it must have exhausted every resource to make him happy. He hence infers that he is good. The experience of the man teaches him, that vicious indulgence mars the beauty and harmony of his mechanism, while it inflicts misery on himself. So also he finds that virtuous pursuits and enjoyments are adapted to the nature of his own construc- tion, produce no evil consequences, but constant fruition. This may teach him that the Creator approves of what men call virtue, has adapted us to its observance, and for- bidden the contrary, or vicious pursuits. But here this interesting volume ceases to instruct. If the inquirer asks. Who is this being to whom I am in- debted for all these blessings, and where is his abode, and how shall I render him most acceptable praise ? the voice of nature and reason is dumb. Her guidance is bewilder- ing, her teachings unsatisfactory. The Bible commences where the last link of nature's instructions breaks off. It reveals what reason cannot ; for it contains a positive body of instruction. It teaches that God is holy, and de- signs his universe to be so. It defines the nature of that holiness ; how it was lost ; how it may be attained ; the necessity of its attainment, and the advantages which re- sult from its possession. If nature proclaims a desire within us after immortality, the Bible teaches how to sa- tisfy that desire. If we feel an instinctive tendency after the development of our nobler nature, and higher faculties, the Bible shows that such was God's purpose, and points the path which conducts to true wisdom and true culture, OF THE BIBLE. 149 —to that glorious temple of light where the spirit of the Most Hiffh will condescend to instruct us. An additional purpose of God in giving the Bible, was to impart a revelation adapted to all men in general, ra- ther than to each one in particular. It has sometimes been urged against the Scriptures, that they do not supply the minute necessities of all men, inasmuch as the infinite variety of cases precludes the possibility of any such ge- neral revelation answering the purpose. Yet how absurd is such an objection ; for that very variety of cases makes an individual revelation for each perfectly impossible, if a revelation is to accomplish its proper purposes at all. Besides, the change proposed would only make the work immense and unmanageable, instead of comprehensive and convenient ; while amid the interminable variety, no one could discover the portion best adapted to his case. But in the Scriptures general principles and uniform laws are laid down, which, when properly developed as circumstances require, furnish abundant instruction, and reproof, and consolation to all who apply for it. Has that case ever vet occurred amid all the vicissitudes and ne- cessities which flesh is heir to, for which no remedv is to be found in the Book of books ? In it all important prin- ciples are duly discussed, which, like the watchword of a vast army, serve to instruct and guide harmoniously all who use it, and give compactness and order to their move- ments. Here the duties and relations of all men are dis- cussed; here the hatefulness of all sin is exposed ; here the loveliness of all obedience and virtue is made known. That instance has yet to occur, in the history of our race, where the instructions of the sacred volume do not come to the aid of the inquirer and say, " this is the way, walk ye in it." From this fact we may learn the consistency and impar- 13* 150 THE DESIGN tiality of the Bible. It lays its requisitions equally upon all, the learned and the ignorant, the sedate and the frivo- lous, the lofty and the low. Whatever may be national or personal peculiarities, it makes no exception in favor of any ; and if they yield to the power of its truth, it will make them all alike, one in Jesus Christ ; they will rejoice in one faith, one hope, one baptism, one Lord and Master of all. The superior wisdom of this arrangement is so apparent, that it scarcely needs to be enlarged upon. These general principles are all characterized by superior wisdom ; and while they are concise and intelligible, they are capable of being expanded with infinite malleability, and applied with infinite accuracy to every imaginable emergency. Accord- ingly, by this plan no such case can occur where a virtue is not enjoined, or a vice is not prohibited. No instance can be urged, in which definite instruction is not imparted; and therefore no plea can be found for continuance in unforbidden sin. Single laws are so arranged and placed, and applied, that they operate like a wise and potent me- dicine ; and though a thousand suflferers apply to the heal- ing balm for relief, and though a thousand similar cases are subjected to its influence, is capable of effecting an equally radical cure in every instance. Thus the divine pharmacy is provided with such powerful moral sanatives, adapted to every general principle, containing within it, as it were, every possible instance, each genus comprises all the species beneath it ; that all diseases are considered, and able cures provided for all. These prescriptions the Bible has carefully preserved. We need but cite, as unanswera- ble instances of this, the golden rule, the rule of the for- .giveness of injuries, the laws of marriage, and duties to government. There is something remarkable here in this influence of the Bible. The followers of Christ of -all lands and OF THE BIBLE. * 151 ages, are to be distinctly known by one grand feature, which beams forth through the bright hue of the Europe- an, the sable mantle of the African, the soft vesture of the Oriental, and the red garment of the Indian ; that where- soever they have passed down the stream of years, or wherever their silent bones repose, they prove to all around them, that they have been with Jesus, that ihey have learned of him, that they have imbibed his heavenly spirit. This characteristic is enough to obliterate all rank, and caste, and prejudice. Such is the power of the glo- rious gospel of the blessed God, who has ransomed earth's countless millions with his precious blood, that all who embrace his grace, shall be made one in him. There are some historical services, which the Bible was intended to render, of vast importance to the Church ; such as the record of the planting and training of that com- munity. So extraordinary an institution deserves a worthy historian. Though others might have written upon the origin and development of the Christian fold ; yet an au- thoritative record was necessary, and that could alone be furnished by inspired men, of whose acquaintance with the subject, and ability to do it justice there could be no doubt. Hence a portion of these sacred pages has been appropriated to this work. These writers describe the doctrines, the duties, the rites and ceremonies, the members and relations, triumphs and afflictions of the in- fant church. They tell how holiness and virtue flourished in the days of Christian simplicity and purity; how, when the truth fell upon congenial soil, it took root, sprang up, sent forth its branches, distilled its blessings, cast its fra- grance forth upon the surrounding waste, when first esta- blished in the world. Nor does this narrative extend merely to the outward development of the Church, but also reaches to the doc- 152 THE DESIGN trinal training which it received ; which, though imparted by different apostles, possesses a remarkable identity and unity. Thus the Christian from the high vantage ground of the nineteenth century, may well look back with pride and wonder, upon the unpretending commencement of the church, and behold with joy, how with sure and steady steps it advanced achieving victories, and erecting monu- ments of its success, wherever its influence was felt. lie may contrast its primitive weakness and obscurity, the hum- ble few who were enlisted through its behalf, with its ad- vancing triumphs in succeeding ages, until now the mighty of the earth delight to acknowledge her supremacy ; grasp- ing nations in her comprehensive arms, and towering hea- venward over every other institution the earth has seen. The Christian may recur to primitive and apostolic usages and doctrines, as a guidance or pattern for his own ; based as these necessarily are, upon the immediate instructions of the apostles. The doctrinal instructions of Christ and his apostles are of inestimable value to the church and the world. They have accordingly been preserved for the benefit of succeed- ing ages in the sacred volume. Those whose privilege it was to listen to these words originally, declared that never man spake as that man. He was justly termed the Great Teacher. Before him the wisest sages of earth were igno- rant and imbecile. These words possess a supernatural charm, to make the dying live, and they are here deposited that after generations may rejoice in the blessedness they confer. Now in order that these truths taught by Christ and after him, by his apostles, might live among men, some permanent and secure depository was absolutely necessary. A written record was superior to every other, scripta litera manet. By reading this narrative we are involuntarily OF THE BIBLE. 153 transported back to the times and places of the Saviour's instructions ; we seem to hear his sacred voice, whose soothing tones of love earnestly warned the nations of their sins ; we seem to look into that countenance so full of mild- ness and benignity, on that countenance in which might be read, as in a chronicle, the commiseration of his soul for human wo; the deeply seated purposes of love, and the mournful vet immovable resolve to suffer in our stead, the utmost which divine justice might inflict upon him. Doubtless the apostles enlarged upon the Saviour's in- structions as circumstances called for a varied application of them. The Holy Spirit was to bring all needful things to their remembrance. Though St. John declares, that if all the things were written which Jesus did and said, the world would not appreciate them ; yet we have reason to suppose that the most important and valuable of them have been preserved. These records deserve our entire credence and approval. It is on these writings that the church of Christ bases its authority, and to them it refers as proof of its divine original, as well as its ultimate supremacy. One more purpose for which the Scriptures were given deserves to be noticed : — to serve as an indisputable au- thority to which all our religious disputes and opinions are to be subjected. As long as men retain their present constitution, they will endlessly vary on all subjects pre- sented to their notice. Their opinions will be as varied as the hues of the rainbow, as innumerable as the sands upon the sea-shore. Such is the natural tendency of minds collectively ; and the inquiry deserves notice : — Is there no means by which uniformity can be attained in their sentiments ? Truth is ever consistent with itself; and whatever opposes it must be error. Two discordant and diverse opinions cannot therefore both be right. We all feel persuaded of the tendency of the minds of 154 THE DESIGN men to diversity of sentiment; and we all feel disposed to appeal to some standard for the sake of certainty and uni- formity. Some have recourse to the dicta of Popes and Councils ; some to the Fathers and to Tradition ; some to the voice of Nature, and the suggestions of an inward Mo- nitor. But the variety of sentiment, as well as the endless contradictions of these guides themselves, teach the utter impossibility of deriving permanency and concord of sen- timent from them. No standard of religious truth drawn from reason alone is valuable, for that reason is fallible. Even the voice of experience is not sure ; for frequently we are unable to understand its teachings. The Word of God alone pre- sents that certainty and fullness of instruction which men need. Here the views of Christians can be harmonized, and their errors corrected. By contact with this sacred Touchstone all carnal dross is purged away, while the purity, beauty and brilliancy of Divine truth are brought to light. God has an undeniable right to mould our sentiments ; for being the author of our thinking faculties, and imparting constantly that vigor which is necessary to their proper exercise, we are thus placed under great and continued obligations to Him. He possesses the ability to guide us into the possession of truth : for while all other teachers are involved in darkness themselves, God is the great source of all knowledge, the great author of all wis- dom. The Bible bears evidence that it is his own accre- dited and authorized will, as revealed to men for their guidance and instruction. No other existing volume pre- sents similar undeniable credentials, — to this one, there- fore, so distinct and full in its evidences, it becomes us to appeal, not only as being just and due in itself, but with reference also to our own interests. Nor is the objection of the least consequence, that it is from the Bible, that here- OF THE BIBLE. 155 tics and schismatics of every age and every grade, have professedly drawn their countless errors ; and that hence this standard is wholly uncertain and indecisive. For no book or standard is responsible for the perversions which have been put upon it. Any man may distort a declara- tion, however clear, to favor almost any position, and make the worse appear the better part. Whoever comes to the Bible with a clear understanding, a sincere and ho- nest purpose, without foregone conclusions, and stubborn prejudices, will find in it harmonious and consistent truth; plain and distinct instructions, comprehensive and com- plete enlightenment. By subjecting all our religious dis- putes to this standard, with a submissive and teachable spirit, the God of Truth will so enlighten our eyes, that what is dark and inexplicable to the natural man, may ap- pear in all its unvailed clearness to those who are thus divinely instructed. It is indeed mournful to witness the efforts which have been made to invalidate the claims of this sacred book, as an authority in religious truth. The goddess of human reason has been exalted upon a throne above it. Espe- cially is this the more remarkable, when the attempt is made by some who are the professed expounders of the very book which they traduce. Says Dr. Roehr, a prominent German divine, in his Letters on Rationalism, " We regard the Bible as nothing more than any other book. We hold its declarations to be valid, only where they are in accord- ance with our own convictions; and its declarations do not constitute the ground of determination, for these depend on their own rational proofs ; but they serve merely as an illustration, that other wise men of antiquity have so thought and beheved." Another theologian of similar stamp. Dr. Bretschneider of Golha, declares, "Not only is the inter- pretation of Scripture to be abandoned to science, but even 156 THE DESIGN the contents of Scripture, discovered by such interpreta- tion, are to be estimated according to the sciences." According to these dogmatists, the reasons of sinful and short-sighted creatures are to sit in judgment upon the instructions of the Creator. He is to remain silent, while his creatures decide as to the truthfulness of his declara- tions. The result of these doctrines is to be seen in that dreadful amount of unbelief and error, which, for half a century, has deluged Germany; but from which, indeed, it is now beginning to emerge. We maintain, therefore, that the very design of the Bible strongly recommends it to mankind. The benevolence, the wisdom, the fulhiess, and the appropriateness of that design, clearly show its divine origin, and as clearly prove that it is admirably adapted to the wants of mankind. It is the only anchor in reliance on whose powerful grasp, we can securely outride the storm of discordant and conflicting sentiment. But he who doubts this point, which is preliminary to every other article of Christian doctrine, is already on the border of fatal unbelief. He is thoughtlessly playing on the smiling verge of the enchanted land of Infidelity. He will find an alluring prospect gradually developing before him, tempting him with visions of untasted bliss, to advance to actual fruition. If he yields, seducing charmers will press around him on every hand. The now deserted abode of for- mer trust and confidence, will gradually fade from his view, and the path of return will become involved in obscurity. He becomes more and more confounded and uncertain, while the syrens whose songs had once charmed his soul, now begin to deride his folly and mock his fears. They turn to fiends, and exult in his dismay and destruction ; and when too late, he sighs for the peace and security of that abode which he once so heartily despised and unfor- tunately deserted. 157 CHAPTER IV. THE PLENARY INSPIRATION OF THE BIBLE. However excellent and harmonious the design of the Bible might be, it is plain that it would not deserve our supreme confidence, nor attain its professed purposes, un- less it were directly inspired by the Spirit of God. The plenary inspiration of the sacred book, necessarily lies at the foundation of all its other merits, — of its historical teachings, of all its good intents, of all its claims to cre- dence, of all its doctrinal instructions, — in a word, of all its pretended authority. The Scriptures clearly claim for themselves this merit of plenary inspiration. " The Holy Spirit shall teach you in that hour what ye shall say. I will give you a mouth and wisdom which all your adversaries shall be unable to gainsay or resist. The spirit of truth, he shall guide you into all truth. The gospel which was preached of me (says Paul) I neither received from men, nor was I taught it but by the revelation of Jesus Christ. Holy men of God spake as they were moved by the Holy Spirit. All Scripture is given by inspiration of God." We cannot for a moment, doubt what position the Bible claims for itself; and it hereby comes at once into direct conflict with the bold and absurd detractions of Modern Infidelity, which has addressed its most resolute attempts to overturn this fundamental merit of the sacred volume. Without directly noticing the individual objections which have been U 158 THE PLENARY INSPIRATION adduced on this point, we will briefly present the opposing evidence. • . Many opinions have existed among the learned in regard to the extent of that inspiration which belongs to the Bible. Some affirm that the sacred writers were divinitus inspi- rati, or Spiritii sancto inflati, to such a degree, that even their expressions or forms of speech were controlled by this influence. Others ascribe to the Spirit a less exten- sive agency. It is evident that theee writers enjoyed a general superintendence in the execution of their important task, more or less minute or special, in proportion to their own wants, and to the importance of the matter in hand. They were probably permitted to employ their own habits and modes of expression whenever they were appropriate ; but the truths which they recorded and the events which they narrated, were supplied and designated to them by the Spirit of God. Their forms of expression even, were no doubt carefully guarded from error or involuntary mis- representation. We have the high authority of Christ himself, in com- mendation of the Old Testament writers ; for in regard to the royal psalmist, he says, " David himself said by the Holy Ghost," etc. The degrees of inspiration diffused through the Scriptures may be appropriately reduced to three classes. Sometimes this influence wds permissive; allowing the sacred writers to choose their own modes of expression and illustration, when they suited the divine purpose. Sometimes it was directive; guiding them in their modes of recording those things, which were already known. At other times, it was suggestive; directly and entirely furnishing them with the needed materials for communication.* Paul himself furnishes his approval to • The celebrated Quenstedt, in his System of Theology, thus classi- OF THE BIBLE. 159 this classification ; for he afhrms, that some things " he spoke by permission, and not of commandment. . I have no commandment of the Lord, yet I give my judgment." (1 Cor. vii. 6 — 25.) Elsewhere he says, "Unto the mar- ried I command, yet not I, but the Lord," &c. (1 Cor. vii. 10.) The terms employed in the New Testament to express this important attribute of the sacred writers, are chiefly inspired by Deity, (^soTtrfvcfr'oj), taught by God, (^foStSax- foj), and moved or impelled by the Holy Spirit; imply- ing that those who were under this influence, were men- tally supported and borne along by a divine power in the execution of their trust. Such was the aid promised by Christ to his apostles, when he declared that his Spirit should lead them into all truth, and should bring to their remembrance whatever was necessary to the completion of their commission. Not indeed to teach them mathe- matical, or philosophical, or metaphysical truth; for this was not the design of their mission, or of their subsequent writings. But he granted such aid as was necessary to achieve a far higher work, — that of proclaiming the plan of redeeming love throughout the world, and persuading men to embrace it. We will glance briefly at those evidences of the plenary inspiration of the Bible, which strike an intelligent student of its contents, its spirit, its history, and its developed influences in the world. Tliese proofs may be considered under the appellation of internal, external, and progressive; for under one or other of these classes, every evidence may be appropriately placed. Our object will be gained, iies inspiration- " Inspiratio est (a) Revelatio in ignotis ; (6) ilirectio sive gubernatio in cognitis ; (c) permissio in suis ipsorum notionibus admiscendis." See his Systcma ThcoJogiee, p. 42. 