LIBRARY OF THK UNIVERSITY OF CALIFORNIA. GIKT OK .ouuw. o ,u>Uu/ Class REASON AND REVELATION. REASON AND REVELATION OR, THE PROVINCE OF REASON IN MATTERS PERTAINING TO DIVINE REVELATION DEFINED AND ILLUSTRATED; AND THE PARAMOUNT AUTHORITY OF THE HOLY SCRIPTURES VINDICATED, BY R. MILLIGAN, PEESIDENT OF THE COLLEGE OP THE BIBLE IN KENTUCKY UNIVERSITY. "All Scripture is given by inspiration of God ; and is JR-ofitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished for every good work." 2 TIMOTHY iii : 16. X> ;T CINCINNATI: E. W. CARROLL & CO., PUBLISHERS, 117 WEST FOURTH STREET. 1868. Entered, according to Act of Congress, in the year 1867, by H. \V. CARROLL & CO., In the Clerk's Office of the District Court of the United States, for the Southern District of Ohio. STEREOTYPED AT THE FRAHH.L1N TYPE rOUNDBY, CINCINNATI. .FOURTH EDITION. GENEBAL CONTENTS. Page INTRODUCTION.... xi PART I. DIVINE OKIGIN OF THE BIBLE... 15 CHAPTER I. PRELIMINARY 15 CHAPTER II. THE UNITY AND HARMONY OF THE BIBLE 22 CHAPTER III. THE UNITED SIMPLICITY AND INCOMPREHENSIBILITY OF THE BIBLE 27 CHAPTER IV. THE UNPARALLELED THEOLOGY OF THE BIBLE 31 (v) Vi GENERAL CONTENTS. CHAPTER V. Page SUPERIOR MORALITY OF THE BIBLE 34 SECTION I. STANDARDS OF MORALITY 34 SECTION II. MOTIVES OP DIFFERENT ETHICAL SYSTEMS 37 SECTION m. ACTUAL STATE OF MORALS 39 SECTION IV. SUPERIOR AND MORE ELEVATING TENDENCIES OF THE CHRISTIAN SYSTEM OF MORALITY... , 40 CHAPTER VI. THE SUPERNATURAL CHARACTER OF CHRIST 41 CHAPTER VII. EXISTENCE AND PREVALENCE OF CHRISTIANITY 53 SECTION I. TRIUMPHS OF THE GOSPEL A PROOF OF ITS DIVINE ORIGIN 53 SECTION II. CHRISTIANITY AND MAHOMETANISM COMPARED 58 CHAPTER VIII. FULFILLED PROPHECY 61 SECTION I. NEBUCHADNEZZAR'S VISION OF THE STONE AND THE IMAGE 61 SECTION II. DANIEL'S VISION OF THE FOUR BEASTS DANIEL vii. 72 SECTION III. THE MAHOMETAN DOMINION ; OR, THE LITTLE HORN OF THE GOAT DANIEL viii 83 SECTION IV. THE SEVENTY WEEKS OF DANIEL CHAP, ix 94 SECTION V. PROPHETIC HISTORY OF THE ISRAELITES DANIEL x, xi, AND xii 101 GENERAL CONTENTS. ' vii PART II. Page THE CANON OF THE HOLY SCRIPTURES 154 CHAPTER I. CANON OF THE OLD TESTAMENT 155 CHAPTER II. CANON OF THE NEW TESTAMENT 168 CHAPTER III. THE APOCRYPHAL WRITINGS.... .. 205 PART III. THE INTEGRITY OF THE HOLY SCRIPTURES... 213 CHAPTER I. SCOPE OF BIBLICAL CRITICISMS 213 CHAPTER II. HISTORY OP BIBLICAL CRITICISM... .. 229 Vlll GENERAL CONTENTS. PART IV. Page INSPIRATION OF THE HOLY SCRIPTURES... .. 247 CHAPTER I. INSPIRATION OF THE OLD TESTAMENT 248 CHAPTER II. INSPIRATION OF THE NEW TESTAMENT 259 CHAPTER III. THEORIES OF INSPIRATION 270 SECTION I. FALSE THEORIES OF INSPIRATION 270 SECTION II. CONSIDERATION OF THE NATURAL, THE PROVIDENTIAL, AND THE MIRACULOUS IN THE DIVINE ADMINISTRA- TION 275 SECTION III. THE TRUE THEORY OF INSPIRATION... .. 283 PART V. SACRED HERMENEUTICS AND EXEGESIS 286 CHAPTER I. PRELIMINARY CONSIDERATIONS 286 SECTION I. FUNDAMENTAL PRINCIPLES OF INTERPRETATION 286 SECTION II. NATURE AND SCOPE OF BIBLICAL EXEGESIS 288 SECTION HI. INDUCTIVE AND DEDUCTIVE METHODS OF EXEGESIS... 289 GENERAL CONTENTS. ix CHAPTER II. Page CONSIDERATION OF HISTORICAL CIRCUMSTANCES 292 CHAPTER III. HERMENEUTICS AND EXEGESIS PROPER 304 SECTION I. RULES FOR ASCERTAINING THE MEANING OF SINGLE WORDS AND PHRASES.... 304 SECTION II. RULES FOR ASCERTAINING THE MEANING OF SENTENCES 351 SECTION III. FIGURATIVE LANGUAGE 332 CHAPTER IV. ANALYSIS OF THE EPISTLE TO THE ROMANS 339 CHAPTER V. ANALYSIS OF THE EPISTLE TO THE HEBREWS 358 PART VI. LAST AND HIGHEST FUNCTION OF REASON..,. 365 PART VII. SUPPLEMENTARY... .. 369 CHAPTER I. THE BIBLE AS A MEANS OF EDUCATION 369 SECTION I. THE ACQUIRING PROCESS 370 SECTION II. THE DEVELOPING PROCESS 372 SECTION HI, THE FORMATIVE PROCESS 378 X GENERAL CONTENTS. CHAPTER II. Page QUALIFICATIONS OF THE BIBLE STUDENT 381 SECTION I. INTELLECTUAL QUALIFICATIONS 381 SECTION II. MORAL QUALIFICATIONS 382 SECTION III. LITERARY QUALIFICATIONS 383 CHAPTER III. HELLENISTIC GREEK 386 SECTION I. ITS HISTORY 386 SECTION II. CHARACTERISTICS OF HELLENISTIC GREEK 388 CHAPTER IV. FAITH AND INFIDELITY 393 SECTION I. FAITH 393 SECTION II. FORMALISM 400 SECTION HI. INDIFFERENTISM 405 SECTION IV. SPIRITUALISM 414 SECTION V. NATURALISM 421 SECTION VI. PANTHEISM 428 SECTION VII. ATHEISM,., ..436 INTRODUCTION. IT is painful to see the popular indifference that is every- where manifested for the Word of God. I do not mean to say, with some, that this indifference is increasing; or that it is even as great now as it was a hundred years ago. I am fully persuaded that it is not. Indeed, I feel entirely con- fident, that the Holy Scriptures had never before so great an influence over the masses of mankind as they have at present. But, nevertheless, their influence is very little in comparison with what it ought to be. Very few persons seem to believe the Bible with their whole hearts. And hence but few tremble at its solemn precepts and warnings : very few seem to feel and to acknowledge its paramount claims and authority. Most unconverted men have, of course, but little regard for it : and even in the Church, its laws and its institutions are, by many, treated with more in- difference than the petty rules and regulations of a borough police. It would be an interesting problem, to inquire into the XH INTRODUCTION. cause or causes of this wide-spread indifference with respect to the laws, and ordinances, and institutions of Jehovah. And it might, moreover, have a bearing for good, in many ways. But for this, I have not time, at present. My ob- ject, in the following pages, is not so much to inquire into the origin and history of this popular skepticism, as to re- move it. I wish, as far as possible, to enlighten the popu- lar understanding ; to assign to Reason her proper province ; and to arouse to a sense of feeling and activity, the slum- bering conscience. In this way, and by these means, I hope to sweep away some of the false refuges in which men are prone to trust ; and to help, it may be in a very humble way, to restore the Bible to its proper position, AS the only safe and all-authoritative rule of faith and practice. The work is designed for all classes of readers; and I have therefore written it with all possible simplicity and plainness. The occasional introduction of Greek and He- brew words need not discourage any one from reading the book. Their English equivalents are always given, as far as the nature of the case will permit: so that the mere English student can use the work with as much freedom and satisfaction as if it contained no foreign words of any kind; while the classical student will not unfrequently be assisted by having the original words expressed in their proper connection. To all students of the Bible, then, and especially to young men preparing for the work of the Christian Ministry, the following pages are respectfully and affectionately dedicated. If they in any measure serve the purpose for which they INTRODUCTION. Xlll were written, I will not regret, that in great physical weak- ness and suffering, I have, at the request of many brethren, prepared them for the press. That God may graciously sanctify them to his own glory, and make them eminently instrumental in promoting truth and righteousness among men, is my earnest and sincere prayer, for Christ's sake. E. MlLLIGAN. KENTUCKY UNIVERSITY, October 1, 1867. REASON AND REVELATION. p PAET FIRST. DIVINE ORIGIN OF THE BIBLE. CHAPTER I. PRELIMINARY. MY theme is The Province of Reason in the Treatise. matters pertaining to Divine Revelation. On Generalsc P eof this, as on most other questions of great prac- tical importance, mankind have long been divided. Some run to one extreme, and some to another. The ' Two extremes Mystics, for example, constrained by their false on thia ques- system of philosophy, have generally assigned to Reason a very low and subordinate place in views of the the investigation and discovery of truth. With them, the Inner Light, (lumen internum,) produced by the immediate and direct operation of the Spirit of God on the sensibilities of the human soul, is the guide of life. With- out this, Reason, in their estimation, is blind ; and the Bible is a sealed book, an inexplicable enigma. The Rationalists, on the other hand, give to views of the Reason all authority. Whatever they can ex- Kationali8t8 - plain rationally, i. e., according to their approved system or (15) 16 REASON AND REVELATION. systems of philosophy, they receive as true; but whatever they can not so explain and comprehend, they reject as false and absurd. And hence it follows that the Bible has no more authority with them than a heathen classic. Its mira-- cles are all either wholly ignored as false, or treated as myths. And its remaining portions are constantly tortured and per- verted in the ever-varying crucible of whatever may happen to be the popular system of philosophy. HOW these two Here, then, as in many other cases, extremes Sf re^ncTto meet The tendency of both Mysticism and the in Rationalism is to greatly diminish, if indeed not to wholly destroy, the authority and influence of Divine Revelation. The former does this, by degrading Reason; the latter, by unduly exalting her. The former makes her the mere slave of feeling: the latter deifies her, and makes her the sovereign arbiter in all things pertaining to human life and human destiny, where the But here also, as in most similar cases, the truth occupies medium ground. The fundamen- tal principle of Mysticism is a fundamental error. Every man who looks narrowly into his own con- K M...I.TH At ho- 1S to deny the evidence of our own senses. And to say, with aneient Atheists, that evi- dence of design does not of necessity imply the existence Fumhimrntai and agency of a designer, is to ignore thefunda- Aaotoat Ath*> mental laws of human belief, and to deprive rea- son of her most reliable data. And just so it is with respect to the Divine authenticity concede that of the Holy Bible. Concede that this wonder- fhoVoVthe ml ful volume is the inspired Word of God, and bio, and what then all that follows is plain, simple, and ra- tional. The facts and other recorded phenom- ena are just such as we might reasonably anticipate. Deny this But deny this fundamental truth, assume that ttt m and tal the Bible is not the inspired Word of God, but what fact* can ^hat j^ j g a wor k of uninspired men, however not be account- * ' edfor? great and however learned, and then how will you account, DIVINE ORIGIN OF THE BIBLE. 