160 THE PLENARY INSPIRATION if we will be able to give a condensed view of these proofs, carefully avoiding any unnecessary expansion of the topics here mentioned. To those familiar with these evidences, it may not be useless thus to review them. I. The first internal proof which deserves attention is, that the Scriptures have the clear impress of inspiration stamped upon them by the nature of the truths which they reveal. From no human teacher could those extra- ordinary doctrines be obtained which now adorn the sacred pages. Who of all the wise or learned of earth could have taught the origin of our race, the fall of man from his primeval state, the causes which produced it, the consequences which result from it? Have the researches of a Plato revealed man's accountability as a free yet re- sponsible agent? Could the intellectual toils of an Aristotle have pointed out the great mystery of redeeming grace; how God can be just, and yet reward those who by re- pentance come to him ? Has their noblest system of ethics ever given the faintest glimpse of the golden rule, which if universally observed, would cast the mellow light of peace and love over all the habitations of men, and turn this sublunary sphere into a paradise of bliss ? Some of them have vainly tasked their highest powers to achieve such an illustrious deed, but have been constrained to ad- mit their inability to accomplish it. In the Bible alone has the great secret been taught, how to live. Not merely how we may most enjoy our fleeting years even innocently now ; but how we may turn them to the best account throughout eternity; how we may gather with a miser's avaricious hand the rich treasures of know- ledge and truth which now surround us, and how we may husband them for nobler uses in the ages to come. To the Bible we go to learn that there is such a futurity ; that the human soul is a spark of immortality, radiating from the OF THE BIBLE. 161 great Source of life, which the mighty roll of immeasura- ble ages cannot quench ; that thrones and empires, and all the earth-born glories which now surround us, will pass away while the soul endures; will be lost in forgetfulness, and be as if they never had been, while the spirit that now tabernacles in the flesh, will press onward and upward, buoyant with the ecstasy of enduring life and ardor. The sacred page informs us of a day of righteous retribution on the part of the great Sovereign, when every deed of dark- ness, and every virtuous and holy act, will be exposed to the light of day, and receive its merited reward. It urges the probationary character of this life, and proclaims the chief end of man to be, to know God, and enjoy him for ever. Now these and other revelations contained in the Bible, prove beyond a rational doubt, that its origin is divine. The wisdom which it displays is found alone in the Di- vine Mind. It immeasurably transcends all human powers. It is the voice of God speaking to our dying race, great truths which they can scarcely comprehend, much less originate. The doubting or irreverent may say, " it thunders, or it is an angel speaking," but in truth it is the voice of God alone, condescending to instruct his erring creatures. Witness again, the singular potver of these revealed truths upon the human heart. More amazing reforma- tions have been produced by them upon human character, than by any other moral power the world has ever felt. By them the hardest heart is softened; and the Holy Spirit which operates through the agency of these truths, so melts down the soul, that it forcibly receives any im- press which is stamped upon it. By them, the most be- nighted heart is brilliantly illumined and made a radiant chamber of the truth, where spiritual crystals and stalac- 14* 162 THE PLENARY INSPIRATION tites glisten, as reflexions of the divine mind. By them, firmly rooted habits are conquered, moral chains are broken asunder, and the unhappy victims set free from the worst of thraldoms. By them that soil so productive of the rankest and deadliest weeds, is made to bring forth the luxurious fruits of purity and bliss. By them in one word, the whole man is changed and he becomes a new creature in Jesus Christ. It is not strange that the good Socrates labored in vain to reclaim from a life of vicious indulgence, his gifted pupil Alcibiades. He could fill his mind with admiration for philosophy. He could convince him of the better nature and more elevated worth of virtue. He could even make him sigh for deliverance from his bondage. But to release him from his fetters or eradicate the corruption of his character, lay far beyond his power. Hence his pupil presented the singular spectacle, of an union of extraordi- nary natural excellences, and natural deformities, of ele- vated feeling and debasing passion, of exalted powers per- verted to the most ignoble ends. His great master must have lamented this strange inefficiency of the truths which he preached to reach the heart, or produce any lasting im- pression there. This extraordinary power the Bible fully possesses. This fact even its enemies are constrained to admit, while they stubbornly resist every impressive warning made to themselves. The concessions of such melancholy speci- mens of polluted and blasted humanity as Voltaire, Boling- broke and Paine, confirm our position, and at the same time preach an impressive truth. They see the moral elements quietly at work, they behold the wondrous trans- formations which are produced, they trace the progress of mighty revolutions, and despite all their efforts at resist- OF THE BIBLE. 163 ance, they see these changes progressing on every hand with irresistible power and success. In vain the proud heralds of unbelief boast of imaginary victories. Though for a time the cause of truth may seem to waver in her onward path of conquest through the world, and give momentary symptoms of hesitancy and fear, she will still press forward with streaming banners and majestic way, till every foe shall join in the chorus of her praise. But let us examine this influence of Bible-truths a little more closely. They first detect the latent sin which is in the heart, throwing open to view its depravity, and pro- claiming the necessity of a radical change. They then re- novate the soul, removing that love of sin, and implanting an ardent love for holiness. Thus that which was once hateful in the eyes of the subjects of this change, be- comes altogether lovely. That which they once admired, they now, beholding it with clearer vision, most cordially detest. This is no insignificant change. It is hard, when the transgressor by daily indulgence becomes wedded to sin, and every avenue to his conscience is pre-occupied and obstructed by evil influences, to awaken him from his lethargy. It seems like summoning the dead from their silent graves ; yet that power these truths possess, that voice they utter, that wondrous change they produce. Having proclaimed forgiveness of sins to the weary and heavy ladened, they roll away the load which presses down the soul, they give it wings by which it ascends to the city of its God, where, sustained by the power of faith, it holds communion with its Eternal Father. Nor is the influence of these truths of the Bible in affliction undeserving of regard. All experience teaches that man was made to mourn. The worst of miseries which men endure result from sin. Hard is the lot of 164 THE PLENARY INSPIRATION that being who, when compassed round with innumerable ills, has no spiritual consolation to assuage his griefs. But he who can apply the truths of the Bible to himself, pos- sesses a balm which the world cannot give. With tear- less eye and serene countenance, can the son or the daughter of affliction look up to the hand which smites, can listen to the voice which chides, and say with con- fiding submission, " Even so, Father, for it seems good in thy sight." Any system of truth which is able, in the trying hour of dissolution, to support the soul when the dark cold waters of the sea of death roar and rage around it, pos- sesses more than human efficacy. This power the truths of the Bible can pre-eminently claim. Nothing else, as the united experience of all humanity shows, can support the dying head, and administer refreshing cordial in the last agony. All earthly supports then flee like empty bubbles past the confused and trembling spirit, bursting in their very transit. Like heartless friends, they hover round us in health and prosperity, but the solemn stillness of the sick room, the gasping agonies of the victim, his dying struggles and convulsive throes, terrify them. They flee with eager steps to their accustomed haunts of giddi- ness and joy. They leave us unfriended in our mortal terrors, unconsoled in our last extremity. The hour when, of all others, they should be most effi- cacious to support and cheer, finds them most barren of consolation, least prepared to administer relief. In the meantime, it is absurd for men, in order to remedy the deficiency of their boasted consolations, to reason and phi- losophise about their dissolution. It is absurd to mock the, superstitious terrors under which the stoutest of their godless brethren have quaked and trembled, or the fears which now torment their more credulous fellow-men. OF THE BIBLE. 165 This does not drive away their own fears. It does not remove their own perils. It will not alleviate their own anguish to remember, when casting a terrified glance around them, they discover that the deep waters now rage near them, that when still upon the shore, they scorned and mocked the agonies of others. In vain will they, like Hume, in the last extremity, break irreverent jests upon Charon and his boat ; or like Hobbes, when asked what inscription should be written over his last long home, reply — the philosopher's stone. Such attempts to disguise despair by covering it over with a sardonic grin, only makes the object more hideously frightful. The contrary experience of all Christians of the sup- porting influence of Bible truths, and of those truths as de- veloped in practical Christianity, is uniform and universal. Mark the perfect man, and behold the upright, for the end of that man is peace. Precious in the sight of the Lord is the death of his saints. The righteous hath hope in his death. The day of his death is better than the day of his birth. Blessed are the dead who die in the Lord, from henceforth ; yea, saith the spirit, that they may rest from their labors, and their works do follow them. The remarkable harmony tvhich exists between the varied discussions and declarations of the Bible, is ano- ther internal proof of its inspiration. It will form part of our design to examine this point more largely elsewhere ; we therefore urge but several considerations in reference to it here. The sacred books were written by men, who lived in ages far remote from each other, and through the long lapse of sixteen hundred years. Their lives were passed in different countries, surrounded by varied cir- cumstances of social and political institutions, by diflferent habits, customs, by prosperity and adversity, of honor and disgrace ; and yet they agree as fully, they possess as 166 THE PLENARY INSPIRATION much harmony and unity, as could be found among as many cotemporaneous writers. The Bible treats of a variety of the most intricate and important themes, demanding for their proper discussion, a variety of talents and qualifications. Yet no where have they been guilty of any one irreconcilable contradiction. It is true that there are some minor discrepances in their writings. But these only add to the greater truthfulness of the whole. They prove that there was no confederated design, no collusion on the part of these writers to mis- represent and deceive. They wrote as truth dictated, and hence having no reference to what others might have said, they vary on small matters which are perfectly non-essen- tial; like variations of minute character in the testimony of sincere witnesses, which only augment their truthful- ness, as regards the main matter at issue. In the language of another " We can see no reason why it may not have pleased God to permit the ordinary differences of opinion and eyesight, which manifest themselves in the testimony of different witnesses to a fact, to be helps to us in the study of the real character of that fact ; the ordinary con- fusion in points of detail, to be the means of leading us away from them to what is real and substantial." — {Mau- rice's King, of Christ, p. 406.) Let us observe what a variety of discussions are con- tained in the Bible. A large portion of it is historical, relating to many of the most striking and minute events which have occurred in the history of our race. Yet all these accounts harmonize. They synchronize. They give the same actors, the same locality, the same cause, the same effect. Thus, for instance, St. Stephen's apolo- getical speech in Acts vii., where many important events are compressed into a very small space, though uttered in (he midst of a tumultuous uproar, where infuriated passion OF THE BIBLE. 167 held irresistible dominion over reason, where death in a horrid form loomed up before the great proto-martyr's vision, yet hovv^ truthful and accurate is his narrative? Several minor inaccuracies of no consequence, only throw into bolder outline the correctness of the main detail. The doctrinal discussions of the Bible all harmonize. Though all sects and schismatics have labored to disprove this, by drawing from that sacred book all their discord- ant vagaries, yet their disagreement results from their mis- representations of the sacred page. A harmonious system of divine truth, firmly and thoroughly interwoven and united, is there revealed, which, when properly under- stood, presents a beautiful and consistent whole, and rears an impregnable front to all the assaults of multiform error. The same may be asserted of the practical or ethical portions of the word of God. The system of morals there recorded is superior to any the world has seen, and is so superior, because it is so impartial and consistent. It is a heavenly and elevated system. It accords with the di- vine perfections of its author. It is adapted to bless and renovate our race. It makes no exceptions in favor of the great and mighty of the earth. It is adapted to the wants and circumstances of all lands and ages. Its all-protecting wings can brood over every region of the world, dispensing blessings alike wherever its genial influence is felt. Thus too the prophecies of the Bible invariably har- monize, not merely with developing events, but also with themselves. The holy men who spake them, notwith- standing the diversity of time and place, of education, talents and occupation, all saw the strange events em- bosomed in the mysterious future, with the same certainty and accuracy of vision. Their descriptions of coming events coincide as closely, as do the inspections of those who view the same panoramic scene, through the same 168 THE PLENARY INSPIRATION camera ohscura. They may describe with greater or less minuteness of detail, they may select different objects in the scene, on which to expatiate. But they never involve themselves in contradictions and discrepances. The consistent harmony of the Bible may be more clearly seen by contrasting it with its great religious rival the Koran. The author of this book, according to the varying wants and circumstances of the case, suited his instructions to his most pressing necessities. Hence he was compelled frequently to recall what he had once pro- mulgated, to suppress what he had once proclaimed. Ac- cordingly the Koran is now one complicated mass of irreconcilable contradictions and unjustifiable absurdities. It is not strange that this is its character, considering its origin and its purpose. The same inconsistency apper- tains to all other human revelations. One alone is true and consistent in all its details, and it therefore is alone in- spired of God, as the authorized herald of his will. The inspiration of this book is further proved by the re- markahle analogy which exists between its most original and profound revelations, and the constitution and course of nature, which exists around us. It is of course in such portions of its discussions, that it would be most liable to error. Here it is that the most profound darkness and un- certainty surround the pathway of the adventurer. . He must fail if undirected from above. The important inquiry whether there was a future state of existence, it behoved the Bible to examine and reveal. It has proclaimed its message : and on this point how ac- cordant is it with the constitution of external nature ? The infidel laughs at the doctrine of a resurrection and future life. He denies that any analogous f\icts in visible nature attest a similar phenomenon. But is not the annual re- surrection of the serpent, which comes forth glistening with OF THE BIBLE. 169 primeval freshness from the torpor of his wintry abode, perfectly analogous ? Is not the recreation of the gaudy butterfly, decked with all the varied colors of the rainbow, as amazing a transformation from the unsightly chrysalis, as is the resurrection of the body ? The infidel denies that that future state, if it exists, can be supposed to be one of enlarged and expanded powers, because no analogy in the intellectual world now visible, resembles and fore- shadows it. But what a vast contrast is there between the frailty and pitiful imbecility of the helpless infant, and the gigantic mind of a Plato, an Aristotle, or a Newton? Yet these intellects, which with such mighty power revel at ease throughout the vast empires of the intellectual and physical universe, grasping with vigor their profoundest and most stupendous phenomena, traveling with facility to distant realms of space, and calculating the most amazing movements of the planetary systems, as well as finding their way^into the inmost chambers of the soul, there sum- moning it to an investigation of its own capacities, and penetrating its deepest mysteries, — these men were once helpless infants. Yet such an advance and enlargement is perhaps no greater, than, that which these same giants in the sphere of mind will receive in the world of spirits hereafter. Infidels say again that there is no analogy in the world around us, to prove a future state of retribution. And yet we affirm that no truth is more constantly proclaimed by the every day experience of every child of humanity. Every guilty indulgence, palpably and plainly is connected with its results here. The smallest violation of duty brings its punishment in the injury which is inflicted on health, reputation, property, peace and moral feeling. A crime once committed will often meet its righteous retri- bution in distant years, or in remote extremities of the 15 170 THE PLENARY INSPIRATION world. A moral disease as well as a physical one, will bring consequences which will adhere to, and develope, and torture the transgressor wherever he dwells. Why- need we confine this retributory process to this world, and not allow it in other worlds ; in this life and prohibit it in a. future one ? There is no analogy nor authority to justify this restriction. The objection is urged frequently that virtue and vice, in the results which attend them here, furnish no illustra- tion of the rewards foretold concerning them in the future. But this is an erroneous and untenable position. For the most part, virtue is even here rewarded, and vice is pun- ished. Not merely are all good laws and disciplinary enactments, erected and executed on this great principle, but even in communities, where the moral sense is exceed- ingly low, there this principle is conceded. There con- fidence and esteem naturally and uniformly cluster around the virtuous, take shelter under their wings, and appeal to their authority. Even there the vicious are held in invo- luntary distrust and dislike. The virtuous man reaps throughout succeeding years, the rich rewards connected with present excellence. The wicked man suffers through- out after life, the consequences of want of honor, rectitude and purity. Why shall we terminate these righteous awardments at the grave ? If they are righteous and in- evitable now, what is to prove that they will not con- tinue so throughout all ages ? If moral causes operate thus in this world, why shall they not much more efficiently operate in that sphere of existence, where all the obstruc- tions which now impede and oppose, will be removed? In reference to these points of revealed truth, the analogy from nature is striking. It is equally so in regard to all other portions of the Christian system. These several points, selected from the rest, will illustrate the whole. This OF THE BIBLE. 171 Striking coincidence between the religion of tlie Bible and the confirmatory voice of nature, is an irrefutable argument for the truthfulness of both. The singular accuracy, with which the Scriptures deli- neate the inmost nature and operations of the human heart, is another internal evidence of its inspired origin. The most secret recesses of the soul are examined, its portals are thrown open, its veil is drawn aside, and every prin- ciple of action, good or bad, every weakness, every tend- ency, every passion, and every process, are clearly de- picted. The Bible is the best of books to study human nature in. Shakspeare and Goethe may be amazingly familiar with the turnings and doublings of the heart ; but their most graphic sketches cannot probe to the bottom, and reach the lowest springs of human action, with the certainty and effect which are displayed in the Bible. He who made man knows best what is in him. He who is the great physician of souls, and prescribes divine reme- dies for their diseases, is most wisely calculated to de- scribe their nature. . No human writer enters so deeply into the penetration of the inner man. As we read these pages, we feel that our own spirit has been traversed, and an accurate picture drawn of our own feelings and expe- rience ; we feel that we are perusing the description of one, whose piercing eye has taken a calm survey of our whole natures. " There is no wisdom," says Dr. Chalmers, " which so commands our reverence, as that which evinces its dis- cernment of man; as that which can enter the recesses of the heart, and there detect all its lurking and unseen tendencies ; as that by which our mysterious nature is probed and penetrated, and there are brought out, to the conviction of those who wear it, the lineaments which are actually thereupon engraven." This extraordinary power 172 THE PLENARY INSPIRATION the Bible possesses. " In this way is it possible to con- ceive, that the marvellous may rise into the miraculous, and instead of a skillful moralist, may he who thus anato- mizes my mental frame and reveals to me its structure and its parts, impress me with the belief of a gifted Apostle ; and whether I hear from his own mouth the divinations that he has practised upon me, or read it in the authorship that he has left behind him, may I be led to the very ex- clamation of those early converts to our faith, who felt that the secrets of their hearts had by their teachers been made manifest, and so they fell down upon their face and wor- shipped God, and reported that God was in them of a truth." {Chal. Works, vol. iv. p. 123.) II. Of the external proofs of the Inspiration of the Bible, the most important is the one most frequently urged, in consequence of its unanswerable conclusiveness, — the miracles which were performed in vindication of the reli- gion of Christ, as well as those performed under the Mo- saic, and Abrahamic covenants. There are some who distinguish between this proof, as bearing upon the Bible, and the religion of the Bible, admitting only that it estab- lishes the Divinity of the latter. But this distinction can- not be maintained, for the evidence which proves the in- spiration of the one, proves it of the other. Christianity is based partly on the truth that the Scriptures are divine. The Scriptures teach that Christianity is inspired. Ac- cordingly any argument which would bear in one case, must operate in the other. The Church might have existed without the writteyi word. But the unwritten word must have been itself inspired, in order to form a basis to sup- port and defend the Church. The written word is the unwritten thrown into a permanent form. It therefore possesses the same authority as when first conceived by OF THE BIBLE. 176 nature, they are the direct operations of nature's God, they are variations in the usual process of events pro- fessedly performed by God, which require the exercise of no more power in the person performing them, than does the usual administration and order of nature. In the language of Augustine: "In the working of miracles God does nothing contrary to nature; because, though anything which is unusual to us, seems contrary to nature, it does not seem so to God, who made nature."* If then miracles are possible when considered in the ab- stract, let us ask, is there sufficient evidence to prove that they actually occurred, as is recorded in the word of God; let us sum up the evidence in the case which serves clearly to prove it. * 1. The occurrence of these miracles is never denied by the early enemies of Christianity ; they merely endeavored to account for them on other principles. Among these are Celsus, Porphyry, together with Josephus, Pliny and Tacitus. 2. The agreement in the narratives of those writers who record them, is an argument in favor of their truthfulness. Minor discrepancies only enhance their general authority and credibility. 3. The noble and disinterested ends for which these miracles were wrought are an evidence in their favor. They were never performed to promote the personal aggrandizement of the men who possessed this extraordi- nary power. 4. These miracles were performed under such circum- stances as to preclude the possibility of deception. Eye- * Deus in miraculis nihil contra naturam facit, insolita nobis con- tra naturam esse videntur, non Deo qui naturam fecit. — Quo modo est contra naturam quod est voluntate Dei, quum voluntas tanti utique creatoris est rei cuj usque natura. — De Civ. Dei, 21, 8. 176 THE PLENARY INSPIRATION witnesses who saw them openly in the face of da)'-, testify to their occurrence. The Jews admitted " that a notable miracle had been wrought among them, which they could not deny." 5. Martyrs to the truth and Apostles who preached it, and who recorded these miracles, sealed their testimony with their blood. Nor did they sacrifice themselves in the heat of excitement, or in the midst of rhapsodical en- thusiasm. They knew their fate beforehand, and lived in the constant anticipation of it. They had consecrated themselves to the cause of truth, and calmly awaited the hour when the fearful sacrifice would be demanded. 6. Success in the attempt to work such miracles, was a certain evidence of the divine origin of Christianity. So if there had been any failure in the case, it would have conclusively testified to the imposture both of the thauma- turgists and of their religion, and would joyfully have been proclaimed throughout an unbelieving nation. 7. No objection can be drawn from the fact, that these miracles are discontinued now. For had they always been continued, they would no longer be miracles, and would therefore fail to produce the ends designed by miracles. Each rising sun is a miracle, but from its constant repeti- tion is never regarded as such. 8. Pretended miracles and impostures prove nothing against the miracles of the Bible. For they show that genuine miracles had actually existed ; and the failure of the false ones, proves more strongly the evidence produced by the genuine ones, when clearly established. Now while all these proofs are applicable to the miracles of the Bible, they are not applicable to the miracles of any other pretenders to them. Though many efforts have been made to impose upon the credulity of men in this way, they have all eventually been detected and exposed. And the OF THE BIBLE. 173 the Divine Mind, and spoken by the lips of inspired men. If this be not so we arrive at the absurdity of having two Scriptures, or standards of Christianity. A miracle (arjfieiovf portentum)^ means firstly, a sign, and when referred to the Deity, a sign from God. Thus the sign of Jonah the prophet, was the miracle which God wrought in reference to him. It is an extraordinary act exhibiting superhuman power, which therefore results from the exercise of divine attributes. It is an event which seems to suspend or counteract the usual order of nature, which was executed both publicly and instantaneously, and that for some extraordinary and appropriate purpose. " Miracula sunt divina^ gubernationis actus, quibus praeter naturae vim, etsi non contra naturae legem, ad juvandum summum bonum in rerum natura aliquid efBcitur." Hut- terus Bed., p. 157. Ammon {Bib, Theol.) calls them facta inexplicabilia, quae admirationem excitaverunt spec- tatoribus — humanas vires superante. The validity of miracles to prove the inspired origin of any religion has been universally acknowledged. Hence all impostors have pretended to possess this power, and around this position the fiercest struggles take place, in opposing or defending any system of religion. Hence the opposers of Christianity have long since summoned all their powers to overturn this strong-hold of Christianity. It will be admitted that if the miracles of the Bible actually occurred, they substantiate forever the religion in defence of which they were wrought. It will also be admitted, that if these miracles can be unanswerably and incontest- ably shown to be impostures, the system of doctrines which are so intimately connected with them, must be false and untenable. Hume has labored with all his ability, to construct an impenetrable breastwork of argument, in opposition to these 15* 174 THE PLENARY INSPIRATION miracles. He doubtless was grievously tormented by his conscience, until he had performed this task ; and we sus- pect must have been effectually tormented sometimes after- wards. He has been answered most conclusively, as is well known, by such men as Campbell, Paley, Whately, and others, who have exposed the celebrated piece of sophistry, of which he has, doubtless after many pains and labors, been safely delivered. This production runs as follows : — Miracles are violations of the order of nature. Our experience shows that that order is never violated. Miracles rest for proof on testimony^ but experience teaches that testimony is sometimes false. Here there is an uniform experience in favor of the unbroken order of nature, and a variable one in favor of testimony, by which miracles are established. Accordingly like a wise man, he prefers the certain to the uncertain evidence, the infalli- ble experience in preference to the fallible testimony. The very first position here is a petitio principii, be- cause it is assumed, and not proved, that a miracle is a violation of the order of nature. The order of nature is that course of events which its great Author gives it. Hence if there was a miracle it would be produced by God, who can prescribe one course of events to "nature" as well as another, and the one is as much its " order" as the other. But if miracles occurred, they would be in ac- cordance with the will of God; he would permit them. Hence as he foreknows all things, he would necessarily resolve to permit them, and in this respect they would be- come the order of nature as literally and as truly as the usual events which occur. Besides, miracles, if they oc- curred, result from the agency of God; the usual order of nature also directly results from the agency of God, Hence they have both the same origin and the same au- thority. Miracles are themselves therefore, the order of OF THE BIBLE. 177 opponents of the Christian religion, by denying the miracles of the Bible, gain nothing, for even admitting their objec- tions to be valid, they must yet account for another miracle of equal magnitude, the existence of vi^hich they cannot deny — the extraordinary spread and unaccountable pre- servation of the religion of the Bible through so many lands and ages. If Christianity and its Scriptures are uninspired, because its professed miracles are forgeries, here is a miracle which proclaims its lesson from age to age, which cannot be disputed, and which can be ac- counted for only on the ground, that, while other religions have expired under blows and opponents infinitely less formidable, this religion has survived triumphantly only because it was divine. The next external evidence of the inspiration of the Bible is the well-known, yet very important one drawn from the prophecies which they contain. Prophecy (juai/tft'a, prdssagium) is an intellectual mira- cle, as extraordinary as those physical ones to which we have just alluded. It denotes a knowledge of future events which is superhuman, and must therefore be derived from a divine source. When it exists it is an unanswerable evidence of communication with the deity. When it is employed to explain the doctrines, and foretell and justify the events of any religion, it proves beyond contradiction the inspired authority of that religion. This has occurred alone in the Bible and in defence of its system. That this influence which was exerted on the minds of ancient prophets, was extraordinary and superhuman, is undeniably certain. This is proved by those passages and expressions which occur in Scripture on the subject. Thus we read of the prophet that the hand of the Lord, or the spirit of God, fell upon him, {Ez. i. 3.) Lord, thou hast been too strong for me, and hast prevailed, {Jer. xx. 7.) 178 THE PLENARY INSPIRATION This influence even showed itself in an external manner ; for Daniel, after a certain vision, was deprived of physical strength, and sank down with faintness. On a diflferent occasion he was " sick certain days," {Dan. viii. 27.) " The servants of the court said to Jehu," speaking of the prophet, " wherefore came this mad fellow unto thee" (2 Kings ix. 11). We may therefore suppose that the prophets were in a sort of ecstasy (excrr'acft?), or supernatural state, resulting from the overpowering eflect produced upon their minds, by an unnatural mode of receiving instruction. Their physical systems by sympathy were similarly aff'ected. Yet we should carefully distinguish between this mysteri- ous and solemn state, and that rhapsodical and insane fury (juaria) which overpowered heathen prophets and seers. The former existed together with the possession of rational powers, and the latter did not. The prophecies of the Bible are numerous and remarkable. They occur whenever the nature of the case demanded them, freely, clearly and boldly. We discover no timid and calculating hesitancy about their proclamation. They may be disposed of under four general classes. The first are those which refer to the Jewish nation in particular. The second, those referring to the surrounding nations and kingdoms. The third, those having reference to the Messiah and his peculiarities. The last, those delivered by Christ himself and his apostles. Of all those in the old Testa- ment the most remarkable refer to the Messiah. No rea- sonable inquirer could ask more minute and distinct pre- dictions, in reference to any celebrated person, than those contained in the 53d chapter of Isaiah. A careful perusal of it will convince any one, that a more than human vision was vouchsafed to him who penned it, when depicting the history of that wondrous being, " who was oppressed and afflicted, yet opened not his mouth ; who was brought as OF THE BIBLE. 179 a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth ; who was despised and rejected of men, a man of sorrow and acquainted with grief; who was wounded for our transgressions ; who was bruised for our iniquities ; who made his grave with the wicked, and with the rich in his death." {Is. liii. 9.) If we turn to the sacred page, we will there find it clearly foretold how the Messiah was to come. The time, the place, the circumstances of his birth, his manner of life, his doctrines, his sufferings, his death, his resurrection, his ascension, are narrated ; tracing his humble yet glorious pathway with the clearness of a sunbeam, from the hour when he assumed the form of humanity in the manger, until triumphant over every foe, with his great mediatorial work completed and a ransomed world beneath his feet, he arose in majesty to his Father's throne; where now he sways a sceptre of love and grace, over the ransomed mil- lions whom he has purchased with his sacred blood. All these prophecies, uttered long ages before their intended completion, have been accurately and minutely fulfilled. Thus too the predictions of Christ himself in regard to the destruction of Jerusalem, seemed improbable to the last degree when they were uttered; yet how strikingly true was the result ! In the time of Christ, the name and the celebrity of that city had spread over all the habitable globe. From tlie prominent position which it had occupied for ages in the affairs of the world, long continued harmony and security might have been anticipated for it. The Jewish nation had been incorporated compactly into the Roman empire ; its line of hereditary kings, subordinate only to the supreme power of Rome, were firmly seated on the throne. The rights and relations of the kingdom were duly established and defined. Yet forty years after Christ's ascension, by a long and aggravated career of insurrectionary movements, the Jewish 180 THE PLENARY INSPIRATION nation incurred the vengeance of the Roman government, and soon wars and rumors of war surrounded them. Soon they beheld their sacred city encompassed with hostile armies, and Titus and his legions lay siege to her bulwarks. After horrid scenes of slaughter and famine, without a pa- rallel in the annals of this blood-stained earth, the city was sacked, plundered, demolished, and even the sacred temple laid low in undistinguished ruin. Behold with what unerring accuracy the hand of in- spiration traces the events of the ages which transpire between the founding of Christianity and the consumma- tion of the world. St. John clearly depicts the rise, the progress, the supremacy, and the decline of " Babylon the Great, the mother of harlots, the abomination of the earth, with whom the kings of the earth committed fornication, and the inhabitants of the earth were drunken with the wine of her fornication." From his rocky height on Patmos, he beheld in glorious visions of the future, the passing drama of human affairs ; the trials of the church of God, her mortal struggles, her hard-won victories, until all lands should be brought beneath the power of the truth. Our own eyes behold the gradual yet sure fulfilment of all these predictions, as time and providence with steady steps move onward. The prophecies of Scripture which refer to the descend- ants of Ishmael, the Arabs of later ages, that they should never be vanquished and enslaved, have long been fulfilled. Those referring to the children of Ham that they should be the constant servants of their brethren, have met with a mournful completion. The declaration, that the Jews should become a proverb and a byword on the earth, is so strikingly confirmed by the events of all succeeding ages, that it forms one of the standing, living, historical miracles of the sacred volume. OF THE BIBLE. 181 III. The last class of evidence, to prove the point in hand, are the progressive. Of these, the first in order of time, as well as in duration of development, is the extra- ordinary preservation of the Scriptures so purely and ttncorruptedly^ through so many ages^ and through so many vicissitudes, Moses, according to the best chronologists, wrote the Pentateuch, 1650 years before Christ. Whether the book of Job was written by himself, at a date previous to this, with a few complemental additions by a later hand, has not been conclusively ascertained. But after the writing of the books of Moses, additions were made to the Old Testament Scriptures down to the time of Malachi, 430 years before Christ. The canon of the New Testament was forming from the date of the Gospels, till John com- pleted it by the Apocalypse, probably in the year 95, when it was finally and authoritatively closed. During this long period of almost three thousand five hundred years, the sacred books have existed. They have now survived in comparative purity. They have success- fully excluded from their fellowship all other productions, not inspired as themselves. They have been singularly j^preserved both from interpolation and erasure ; and now, at this late date, we possess the same inspired teachings which issued long ages since from the blazing summit of Sinai; those same sweet strains which echoed from the harp of David ; the wondrous wisdom which had been vouchsafed in remote times to the wise King of Israel ; the enraptured visions of holy prophets and patriots of ancient date ; the benevolent warnings of primitive evangelists ; their careful histories of important events of which they were naturally the most appropriate historians ; the earn- est and fearless expostulations of wise and good apostles in their Epistles, and above all, the matchless words and 10 182 THE PLENARY INSPIRATION wisdom which issued from the impressive and instructive lips of the Great Teacher himself, as recorded by his chosen pupils. Now there is something extraordinary here. The Scriptures have fearlessly assailed from age to age the gray-grown errors and antiquated prejudices of men. They have boldly proclaimed those truths, with unvarying constancy, which, of all others, are most unwelcome to the unsanctified heart. Hence men have had every motive for corrupting and modifying them. Their interests have urged them to this act in a variety of ways; and yielding to this impulse, they have endeavored to make them the vehicle and the instrument of superstitious reverence of themselves, of imposition, of extortion and of selfishness. Yet God has not permitted men to prostitute his sacred word to such ignoble uses. By his careful Providence he has preserved it not only from oblivion, but from im- purity. And now the everlasting Gospel exerts the same divine spiritual influence over human hearts which it did at the moment of its original announcement. To see the force of this argument, let us ask what has been the fate of ancient uninspired writers who were cotemporary with the Old Testament writers? History records the existence of the ancient Phoenician writer San- choniathon, whom some regard as cotemporary with the Trojan war. What has been the fate of his productions? Fragments of a translation of them are contained in the works of another writer. While his writings thus par- tially remain, but mutilated and consisting of detached parts, which have thus accidentally escaped, all other writings of the same age have forever perished. And even in relation to one of the most eminent poets of classic Greece, " that blind old man of Scio's isle," whose heroic song has cast such a halo of glory over the exploits which OF THE BIBLE. 