21 I. For the Unity and the Harmony of this wonderful book? II. How will you account for its great Simplicity, and, at the same time, for its absolute Incomprehensibility? III. How will you account for its unparalleled The- ology ? IV. How will you account for its superior code of Mo- rality, and its ameliorating influence on society? V. How will you account for the Supernatural Character of Christ ? VI. How will you account for the Existence, History, and Prevalence of Christianity ? VII. How will you account for the many plain and un- mistakable instances of Fulfilled Prophecy ? VIII. And, finally, how will you account for the Har- mony of the Bible with the Progress and Discoveries of Modern Science and Philosophy ? It seems to me that this Chapter of Christian Evidences has never yet been fairly and satisfactorily in- Reason for se - vestigated. And I have, therefore, selected it, c e Lpt!-r oTEv- for the double purpose of proving the Divine idence - origin of the Holy Scriptures, and showing that God still requires no man to believe without sufficient evidence. 22 REASON AND REVELATION. CHAPTER II. THE UNITY AND HARMONY OF THE BIBLE. MY present subject is the Unity and Harmony of the subject of Holy Bible. This will be best understood by chapter sec- referring, for illustration, to the unity and har- mony of the Book of Nature. It has been often said, and truly said, that nature is a Proof that Na- unit. With this important truth most of my turoisaunit: re aders are, no doubt, more or less familiar. Many of you have learned from your Chemistry that the whole mineral kingdom is composed of about sixty-four From HI. mis- different kinds of atoms, united together in the most exact and definite proportions. And from your text-books on Natural History, some of you, at From Natural least, have also learned that there is a very close History. connection between the Mineral, Vegetable, and Animal Kingdoms; that, as the mineral is the basis of the vegetable, so, also, is the vegetable the stay and support of the animal ; and the animal, again, of the spiritual. So that the earth, though composed of millions of atoms, and occu- pied by innumerable species, is really but one perfect and harmonious whole. Nor is this all. Under the mysterious influence of attrac- From Astron- ti n > tne Earth and several other planets, pri- omy - mary and secondary, are bound to the Sun, form- ing one Solar system. And by the same mysterious forces, the Solar system is linked to another ; and this again to an- DIVINE ORIGIN OF THE BIBLE. 23 other, and another, until all are finally united in one glo- rious, sublime, and boundless universe. True, indeed, there are, in this vast and boundless scheme of nature, many apparent discrepancies and ir- A arentdig regularities. Acids and alkalies have very un- crepancies in like properties. Some vegetables are poisonous, and others are nutritious. Some animals are rational, and others are irrational. Some of the planets move west- ward, and some eastward ; some in orbits that are nearly circular, and others in orbits that are extremely elliptical But all such cases of apparent discord are re- These are all ally essential elements of unity and harmony, They are all necessary parts and links of --- " that golden, everlasting chain, Which in its strong embrace holds heaven, and earth, and main," and which really 'serves to unite in one harmonious whole all parts and parcels of the entire physical universe. And just so it is, with respect to the Bible. It, too, has its links and its chains of Divine harmony, ex- Evidence that tending from its Alpha to its Omega; and from ^^J 6 ^ its center to all parts of its circumference. momous whole. Take, for example, the chain of Divine promises concern- ing the coming, the reign, and the triumphs of From he the Messiah. The first of these is given in the promises con- sentence that God pronounced on the Old Ser- pent, immediately after the fall of man. "I will/ 7 said Jehovah, " put enmity between thee and the woman, and between thy seed and her seed. It shall bruise thy head, and thou shalt bruise his heel."* He did not say seeds, as if he were speaking of many ; but he said, " Her Seed" which is Christ. f Again it was said to Abraham, " In thy seed shall all the * Genesis iii: 15. t Galatians iii: 16. 24 REASON AND REVELATION. nations of the earth be blessed."* And again, Jacob said to his twelve sons, " The scepter shall not depart from Judah, nor a lawgiver from his offspring, till Shiloh come; and to him shall the gathering of the people be."f And again, Moses said to the children of Israel, "A prophet shall the Lord your God raise up to you of your brethren, like unto me: him shall ye hoar in all things. And it shall come to pass, that whosoever will not hear that prophet, shall be cut off from among the people.";]; And still again, I.-aiah, speaking in vision, says, "Unto us a child is born; unto us a son is given; and the government shall be upon his shoulder ; and his name shall be called Wonderful, Coun- sellor, the mighty God, the Father of the everlasting age, the Prince of Peace. Of the increase of his government and peace, there shall be no end; upon the throne of David, and upon his kingdom; to fix it, and to establish it, with justice and with judgment from henceforth and forever. The zeal of the Lord of hosts will do this."|| Similar promises were afterward frequently and variously repeated by other prophets. But when the fullness of time was come, the Seed of the woman, the Seed of Abraham, the promised Shiloh, the long-expected Prophet, the Messenger of the Covenant, and the Founder of the everlasting age, all appeared in the person of Jesus of Nazareth. This chain of evidence has been so often and so fully illustrated by others, that to say more concerning it at present is unneces- sary. Another very good illustration of the unity and harmony illustration of the Holy Bible, we have given in the institu- takt-n from the .. n * rrii_ T institution of tion of sacrifice. This was a very ancient ordi- nance. For many centuries, sacrifices were daily, and I may say blindly, offered on both Jewish and Gentile * Genesis xxii: 18. t Genesis xlix: 10. JDeut, xviii: 15-19. |j Isaiah ix: 6 and 7. DIVINE ORIGIN OF THE BIBLE. 25 altars. A lamb was selected from the flock; it was then killed ; its flesh was burned on the altar, and its blood was sprinkled on and about the altar. But for what purpose? There was not found on earth a Jewish Rabbi or a Gentile philosopher that could answer this question. It was all mystery dark as the original chaos, and inexplicable as a shadow without a substance until Christ came as the Lamb of God to take away the sin of the world. Then, and not till then, it was manifest that the institution pointed clearly, distinctly, and exclusively to Him who was to be wounded for our transgressions and bruised for our iniqui- ties. The same may be said of the Levitical Priesthood, and most of the other types of the Old Covenant. Evidence They all' directly or indirectly pointed to Him ^^g,^ who is the Alpha and the Omega, the beginning types - and the end, the center and the circumference of the whole Bible. And hence it is evident that the Holy Scriptures are a unit ; that there is thus formed between all their parts a connection, which is at once plain, clear, and unmis- takable. If any thing more is necessary on this subject, it may be found in the oneness of sentiment and doctrine Proof drawn which pervades the whole Bible. But I presume ncss of doctrine that enough has been said to establish clearly and sentiment. and fully the unity and harmony for which we plead. I do not, of course, mean to say that there are not in the Bible, as there are in nature, some apparent dis- Apparent dis- crepancies. Even the great and good Luther ^^ounted once thought that the teachings of James were for. irreconcilably opposed to the teachings of Paul. Lut her' 8 mis- And hence, for a time, he rejected the Epistle take - of James as an uninspired document. But a more careful and critical study of both James and Paul finally convinced 26 REASON AND REVELATION. the great Eeformer that the error was in himself; that the ^alleged discrepancy was only apparent; and that James and Paul not only perfectly agree with each other, but also with all the other writers of both the Old and the New Testa- ment. How, then, is this very remarkable unity of doctrine, and sentiment, and plan to be accounted for ? If the Bible had been all written by one and the same Diversity of author, this might serve to account for it in circumstances p ar f though it would by no means account under which x * the Bible was even partially for many other characteristics of tliis wonderful volume. But as my readers all know, even this much can not and must not be conceded. The Bible consists of sixty-six books, composed by about thirty different authors, dnnn- a period of about sixteen hundred years, and under the most diverse circumstances conceivable. Moses wrote the Pentateuch in the wilder- ness, when science, literature, and the arts were in their infancy. David composed most of his odes under the ex- citing, distracting and eml>arra>.-m<: influences of a irual court. Daniel and Ezekicl prophesied in captivity. Paul dictated several of his mo.-t important epistles while he was a prisoner at Rome, and under the care and vigilance of a Roman guard. And John wrote the Apocalypse while he was banished to Patmos, for the word of God and the tes- timony of Jesus Christ. Whence, then, I again ask, is this remarkable unity, Nevertheless, this unparalleled harmony that pervades the harmony are whole Bible? We find nothing like it in the without a par- anc i en t or modern systems of philosophy : noth- alU'l, save m * L J > nature. ing like it in the traditions of the Jews; and nothing like it in the creeds and confessions of modern Christendom. The only parallel case is found in the book of nature. DIVINE ORIGIN OF THE BIBLE. 27 The necessary and only legitimate conclusion, then, from all these premises, is, that the Author of Nature is also the* Author of the Bible ; and that holy men of old composed this most wonderful book as they were moved by the Holy Spirit. CHAPTER III. THE UNITED SIMPLICITY AND INCOMPREHENSIBILITY OF THE BIBLE. THE second argument that I shall submit in proof of the Divine Origin of the Holy Bible, is taken from scope and its great simplicity associated with a length, ^Snd^^ and breadth, and depth of meaning that far meut> transcends the range and capacity of the most profound un- inspired genius. That the way of life is plain and accessible to every one who honestly seeks after honor, and glory, Proof that the and immortality, may be very easily and very verypiatato clearly proved in several ways. And, every honest J * J student of the I. By a reference to the pilgrimage of the Biwe. children of Israel, from Egypt to Canaan. So long as the traveler kept his eye on the pillar of the Argument cloud, and followed its movements, all was well. noid There was no danger of his being misled or Covenaut - misdirected by any one. Nothing short of a willful neglect of the line of march, and of the places of rest marked out by that supernatural symbol of Jehovah's presence, could cause any one to wander from the way that would have in- evitably led all Israel, if obedient, into the enjoyment of the Promised Land. It was their obstinate refusal to follow 28 REASON AND REVELATION. the cloud, or a persistent determination to anticipate its movements, that caused them to wander so long in the wilderness. Had they been obedient, the way was open, and they might all, without the loss of one, have marched directly from Kadesh Barnea into Canaan. Now, be it remembered that all these things happened unto them as Types, (ru/ro^*), and they were written for our admonition. The Hebrews were delivered from bondage, and so are we. Their march was through a great and ter- rible wilderness, and so is ours. Their guide was super- nal ural, and so is ours. So long as they followed it with the humble, confiding disposition of little children, all was well; and just so it has ever been with Christians. So long as they have faithfully followed God's directions, so long their way has always been plain and prosperous. But win-n- ever (hey have laid aside the Word of God, and taken rea- son, or feeling, or any invention of their own as the guide of life, then, just as uniformly, have followed shame, mis- ery, ami disappointment. S r6at primness and simplicity of the iihi,trati,.ii way of dutv, life, and happiness may be further from Prophecy. ... ' , J ' ' illustrated by prophecy. In one of Isaiah's most vivid, clear, and interesting vis- ions concerning the times and reign of the Messiah, he saw a beautiful highway cast up for the redeemed. It was called " The Way of Holiness" It was, moreover, entirely free from all the dangers and annoyances of ravenous beasts. And, at the same time, it was so perfectly plain that the wayfaring men, though simpletonSj were in no dan- ger of being misled on their march to the everlasting Zion.^ This, I need hardly say, was all designed to illustrate the way of eternal blessedness under the peaceful and glorious reign of the Messiah. *1 Corinthians x: 1-12. f Isaiah xxxv: 8-9. DIVINE ORIGIN OF THE BIBLE. 29 III. The same important truth is also very clearly taught in the actual developments of the Gospel. Its re- Argument quirements are all so very plain that no honest from the ac- man can well misunderstand his duty. For montsTf'th'e the sake of method and perspicuity, I will sim- Gos P el - ply request my readers to consider, by and for themselves, 1. What is required in order to admission into the King- dom of Christ here on earth, such as faith, repentance, con- fession, and baptism ; and, 2. The conditions of continued membership, and of ad- mission into God's everlasting Kingdom. For a summary of these, see 2 Peter i: 1-11. But connected with this wonderful simplicity of the Gos- pel plan of salvation, there is also in it a depth Great depth of meaning which no finite or uninspired mind 1*0^"'!^' can ever fully comprehend. of the Bible - Let me here appeal to the consciousness of my readers. Have you ever attempted to study a work of *' '. * Argument mere human genius, that, after making the from our own ,. .. , consciousness. necessary preliminary preparations, you nave really felt that you could not master? Take, for instance, the writings of Plato or Aristotle; or, if you please, take the philosophy of Lord Bacon, or the Principia of Sir Isaac Newton, or any other work of like character. Have you ever really, and with due preparation, tried to master such works of human genius? If so, are you not conscious of success, or, at least, of the ability to succeed? The effort may have cost you much labor, and, for a time, you may, perhaps, have given up the task as hopeless, for want of the necessary preliminary preparations. But, having made these, have you ever, after due and proper effort, really failed to understand any work of human genius? I pre- sume that most of you can truthfully answer this question in the negative. You feel conscious that you perfectly un- 30 REASON AND REVELATION. derstand your grammar, your rhetoric, your logic, your phi- losophy, your arithmetic, your geometry, and even your cal- culus. But can you say the same of the Holy Bible? Have you ever fathomed its depths? Have you ever risen from the study of this wonderful volume feeling conscious that you fully comprehend the entire range of thought that underlies the very plain but expressive words of its Au- thor? Or have you not, rather, discovered, by every such effort, that beneath what at first seemed to be the lowest depths, there are still others, opening wide and deep, that lie far beyond the grasp and compass of the human intel- lect? Just, for instance, as it is in the study of nature. When you begin to studv the Book of Nature, the In this respoct * * whole truth seems to lie on the surface, or, at least, very near the surface. In fact, the mere child can understand and enjoy whatever of nature is most useful and most practical. But the greatest philosopher on earth has never sounded the depths of the immense ocean of truth that lies beneath its surface. Now, how is this wonderful combination of simplicity and only way of ac- incomprehensibility in the Bible to be accounted Cnuntiir-.' !''>r /. a thiYryr- J or n .:irkai.iochar. Concede that the Author of Nature is also acterlttic f the i'ibie. the Author of the Bible, and then all is plain, clear, and satisfactory. Every thing then follows just as we might reasonably anticipate. But how utterly unsatis- factory is every other conceivable hypothesis ! For eighteen hundred years, infidels of all schools have labored to explain this and other similar characteristics of the Holy Bible on the assumption that the whole Book is of human origin. But hitherto they have given us no solution of the prob- lem that is even satisfactory to themselves. DIVINE ORIGIN OF THE BIBLE. 31 And, hence, we are again brought to the alternative that we must either ignore an axiomatic and funda- Conclusion. mental law of human belief, or, otherwise, we must conclude that the Author of Nature is also the Author of the Bible. CHAPTER IV. THE UNPARALLELED THEOLOGY OF THE BIBLE. THAT the Bible is of Divine origin, may also be proved from its unparalleled theology. There is in hu- Scope of third man nature a very marked and characteristic ar g ument - proneness to make itself the standard by which tendncyofhu. to judge of every thing else. This is seen, milli uaturo - I. In the disposition and habit of most persons to esti- mate the motives and conduct of others by their ni nst rated by own. The mean, low, selfish man, for example, om : pj onenes3 to judge of the can never properly appreciate a generous and motives of oth- benevolent action. He finds nothing in his own little, narrow, contracted, and selfish soul that corre- sponds with it. And this is, perhaps, after all, the main reason why the Gospel seems to be so very absurd to most infidels. It is entirely too benevolent for their standard of comparison. II. This same characteristic of human nature is also seen in all the theological systems of the heathen world, illustrated also "Like people, like gods" is true to every earth- ^ SlthS^S born system of theology. Take, for example, tions< 1. The theology of the ancient Greeks, the most en- lightened, elevated, and refined heathen nation Theology of the known in history. They excelled in all Greeks. 32 REASON AND REVELATION. "Those polished arts that humanized mankind, Softened the rude, and calmed the boisterous mind." But, nevertheless, their theology was but a transcript of de- praved and fallen humanity. In it is clearly seen every element of man's sinful nature. Uranus, the most ancient of their gods, is said to have hated and imprisoned his own children. Saturn made war against his father Uranus, and also attempted to devour his own male children. But his son Jupiter drove him from Crete into Latium, whore 1 , for a long time, he remained concealed from his ambitious and revengeful offspring. In Greece was also worshiped Venus, the goddess of licentiousness; Bacchus, the god of drunken- ness; and many other jrods and goddesses of like character. 2. The ancient Scythians were cruel in the extreme. And Theology of the hence their i:" ig the G()d of the Bible I I wm n()t attempt to describe his character. This no uninspired man can do properly. But a few citations from the Holy Bible will sufficiently illustrate the great contrast of which I now speak. Read, for instance, the following passages, and care- fully compare what is therein said of Jehovah with the most favorable accounts that are anywhere given of the heathen deities : illustrations ! Genesis i ii : 3. from the Old JJ ExoduS XX I 1-11. Testament. III. Deuteronomy xxxii. IV. Job xxxviii xli. DIVINE ORIGIN OF THE BIBLE. 33 Illustrations from the Old Testament. V. Psalm 1 and cxxxix." VI. Isaiah xl: 12-31. VII. Habakkuk iii. But it is in the Scheme of Redemption, as it is fully de- veloped in the New Testament, that the perfections of God are most gloriously displayed and illustrated. Read, for example, the following passages : I. Matthew vi : 24-34. II. Luke xv : 11-32. III. John i: 1-14, and iii: 16, 17. IV. Acts xvii: 16-31. V. Romans iii : 21-31, and xi : 33-36. VI. Philippians ii : 5-11. VII. Revelation, passim. These passages are sufficient to prove that the theology of the Bible is infinitely superior to that of any heathen nation, ancient or modern. How, then, is this great difference to be accounted for? How does it happen that the gods of Homer, Hesiod, and all other heathen writers, are char- acterized by every conceivable degree and kind of selfishness, ambition, pride, envy, jealousy, revenge, and all other degrading lusts, pas- sions, and propensities of the human heart ; and that the God of the Bible is the only Divinity that is every-where represented as being infinite in power, knowl- edge, wisdom, justice, holiness, mercy, truth, and benevo- lence? It can. not be owing to the superior logical and inventive powers of the Jews; for in this respect they cer- tainly did not excel the Greeks. Nor can it be accounted for on the hypothesis that the writers of the Old and the New Testament had a more active and fruitful imagination than the Greeks and Romans. Even if this were true, it would in no respect serve to remove the difficulty. For, be 3 Illustrations from the New Testament. Infinite supe- riority of the Bible theology. This difference not owing to any natural or acquired supe- riority of the Old and N< \v Testament wri- ters. 34 REASON AND REVELATION. it remembered, the imagination creates nothing. It simply forms, shapes, moulds, and modifies. It depends on percep- tion, memory, judgment, and other faculties for all the ma- terials and the elements of its so-called creations. If the elements so furnished are corrupt and impure, so likewise will be all its productions. Sec. for illustration, Ovid's Metamdfphoees, The conclusion, then, is irresistible and unavoidable, that the Jfnfn >'/ ///vx arc Uic Jtfi'cfdfions of God Conclusion. himself, fhronf/h Unit 8pirU which searches all things; yea, the deep things of Jehovah. CHAPTER V. SUPERIOR MORALITY OF THE BIBLE. THE Divine origin of the Bible may be still further roof the proved and illustrated by its superior morality. fourth rm- This may be demonstrated in four ways: I. By a comparison of the Heathen and Christian standards of morality. F. urs.mrcM H- By the superior motives of the Christian of proof: system. III. By contrasting the actual state of morals in Heath- endom and Christendom. IV. By the still more elevating tendencies of the Chris- tian system. SECTION I. STANDARDS OF MORALITY. The Bible stan ^ vri\\ t I presume, be generally conceded that dani of right the will of God is the natural and only proper standard of all that is right, and pure, and vir- DIVINE ORIGIN OF THE BIBLE. 