183 the noblest sons of Greece achieved, around the walls and on the dusty plains of far-famed Ilium ; and whose flow- ing verse has served in after ages, to inspire the hearts of generous youth, with sentiments of exalted virtue and valor ; — even he has been denied a personal existence, and his matchless strains ascribed to ignoble sources, to the labors of collectors. Yet it would be difficult to maintain the integrity and purity of these writings, from the proofs which remain in our hands ; even though they do not militate against the established prejudices of any land, or age or sect. We hesitate not to affirm, that a similar instance of the preservation of any book, especially composed under cir- cumstances similar to those of the Scriptures, cannot be pointed out in the whole range of literature. Is it not strange, that while the records qf the origin and glory of mighty empires, containing the exploits of the most fa- mous conquerors and heroes, have been lost forever : the history of the planting and successful spreading of the humble church of Jesus Christ, has survived in all its pu- rity ? Is it not strange, that while innumerable systems of philosophy and morals, taught by the wisest of human sages, are known no more, the morals of the school of Je- sus still shine forth from the sacred page, and challenge the admiration of mankind ? The spiritual and temporal potentates of the earth have long persecuted the Bible. They have endeavored to ba- nish it from the world. Diocletian issued an edict com- manding Christians, on pain of death, to deliver up their sacred writings. The priests of Rome have for succes- sive ages endeavored to banish the Bible from the habita- tions of men. They have toiled to substitute human tra- ditions in its stead. During the dark ages, systematic efforts were made to chase the sacred word from the face 184 THE PLENARY INSPIRATION of the earth ; and they well nigh succeeded. The ignorance which prevailed both of the Greek and Hebrew languages gave Jews and Gentiles, heretics and heathens, a fair and full opportunity to modify and adulterate the Scriptures, according to their perverse liking. All the unhallowed designs of the enemies of the Bible, whether ancient or modern, whether to annihilate or cor- rupt it, have signally failed. It yet survives in all its puri- ty, while age after age has silently worn away, working innumerable changes in all human things, some flourishing, some decaying, some appearing, some disappearing from the stage, the Bible has remained unmoved, silently and serenely working its mighty ends, and accomplishing its glorious purposes in the earth. Are not these facts an evidence that the Scriptures are the word of God, and have been preserved by him )j:ho has declared, that though Heaven and earth should pass away, not one jot or tittle of his word shall fail ? The next proof of this point is the fact, that the early planting and diff'usion of the religion of the New Testa- ment were achieved under such extraordinary circumstances, that to deny the interposition of divine agency, is to exhi- bit greater credulity and simplicity than are exhibited by the believers in the mysteries of Revelation, If the spread of this religion, under such circumstances, proves its divinity, the divinity of this religion proves the inspiration of Scripture, for the former asserts the latter as one of its first principles. He who thinks that the early progress and success of Christianity may be accounted for on or- dinary principles, exhibits, in so doing, more credulity than the simple serf who believes, on the authority of others, the Trinity, the Incarnation, the Resurrection, and every other mystery taught in Scripture. The Modern Infidel con- tends, that it is a mark of a weak intellect to admit the OF THE BIBLE. 185 miracles, and hence the divinity of Christ ; but will admit as a reasonable and historical fact, that this mighty world has been convulsed and governed during eighteen hundred years, by the principles and the labors of an infant Jesus, — a human being. He holds that the principles of this religion are unworthy of the reception of a philosophical thinker, that they are weak, inconsistent, and deficient in reasonableness and beauty ; yet he willingly grants, as an undeniable fact, that this weak religion has overturned and obliterated by its greater power, all those boasted systems which he himself prefers and adores, thus granting that the weak have vanquished the stronger, that the ignorant have confounded the wiser, and that the absurd has exploded the profound and the philosophical. Thus he who denies the divinity of the religion of the Bible, (and hence of the Bible itself,) must stand father to the greatest absurdity that has ever been broached, — that effects are produced without adequate causes, and that ignorant men have devised a gos- pel and a religion, which all the united wisdom of the learned of the world have never equalled in originality and beauty and richness. He must admit that this religion, unsupported by wealth or power, which sustained and up- held all the false religions that have ever flourished, rapidly and irresistibly vanquished them all, with the power of their supporters ; that it strode onward with majestic and k triumphant way, against all the leagued wisdom, opposition and prejudices of the world, compelling the homage of kings, and casting down the long venerated altars of su- perstition, — all through the energies of men and principles worthy only of his contempt. The duration of the Religion taught in the Bible is another proof of its divinity. The Bible itself might have survived unnoticed and almost forgotten. If it had not pro- claimed certain duties and penalties, it would never have 16* 186 THE PLENARY INSPIRATION been persecuted. But then the influence and success of the religion of the Bible, are a very different thing. That has been gradually extending and accumulating its influ- ence in the earth miraculously. There is not, and never has been, among all the in- stitutions which have ever existed in the world, one which can compare in this respect with the church of God. No other system, sacred or profane, which now exists, carries us back to the dim and shadowy ages of the re- motest antiquity, when the towering summit of Babel pierced the clouds, and mighty Nimrod made primeval forests resound with his feats of prowess, and caused their inmates to tremble at his approach. This institution binds together all the great eras of human affairs, extending over the dynasties of the gorgeous East, when Babylon, and Nineveh, and Susa flourished in their glory ; sweeping down the waste of centuries, and still surviving when the arts and refinements of Athens were supreme ; being on the ascendant when Rome, the boasted mistress of the world, was tottering to her fall ; gradually spreading her power in the West, when the genius of the great Haroun- el-Raschid rendered the schools of Bagdad illustrious Cor their learning ; and now surviving and holding captive na- tions obedient to her sway, while England, France, and even the youthful America, are eminent actors on the stage of human aff*airs. Since the religion of the Bible was first proclaimed, how many other religious systems, have flourished and passed away 1 The magi of ,the East exerted their myste* rious powers for ages, but now their glory is no more. The priestess of Apollo has raved and prophesied in Del- phi's fane; but her voice has long ago become dumb. A mournful solitude now rests around the once illustrious Parthenon, while the summer breezes sigh through its di- OF THE BIBLE. 187 lapidated pillars and broken arches. The venerable sys- tems of Zoroaster and Confucius have declined, and their temples are mouldering in decay. Pilgrimages now are seldom made to the sacred shrine of Mecca, and the voice of the lonely Muezzin is unheeded, as he proclaims the hour of prayer from the minaret of his mosque. The waters of the holy Ganges are losing their efficacy to save, and the Hindoo no longer heeds his Brahmin when he urges him to lay his bones in the sacred Benares, hoping thereby to gain the boon of immortality. But the Church of God, which existed anterior to all these insti- tutions, and witnessed their rise and prosperity, can now look down from the high eminence of her present glory, on the decay and inevitable dissolution of them all. They form a mournful procession, singing with varied choruses their own funeral marches to the grave ; uniting their dis- cordant voices to teach one great truth, that no religion can be enduring, unless it be divine. Miraculously, therefore, has the religion of the Bible been preserved. By a divine power has it been borne over the storms of ages, and sheltered amid the wreck of nations and of systems. It has received into its bosom the teeming millions of the North, and redeemed them from their barbarism. It has stood, as it were, by the fountain whence issued the streams of modern history, and cast into them the salt of Christian purity, which has thus been conveyed afar to bless the nations of the earth. It has bid defiance to the political, religious, and intellectual con- vulsions of three thousand years. It is the bridge which connects ancient and modern times, while every other connecting link has been swept away. The world has been its missionary field. Nations have been its pupils. The sciences have delighted to follow in its train. In its presence the demons of war and bloodshed have fled dis- 188 THE PLENARY INSPIRATION comfited away. Unspeakable blessings have clustered around its path. Add to these features of its past history her future prospects. The career of the Church of God is not yet run. Survey the world as it now appears, and say whether Christianity does not bid fair to add new triumphs to her former' trophies, till she overshadows the M'orld with her glory ? One more progressive proof of this inspiration deserves attention. It is the concessions of the professed adver- saries of the Bible to its value and its claims. When we see this volume, so persecuted and cursed, extorting from its inveterate foes the unwilling tribute of their praise, it surely means something. Several of such testimonies we will adduce. Both ancient and modern infidels have been compelled to admit the claims of Christianity, from the elevated morality, benevolence, and sanctity of its true professors. Pliny, in the well-known passage which is extant in his works, admits that the Christians of his day were "never guilty of theft, nor robbery, nor adultery, never falsified their word, nor denied a pledge committed to them when called upon to return it." These seem to have been the prevailing vices of his cotemporaries, of which the Chris- tians alone were blameless. Julian the Apostate, commends the conduct of the Christians of his day to the studious imitation of his friends; for they propagated their religion " by sanctity of life, kindness to strangers, and attention to the burial of the dead." The constancy with which they bore the martyr's doom excited their wonder. The charms of wealth, of power, of ease, of pleasure, were alike una- vailing to induce them to deny their master and touch the execrated sacrifice.* * Porphyry, a zealous opponent of Claristianity, writes, "that a OF THE BIBLE. 189 Listen to the language of Rousseau : " I confess that the sanctity of the Gospel is an argument which speaks to my heart, and I should regret to find any good answer to • it. Look at the books of the philosophers, with all their pomp; how little they appear by the side of this. Can it be, that a book at once so sublime, and so simple, should be the work of man ? Can it be that the person whose history it relates was a mere man ? What sweetness, what purity in his deportment ! What affecting kindness in his instructions ! What profound wisdom in his dis- courses ! What entire command of his passions ! Where is the man, where the sage who. can act, suffer and die without weakness and without ostentation 1 Truly if the life and death of Socrates are those of a sage, the life and death of Jesus are those of a God !" Strange admissions ! How wonderful was that character which could adore and blaspheme with the same breath ! Says Byron, " Christianity is the purest and most liberal religion in the world. I have read with attention the book of Christianity, and I admire the liberal and truly charita- ble principles which Christ has laid down." Bonaparte, when hearing the New Testament read, expressed himself " struck with the highest admiration, at the purity, the sublimity, the beauty of the morality which it contained." inan once inquired of Apollo, wliat God he must appease, in order to lead his wife to renounce Christianity. The pretended Apollo, who knew the faithfulness of Christians to their belief, answered the inquirer, that he might as well attempt to write on running water, or to fly through the air, as to change the sentiments of his polluted and godless wife. Let her continue to lament her dead GodJ' — Neander^s Church Hist., I. cent. p. 100. Byron says: — If ever man was God, and God was man, Jesus Christ was both. — (Keith's Evid., p. 317.) Volney, the French deist, affords more evidences in his Ruins, in favor of the truths of prophecy, than any other writer of his age j altliough he does it involuntarily. 190 THE PLENARY INSPIRATION OF THE BIBLE. Many similar concessions might be accumulated, in refer- ence to men who were eminent in the world for their theoretical, or practical opposition to Christianity ; who conceded in moments of calm reflection, or of exquisite anguish, the sincere convictions which pervaded their breasts. It is clear that the Bible depends not in the least, on any aid of men or angels for its success in its great mission in the world, yet such admissions, when so per- fectly unsolicited, embody a considerable force of argu- ment in its favor. It is true, we have not here argued the point whether the Bible is itself inspired ; or is merely the record and depository of an inspired religion. This last position is held by Unitarians and Socinians. But the connection between the two is so plain, as scarcely deserves to be argued. For the Bible professes to be inspired as a book, or collection of recorded truths. If this assumption be false, then a false and lying medium has been employed to communicate to men an inspired religion ; which is ab- surd. If then the religion of the Bible be inspired, the Bible itself, which indeed is inseparable in this respect from its religion, must be also. The arguments which serve to substantiate the one, inevitably confirm the other. 191 CHAPTER V. THE LOGICAL NECESSITY OF FAITH IN A DIVINE REVELA- TION. The first and most important claim of the Bible is, that it contains a divine revelation. This also implies an addi- tional claim to universal reception among men. But the contents of this volume are such, that some of the most valuable of them cannot be received except by the exer- cise of Faith ; inasmuch as they are above the power of reason to originate, as well as to explain them. Hence it is that many Modern Infidels refuse their credence and confidence to those portions of the Bible, which, because they are closely connected with all the rest of it, they substitute as part for the whole, and treat the remainder with similar indifference. They disclaim the reception of that which is above and independent of reason, or that which, as they afiirm, is contradictory to reason. They contend that this characteristic of mysteriousness is an ar- gument against the divinity of any revelation which pos- sesses it; so that if there was no other evidence which could be produced against all such claimants to inspiration, the Bible among the rest, this would afford an unanswera- ble and insuperable one to it. It is our purpose now ta show that this is false reasoning ; that mysteries, or what- ever demands the exercise of faith, are not an argument against the credibility and authority of any professedly di- vine revelation ; that there is, moreover, a logical, and 192 THE NECESSITY OF FAITH hence absolute necessity for their existence in any revela- tion claiming a divine origin ; and that therefore the Bible, as making this claim preeminently, must, for consistency's sake, possess this characteristic to a remarkable degree. I. The striking analogy existing between the works of nature and the teachings of revelation, proves this necessity, for faith. The material and mental universe are full of mysteries, which the mind has been unable to analyze and account for during six thousand years of past endeavor, and which it will probably never be able to explain upon earth. The philosopher looks around him, and he beholds the vast planetary system revolving with harmonious beauty around one great and permanent centre; and that on every one of these planets, the objects there are bound by a strong and uniform tie to their own centres. Now the astronomer may make his calculations, and carry his investigations into many important and useful directions, and produce results which are certain, indisputable and valuable. But he ar- rives at a point in these processes beyond which he cannot go, which it is impossible for him to surmount. Upon what principle do all these calculations depend ? What is the nature of that power which produces the phenomena which are the subject of these investigations ? No man can tell. We may call it gravitation ; we may term it centri- fugal and centripetal forces ; yet that does not explain it. But what is gravitation, its nature, its elements, its inherent composition? Here is a deep mystery which human pene- tration cannot solve. If we grant this mystery and con- cede its truth, though we cannot explain and account for it, then we may advance to other calculations and investigations which come within our reach, and are useful to us ; but these are all forever based upon a granted and conceded mystery which we despair to elucidate. IN A DIVINE REVELATION. 193 Thus too if we descend from the outward universe, to the universe within us, we are met with an equal mystery at the very threshold of our examination. Can we un- derstand how, and where, and even when, the union takes place between our intellectual and physical structures? The anatomist examines the nature of our bodies, their structure, their functions ; the chemist analyzes their com- ponent substances and properties, and so far they vindicate their respective sciences from the charge of inefficiency. The metaphysician examines the powers and faculties of the mental part of this wondrous being, and exhibits the attributes and characteristics which mark these powers. But when the question is propounded to so much wisdom, how the union and sympathy between these diverse ele- ments are effected by which they control each other, and operate in harmony, the answer is not at hand. It is a mystery. The fact cannot possibly be denied. We may conjecture and make suppositions about it; and these may be very shrewd and striking. But they do not resolve the difficulty or explain the mystery. The action of mind upon matter, and the ready obedience which our physical frames render to a mysterious power connected with tliem, we see and feel ; but we cannot explain and expound the philosophy of the process. We admit the fact, because we cannot deny what Our senses affirm to us; but we admit it as a mystery, as a dark enigma which remains hopelessly beyond our power to elucidate. To deny it because we cannot explain it, is an absurdity which few will be willing to commit. And so also the structure of the various faculties of the mind, and their relation to each other, is a mystery equally inexplicable. How do all these various powers constitute an harmonious whole? The philosopher will tell us, in- deed, that these powers may all be classified in three clear 17 194 THE NECESSITY OF FAITH and distinct orders, those of the intellect, the sensibilities, and the will ; or, more correctly, the cognitive and sentient ideas, and the active operations. He gives a luminous ex- position of every intellectual state, emotion and action. He may accumulate facts of great value and interest. But there still remains the mystery, as to how these many and diverse intellectual states and powers exist together in har- mony and in union ; and that mystery he takes for granted without hoping to explain it. There are thousands of similar enigmas crowding around our paths every hour. The harvest has grown up beneath our eye. We have watched its constant progress when first the verdant blade appeared upon the surface of the earth, increasing from day to day in size, strength, and beauty; receiving the genial rains of heaven, and the invigorating beams of the sun; until now it is filled with golden trea- sures, and bends heavily, and waves gracefully beneath the pressure of the passing breeze. By what process has this strange result been attained ; by which the nourishment and strength of the earth, the moisture of the summer shower, and the heat of the summer's sun, have all been appropriated by the crescent germ, to its own development and perfect growth ? It is again a mystery which we must admit and admire, but which we must not hope to explain. Thus also we behold the wonderful stages through ^yhich the variegated butterfly passes from the egg^ through the conditions of the caterpillar, throwing off* from time to time its too contracted skin ; how it exists as a larva, then in the chrysalis state ; then bursting its shroud, comes forth with beauteous form and colors to soar in a new element. This amazing process we behold, we see the results pro- duced, and the stages which are gone through; but the mode by which these changes take place, how matter and form are thus deposited and moulded, we cannot explain. IN A DIVINE REVELATION. 