35 tuous. If God is our Sovereign King and Lawgiver, it is of course his right to command, and it is our duty to obey. And hence the Scriptures require that all our actions shall be in harmony with God's will. " You are not your own," says Paul ; " for you are bought with a price ; there- fore glorify God in your body and in your spirit, which are God's. "* And again, Christ says, "My meat is to do the will of Him that sent me, and to finish his work."f The ancient heathen philosophers generally admitted the correctness of this principle ; they conceded that why the same mortals should serve and obey the immortals. LTbe Adopted But the trouble was that Polytheism furnished by the heathen - no consistent and uniform standard of right. What was supposed to be according to the will of one god, was often inconsistent with the will of another. Ormudz and Ahri- man were irreconcilably opposed to each other. So, too, were Osiris and Typhon. And even Jupiter, Neptune, Pluto, Juno, Minerva, and other superior gods and god- desses of Greece and Eome, had their frequent wars and al- tercations. So testifies Homer, as well as most of the later Greek and Roman poets. Take, for instance, iii ustra tion the following illustration from the twentieth from the niad. book of the Iliad : "But when the Powers descending swelled the fight, Then tumult rose; fierce rage and pale affright Varied each face; then Discord sounds alarms, Earth echoes, and the nations rush to arms. Now through the trembling shores Minerva calls, And now she thunders from the Grecian walls. Mars, hovering o'er his Troy, his terror shrouds In gloomy tempest and a night of clouds: Now through each Trojan heart he fury pours With voice Divine from Ilion's topmost towers; Now shouts to Simois from the beauteous hill; The mountain shook, and rapid streams stood still. * 1 Cor. vi: 19 and 20. ^John iv: 34. 36 REASON AND REVELATION. Above the sire of gods the thunder rolls, And peals on peals redoubled rend the poles. Beneaih, stern Neptune shakes the solid ground; The forests wave and mountains nod around. Through all her summits tremble Ida's woods, And from their sources boil her hundred floods. Troy's turrets totter on the rocky plain; And the tossed navies beat the heaving main. Deej) in ihe dismal regions of tlu> dead, The infernal monarch reared his horrid lie id, Leaped from his throne, lest Neptune's arm should lay His dark dominions open to the day, And pour in li-ht on Pluto's drear abodes, Abhorred by men, and dreadful e'en to gods. Such war- i he immortals wage; such horrors rend The W'ir'd'-- vast <-<.n<-avc, when the gods contend." From such discordant elements, then, it would, of course, be impossible to construct any tiling like a consistent and uniform standard of' rectitude. The heathen philosophers felt :iud acknowledged this dif- > :m< l hence some of them proposed to ri.it., ,,i,- make r.ry^f//Y//r// tin- standard of rectitude. This was generally ado], ted ly the J'latonic school. But tli is was also found to be very defective. For, 1. The people, as t a matter of course, thought it very o -GIB expedient to worship and placate all their ac- as a stiimiurd of knowleclgcd divinities. The Persians, for in- stance, thought it necessary to worship Ahriman, as well as Ormudz, and the Egyptians worshiped Typhon, as well as Osiris. In like manner, the Zabians worshiped their Shammael, and the Greeks and Romans worshiped and served the Dirse or Furies. 2. A second objection to this as a standard of rectitude is, that itv Icyitlmate and necessary tendency is to make man- kind extremely selfish. This must ever, of necessity, be the effect of every system of ethics that makes self-interest the criterion by which to judge of every moral action. I need DIVINE ORIGIN OF THE BIBLE. 37 only add, on this point, that history fully sustains this d pi iori conclusion. Perceiving these difficulties and objections, some of the other schools of ancient philosophers proposed Nature an im- . -i i IIP perfect stand- to follow nature as the only proper standard 01 anl of recti . rectitude. But the difference between this and tude - Ihe preceding is only nominal. Nature, as she is now de- filed and perverted -by sin, would inevitably lead all her votaries into the same errors and inconsistencies. Thus, for instance, it is natural for all men to gratify their desire fjr wealth, power, and every thing else that in any way serves to administer to their depraved lusts, and passions, Hnd appetites. And hence we are brought to the conclusion that Christianity furnishes the only proper and correct standard of morality. SECTION II. MOTIVES OF DIFFERENT ETHICAL SYSTEMS. The various systems of heathen morality were Heathen gyg . as deficient in their motives to virtue as they were tems deficient , -i -i n . - in motives. with respect to their standards 01 rectitude. The motive of future rewards and punishments was almost wholly wanting: in their schemes and Heathen views systems of morality. The Cynics, Cyrenaics, of a future and Epicureans rejected the doctrine as absurd. Their chief maxim was, " Let us eat and drink, for to-mor- row we die." The Peripatetics and Stoics had no settled and well-defined views on this subject. And the same may be said of the Chinese. Indeed, Confucius, the great corypheus of Chinese philosophy, seems to have had no faith whatever in the doctrine of a future state. He regarded the soul as a sort of subtle, refined, and attenuated matter, that forever perishes with the dissolution of the body. 38 REASON AND REVELATION. It is true that Pythagoras, Socrates, Plato, Cicero, and some others, believed in a state of future rewards and pun- ishments. But it is also true that they always failed in all their attempts to prove it to the conviction and satisfaction of the people. Their arguments were without the force of authority, and hence they accomplished but little for the good of the masses. But take away from mankind their belief in a state of future rewards and punishments, and then all Insufficiency of anyaii.inii.itb- remaining motives to virtue are utterlv insulli- er motivi-H. . ... . . i cient to restrain their propensities to evil. So testifies all history, as well as all sound philosophy. How wonderfully, then, Christianity contrasts, in this TIP -uiK-rior respect, with all other sehemcs of religion and i.,,,iiv..H,,rtho philosophy. It begins by revealing to us, as riiii-thui *yn- I i J J t*-in iii in- our Creator, Preserver, Redeemer, Gfaide, and Exemplar, a Being of infinite justice, holimx, and benevolence. This is wisdom. We all feel the need of such a leader, and we have, doubt Ie>s, all lint, by the ; ' cii.mi.-< felt the power and influence of the motives that our Lender. i i i i prompt us to merit Ins love and approbation. If an illustration is wanting, I need only refer my readers to the influence of an Alexander, a Caesar, and a Napoleon* over the many thousand admirers who cheerfully followed them to death or to victory. But this is not all. Christianity has brought life and secondly, by immortality to light. It gives to us, beyond th. .Lark-re- - a |j j )era( ] venture, the full assurance of a future vealed doctrine or u future state of rewards and punishments, and it offers to us eternal life, on the condition of our living soberly, and righteously, and godly. This is as an anchor to our souls, reaching within the veil. It serves to elevate our thoughts and aspirations above all the perishing things of time and sense. We feel that this world is not our DIVINE ORIGIN OF THE BIBLE. 39 home that we are here but pilgrims, traveling to a better country. SECTION III. ACTUAL STATE OF MORALS. Such, then, being the great difference between the mo- tives of these systems, we need not wonder that Actual state of there should also exist so great a difference in niorals - the actual state of morality in Heathendom and Christendom. It would be a shame to speak of the many abominable and degrading vices that have ever been toler- 03 1. Among the ated, and even legalized, in the heathen world. Ancient Hea- Every student of ancient history is familiar with the scenes of debauchery, intemperance, and impurity that were always practiced in the Dionyssia of Bacchus, the Aphrodisia of Venus, the Lupercalia of Pan, the Thes- mophoria of Ceres, the Ludi Florales of Flora, the Kottitia of Kotis, and other similar obscene rites and ceremonies of the ancient Greeks and Romans. And all who are acquainted with the present condition of the heathen world know perfectly well that 2. Among the the state of morals is even now no better than Modem iiea- it was among the ancients. Indeed, it has been clearly proved by the testimony of missionaries, as well as by the acknowledgements of the heathen themselves, that Paul's description of the moral state of the Gentile world, given in the first chapter of his epistle to the Romans, is still a true and faithful picture of the moral condition of all nations that are without the light and influence of a rev- elation from God. Now, it must be confessed that, in all parts of Christen- dom, the standard of practical morality, as well 3 . A mon g as the standard of practical piety, is entirely Chri8tians - too low. But, nevertheless, who will presume to say that 40 REASON AND REVELATION. the cause of virtue has not been promoted by the influ- ence of Christianity wherever the Bible has been read V Contrast, for example, these United States with ancient Greece, and mark the difference between their state of morals. SECTION IV. SUPERIOR AND MORE ELEVATING TEND- ENCIES OF THE CHRISTIAN SYSTEM OF MORALITY. THE contrast, then, between the existing moral condition IVII.I.