195 It is again a mystery which proud reason must acknowledge her inability to comprehend and expound. We might thus indeed go on, and adduce the most remarkable and inte- resting phenomena and processes in nature, and show, what indeed is so plain as to need no proof, that they are deep, dark, and impenetrable enigmas, which no human mind can explain, and which nevertheless cannot possibly he denied, and which therefore extort from us the exercise of a faith which is entirely independent of, and superior to reason. He who would proceed to deny these phenomena, or their existence, on the ground that they cannot be under- stood or defined by his reason, would at once be stigmatized as hopelessly insane. Accordingly we find what might have been expected, that all reasonable beings admit them, with the most cordial assent. Now the question arises, who is the author of nature ? Plainly the one great and supreme Being ; that personage whom all men term God. What was his design in thus exercising his omnipotence and other divine attributes in the creation of Nature ? Plainly again to display his glory, and to reveal his will to any who may exist to learn it. And who will be the author of any divinely written revelation which may exist? Undoubtedly, it must originate with this same great being; for there is but one universal and supreme God ; and whatever is divine must originate from the only divine source. What would be the design of an inspired revelation? Indisputably to proclaim the glory and reveal the will of its great author. The design in this case is the same as in the creation of the works of nature. These are diflferent volumes employed by the same Being to accomplish the same purposes; and when we remember, that one attribute of his perfections is, that he is unchangea- ble, we must naturally infer that one principle of instruc- tion which he had once adopted, he would also afterward ^ 196 THE NECESSITY OF FAITH employ, if his wisdom saw that it was adapted to his pur- poses. If then the Bible lays claim to that character of inspiration, must we not expect to find in it the same mys- teries recorded, which are so abundantly scattered through all the domains of nature? And would it not have been inconsistent in God, being alike the author of nature, and of any inspired revelation, to have introduced a prin- ciple into the one, which he would have scorned to employ in the other ? Might we not most reasonably expect to find such mysteries in the written revelation, as exist in the unwritten yet instructive revelation of nature? Faith is the belief of some thing on the authority of him who narrates it; excepting when it is utterly irreconcilable with our reason, though not when it is simply above reason. If nature did not demand of us to believe in the existence of certain mysteries, because she is empowered to exhibit and possess them, which demand we cannot resist; we might reasonably expect that a divine revelation would also be exempt from all such mysterious ingredients. But when the converse is true ; when we behold the God of truth speaking first in the material works of his hands, and shrouding his declarations there to some extent in that which is mysterious ; must we not rationally suppose that this same being, in choosing another avenue of communi- cation to make known the same will, would permit that proclamation to be characterized to some degree by the same features? And if it seemed necessary that such a plan should be adopted by him in the former case, would not that same necessity remain and exist also in the second ? There is nothing, so far as we can tell, by which that neces- sity could be removed. Hence we find it actively operat- ing and consistently exhibited in both Revelations, and hence too it is as unreasonable, as absurd to deny it in the one case as in the other. IN A DIVINE REVELATION. 197 II. The inherent nature of a Divine Being also proves the necessity of mysteries in any revelation which may emanate from him. One of the necessary attributes of divinity is infinity ; and immensity is the measure by which its thoughts and acts are governed. Whatever a divine being may be supposed to think or perform, he will neces- sarily infuse the attribute of immensity into it, if the nature of the thing thought and done is capable of receiving it. If immensity be the measure of the thoughts and deeds of a divine being, then finitude is the measure of the concep- tions and actions of men ; nor are they able to grasp and fathom that which is infinite. Whatever borders on, or approaches the infinite, becomes in that proportion mys- terious to them. If, then, a divine being reveals through any intelligible medium the thoughts and processes which exist within his own mind, they will bear the impress of their original; and consequently be more or less mysterious to any finite beings to whom these thoughts may be pro- mulgated. This is precisely the case of that revelation which claims to be divine; and consequently one evidence of its inspiration is that very mystery in it which is urged by some as an argument to overthrow its truthfulness. But the question arises, whether it would be impossible for God, to have adapted his revealed truth more to the wants and capacities of men, so that they might more clearly understand it? Undoubtedly, so far as the nature of the truths in question will permit, he does so; but in the case of those which, if revealed at all, must be left un- modified and integral, he plainly cannot make any change in their character. Suppose an unalterably just sovereign were to promulgate a code of laws to a corrupt people ; if he were unchangeable, and if the nature of what is just and pure cannot be altered, then, however unpalatable and repulsive such laws must be to his corrupt subjects, he 17* 198 THE NECESSITY OF FAITH must notwithstanding proclaim them. The nature of his laws could not be made dependent upon the character and wishes of his subjects as long as he continues just. The case is similar with God. He must remain forever infinite while men remain forever finite. The divine be- ing cannot be expected to modify his laws, and hence his nature too, so as to suit the natures of his creatures ; and so long as this fact holds good, some of the instructions of a divine being must remain as mysteries to his finite sub- jects. Undoubtedly God might have revealed to men far greater mysteries than he ever has done, in any professedly divine revelation. The resources of the Infinite Mind are boundless. Of the mysteries which he has revealed, we can understand their fact and reality, but not their mode, This answers for us the same great end as if we under- stood both. He might, however, have made known had he chosen, and had we been capable of thus receiving them, deeper mysteries, of which, as we are now con- stituted, we could understand neither the fact nor the mode of their existence. Hence divine wisdom is clearly shown, in not making the attempt to communicate to men what is to them incommunicable. It does not argue the divine poverty, that no greater wonders are proclaimed ; but it proves the Divine Wisdom, which has kept from the weak knowledge of men, the profoundest arcana of the Eternal Mind, and reserved their announcement for a higher and nobler state of existence. It is an inquiry of importance, whether an infinite being, when disposed to proclaim infi- nite truths, would not be guilty of an absurdity, and a weakness, if he endeavored to modify and compress the boundless and the immense ; thereby defacing the beauty of a glorious intellectual structure, simply to accommodate IN A DIVINE REVELATION. 199 the capacities of those who have justly been banished for their sins into the domains of the finite and the contracted. III. The actual weakness and finiteness of the human mind, are a third argument for the necessity of these mys- teries in any divine revelation. Compared with the de- monstrations of the divine character, either in the works of nature, or any other revelation, how feeble and con- tracted are the powers of man ! He resembles, in this respect, the light of a farthing taper, glimmering impotently in the face of the noon-day sun. If we take for granted that God, in making a revelation to men, would but speak forth the unaltered principles and truths which repose in his own mind, although all these would possess the clear- est distinctness and simplicity to him, yet the finiteness of our minds would transform these into mysteries, by the very process of communicating them to us. What was clear before to God, would now be involved in gloom and darkness to us ; what before was as luminous as the light of day, now becomes a mystery ; and these very mysteries too, which form a present part in the truths of Christianity, and occasion so strong ground of opposition to it. Who is to blame for this profundity? Assuredly not the author of this revelation. And would we not justly suspect the genuineness of any professedly divine revelation, which, thus pretending to reveal to us the infi- nite thoughts of God, would not find those thoughts actu- ally transformed into mysteries to men, by the process of communication to finite beings ? This position is confirmed by the following illustration. The difficult question concerning time and space, holds a close connection with the omnipresence and eternity of God ; attributes which are full of intricacy when we at- tempt to analyze them. A wise philosophy teaches us, 200 THE NECESSITY OF FAITH that these are not external and independent entities, but internal entities; they are forms of spiritual being, and laws under which it is constituted to act. Now as ordina- rily regarded, the relations of God to time and space are inexplicable mysteries.* But if the latter are merely in- ternal entities, and laws of our being, God, who created us, created these laws also, and hence is entirely inde- pendent of them. Time and space are then laws of our being, and not of his ; nor can they have any bearing or control whatever over the modes of His existence or his presence. So far we can speculate as to the fact of the possibility of this mystery, showing that one portion of it is reasonable. By a just inference we may infer, that if we could fathom the mode of this mystery, it also would yield a rational basis and defence, as well as it does in regard to the fact. ' The parent understands the cause and nature of the sound which issues from the toy of his child ; which sound now astonishes and delights the latter. It is a mys- tery to the child ; and requires the exercise of faith on his part — faith in the involuntary testimony of its senses — in order to believe it. There is an absolute necessity for a mystery here to the child ; but the fact in question forms no mystery to the more enlarged and expanded powers of the parent. Abstractly considered, it is no mystery ; but as brought before the attention of the child, it necessarily becomes one to him. We suppose the case to be similar in reference to the profoundest truths of Chris- tianity. To God they are perfectly clear ; hence abstract- ly considered, they are not mysteries. But when made known to men, in consequence of the nature of the human mind, they necessarily assume that form of profundity * Or, in otlier words, his Eternity and Omnipresence. IN A DIVINE REVELATION. 201 which we call mystery. But it is plain, this latter cha- racteristic of these truths is a result not inherent in them- selves, nor inherent in God, but produced necessarily by our own mental structures. This consideration should abase the pride of human reason, teach it its impotence, induce it to charge the darkness of revealed truth upon its own incapacity alone, and to receive with submission what God is willing to impart. IV. This same necessity is proved by the very idea implied in a Divine Revelation. It is usually affirmed, that, properly speaking, whatever is still mysterious, is not revealed ; it is still involved in uncertainty. This posi- tion is fallacious, if by being revealed is meant the full and perfect explication of what is discussed, and of every inquiry which may be started in reference to it. A per- son born blind, may not possess the least conception of the varied beauties of the ripe harvest. And though we are unable to solve the mysteries which are associated with the process by which it attains perfection, when we acquaint him for the first time with the fact, the appear- ance, and the value of these rich products of nature, it is making a revelation to him on the subject. If the nature of that subject and his own powers are such as make it impossible for us to explain everything, no reasonable person will demand it, and the want of it will not impair the value of our revelation of that which is indeed acces- sible and explicable. On the other hand, the proclamation of that which is already known, and even fully knowable to men, is no divine revelation. For this implies, that the subject of the revelation should be till then perfectly unknown. And beside this, if a portion of the truths revealed, be beyond our powers of comprehension, this proves that these truths 202 THE NECESSITY OF FAITH originate with a being, possessed of superior and superhu- man wisdom ; and thus our confidence in that which it is both useful and possible for us to understand, is power- fully augmented. We are thereby assured by this very profundity, that we are not reposing our trust in the de- clarations of feeble and short-sighted beings, such as our- selves ; but are revering the instructions of the wisest, greatest and profoundest of teachers. But if it be insisted that what is mysterious, cannot therefore be revealed ; let us ask whether, so far as God is concerned, the mysteries in the Bible are not revealed ? We contend that the revelation is complete on the part of God ; and that the mystery of it only appertains to us. The representations of God in reference to them may be considered as complete, inasmuch as his own conceptions of them are perfect ; and he could not, as a veracious being, make any representations of any subject, in any other terms than those accordant with his own conceptions of them. These terms he has employed ; but we are un- able to penetrate their meaning. If the mysteriousness in question is chargeable on the Revelation, and not on those who receive it, we must ask who makes this revelation ? If man be its author it deserves the charge, for he is con- fessedly implicated in the mystery. If God be the author, then neither he nor his revelation is chargeable with ad- vancing mysteries ; for his conceptions of these truths re- vealed, are as a divine being, perfectly clear and compre- hensive. The charge in question then rests immovably upon man, upon his weakness and ignorance ; and the contents of Revelation, so far as they are concerned, are relieved from the charge of mystery. But if this be so, where is the necessity of Faith ? We answer to supply our deficiency of spiritual sight and acuteness ; in order that what we cannot expound and IN A DIVINE REVELATION. 203 explain, we may thus receive, and derive from it that ad- vantage and benefit which these infinite truths are calcu- lated to bestow. Hence appears the absolute necessity of that spiritual exercise in question, in order to secure the blessings which the only inspired revelation which exists proffers to mankind. V. We argue this necessity again from the nature of the subjects and truths discussed in a divine revelation. Al- though we cannot foretell what developments will be made in a divine revelation, nor anticipate the particular facts and dogmas which will there be promulgated, yet we may know that some things will appear in the native vastness and magnitude of their infinite author. He will speak as his sublime reflections exist in his own mind. He will teach worthily of himself. He will use his accustomed tones, as if addressing his habitual hearers in the brighter and nobler courts of heaven ; for truth in such cases will permit no modification. This being the case, and our finite powers being neces- sarily unable to grasp these portions of his teachings, one of two things will become absolutely necessary. Either these profound portions of his instructions must be entirely withheld from us ; or else they must so be modified as to become adapted to our comprehension. In regard to the latter alternative, two difficulties occur. These sub- jects may be incapable of such simplification from their very nature. Secondly, the modification required may be so extensive and radical, that thereby the original and ele- mental nature of these truths may become entirely lost, and this professedly divine revelation turn out di false one. This is indeed impossible in an unchangeably divine reve- lation ; and hence the modifying expedient is also impos- sible. • 204 THE NECESSITY OF FAITH The other alternative then remains, either to refrain from making the revelation of these mysteries altogether ; or else for men to exercise faith in tlie reception of them. But which of these is the wiser alternative ? If there be a Trinity, and if it be proclaimed, the proclama- tion of it must be made in such terms as are accordant with the truth, whether intelligible to men or not. Or shall this and all other mysteries remain untold and un- known; shall all the sublimer truths of this heavenly re- ligion, shall all the profounder thoughts and more exalted conceptions of the Supreme Being be forever withheld from our instruction, consolation and support, simply be- cause we are incapable, without altering the whole con- stitution of our being, of fully understanding them ? Would it not be abhorrent to the mercy of God, as well as to common sense, to deprive us of one inestimable blessing, because we were not in possession of another of far less value. For it cannot be denied that the mysteries of our holy religion, when properly received by Faith, are of inestimable service, consolation and support to the Christian; such as the doctrines of the Incarnation, the Trinity and the Resurrection. The path of virtue and the thorny way to heaven, are made infinitely easier by the assistance which these inspired truths afford to those who by faith and patience trust in them. Accordingly we find the benevolence of God prompting him to intrust us with these glorious truths, though we cannot explain them. He has revealed them to us as they are, in order that His revelation may be free from every charge of mutilation and untruthfulness. He has revealed them to us thus, that by the exercise of a genuine Faith, they may afford us the advantage and the aid which they possess ; and to realize these ends the use of this mental exercise thus be- comes indispensably necessary. IN A DIVINE REVELATION. 