-II.M..K to of Christendom and Heathendom is very great. M ,,,,aer But? nevertieleBS, the practical difference is not -,-ai mor- near so great a- i- the theoretical. And hence it is, that there is a constant tendency to a still greater difference in their i>r of heathen morality that can possibly serve to make mankind much, if any, better than they are. The natural and necessary tendency of all heathen systems is to selfishness and impurity. But let Christianity be carried out to perfection in the lives of its professors, and very soon we would have a heaven upon earth. How, then, is this superiority of Christian morality over These moral a ^ heathen systems to be accounted for? It aotowtaurto can no * ^ e ow ^ n S to anv natural superiority in any difference the mental and moral endowments of Christian-. of natural en- T - . ... , . , , dowments. -In this respect they certainly do not excel the ancient Greeks and Romans. Nor can it be Is or can they fceowi. owing to any superiority of our education, so far any difference ., ' , . , , . . of human cui- as- it respects any thing of merely human origin. The ancient heathen philosophers spared no pains in getting the very best education that they possibly could. Thoy traveled wherever they thought they could en- joy superioi advantages. And hence the conclusion follows, DIVINE ORIGIN OF THE BIBLE. 41 as a logical necessity, that the morality of the J } y " Conclusion. Bible, and of course the Bible itself, is from God. How careful then we should all be to study and to prac- tice this Divine scheme of morality and virtue. p ract icai m- As we have the will of God so very clearly re- ference - vealed to us in the Holy Bible, how very diligent we should all be in perfecting our characters according to this Divine standard. CHAPTER VI. THE SUPERNATURAL CHARACTER OF CHRIST. " What think you of Christ ? Whose son is Scope of the he ? "Matthew xxii : 42. 8ixth chapter - It is evident that Matthew, Mark, Luke, and John all wrote for the purpose of proving that Jesus of Testimony of Nazareth is the promised Messiah and Son of the living God. And if we accept without andjoim con- abatement the facts which they have severally recorded concerning him, the evidence is entirely conclu- sive ; and we have, in their united testimony, a very clear and satisfactory answer to the proposed question. For as Nicodemus once said, No man could do the miracles that Jesus is said to have done, unless God were with him. But if God were with him, he must have honored God by speaking the truth. And if he spoke the truth he was the Messiah. But many so-called Rationalists of the nineteenth century are wont to reject and eliminate from this evi- Part O f this dence all that is miraculous. This they do on various grounds, and for various reasons. Strauss and other German Pantheists reject all miracles as a spe- 42 REASON AND REVELATION. cies of absurd impossibilities. To this conclusion they are, Grounds of of necessity, brought by their own false system !i!!ns to J Mir- of Philosophy. For, if God is the universe, acies. and the universe is God, then indeed the super- uatnral is wholly out of the question. The French school of Rationalists do not go quite so far in their opposition to miracles as the German. Renan, for instance, does not say that a miracle is either an impossibility or an absurdity. ]Ie simply denies the credibility of the evidence. He al- leges that there is no satisfactory evidence that a miracle has ever been wrought. But nearly all modern skeptics of any pretensions to either concesBion of learning r candor concede the general truth- III...I-TU nkt-p- fulness and credibility of the Gospel narratives. Renan compares them to the memoirs that four of Napoleon's old soldiers would write concerning the deeds and exploits of their admired and almost adored hero. We would all, he says, naturally expect that their narratives would contain many very great exaggerations. But no one would think of calling into question their general truthful- ness. And just so he thinks of the four narratives of Mat- thew, Mark, Luke, and John. In his estimation, all the miracles reported are to be regarded as exaggerations or perversions of the real facts. But that they are, in the main, trustworthy, he assumes and maintains for the fol- lowing reasons: 1. Because they contain all the internal marks and other His reasons for evidences of authentic history. Such, for in- <":.~M.' V'narra- stance, as the minuteness and particularity of Inliin a aithln! ^^ details > tneir unaffected air of candor tic - and naturalness; their many undesigned coin- cidences; and their general harmony with the well-known customs, manners, literature, and other circumstances of the age and country in which they were written. DIVINE ORIGIN OF THE BIBLE. 43 2. Because many of the main facts recorded in those nar- ratives are also given by Philo, Josephus, Tacitus, the au- thors of the Talmud, and other contemporary and later historians. For these and other similar reasons the authenticity and general fidelity of the four Gospel narratives are now con- ceded by Renan and many others who deny their inspira- tion, and who reject as spurious, or as an exaggeration, every thing in them that claims to be miraculous. But is their position tenable? Can we consistently re- ceive as true that which is natural in these The natural . . -I . n -i IT ri i an( i tne super- narratives; and reject as false all that claims natlira i ot - the to be supernatural? I think not, for several ?. ospel nari ' a " lives can not be reaSOnS : separated. I. Because the natural and the supernatural are so re- lated and so blended together in these narratives, Firsti because that they must both either stand or fall together, they are too in- y J timatelyblcnd- The miracles recorded are not a sort of mere *\ toother as , ,. ,., , , . . cause and effect. episode or appendix, like the tine rhetorical speeches that were often introduced into their narratives, by ancient historians, for the sake of ornament, or for the pur- pose of producing a sensation. They are an essential part of the narrative itself, and are absolutely necessary to ac- count for most of the other events with which they stand connected. How, for instance, can we account for the al- most unbounded influence that Christ had over the multi- tudes, save on the hypothesis that he wrought many real miracles among them ? Renan concedes the wonderful ex- tent of this influence; and he further admits that in order to this, he must have been a man of colossal proportions. But he thinks that the people were deceived. Kenan's He alleges that the captivating influence of -Tesus over the multitudes was so overwhelm- ted miracles - ing that they were perfectly overcome by it, and that, as a 44 REASON AND REVELATION. consequence, they were often led to mistake the natural for the supernatural. A man, for instance, prostrated by nerv- ous debility, would be relieved and the demon cast out by the mere presence, or look, or word, or touch of Jesus. And by working a few such cures, his fame would soon spread abroad as a wonderful Thaumaturgist. (.1 , tions to ^is hypothesis is objecti enable chiefly for two Bn*n'i -xi.1.1- reasons: 1. It is not to be supposed that a person of Christ's unostentatious and truth-loving disposi- FM.-nt with >cimr- tion would have indulged the people in so false an impression of his true character and preten- sions. That the people believed lie wrought real miracl. - is evident. This much Kenan concedes. That Christ, more- over, knew they entertained such an opinion of him is also evident. And that he would have corrected this impivs- sion, had it been erroneous, is just as evident. 2. In this hypothesis the objector assumes that the it is inconsist- people were incapable of undeceiving thein- teown'fcctiaf selves, by properly testing tin- nature and char- thecase. acter o f t h e won( l er s wrought by Christ. This is a purely groundless assumption. It has not even the shadow of evidence for its support. For most of the miracles of Christ were of such a nature that any man of ordinary intelligence and capacity could decide as to their real character, as well as the most learned sage or philosopher. Take, for example, the healing of Peter's mother-in-law, the curing of many lepers, the feeding of the multitudes, the healing of cripples, and the giving of sight to those who had been blind from their birth. To judge of such plain and palpable facts, wrought openly, and in the presence of thousands, certainly required no extraordinary degree of either logical skill or philosophi- cal acumen. DIVINE ORIGIN OF THE BIBLE. 45 II. To separate the natural from the supernatural, in such cases, is further impossible ; because, even on the The natura] concessions of Kenan and his school. Christ is. can n t *> S P- . aratcd from the really, himself the greatest of all miracles. I his supernatural . -. . f> .-. / -i-i . -i , in these narra- is evident irom the following considerations : tive8> because 1. These men concede that Christ had not in <** is h j m ; self the greatest his whole nature one particle of selfishness. On of an miracles. page 90 of Kenan's " Life of Jesus/' the author This is impliedj says, in substance, as follows : " He was free from f^^"^ 611 " all selfishness, the source of our sorrows; and he from selfish- thought only of his work, of his race, and of humanity." This testimony is evidently true. But how can we account for this very remarkable characteristic of Jesus ? If we examine the history of all past ages, and narrowly scru- tinize and investigate the character of the living age, we will find that selfishness is invariably one of the first developed characteristics of the infant mind. But what is thus univer- sal must be natural. So we reason in reference to all the powers, characteristics, and susceptibilities of the human soul. But Christ had no selfishness, Mr. Renan himself being judge. And hence we conclude, of necessity, that he was not a natural, but a supernatural, personage. 2. Another very marked characteristic of Christ was his entire freedom from all Jewish prejudices, secondly, in his and from all other partisan feelings of every kind. a n party preju- Even on Renan's representation of the case, dices> he was a philanthropist without an equal in the entire his- tory of our race. Rising not only above every thing that is selfish, but also above every thing that is merely national or sectional, he embraced the world in his sympathies and in his schemes of benevolence. This is evident from his memoirs, and also from the scope and character of the religion that he came to establish. But how is all this to be accounted for? He was born and ed- ucated among a people of as strong party prejudices and 46 REASON AND REVELATION. sectional jealousies and antipathies as any other people of ancient or modern times. How, then did it happen that he alone of all the great and good of earth rose above all such influences, and embraced within the scope of his be- nevolence not only every nation, but even every individual of our poor fallen race? Does not this, of itself, clearly demonstrate his supernatural character? Why, then, ask for another sign from heaven, when we have, in the person of Jesus, so many evidences of the miraculous? 3. Christ won also, as Renan concedes, free from all Thiniiy, in his worlilli/ /f ion . lie aimed, it is true, at uni- aii wori.ib I'm- versiil dominion, but his empire was an em- Liti " n - pi re of souls. It was an empire for the liber- ation, and emancipation, and salvation of the spirits of all men. It \vas as iiir above the political and selfish monarehies of Xeltiicliadne/xar, and Cyrus, and Alexander, and ( 'a\sir, and, I may add, the politico-ecclesiastical monarchy that the .lews them-elves anticipated, as the benevolence of God is above the selfishness of men. And here, as the author of " Ecce Homo" very justly re- marks, " we scarcely know which to admire most, the^ pro- digious originality of his conceptions, or his entire freedom fnm all worldly ambition in the execution of his plans. "* Both, however, alike serve to demonstrate his own Divinitv; and hence to present him to the world as the greatest of all miracles. Nothing strictly identical with either of these, characteristics of Jesus has ever distinguished a fallen son of Adam. Even after his scheme has been conceived, and his kingdom established among men, there is not found, among all the followers of Christ, enough of his Spirit to ] >reserve his original plan from the degrading influences of a selfish and worldly ambition. For the proof and illus- tration of this, I need only refer to the past history of * This is not designed as a general commendation of Ecce Homo. Its tendencies are rationalistic. DIVINE ORIGIN OF THE BIBLE. 47 the Church, and to the -present ambitious and semi-political schemes of most Papal and Protestant parties. 4. Renan furthermore concedes, what is indeed evident from the united testimony of the four Evangel- Fourthly, in i /~ii 'i -i ^ j i hi s freedom ists, that Christ never expressed a doubt on any from all donht subject, and that his speeches and addresses cost Jjf^jjjljj,* 10 * 1 him no effort. Other great men labored much, most difficult and were, nevertheless, always in doubt; and very frequently expressed their doubts. Even the teachings of Socrates abound with such expressions as the following : "If death is a removal hence to another place, compared in and if what is said of death *be true, etc., then JJSi^ocratM those who live in Hades are henceforth immor- -' 1 tiier phi- tal." Among the last words of Socrates are the following : " But the hour of separation has come. I go to die ; you to live. But which of us is destined to an im- proved being is concealed from every one except God."* How very unlike these are the last words of Jesus to the dying thief that was perishing at his side : " To-day shalt thou be with me in Paradise."f How, then, shall we account for this perfect consciousness of knowing the truth on all occasions, and which gave to the discourses of Christ an air of authority and This difference certainty which is without a parallel in the his- ^tet^frT. tory and literature of the world? It can not be rior education - explained on the ground of his superior learning and educa- tion. For he was probably never at school in his life ; and it is evident he read very little except what is contained in the Old Testament. Nor can it be explained on the ground of his greater experience. Socrates was about seventy years of age when he drank the fatal cup, and Christ greater was only thirty-three and a half years old when * Apol. vol. I, p. 79. t L uke xxiii: 43. 48 REASON AND REVELATION. he was crucified. Plato, Pythagoras, and many other an- cient philosophers traveled over the civilized world in quest of wisdom and knowledge; but Christ very seldom went beyond the narrow limits of his own native Palestine. Plato, Aristotle, Zeno, Epicurus, and other ancient sages did little else from their youth than study books and listen to the wisdom of the learned ; but Christ worked at the car- penter business until he was about thirty years of age; and then he entered at once on his public ministry, and com- menced the discussion of the most difficult subjects, without books, without instructors, without the advantages of for- tune and the patronage of the great; and, in a word, with- out any of those extraneous aids and helps that serve to give confidence, and authority, and success to most public instructors. Nor, again, can this r 'inarkable difference between Christ .MM..- and all other public teachers be explained on onthegronnd tnc ground of Christ's superior talents and abil- O f hi* superior jties as a man. Nothing short of infinite wis- * >:i- (lorn and knowledge will fully meet and satisfy the demands and requirements <>f the case. No elevation of mere finite intelligence can give to any man the confidence and the authority with which Christ always spoke of God, of the human soul, and of the spiritual universe generally. To the most exalted human genius the discovery of any truth always reveals one or more mysteries. And hence it is that the greatest sages have always been the greatest doubters. But Christ never doubted. Why, then, among all the many millions of our race, does he stand alone in this respect? We search in vain for any other satisfactory explanation of this matter than that which has Conclusion. . . . been given by the sacred writers, viz., that Jesm of Nazareth was himself God manifest in the flesh. Why, then, should it be thought incredible that HE should raise DIVINE ORIGIN OF THE BIBLE. 49 the dead, cast out demons, heal the sick, feed the hungry, and clothe the naked? Here, then, we might safely rest the whole controversy. For, if Christ was without selfishness, without party prejudices, without worldly ambition, and cp "" ^"'" !ll J J J * virtually ;ui without doubt and hesitation on any and all end of the con- subjects, he must have been infinitely perfect in every respect; for the possession of any one perfect virtue implies, of necessity, the possession of every other. But this is going a little further than any of the skep- tical authors referred to are willing to go. Eenan, New- man, and others freely concede that Jesus was J Further allega- the greatest and best of his race.* But, at the tions of Rkcp- .. ,1 -n ,1 , i r* n tical writers. same time, they allege that he was far from be- ing sinless, f It may, therefore, be well to look a little further into this matter, in order that we may see whether there really is, in the whole life and character of Christ, a single spot, or blemish, or imperfection of any kind. If there is, it seems to me that it would be an easy matter to discover it ; for his was a life of entire publicity. He ever taught in the syna- gogues and on the streets, so that whatever he did, and what- ever he said, was subject to the scrutiny and investigation of his enemies, as well as of his friends. And if his confident and authoritative manner was, as most skeptics Christ's course now allege, the result and offspring of an ar- explained on dent and boundless enthusiasm, it would cer- the s round of his ardent en- tainly not be long until he would commit a timsiasm. series of blunders and mistakes that would have to be cor- rected. This, I need not say, is the history, not only of all #"A11 ages will proclaim that, among the sons of men, there were none born greater than Jesus." Kenan's Life of Christ, p. 376. See also pp. 90, 102, 106, 241, and 367. fRenan, p. 375. 4 50 REASON AND REVELATION. enthusiasts, but also of even the most calm and deliberate sages that have ever attempted the reformation of any part or portion of our race. How, then, was it with Jesus? Did he ever, like Socra- tes, Plato, Aristotle, and other great philosophers and re- formers, confess that he had made a mistake or committed an error of any kind? Did he ever change his plans and purposes in consequence of the opposition of his enemies, the force of circumstances, or from any other consideration whatever? Never! //>,// Had lie done so, his foes might well have triumphed. It would at once have betrayed a weakness and an imperfection inconsistent with his high claims as the Messiah, the Son of the living God. But, thank God! no such indication of imperfection is found in his entire history. During his whole life, he never took back a single word that he had uttered, nor did he ever at- tempt to correct any tiring that he had ever done. But it may, perhaps, be said that this was owing to his Nor on the pride of consistency ; that LTeat men never like fowofcowist- to expose their weakness by confessing their mistakes. This is, no doubt, to some extent, true of all erring men, and especially of those who desire to maintain their authority and influence with the people. But this does not prevent others from discovering their mis- takes, and exposing their errors. Has any one, then, dis- covered an error in the whole life and teachings of Christ? His purposes and his doctrines have been before the world for eighteen hundred years. During all this long period, then, has any one discovered an error in his manner of NO defect in his teacnm g> or ' iri m ' s principles of morality, or in his scheme of philanthropy? Not one. His style of speaking and teaching is still the won- der and admiration pf the world. And every honest skeptic is still compelled to exclaim, with the officers that were once DIVINE ORIGIN OF THE BIBLE. 51 sent by the Sanhedrim to apprehend Jesus, "Never man spake like this man." His principles of morality are also acknowledged to be faultless. Since his coronation in the heavens. ' No error in DIB Serteca, Cudworth, Paley, Mackintosh, and many principles of other profound thinkers, have given to the world their systems of ethics and codes of morality. But the im- perfections of all these are now manifest. How, then, does it happen that in the morality of Jesus not a single error has ever been detected? And what shall I say of his scheme of philanthropy ? It, too, has had many rival systems, some of None in Mg them devised by men of profound learning and scheme of phi- of towering genius. But they, too, have been mostly buried with their authors. And Christianity is, really, the only scheme of reformation worthy of the name that now challenges the sympathies and suffrages of man- kind. True, indeed, it has often been most grossly per- verted by its nominal friends and supporters. But for this Jesus was not responsible. Nor does it imply any defect in Christianity itself. In this respect it has only suffered like all the other best gifts of God to man. But, nevertheless, it still stands as an abiding and ever-living monument of the infinite knowledge, and wisdom, and benevolence of its Divine Author. Even the skeptical Renan is Kenan's con- constrained to admit, in substance, that all that cession8 - is now necessary to convert the world into a paradise, and all mankind into one glorious and happy brotherhood, is the universal adoption of primitive Christianity.