205 VI. This same necessity is proved by the progressive nature of human knowledge and mental activity. No pro- cess is more gradual in the universe than that by which the minds of men attain their highest power and richest possessions. From the first unmeaning prattle of the* in- fant, to the high, imposing and consummate eloquence of the statesman, the process of accumulating power is gradual. From the delighted curiosity of the child, examining with wonder the beauties of a pebble, to the profound accents of the philosopher discoursing from his professorial chair to admiring crowds, concerning that deepest inquiry, what is pure thinking, or what it is to think ; from these wide ex- tremes of imbecility and of power, the advance is con- stantly progressive. No adage is more appropriate to the mental life of man, than that he advances pen a peu. He starts forth at the beginning of his labors, as a traveler who enters upon -a journey around the world; there is a bound- less and illimitable expanse spread out before him; and as he joyfully advances on his way, mountains arise on moun- tains before him in the distant view ; while again, wide and verdant plains appear dotted with towns and cities, traversed by rolling rivers, checkered with placid lakes, waving forests and frowning castles. The further he proceeds, the more inexhaustibly do new wonders arise to delight his spirit, new glories appear to enchant his way. Thus it is with men. So that when their earthly career is terminated, it is scarcely possible for us to recognize in the now trained, powerful, and illustrious man, the once feeble, helpless, and unconscious infant. Any divine revelation will be intended for all times and ages of the world, and all stages of human progress, and mental power ; for universality will be an attribute of its divinity. That same progressive element which now cha- racterizes our minds will necessarily continue hereafter, in 18 206 THE NECESSITY OF FAITH a future existence. If our minds were capable of fathom- ing all the truths of a divine revelation now, that revelation would retain nothing more for us to learn in a future exist- ence in a state of progress hereafter. Thereby the superior originality of this revelation would be impaired, it would become exhausted. It would not be adapted to impart new instruction to us in all ages, and in future times. It would thus become divested of its universality, as to time ; and with its universality would fall its very divinity. Hence even to ensure and perpetuate its divinity is any divine revelation constrained to teach mysteries to man, in their present existence. But tlie Bible i* a divine revelation; and hence it reserves from our penetration some of its con- tents now, and probably God its author has entirely with- held from all reference, many other mysteries which have existence in truth, because our present powers are wholly incapable of grasping them, and because it is necessarily adapted to meet and to fill the highest degree of our develop- ment, which will alone take place in a future existence ; for all reason and truth testify that our present progress will eternally continue. Suppose that now it were possible for us, by some new and extraordinary process, to reach the last verge of the physical universe, to stand upon the last star, to look down from the last abyss of being, to hail the last planet which revolves in now untraveled realms, and gaze abroad at the unpeopled expanse of boundless space which stretched away beyond us ; would this not naturally diminish our reverence and awe at the majesty of the Creator? Would we not have thus placed a limit on the infinite, and reached the termination of the boundless? Would not this fact imply, that there was nothing more and beyond, which omnipotence had executed, in order thereby to enlarge our capacities, and furnish additional sources of instruction to IN A DIVINE RKVELATION. 207 ti«, in another existence hereafter? Doubtless this would he a rational inference. We may apply the same reason- ing to the spiritual universe as contained in any divine revelation. If here all could be fathomed, if everything could be reached and simplified, divested of mystery, and made familiar to our minds, our reverence for that divine, unsearchable and inexhaustible being would necessarily be diminished ; and we might ask with thankless and satiated curiosity, is there nothing more to learn? has everything been analyTied and exhausted ? A divine revelation will be adapted to our improvement as we are, — that is as progressive beings. If then we should be capable of understanding all its teachings now, equally as well as we should be hereafter (and thus dispense with the necessity of faith), what would be the logical in- ference ? It would follow, that the progressive is equal to the ultimate^ which is absurd. It would also follow that the capacities of man (the progressive) are equal to the capacities of God (the perfect), which is impious. It would imply that the beginning and the progress are identical with the end ; that the cause was the same with the effect; and thus we would produce an endless confu- sion in the spiritual and intellectual world, which would invade the harmony of all existing principles, to a greater or less degree. But rationality and order are both charac- teristics of a divine revelation; and hence it will contain nothing destructive to them. VII. The works of nature teach that all her mysteries are reasonable ; and we may infer that the mysteries taught by the God of nature in Revelation, will also be reasonable; and what is reasonable deserves the exercise of faith. The most profound investigations of men have never been able to discover any want of wisdom, or devise any possible 208 THE NECESSITY OF FAITH improvement in the mysteries of nature, to which they render their full credence. Thus take the principle of gravitation. A vast system of planets exhibiting the divine perfections of its great author, had been made. Suns and worlds, stars and nebulae stand forth the confessed re- sults of the creative energy of God. Shall all these lie scattered irregularly in chaotic clusters, and " Wander darkling in the eternal space, Rayless, and pathless, and the icy earth Swing blind and blackened in the moonless air ?" Or shall they be summoned to course in beauteous order and harmony around one great and universal centre; there- by avoiding all possible collision, and conducing to their security and protection ? The earth has been called into being among the rest. Shall all her rocks and rivers, her trees, her fountains, her movable inhabitants, be left un- governed and uncontrolled, to fly off in eccentric and de- structive movements, introducing in a short period bound- less confusion and ruin ? Or shall these be bound by a gentle, uniform and powerful tie to the planet on which they exist, according to rational and useful laws t Such is the voice of reason. And how shall this end be pro- moted in any imaginable way, as successfully as by the great, universal, yet mysterious law of gravitation ? It is impossible to imagine or devise any expedient comparable to it. And while on the one hand, we are compelled to give up the hope of explaining this mystery, while it is perfectly unsearchable to us, and past all human analysis ; on the other, we are compelled just as implicitly and heartily to concede the boundless wisdom, penetration and reasonableness which stand forth upon the very face of the mystery itself. This fact then teaches us that what is mysterious, may still be reasonable, and that these two elements are bound together, in the great principle of gravi- IN A DIVINE REVELATION. 20'9 tation. This proof is confirmed when we apply it to all the other enigmas which crowd the face of nature. Every one of them brings forward its proof to show, that while God has mysteriously constituted it, he has at the same time reasonably and rationally constituted it. Now consistenci/ demands that if the mysteries of God in Nature are reasonable, his mysteries in Revelation must be so too. It would be a contradiction of which a divine being could not be guilty, for him to adopt an expedient in one part of his instructions to men, which he would depart from in the other. Aside from the absurdity that a divine being would do anything which is unreasonable ; we may infer that when both revelations, of nature and of Scripture, emanate from the same being, are addressed to the same persons, intended to accomplish the same pur- poses, under the same circumstances; no variation of so fundamental a character would be made. If in the works of nature, the wing implies the existence of air, the eye of light, the fire of water; so also the existence of a palpably reasonable mystery implies the exercise of an approving and confiding faith in reference to it. Accord- ingly men entertain such views in reference to it ; and why when an equally reasonable mystery, if examined in refer- ence to its actual ingredients, exists in the spiritual world of revealed truths — why shall we refuse to exercise faith in reference to it?* The mysteries of the Bible are just as reasonable, just as much approve them to our judgments, * If a mystery is a thing which we cannot understand, how can we tell whether it is reasonable or not reasonable? Just as when we see a stone, detached from an eminence falling toward the earth, we see that the mystery of gravitation is a reasonable one. These mysteries are reasonable as seen in their effects, in their modes of ope- ration, and in everything concerning them which we either see, or have any conception of. 18* 210 THE NECESSITY OF FAITH as do the principles of gravitation, or the diversity of fa- culties, and yet unity of operation in the human mind. There is a logical necessity for faith equally in both cases, and it is as absurd to refuse it in the one instance as in the other. VIII. The works of Nature teach that all her myste- ries are benevolent ; that they are calculated to promote the highest possible good of men, in the highest degree. Hence they emanate from a Being possessed of boundless attributes ; and deserve our unimpaired confidence and faith on that account. We examine the works of nature, to see whether they justify this declaration. We take the ripening harvest, whose progress to full development we cannot perfectly analyze ; which is to us, in all that apper- tains to the process of its growth, a mystery. God has seen fit to involve this process in such obscurity to our minds, that we in vain endeavor to penetrate it. But what is the practical influence of this mysterious phenomenon, upon our interests and our happiness ? Is it not eminently promotive of our welfare ; is it not eminently benevolent, eminently calculated to supply our wants, to remove our miseries, to make us blessed, in a temporal sense ? Does it not, as from year to year the face of earth is covered with this nutritious growth, springing up with faithful and unwearying constancy wherever the wants of men demand it, does it not loudly speak the benevolence of its myste- rious author ? Again : one of nature's mysteries is the process by which the wastes of our physical frames are supplied by constant accessions of strength and growth, from the food which is received and assimilated by them. This process, when we examine the principle by which food is trans- formed to flesh and bones, is a mystery, however well we IN A DIVINE REVELATIOJr. 211 may be acquainted with the outward portions of the pro- cess, and the resuhs produced by it. But how benevolent is this mystery ? Every waste by it is supplied. Every accident, unless violent beyond possible repair, is-gradu- ally removed and redeemed. Every exhaustion is furnished with a new supply, and every deprivation is replaced which does not pass beyond certain necessary limits. This mysterious process is ever active, constantly opera- tive to sustain in continued strength and vigor our physical frames. Its most marked and prominent characteristic is benevolence. Thus we might examine the tendency of every mystery in physical nature, from the formation of the antennae of the insect, to the materials and process of the sun's light and heat ; and we would meet, among all the wide range of glorious deeds and mighty works which creative energy has achieved, not one solitary instance where misery was inflicted unnecessarily, or where the happiness of sen- tient beings was not promoted most efficiently. Here, again, God is consistent and changeless; for the same benevolence strongly characterizes every mystery recorded in revelation, which appears in the mysteries prevalent in nature. Take for instance the incarnation of Christ, the union of the two natures in Christ; which has long been a favorite theme for the jeers of a stupid infidelity, "What glorious results have accrued to human welfare, to all our temporal interests, and to our immortal good, through- out everlasting ages to come, from this one mystery ! What unspeakable woes has it removed ! What ineffable delights has its secured for a ruined race ! If there was no other justification which could be urged, in defence of this mys- tery, the benevolence which adorns it, and the good which results from it, would afford an ample excuse. The long lapse of ages is requisite, and the eye of God is needed to survey them, before the consequences which result from 212 THE NECESSITY OF FAlTH this fact and truth, can all be computed. Thus every mys- tery which is contained in the sacred volume, is marked and adorned by the same excellence. The relations of the three persons of the Trinity to each other, the eternal generation of the Son, the procession of the Holy Spirit, the resurrection, the new birth ; every one of these great mysteries is fraught with great blessings, productive of un- computed benefit to our race. None of them are calcu- lated to promote any injury or to entail any evil on sentient beings. They are calculated to operate for our highest in- terests spiritually, as the mysteries of nature are physically. They are equally calculated to promote them to the highest possible and imaginable degree ; to operate thus, far beyond the power and the measure of any agency, less than divine. They prove their author, therefore, to be divine ; and hence any such mysteries which He may reveal, deserve our unbounded confidence and faith on that account. IX. In the same way it is also true that the mysteries of nature prove themselves to be just; and on this account they deserve our confidence and faith. They are just, be- cause they punish whoever is guilty of violating their established laws, and their inherent modes of operation. If they are calculated to do good, it is only as long as men harmonize with their legitimate order of action. Thus the laws of gravitation are productive of the best temporal inte- rests of the universe, as long as they are not violated or infringed. They contemplate in their benevolent action, the accordance of our own volitions with their laws. But if any one, in defiance of these laws, plays upon the verge of an abyss regardless of his peril, this same law, so benevo- lent in itself, will produce his ruin. The injury of this one violator of this law, or rather despiser of it, must be weighed in the balance with all the incalculable good which IN A DIVINE REVELATION. 213 results from the operation of that law throughout the uni- verse ; and its just rigor in punishing in such cases will even appear to be general benevolence. In other words, this mystery being of universal operation, by divine insti- tution, justly demands that all beings concede its legitimate supremacy. Whoever, therefore, rashly despises that supremacy, and violates, or is indifferent to its laws, is in- fallibly punished for it. The mystery is a just one ; inex- orably just, being partial to none, teaching every trans- gressor from the prince to the peasant, the supremacy of its demands and its authority. This is its constitution, for God has so organized it. The same characteristic is applicable to the mysteries of Revelation ; they are just. They display a rigor of similar justice, which reverts in punishment upon all who violate them, or their legitimate laws of operation. They exhibit a righteous rigor in this respect which proves their divine origin. Take, for example, the mystery of the new birth. It is a divine change, which prepares the immortal spirit for an abode with the blessed. It confers upon mankind, as the appointed means of God, a glorious existence beyond the grave. This it accomplishes because it has been designated by the arbiter of our fate, as the only, the efficient, and hence the obligatory means, to attain this important end. If it be obligatory^ the neglect of it is criminal, and entails upon those who are guilty of it, un- speakable ills. If it be erected as the only gate of heaven, those who enter not therein, necessarily remain without. It is an inevitable consequence which cannot be evaded. Here this mystery is just; bringing down upon those who violate its demands retributive ruin.' It entails conse- quences which no merely human power could produce. Its operation is perfectly impartial in all directions, treating every inhabitant of earth with the same changeless rigor. 214 THE NECESSITY OF FAITH And although every thhig which isjnst, including mysteries, are not divine, yet such things will not make an unjust claim upon our faith, or demand upon our credence. But the mysteries of the Bible do make this demand on our faith, and hence that demand should be regarded by us as legitimate, and should be complied with. These mysteries will not, cannot be just in one direction, and so unjust and presumptuous, as to make so false a claim in the other, X. We may add that the mysteries of physical nature prove themselves to be truthful, and hence might urge their claims upon our faith. The same principle holds good in the mysteries of Revelation. Constancy and Uni- formity belong to all the wonders of the material world, so that whatever intelligent calculations are based upon them, may expect to be realized. Year after year, from the begin- ning of days, the golden fruits of the earth have come forth to deck her with a variegated brow, and to cheer the hearts of rational beings. So regular and certain has this become, so strong is the implied injunction contained in it, for the husbandman to perform his appropriate duties, that he proceeds to his task from year to year, and from genera- tion to generation, with the most unwavering confidence in the result. This mystery is truthful ; for it does not hold out a false promise, or a false incentive to activity, with the intention or possibility of disappointing them. For although failures sometimes occur, the mysterious prin- ciple in question is not to blame for it ; but those foreign causes which tended to impede its operation, for which itself is not in any sense responsible. The great law of gravitation is so constant and truthful in its operation, that whatever else may change and vary, all men from the savage to the sage, live by taking it for granted. So uniform is it, that the most minute and infi- IN A DIVJNE REVELATION. - 215 nitesiraal calculations can be made, regarding its operations and based upon its certainty. Never has the slightest va- riation from constancy and regularity been perceptible during six thousand years which have elapsed, since the orbs of heaven first rolled along their pathway. Accidents and explosions may have taken place among that innume- rable multitude, but none of these have violated the law in question ; for masses and fragments have all obeyed this great principle in their flights and subsequent destinies. Judging then the future by the past, we may justly infer that this invariable constancy of this law will continue; that past causes which have failed to impair it, will fail to impair it in future ; and that the energy which has granted permanency in the past will do so in time to come. But how can we prove from this position the truth- fulness or veracity of the mysteries of Revelation ? We answer, that like causes invariably produce like effects, and as God's character constrained him to constitute the mysteries of nature truthful, so those same changeless at- tributes will constrain him to constitute the mysteries of Revelation truthful. The former mysteries prove their author to be divine; and unchangeableness is one attribute of divinity. Hence having been disposed to constitute one class of mysteries thus truthful, he will ever be disposed, under similar circumstances, to constitute other mysteries in a similar way — the same causes producing the same effects. If we inquire, whether these latter mysteries ap- prove themselves to our reasons as truthful and constant, so far as we can probe them, and then by inference, further still; we answer that they most certainly do. What is pas- sive in the enigmas of the Bible, remains changeless. The trinity and the hypostatic union in Christ, endure with more changeless constancy than the everlasting hills. What is active in these enigmas, operate in the same uniform way. 216 THE NECESSITY OF FAITH The new birth, the mysterious influences of the Spirit, the resurrection, — all, so far as reason is able to judge, do and will operate with similar uniformity ; so that the most certain anticipations may be indulged in reference to them. Now although whatever is truthful, is not necessarily di- vine, yet when a mystery, by its operation, proves itself to be uniformly truthful, and has never evinced the slight- est ground to justify the charge of falsehood, we dare not suppose that it would make ^l false demand upon our faith. Yet this demand the mysteries of the Bible most pointedly make. Hence if they make it upon false grounds, they are guilty of a crime, which nowhere else has appeared, but which is abhorrent to every consideration of analogy and of possibility. Because therefore this demand, made upon our faith, is a true one, are we logically bound to accede to it. There are various forms under which the demand made in the Bible for the exercise of Faith, is objected to. One of these is against the possibility of the existence of mira- cles,* which call for that faith. But what is a miracle ? It is a work or deed achieved by superhuman power. And is not nature filled with acts, which are far above the reach of mortal agency ? These are miracles ; not possi- ble, but actual and real. What is possible then to a su- perhuman power in one department of its activity, is surely possible to it in another. Hence miracles in Revelation demand our faith, because they are possible, if that possi- bility is realized as much as those in nature. Again, the presumption that miracles would not occur in Revelation either in its doctrines, or in its recorded facts, is no conclusive proof, that we should withhold our faith * A miracle is a mystery, and the arguments which go to prove or disprove the one are valid for the other. It is allowable, therefore, to use either term, as we have done in the text. IN A DIVINE REVELATION. 