* If, then, we may judge the tree by its fruit, the charac- ter of Jesus is certainly, in all respects, pure Conclusion and spotless. But no, says Renan, " He was far from the P rem. from being sinless." I find, however, in his en- * Kenan's Life of Jesus, pp. 365-367. 62 REASON AND REVELATION. tire " Life of Jesus " but two specifications of what he seems to regard as imperfections in Christ's character. The first of these is an expression of mingled grief, pity, of ai- and compassion, and, as Ronan thinks, of fit'iin-j with respect to the multitude, when, on '"' one occasion, lie exclaimed, with deep emotion, acterof Chri.-t. " faithlt'tt* a in' 1 f/i m ration! how long shall I be with you ? how long shall I bear with you ? "* And the second he regards as a manifeMati>n of vain pleasure, when on his entry into Jerusalem, on the Monday before his crucifixion, he heard fnun the surrounding multitudes shouts and hosannas addressed to himself as the Son of David.f But in these tw<> instances is the imperfection in Christ, or n..futnti..ii or i- s it i" Mr. K<'ii:in's own judgment and imagin- thee charges. at i on ? Why does he not also find fault with God as the Governor of the Universe, when, in his right- eous indignation, he hurls upon the unbelieving and dis- obedient the thunderbolts of his wrath and the fires of his indignation? And why does h. not a Iso censure the same infinitely-glorious and perfect Being, because he too hears with pleasure and complacency the songs and supplications of his adoring children? Manifotly, the error is in Mr. Kenan himself, and not in Jesus. Had he looked upon Christ as he really was and is, God manifest in the flesh, he would have seen, in these manifestations of feeling, no indi- cations of weakness or imperfection. How pure and spotless, then, must be the character of our blessed and adorable Redeemer! For eighteen hundred years argus-eyed infidelity has scru- tinized it most carefully and most diligently, without find- ing in it a single blemish or imperfection ! How vain a thing it is, then, for infidels to object to the miracles of Christ, while he himself stands before us the greatest rnira- * Matthew xvii: 17. t Matthew xxi: 8-16. DIVINE ORIGIN OF THE BIBLE. 53 cle that the universe has ever beheld, and, at the same time, the greatest blessing that God has ever bestowed on man. Without him what is life, and what is every thing else be- sides ? Take away his name and his influence from our race, and who can describe its wretchedness ! But let him only be received into every heart, and then all is glory to God in the highest, and on earth, peace and good-will among all men. But if Jesus is Divine, then indeed the Bible is certainly of Divine origin ; for the testimony of Jesus is its scope from its alpha to its omega. CHAPTER VII. EXISTENCE AND PREVALENCE OF CHRISTIANITY. SECTION I. TRIUMPHS OF THE GOSPEL A PROOF OF ITS DIVINE ORIGIN. THE next argument that I shall introduce to prove the Divine origin of the Bible is derived from the Scope of the existence, progress, and prevalence of Chris- seventh chap- tianity. That Christianity is now an existing reality of great power and influence in the world, no one will deny. ? . . J Conceded facts. And, moreover, that it owes its origin, progress, and triumphs to some adequate and sufficient cause, no one will presume to deny. And hence the whole ar- eistof the con- gument is simply reduced to the question, What troversy - is that cause ? Is it human, or is it Divine ? Admit the claims of Christianity, and then all follows as a matter of course. We have then embraced The claims of within our premises all the power, the wisdom, and the benevolence that are necessary to account f ull y adequate ... ., , -, and sufficient. for every thing pertaining to it as a scheme and 54 REASON AND REVELATION. system of religion. For Divine power and wisdom are, of course, sufficient to accomplish any thing that is really great and good. But deny the claims of Christianity ; assume that it is of KO othi-r cause human origin, and then how shall we account (,,- ,,r hab- I. The gredt <-ii(in " -' tlu /?/' . ' i i jt ' *i s~ii i- primitiv- of lije to which Vie primitive (Jhnstians very gen- eraBy m&mitocL The force of habit is very great. And hence there is in Difficulty of evry people a -tmnir inclination to adhere to the ""'."bit. religion of their fathers.* Indeed, the history of any people. Q f ^\ IG wor j ( ] r ],.; ir ly provis that extraordinary power lias always Ix-en necessary to effect a religious change or revolution in any portion of the human race; and hence we find that the (Jreeks and Romans very wisely permitted the several tribes and nations that they conquered to worship their own gods. But a change from one false religion to another is a small stiii greater matter compared with the change from any sys- tem of false religion to Christianity. In the them to Chris- fornfer case it is a mere change of forms and ceremonies. The heart is not affected. Its evil ions and propensities all remain, and are all gratified as before. But in the latter case it is wholly different. One of the very first things required of every Christian is to deny himself, to take up his cross, to crucify the flesh with its affections and its lusts, and henceforth to live soberly, and righteously, and godly. This is a change that has never yet been effected by mere human power and authority. Actual change But the primitive Christians very generally its among tb?" Emitted most willingly and cheerfully to these primitive extraordinary claims. Their former habits were abandoned, and new rules of life were at once Jeremiah ii: 10, 11. DIVINE ORIGIN OF THE BIBLE. 55 adopted. For the proof of this, I need only refer my read- ers to the historians of the first, second, third, and fourth centuries. And, for the present, I will trouble you with but a single quotation from the infidel but accomplished Lucian. He was born in Samosata, in Syria, Testimony of about A. D. 120. He was first a sculptor, Lucian - then an advocate, then a teacher of rhetoric and philos- ophy, and after that he was appointed to some political office in Egypt. He traveled extensively through Syria, Greece, Gaul, Italy, and Northern Africa, and had, there- fore, the very best opportunities of becoming acquainted with the lives and habits of Christians living in all these countries during the second century. Concerning them he writes as follows: " It is incredible," he says, " what expedition they use when any of their friends are known to be in trouble. In a word, they spare nothing on such an occasion. For these miserable men have no doubt that they will be immortal, and live forever. And, therefore, they contemn death, and surrender themselves to sufferings. Moreover, their first Lawgiver has taught them that they are all brethren when they have once turned and renounced the gods of the Greeks and worship this Master of theirs, who was crucified, and when they engage to live according to his laws. They have also a sovereign contempt for all things of this world, and look upon them as common." * Now, I ask, How is all this to be accounted for? Con- cede that the Bible is the Word of God, that Cause of this the miracles recorded in it really occurred, and extraordinary that all the writers of the Old and the New Testament spoke as they were moved by the Holy Spirit, and then all is plain, simple, and natural. But on any other hypothesis, how can these great changes be accounted * Lucianus de Morte Perigrini, tome i, p. 565, ed. Graev. 56 REASON AND REVELATION. for ? I will leave the reader to reflect on this matter while I proceed to notice, of the II. TJie persecutions that these primitive Chris- der perMoo?** tians patiently endured from both Jews and Gen- tiles. The Jews opposed and persecuted the Christians because win tin- JI-WB they felt sure that Christianity, as it was pro- "aod fcii Claimed and taught by the Apostles, was op- p<>-cd to all their schemes and theories of relig- ion, and they knew, therefore, that its success would soon put an end to all their hopes and expectations as Jews. They were all looking for a ^rcat politico-ecclesiastical leader who would free them from every foreign yoke, and extend their religion and empire to the ends of the earth. And hence their deep hatred and uncompromising hostility to Him who rci'u.-cd to wear an earthly crown; who was the man of sor- rows, and acquainted with iirief. And hence, too, their deadly hatred of all his followers. The Gentiles were also violently opposed to the Chris- tiau religion hecau-e it was opposed to all their nsiiiity " schemes of religion and philosophy, and also Qn accoun t of its own inflexible and uncompro- mising character. And hence, for about three hundred i uti.ms years, most of the Roman emperors, statesmen, "in i^.Kui 1 philosophers, priests, and populace endeavored (I1 "" ror8 - to suppress it, From A. D. 64 to A. D. 313, it is generally conceded that ten persecutions were waged against the Christians by the authority of the Roman gov- ernment.* But all these afflictions were patiently endured by the Christians. How, then, I ask again, is all this to be accounted for? * Waddington's Church History, pp. 58-69; and Lardner's Credibility, vol. viii, p. 335, Lond. edit. DIVINE ORIGIN OF THE BIBLE. 57 We might here allow this question to take a very wide range, and call in to our aid many witnesses. But it is generally best to bring every question within as narrow lim- its as possible. And I therefore propose the The quest ion following trilemma as a plain, simple, and yet ^Vttfe strictly logical statement of all the points at is- *>" of a tri- J & , lemma. sue. I affirm, then, that the Apostles and the other early propagators of Christianity were, 1. Either deceivers; 2. Or they were themselves deceived; 3. Or they were true men, and spoke as they were moved by the Holy Spirit. But they could not have been deceivers : 1. Because they had no conceivable motive e e y iv re not or inducement to be such. Many of them gave up all their property, and willingly died as martyrs to the truth. 2. Because all their teachings were directly opposed to to every thing like falsehood and deception. Nor could they be deceived. For, 1^ n0t 1. The miracles and other facts recorded were generally of such a nature that all men might easily judge of them by their senses. Such, for example, was the mir- acle of Christ's resurrection, the healing of lepers, giving sight to the blind, and, indeed, most of the other miracles wrought by Christ and his Apostles. 2. These miracles were performed publicly, and in the presence of many witnesses, so that thousands of the ene- mies, as well as of the friends and supporters of Christianity, had every conceivable opportunity of judging for themselves in these matters. 