217 from them if recorded. There are thousands of presump- tions, most rationally drawn from the lives and histories of nine-tenths of mankind, that no such man as Bonaparte would ever exist, and run his remarkable career in the world. But who would refuse their faith or credence in the accounts of him which exist, simply because, from first to last, they are one constant violation of all our rational conceptions of what is probable and likely to occur among men ? The presumptions in the case, however strong and reasonable they may be, we do not for a moment permit to interfere with our belief in the event. Nor can it be urged that we should be slow to submit our faith to the recorded mysteries and miracles of the Bible, because they do not seem to form a part of the ori- ginal plan of the moral and intellectual universe. For there are many enigmas of this kind in the physical world which we willingly believe, which seem as little in har- mony with the original constitution of its nature, as are mysteries in the nature of the other. An earthquake, for instance, as it passes from land to land, defacing the beau- teous face of nature, and spreading far and wide devasta- tion and death, is evidently, so far as appearances are con- cerned, entirely inconsistent with the original plan of this glorious, harmonious and joyous creation. And yet these fearful enigmas occur, not frequently, but occasionally; showing us beyond the possibility of denial, that what ap- pears adverse to the supposed order of nature, nay, wholly irreconcilable to it, may and does nevertheless exist. The works of nature are usually governed by ordinary and con- stant laws ; but the God of nature sometimes permits causes to operate, which break up that harmony and spread wide confusion. Thus a sovereign may govern his sub- jects by uniform laws, and the presumption justly is, that he will ever continue so to do. But in peculiar circum- 19 218 THE NECESSITY OF FAITH Stances he changes his principles of jurisdiction, and adopts new ones. The presumption here in favor of uniformity could argue nothing against the possibility of an innova- tion. Thus is it with the moral governor of the universe. Taking for granted the opposite of our argument; if everything in a divine Revelation ought to be fathomable by Reason, the question arises, whether under more fa- vorable circumstances, and developing mental power, rea- son could not have discovered these so simple truths, Avith- out the aid of Revelation ? We could not predict whether those more favorable circumstances might occur or not. They might as possibly occur as not occur. Hereby the necessity of all revelation would be entirely removed ; and as God does nothing superfluously, he would in all probability, have withheld the entire Revelation. Hence the mysteries of Revelation appear absolutely necessary to justify its own existence. But inasmuch as God cannot create anything superfluously, and inasmuch as he has revealed these mysteries, this fact proves their absolute necessity, in order to justify, in one form, the proclamation of any Revelation at all. It may again be urged, — and it is the only remaining plea possessing any logical force, which can be directed against the position maintained in this argument, — that the m5'steries revealed in any revelation, and hence in the Scriptures, which are designed to operate for human re- demption, are or may be so slow and tardy in their de- velopment, permitting thousands of years to revolve of human woe, before their virtue and efficacy appear, and become active. In this respect their benevolence, though not changed in nature, becomes apparently diminished in degree ; and hence the claim upon our faith in these mys- teries, is proportionably diminished. But this same cha- racteristic belongs to those mysterious agents in Nature, IN A DIVINE REVELATION. 219 which God has created, and which were long ago adapted to heal the diseases of the body. When the researches of modern pharmacy have brought to light the sanative powers of many of the plants, minerals, and chemical combinations which exist, but which have for ages before been unknown to a dying and suffering race; we do not for one moment withhold our confidence or faith in their energy, because they are mysterious, and because these valuable qualities of theirs have so long been unknown and inoperative. Whoever would venture thus to judge and act, would violate every universally conceded principle of reason. This argument is applicable to the benevolent mysteries of any divine revelation. If their value and efficacy should, in the progress of events, remain unknown for a time, it will doubtless result in a divine revelation, from just and righteous causes. Yet even if we had no conclusive evidence of this fact, we may reasonably infer that if this delay which actually exists in the beneficial agents in Nature, is no argument against Faith in their mysterious power; so a similar delay in the operative agency of the benevolent mysteries of Revelation, is no just argument against our exercising faith in their existence and power.* From these considerations we think, we may safely rest in the conviction, that the positions which we laid down at the beginning of this chapter, are founded in truth ; namely, that the existence of mysteries, or of that which demands the exercise of faith on the part of finite crea- tures, is not necessarily an argument against the credibility m * This remark may illustrate the fatuity of that objection which Modern Infidelity sometimes urges against the Bible, — that millions of heathens are dying every year, while God does not take measures to extend the blessings of his religion to them. 220 THE NECESSITY OF FAITH IN A DIVINE RETELATION. and authority of any professedly divine revelation which contains them ; tliat there is, moreover, a logical and hence absolute necessity for their existence in any Revelation professing to be divine ; that the want of them would con- stitute a just and powerful ground for suspicion, regarding the validity of their claim to inspiration ; and that hence the Bible in making this claim, and then in supporting it by teaching such mysteries, proves itself to be fully con- sistent, truly divine, and wholly deserving of our confi- dence and reception. 221 CHAPTER VI. « CONTRAST BETWEEN THE RELIGION OF THE BIBLE AND MODEJIN INFIDELITY. There are many practical motives which should urge men to receive the Bible. Religion is an exalted principle which is addressed to them as reasonable beings, possessed of the power of rational choice. Yet these free beings, in consequence of the primitive fall, resemble a mariner whose arms and oars are indeed unconstrained, but whom a strong and never ceasing current bears rapidly onward and away from his proper course. Hence religion, when presented to such individuals, will be regarded in various lights, in proportion as they are more or less under the influence of this undue bias. All along the progress of human history, from its remotest ages and primeval scenes, down until this hour, mankind may be distinguished into two great classes, of those who believe and those who disbelieve; of those who struggle for light, and those who rejoice in darkness; of those who are the friends of liberty and truth, or those who are votaries of bondage and error. The relation which these two classes bear to each other, is necessarily that of active hostility. The self-preserva- tion of each requires that it should seek the extermination of its irreconcilable opponent. Revealed truth can be received in only one of two ways. It must either meet with a cordial reception; or else with a virtual, and hence complete denial. If the Bible is rejected from its high 19* 222 THE RELIGION OF THlg BIBLE position as a revelation from God, only one alternative really remains, and that is the adoption of a dark, cheerless, and ruinous infidelity, fraught with no substantial joys for the present, and gilded with no brighter hopes for the future. That minds of mighty power have settled down in un- belief; that they have declared themselves unsatisfied with the evidences of the truth of Revelation which were pre- sented to them, need not be aflarmed. The loftiest intel- lects, moulded with exquisite benevolence and skill, and wisely adapted to behold and adore the infinite in God, as well as the sublime and beautiful in Revelation, have with mournful fatuity, groped their way downward into the abyss of error, until they have reached a remote extreme of solitude and gloom, where truth can scarcely be expected to reach them. Such great men, like fearful spectres from departed ages, rise to our remembrance from their unquiet graves, and stand forth like terrific beacons to warn all suc- ceeding generations from pursuing the same conduct and inheriting the same fate. They present mournful instances of men, whose powers should have been consecrated to the noblest purposes on the altar of God, which were desecrated and dissipated in the debasing orgies of corrup- tion and guilt. Notwithstanding all this, the friends of unbelief will often aflfirm, that their doctrines are in themselves more noble, more free, more elevating, and more comfortable to their own minds, than the opinions of those who believe can be to them. In contrasting their system of infidelity with that of faith, when placing them side by side, so that the comparison between them may be more direct and striking, they affirm that the contrast is favorable to them, that their views present a fairer and nobler appearance than those of their opponents, and that hence they are justifiable in retaining them on this ground, if on no other. AND INFIDELITY. 223 There are doubtless many who, in casting off the re- straints which former religious convictions may have im- posed upon them, and in shaking themselves free from all moral obligations, do feel, for a time, a new sensation of joyous liberty, of deliverance from present constraint, and from all future fears. They seem to rejoice, that whilst others are still enduring the inflictions of an absurd super- stition, they at least have risen above it; that while others are suffering unnecessary fears and solicitudes, they have minds which are at perfect ease, and consciences which rest in unbroken repose. We wish now to examine what may 'be the relative beauty, desirableness, and profit of these two systems of opinion ; to ask whether the believer has just grounds for dissatisfaction with himself; whether the unbeliever has any just reason to congratulate himself and admire his system ; or whether on the contrary, he should not learn that his doctrines are the most absurd, the most cheerless, the most destructive of man's present welfare, and all his future good, which could possibly be entertained ; and whether the religion of the Bible on every imaginable point, is not infinitely nobler, more reasonable, and more conducive of the best interests of immortal man. There are various forms of Modern Infidelity which are prevalent in society, which are produced by different causes, but the ultimate character and consequences of which are all alike. There is a learned infidelity, enter- tained by men of great talents and extensive acquirements, who arrive at their notions by a process of investigation which they suppose to be learned, but which is only pedantic. These pretend to find unanswerable objections to Revelation, in the various departments of human science. There is also an ignorant infidelity, entertained by those who have sufficient penetration to detect a few supposed inaccuracies in the Bible, but possess not knowledge enough 224 THE RELIGION OF THE BIBLE to comprehend the replies to them. There is also an in- fidelity which is natural and instinctive with s^ome minds, whose construction is such, that they are always prone to doubt and disbelieve whatever others around them may believe. These could scarcely be able heartily and cordial- ly to receive the truths of Revelation, unless aided by the strong preserving influences of the Holy Spirit. Besides these there is an unsettled kind of infidelity, entertained by those who, having no permanent opinions on the sub- ject, have exercised their ingenuity in contriving objections to Revelation, which they leave undetermined as to whether they are answerable or not. Yet this kind of doubt is just as injurious as any other, because it prevents better prin- ciples from being lodged in the mind, and makes it familiar with frivolity and insincerity. In regard to each and all of these forms of unbelief, we may say, that they possess the same general features and characteristics ; they present the same opposition to the Bible, and afi'ord the same horrid contrast to its religion. Let us then place them side by side, let us behold them when brought into each other's presence, and made thus directly to confront each other. I. We will discuss the main points of difference which exist between the religion of the Bible and Infidelity, and show in each case the amazing contrast which presents it- self to view. The various forms of unbelief which exist among men, may be condensed and represented by some five or six main points, upon which the opinions of those who held them were peculiar. By glancing at each of these, we will be able to obtain a view of the whole ; which may easily be resolved into these several parts. Infidelity denies the existence of a God. Although there are various shades of opinion even on this funda- AND INFIDELITY. 225 mental point, the system of doctrine termed Infidelity may with truth be represented as virtually denying the being of a God. Some may elevate the powers of nature to the dignity of deity ; others may call the moral order of the universe God ; others still in various ways may deify certain objects as possessing the character and position of the Supreme Being ; but they all deny the existence of the true God, and hence of God, correctly speaking, alto- gether. They dispute sometimes the being of a personal God; of a separate, independent and individual Deity, while they may personify some abstract law, or principle, or influence, and call it God. In every such case they blot out the existence of a God, as effectually as if, as in other cases they do, they wholly denied the opera- tion and existence of any Deity of any sort whatever. But what infinite absurdities are involved in all such conceptions ! We glance around us, and behold a glorious world on every hand, each portion of which contains am- ple evidence of the existence and operation of some crea- tive and active being ; while this truth is confirmed by a widening survey of the coundess worlds, which stretch away throughout the domains of illimitable space. How absurd is it to suppose, that while every other product of skill and labor argues the existence of the creating agent, the greatest and sublimest of all existing objects, the uni- verse itself, should form the only and most unnatural ex- ception to the rule. If, during the experience of six thou- sand years, no one case has ever been discovered, in which a thing exhibiting ingenuity and contrivance has come into being, without the known operation of some ingenious and contriving maker ; if this has been the harmonious obser- vation of all rational beings on this subject, how absurd is the supposition, that a departure from this most universal law occurred in the creation of the universe. Where is 226 THE RELIGIOX OF THE BIBLE the evidence on which such an exception is based? It is not the evidence of experience; for universal experience is against it. It is not the inference of reason, for all rea- son condemns it as absurd. It is not the postulate of analogy ; for all known analogy, in all departments of the universe, is direcUy in opposition to it. It is not the dic- tate either of wisdom, benevolence, justice or truth; for all these are utterly irreconcilable with any such concep- tion. It is, in one word, the most irrational conception which could enter the mind of a rational being on any sub- ject whatever. It is true that the infidel may urge many plausible sub- stitutes in reference to the creation or origin of the uni- verse, the most acute of which is the supposition, that originally space was filled with matter exceedingly difiused and intensely heated, termed nebulous matter ; that by the force of gravitation the larger of these particles attracted the smaller ; that a centre being thus formed, a circular motion would be given to the other moving particles ; and that from this beginning the universe has been progressively completed. All these suppositions are to form a substitute for the declarations of Revelation on the subject. But how much is taken for granted in this statement? Who first created these particles of matter and placed them in space? Who gave them their intense heat, their constant motion ? who infused into them the principle of gravitation itself which is to produce so many consequent results ? All these and other questions are to be answered, which can- not be answered without granting the existence of a God; and this concession, whatever may be his supposed attri- butes, is in direct hostility to the very nature of infidelity. In whatever ways, however acute. Infidelity may labor to assign another origin to the universe than that made known in Revelation — glaring absurdities will surround AND INFIDELITY. 227 it on every side. Hence the opponents of Revelation are driven to the necessity of declaring in plain terms that the world came into being by chance. What the cha- racteristics or elements of this principle may be, they pre- sume not to define, for the very idea of chance they sup- pose implies what is undefinable and indeterminate. Chaos then has conceived, and brought into being the glorious and harmonious works of creation ; confusion has pro- duced order; deformity has produced beauty, and the shades of eternal night have brought forth the beaming splendors of meridian day ! What singular productive- ness ! How different from all the principles of descent which have ever and uniformly been in operation from that day till this ! How strange that no similar instances of chance have occurred during so many thousand years of trial afterward ? How strange is it that no similar product of fortuitous concourse of atoms has ever since occurred even on the smallest scale, to afford an ocular evidence of the practicability of the process ! But alas! no such friendly case has ever happened in any known portion of the universe, to furnish the least support to so ingenious and so comfortable a theory. There is, then, no Supreme Being who contains all excellences in himself, none who can fill the highest and noblest conceptions of worth, which rational beings such as we can form. There is, then, no object to whom the adoration and the pure wor- ship of pious hearts can ever be offered. The throne of the heart must remain unoccupied ; and its noblest aspira- tions unfulfilled. Let us turn away from this revolting conception to the great principle laid down, in reference to this subject, in the Bible. Whatsoever things are noble, and honorable, and comfortable; whatever not only fulfils but exceeds the lof- tiest conceptions of the mind as to what is desirable in 228 THE RELIGION OF THE BIBLE this case ; all this is involved in the teachings of the Bible on this subject. " The Lord hath established his throne in the heavens and his kingdom ruleth over all. The Lord is known by the judgments which he executeth. There is one God and one Mediator. Thou believest in one God ; thou doest well." No uncertainty in regard to this great point is thus for a moment allowed. It is most clearly taught, not simply in direct terms, but implied and confirmed by innumerable references to his works, his will, his purposes and his judgments. The idea of a God as defined and taught in the Bible is the sublimest and grandest conception which a rational be- ing can entertain. Eminence and superiority in all their grades and rising proportions, even when seen among men, are agreeable objects of contemplation. We love to be- hold all human virtues harmoniously united in one fortunate possessor. We love to contemplate an exalted personage, in an exalted situation, surrounded by every attendant which adds rational interest to his character. The king upon his throne, dispensing joy and justice to distant portions of his dominions ; the giant in intellect scaling the dizzy heights of science ; the successful conqueror placing a diadem on his once obscure head, and looking down upon a prostrate and suppliant continent ; whoever is enshrined in the temple of universal fame, as having been illustrious, great and good; all these are naturally regarded by us with admiration. How then must the idea and the character of God be re- ceived by us when, in order to grasp them, we must elevate all these admirable traits in man, by way of eminence, to infinite proportions and degrees, and ascribe them to him, relieved from every inferior characteristic which still adheres to the best of men. He sits upon the summit of all great- ness, he crowns the apex of all that is glorious, and intensi- fies all that is to be adored in himself. AND INFIDELITY. 229 Surely this conception is far more rational in every sense, than the contrary one as taught by Infidelity. Surely the doctrines of the Bible fill up a void which otherwise would have deformed the moral universe. The infidel idea leaves the beauteous structure of the universe without a head; while that of the Bible places upon it one every way worthy of it, and which powerfully adds to the dig- nity and worth of the whole. Infidelity deprives the world of an object of worship, and leaves all rational souls yearning for an inaccessible good. The Bible throws open a divine temple, where the whole universe may wor- ship a being supremely worthy of their choicest and sweet- est incense. Infidelity denies the existence and operation of a super- intending Providence. Unlike the religions of ancient Greece and Rome, and indeed far inferior to them in this respect, it maintains that even if God existed he would not trouble himself with the affairs of men. These religions made their deities at least benevolent ; its rival system would soon degrade its God, if it had any, to the level of the brute. Now when any one is- absurd enough to deny the exist- ence of an intelligent creator of the universe, no other ab- surdity will be too great for him. And the very next step for him will be to suppose that whatever comes by chance, will also subsist by chance. We dare not expect that after the universe had come into being, without the agency of any rational creator, any such Supreme Being will after- ward force himself into existence and take under his guidance an object with which he has had so little to do. Behold, then, this universe, whose existence none can deny, whose harmonious order, operation, and constancy are only equalled by the original attributes of its construc- tion, thus moving in such regularity only through the in- 20 230 THE RELIGION OF THE BIBLE fluence of iinguided and unguarded chance. Age after age rolls away, generation after generation rises and vanishes, while constancy, order, benevolence and wisdom shine forth with augmenting clearness and splendor in the events of every year while it revolves ; — and yet all this happens by chance. In the mean while, in the midst of all these scenes, there is no universal eye to see, no uni- versal ear to hear, no universal hand to help. While order has heretofore prevailed, wild discord and ruin may at any moment enter the universe and carry woe and desolation throughout all its domains. Amid all the events of the world, there is no surety that the good will be protected and tlie wicked punished. There is in truth neither good nor bad ; all alike is immaterial, of no consequence, pos- sessing no permanent nature, the victim of chance, the dupe of the possible and uncertain. There is no sovereign power to restrain the wicked, there is no righteous arm to preserve and reward the good. The various events of life, which so often seem to teach a solemn lesson, how an in- visible power dispenses visible retribution and justice among mankind, — are mere accidents, and might just as easily have happened the other way. All the various en- deavors of men to accomplish what they suppose to be duty, have been based upon delusions, and have been so much labor idly thrown away. The hope of the good man oppressed by misfortune or despotism, which cheered betimes his gloomy soul with the prospect of a brighter day, and a nobler recompense hereafter — was a phantom. The fears of the brutal tyrant and the cruel foe, by which, when he surveyed his numerous acts of ferocity and in- justice, his stout breast was made to quake at the sure forebodings of coming and well-deserved wrath, — these were childish and groundless terrors. The universe is free to do and dare whatsoever it may list ; and whoever AND INFIDELITY. 231 is strongest may venture to riot in rampant freedom ; for if none on earth, then surely none in heaven will be able to resist and control. Then let once revolutionary violence begin ; and having upturned the repose of a province, let the growing agitation extend from country to country ; let it rage from continent to continent; let the earth itself be- come convulsed with the novel commotion ; let even the contagion spread to distant stars and worlds, till it involves the centre of creation itself, and the sun whirl away from his position in crazy wildness, find the whole universe break up in the general dissolution ! Now all these absurdities would happen in all reason- able probability, if the supposition of the infidel on this point, were founded in truth. Where, we ask, is the pre- servative against such a catastrophe? What could pre- vent it if all things subsisted by chance ? What could resist it except the agency of a God, and a Providence which the infidel denies ? No arm of man, or angel, or demon could enforce order. Well may the poet ask, in words of unrivaled beauty: " Oh lives there, Heaven ] beneath thy dread expanse, One hopeless, dark, idolater of chance, Content to feed with pleasures unrefined. The lukewarm passions of a lowly mindj A friendless slave, a child without a sire, Whose mortal life and momentary fire Lightg to the grave his chance created form. As ocean wrecks illuminate the storm ; And when the gun's tremendous flash is o'er, To night and silence sink forever more ?" For of all the conceptions calculated to fill the pious and even benevolent soul with sorrow and fear, this one is most powerfully adapted to do it. What spectacle is more mournful than that of an unguided and a fatherless world? 232 THE RELIGION OF THE BIBLE When we contemplate the solitary child of want, cast forth on the cold charities of a selfish world, or wandering wil- fully away from the guidance and protection of a parent ; a helpless cliild without a home to shelter its head from the storms of life, and without a friend to impart counsel and protection or sustenance ; — the scene is one deeply affecting. Nothing could call forth our sympathy more powerfully than such a sight. But according to Infidelity how many millions of beings, who are equally helpless, without a superintending Providence, are by its doctrine made unprotected wanderers in the waste of existence. The scene of woe becomes elevated from the experience of one to the miseries of millions; and the world becomes peopled with countless beings, every one of whom calls for sympathy and protection, while not one of them has a powerful friend to appeal to for them. What a beautiful contrast to this harsh and iron scene, is presented by the teachings of the Bible? Though "man was made to mourn," there is an universal God and Father to sympathize with him. Though in some cases misery and misfortune are his lot, the smile of that Friend as- suages and mitigates his anguish. And when happiness and good fortune cheer his way, how consolingly are they attributed to the guardian care of that Friend who makes us rejoice, while so many others are constrained to mourn in consequence of the inevitable evils of humanity ? The Bible teaches that God, though elevated on his throne, is deeply concerned in the welfare of his humblest subjects; that his arm guides their destinies, that his hand provides their blessings, that his care wards off their ills. The Bible teaches, that by his power all sublunary affairs are go- verned; that he will promote the eventual triumph of jus- tice and virtue, and that he will secure, both here and here- after, the punishment of disobedience and crime. The AND INFIDELITY. 233 Bible teaches, that our confidence in God and obedience to him should be supreme; for, though sometimes his dis- pensations may seem dark and unjust; though he may veil himself behind clouds and tempests; that soon the clouds and the tempests will all vanish away, and the splendor of His divine benevolence, and the glory of His character will beam forth so brightly, as to remove every former doubt, and amply compensate for every previous terror. In accordance with the rest of its follies, Infidelity de- nies the immortality of the soul. It were not enough to deprive us of all the consolations in this life, which the truth of a Providence could aflford: it must carry its sense- less cruelties into the domains of the future and the dead, and by an act of foregone baseness, deprive us of whatso- ever consolation might be deduced from those anticipated scenes. Infidelity would seriously persuade these think- ing, feeling, fearing and ever hoping spirits of ours, that the boundary of their being is the grave ; that all their exalted powers will be buried there ; and that with the inevitable decay of the body, will also occur the dissolution of the soul. Infidelity would fain teach us to believe, that the aspirations of our spirits after an endless duration are absurd; and that the fears of coming dissolution are only of a kin to those terrors which the brute displays, when it is pursued by its foe, and sees its own violent death before it. Infidelity glories in the idea, that if there is no hap- piness, no bliss for men in a distant world, there is at least no anguish nor misery. It rejoices in the concep- tion, that at death the miseries which men suffer, the pas- sions which agitate their breasts, the disappointments, the aspirations, the hatreds, and the loves which constitute the apparent sum of mortal being, here will end forever. It teaches that mankind are but a nobler order of the brute creation, with more refined passions, and stronger powers ; 20* 234 THE RELIGION OF THE BIBLE that they are destined and adapted by Nature to occupy a nobler sphere, to achieve nobler deeds, and be swayed by nobler instincts ; but then to die. It declares that just as the sweet strains of the nightingale, the superior intelli- gence of the elephant, or the greater faithfulness of the dog, do not deliver them from the common destiny of all other brutes ; so the more refined and elevated powers of man do not preserve him from their fate, and furnish any ground of surer hope. The consequences to which these doctrines would lead, can easily be anticipated. Men will never live in view of a world which has no being save in the poet's fancy, or in the preacher's craft. They will never toil for a glory which is only to be regarded as in nubibus; they will not be willing to exchange the sure possession and enjoyment of the present, the visible and the tangible, for that which is -at least invisible, future and distant, and very probably has no existence whatsoever. Hence it has ever been a characteristic of Infidelity to exalt the present, and what- ever belongs to it. It leads to Hero-worship instead of God-worship. It fosters an ambition for earthly honor in- stead of heavenly glory. It adorns its annals with the achievements of the warrior, the patriot, the poet, and even of the courtezan ; while it turns away in disgust from the lives and virtues of the priest, the sage and the Christian. It dwells with delight upon the glorious achievements of arts and arms. It points to the heroic days of Greece and Rome, and regards them as the high- est developments of humanity in its noblest form and mould. It honors the shades of the Academy and the walks of the Portico, more than it does the school of Christ. It dwells with deathless interest upon the details of Marathon, Thermopylae and Pharsalia ; while those of Sinai, Bethlehem and Calvary are treated as old wives' AND INFIDELITY* 235 fables. It leads to an apotheosis of the empty glories and honors of a fading world, and teaches an utter forgetfulness and contempt of those which are to come. Or if it pays any regard whatsoever to these, it would rather secure the sensual delights of the Elysian fields and Tempo's vale, than those of that purer heaven to which the Christian as- pires. It would congratulate an Alexander upon the estab- lishment of mihtary empire in the world, far more than Christ as the head of a spiritual dominion. It would re- gard the fair Cleopatra as a greater heroine than the Vir- gin Mary ; and congratulate the former more heartily upon the birth of Caesarion, than the latter upon the birth of Jesus. In one word, Infidelity makes self its God, might its rule of right, and this polluted and miserable world, its highest heaven of heavens. Now though Infidelity, in opposing the immortality of the soul, pretends to carry out the dictates of nature, it is plainly violating, in so doing, every instinct which she ex- hibits. Do mankind generally love death in any form ? Does any one of them despise life in itself considered ? Not one. They may be disgusted with some of the evils which are incident to life, and when a greater share of these, in consequence of peculiar circumstances, may overwhelm one deficient in resolution', he may kill himself. But it is not in any correct sense from a hatred of life that he ever acts so. Go to the silent chamber of the sick man, of him who disbelieves in a future immortality. You behold the pallid victim of disease gladly gazing on the light of day, and most earnestly watching every symptom which gives token of returning health and hope. How he shudders at the thought which occasionally will force itself upon him, that soon he must die, bid farewell to the busy world, and lie down in the dark grave ! How he hopes against hope, and gives the clearest evidence that the voice of nature 236 THE RELIGION OF THE BIBLE within him rebels against the idea of possible dissolution ! Even the dying man, from whom every rational hope has fled, does he not catch at the last straw ? does he not al- most die hoping and struggling against his fate? or, should despair at length prevail before death has done its work, how horrid and fearful are his demonstrations of deepen- ing terror ? Now in contrast with all this, how sublime as well as elevating are the teachings of the Bible ! According to it, this mortal shall put on immortality, this corruptible shall put on incomiption. It teacher that the present life is but the beginning of an endless being hereafter, and that the soul of man, having accomplished its appropriate des- tiny here, will arise from the scene of mortal dissolution, to an existence in another world, to which no end is pos- sible. It elevates man above the level of the brute. It declares that his exalted powers were designed by the wise being that gave them, for a wise purpose; and that a sphere of action will be given it hereafter, fully adapted to enlarge and perfect its powers ; where its noblest aspira- tions will be fulfilled, and its every desire realized. Does the physician who promises health on rational grounds to the sick man, deserve his gratitude ? and shall not the Bible, which ensures on equally sure evidence eternal life, be not regarded with equal or greater thankful- ness ? How great is the benevolence of that volume, which promises not only life, but so glorious a life— one calculated so well to bless and rejoice the soul ! This life, thenceforth, though not deprived of its charms, is made but preparatory to the future. It is not divested of its heroic attributes, but they are rendered more heroic still by an elevation from what is transient and earthly to what is enduring and heavenly. The death of the body is represented as a necessary process, by which the soul AND INFIDELITY. 237 is relieved from a companion, useful Acre, and well adapted to a material world, but useless there^ and wholly out of place. It must accordingly be dispensed with, and this occurs in the death of the body ; which furnishes no evi- dence of the dissolution of the soul. If, then, the idea of a God is the sublimest which a ra- tional being can entertain, that of the future, eternal ex- istence of the soul, as taught in the Bible, is the most con- soling and joyous. "Well did a cultivated heathen exclaim, if the immortality of the soul be a delusion, it is a de- lightful one. What need the vexed pilgrim here fear, as he now suffers on the outskirts of an empire into which he will soon enter, whose extent is boundless, whose glories are indescribable, and whose joys are eternal? Will he not there be amply compensated for all the sacrifices which he must here make, and the toils which he must here en- dure ? Immortal Spirit! let thy thoughts travel down the vale of coming ages, and view thyself still enduring, strong in the possession of eternal ^outh. Thou wilt there look around thee, and from the heights of Eternity thou wilt see all the thrones, the kingdoms, the glories, the struggles and the pains of earth, forever vanished and stilled. Thou wilt seek in vain to behold from afar, the wondrous triumphs of art, the renowned cities, the illustrious empires, and the fields of blood where so much glory once was won. The greatness of the mighty dead, and the pomp of the now living, will all have passed away, sunken into one promiscuous and eternal grave. The earth itself may re- volve darkly and gloomily in its accustomed orbit ; widely spread solitude and desolation may pervade its once crowded scenes. But thou wilt still remain exempt from mutability and death, still enduring amid so much change, still undy- ing amid so much decay. No fearful disaster can quench thy torch of being, no lapse of ages diminish the fresh- 238 THE RELIGION OF THE BIBLE ness of thy youth ! As lasting as the God who made thee, thou and he alike will outlive the old age and dissolution of the universe itself, and soar above its crumbling ruins, rejoicing in the possession of an endless and deathless du- ration ! All this is due to the teachings of the Bible and the benevolence of its author. Tnfidelity denies the divine authority and inspiration of the Scriptures, and endeavors to render them wholly ridicu- lous in the eyes of those who are disposed to revere them. Whatever may be the value of the Scriptures, simply as a depository of wise counsels, sublime conceptions, pure morality and instructive history, they are wholly degraded from all claim to the respect and reverence of men, so far as this can be accomplished. In so doing Infidelity car- ries out its system of despoiling men of whatever is richest and dearest in their earthly inheritance, and even in their future prospects. Removing the existence and providence of God, denying the immortality of the soul, it now de- grades that benevolent and wise guide which has been given us to lead us in the way of security and peace. This base end Infidelity as usual accomplishes in va- rious ways, and is inconsistent with itself. Sometimes it denies the inspiration of but a portion of the sacred canon. Again, it calls in question a whole book, — then a cluster of books, and lastly the whole sum. Sometimes it opposes by means of grave argument, at others by sophistical quibbling, and lastly, by open ridicule and rebuke. It en- deavors to place men, by all these *ineans, in the situation of a traveler in a distant and dangerous land, without any guide to direct his steps or secure his safety. If that tra- veler has found a directory which, however false it may be in any other respect, at least has this merit, that expe- rience shows its value as a practical and efficient guide, — it would deprive him even of it, on the ground that all its AND INFIDELITY. 239 Other claims were not based on truth. Infidelity would constrain him to venture amid frowning precipices and gloomy forests ; to pass through dangerous mountains, and over rolling seas ; to meet with crafty impostors and invete- rate foes, — all without the slightest protector or friend whose services could have been effectual. Thus it con- strains the pilgrim man, who has entered on a journey of far greater moral uncertainty and peril, than any preserved in the records of earthly romance and adventure, without any other directory than his own short-sighted wisdom. Infidelity would throw contempt on this time-honored volume, which has rendered such essential service to all ages and races of men who have ever improved it ; and which has securely survived so many assaults and such fierce attacks, which would have utterly destroyed any other than a divine revelation. This is not the place to examine and prove the absurdity of each and all of the objections which Infidelity has urged against the Bible. We are bold to say, that every one of them bears upon its brow the clear, unanswerable impress either of ignorance, deceit, or depravity. But turning away from these individual charges, look for a mo- ment at the consequences which this denial of Infidelity produces. Behold an innumerable multitude of frail beings, placed on earth by some controlling power, and yet without any instructions or aids whatsoever from that power, as to its will, its purposes or its pleasure. What an absurd supposition ! absurd in its very nature, as well as ruinous in its results. Does the earthly parent send adrift upon the wide world a helpless child, without guidance and counsel ? Does an earthly father send forth a son, to meet the buffe tings and disasters of the cold world, with- out the most minute and special directions as to what he shall avoid, and what he shall pursue ? And shall the Q Sl# THE RELIGION OF THE BIBLE Great Father of all the hnman family place them on earth to run a long career of danger and difficulty, through the lapse of almost countless ages, without any special and dear guide ss to his wishes and their interests ? Yet strange as it might seem, this is precisely what Infidelity has done. Into this cruel act, all its teachings and oppo- sitions may be resdred. Iliere is something sublime as well as delightful in the idea, as taught by the sacred rolume, that i7 is the revealed mind of a God, guarding the interests of his moral and rational unirerse; of a ^ther promoting the cherished happiness of his children; and of a king making known tlie laws and statutes which are to sorem his dominions in righteooaaess and truth. The Bible claims to be a standing evidence that God has not forgotten his creatures. It affirms that it contains extracts from the records of hea- Tcn, and of the de