3. It is positively absurd to suppose that the Apostles and others, who wrought those miracles, could be deceived in the exercise of their spiritual gifts. 53 REASON AND REVELATION. And hence we are constrained, by a logical necessity, to conclude that the Apostles and the other early pro- claimers and propagators of C/u'ixf'mnifi/ spoke the truth as the Spirit gave them utterance; and, consequently, t It * if. the Bible is of God, and that the Gospel is the power of God for the salvation of every one that bdicrcth. SECTION II. CHRISTIANITY AND MAHOMETANISM COMPARED. Just here we are met with an objection arising out of the , is _ successes and triumphs of Mahomctanism. It ing out of the j g a ll ( Mr,.,l that Mahometanism is also an exist- Mahometan- ing reality; that its votaries arc nearly halt* as numerous as are the advocates of Christianity; and yet that it is, neverthe!. , n-'thini: more than a splen- did -falsehood. And hence it is inferred that Christianity may also be false, notwithstanding all its triumphs over the world, and the flesh, and the devil. This is plausible, but wholly fallacious. The objection is founded on an assumed parallelism which has !' no existence in fact. This is obvious from the objection. .. . - following considerations : I. Christianity requires of all her votaries that they deny or diner- themselves all ungodliness and worldly lusts, between an( | ^ ia they live soberly, and righteously. Christianity * J ' to Jt RM.I Mahomet- and godly in this present world ; but Mahomet- anism grants to her disciples the almost unbri- dled and unrestricted gratification of their lusts and appe- tites.* II. Christianity never drew the sword, either offensive- ly or defensively. She depends wholly and solely on the power of truth. But Mahometanism never made much * Sale's Koran, chap, iii, p. 54; Gibbon, vol. vi, p. 322. DIVINE ORIGIN OF THE BIBLE. 59 progress till the sword was drawn in its behalf. During the first three years of his public ministry, Mahomet made only fourteen proselytes.* And during the twelve years that he labored to accomplish his ends through diplomacy and moral suasion, he accomplished but little. But then the sword was drawn, and the terrible alternatives of death, tribute, or Islamism were offered to the conquered.! III. The early opposition of the Arabians to Mahomet- anism was nothing in comparison with that which Chris- tianity had to encounter. True, indeed, from A. D. 613 to A. D. 622, Mahomet was opposed to the Koreish of Mecca; and in A. D. 622 he was forced to flee to Medina. But what was all this compared with the losses and persecu- tions of the primitive Christians ? During the first month of the Dioclesian persecution, it is estimated that about one hundred and eleven thousand Christians perished without resistance; and during the entire ten years of its continu- ance, it is supposed that about seven hundred thousand per- ished in Egypt alone. Such opposition would have crushed Mahometanism at once. IV. Christianity has always flourished most in the light, and Mahometanism in darkness. So teaches the entire his- tory of the two institutions. Other points of difference might easily be stated. But these are abundantly sufficient to expose the fallacy of the objection. For, as the learned and thoughtful Paley re- marks, in speaking on this very subject, " The Remarks of success of Mahometanism bears so little resem- Paley - blance to the early propagation of Christianity, that no in- ference whatever can be justly drawn to the prejudice of the Christian argument. For what are we comparing ? A Galilean peasant, accompanied by a few fishermen, with a conqueror at the head of an army. We compare Jesus * Gibbon, yol. vi, p. 324; Lond. edition. f Gibbon, vol. vi, p. 333. 60 REASON AND REVELATION. -without force, without power, -without support, without one external circumstance of attraction or influence prevailing against the prejudices, the learning, the hierarchy of his country; against the ancient religions Opinions, the pompous religious rites, the philosophy, the wisdom, the authority of the Roman empire in the most polished and enlightened pe- riod of its existence; we compare him with Mahomet making his way among Arabs, collecting followers in the midst of (oinjuests ;md triumphs in the darkest ages and countries of the world, and whrn BUCOeSfl in arms not only operated by that command of men's wills and persons which attends prosperous undertakings, but was also considered as a sure te.-timony of Divine approbation. That multitudes, per- 'ed l>y this argument, should join the train of a victori- ous chief; that still greater mult iiudes should, without, any argument, how down bef<:-r irre-i-t iMe power, is a 001 of conduct in which we can not see much to surprise us in which we can see nothing that resembles the causes by which the establishment of Christianity was effected. The success therefore, of Mahometanism stands not in the way of our conclusion: that (In- propagation of Christi- anity, in the manner and under the circumstances in which it was propagated, is a /////'//f in the history of our species. A Jewish peasant overthrew the religion of the world.* And hence it follows that we mn*t cither ir/nore the law of isaltiv as wt axiomatic and fundamental law of Conclusion. J , Jtuman belief, or otherwise we must concede thai the Bible is from God. Reason fnrrii dies no oilier alternative. *Paley's Evidences, p. 419, Nairne's edit. DIVINE ORIGIN OF THE BIBLE. 61 CHAPTER VIII. FULFILLED PROPHECY. SECTION I. NEBUCHADNEZZAR'S VISION OF THE STONE AND THE IMAGE. ABOUT the year 607, B. C., Nebuchadnezzar being then associated with his father Nabopolassar, in the introductory government of Babylon, came up against Jeru- circumstances - salem, made Jehoiakim, king of Judah, his vassal, and car- ried many of the Jews captive to Babylon, among whom were Daniel, Hananiah, Mishael, and Azariah. Two years after this Nebuchadnezzar became sole monarch of the em- pire ;* and in the second year of his reign, that is, about 603, B. C., he had, according to Daniel, the following vision: " Thou, Icing, sawest, and behold a great image. This great image, whose likeness was excellent, stood before thee; and the form thereof was terrible. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image on its feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image * See Jahn's History of the Hebrew Commonwealth, p. 134. 62 REASON AND REVELATION. became a great mountain, and filled the whole earth" Dan- iel ii: 31-35. Of this vision, Daniel also gave the following interpreta- its iuterpreta- tion : " Thou, king, art a king of kings: for the God of her to thee; and another third kingdom of brass, which shall bear rule over all the ''i. And the fourth kingdom xhall he strong as iron: for- asmuch as iron breakefh in pieces and subducth all thing*: and MX iron that brenkefh nil ///r.sr, tthitll it break in yy/M-.x And whereas thou sawest the feet and toes, part of l><>!t< rtf clay, and part <>f Iron, tin- kingdom shall be divided; but there shall be in it the strength of the iron, forasmuch as thou sawest the iron mixed u-ifh miry clay. And as the toes of the feet were part of iron, dom of Christ, as any other event in the history of the world. A. D. 34. To this effect Pagans, Mahometans, Jews, and Christians all bear witness. And as this was about four hundred and forty-two years before the fall of the Roman empire, we conclude that the first point is satisfactorily made out : that in the days of these kings the God of heaven did set up his kingdom among men. The second point is equally well sustained by evidence, but its meaning is not quite so obvious to most read- Difficulty of ers. The difficulty consists in seeing and com- " h ^'^ n d ding prehending how the kingdom of heaven, which point. was not set up till the day of Pentecost, A. D. 34, could have any influence over empires which had fallen centuries before that ever-memorable epoch. But this is all owing to the very abstract nature of the conception on Its cxp i ana . which the image was founded and constructed; tion> for be it observed that in this vision the Holy Spirit does not attempt to identify these empires in their outward or material organizations. In the vision there is no comming- ling of the gold, and the silver, and the brass, and the iron. But, nevertheless, all these were animated by one and the self- same spirit. Here, then, is the true bond of union. Here is the link that unites all these heterogeneous and discordant The identity of elements. Here is to be found the personal ^ SrTthat identity of the image. Here we discover that animated it- living principle which moved and governed the world from the days of Nebuchadnezzar till the fall of the Roman em- pire. Daniel, it seems, was not a materialist. He knew that a man has a soul as well as a body ; and, moreover, that 5 66 REASON AND REVELATION. no physical elements, however discordant, can have power to destroy our personal identity so long as our bodies are severally animated, sustained, and governed by one and the self-same spirit. The spirit of this image is well illustrated by the common AttribntfBRnd maxim of all these empires that " Mit/ht makes <'""'"":'* rif//tt." It consisted in all those feelings and ;intof 9 tin* i. -ions of pride, and envy, and malice, and re- venge, and ambition, and selli-hnesx that have ever eharae- tm'/'-d the uureurwed and uusauetilied heart of liilleu and depraved humanity. What but such a spirit of inordinate ambition, pride, and selfishness could have moved Nebu- chadnex/ar to lead his armies against the nations of Western A-ia? What !- inovd CyrUfl t<> make war on many of the tribes of the East, and of the West, and of the North, and finally to lead his victorious army against IJabylon it- self, the pride and -lory of the Chaldean monarchy? What but this principle moved Alexander the Great to undertake the conquest of all A-ia, and C0B8&T to lead his victorious legions throughout the provinces of Gaul and Britain? Between all such government- and the kingdom of heaven iBdoon- there must ever exist a war of uncompromising S 1 ,!::, 1 ,::;;; ;; r r th hostility. Its king is the Prince of Peace. Its 11 " a ""- fundamental principle consists in love and be- nevolence. Its laws are such as the following : " Thou ah alt love the Lord thy God with all thy heart , and with all i/i i/ soul, and with all thy strength, and with all thy mind; and thou shall love thy neighbor as thyscl/." And again : " Whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets." These principles, emanating from the highest authority in the universe, were first proclaimed to the whole Their influence on the Roman world, in all their fullness, during the last days of the Iron empire. They spread like leaven DIVINE ORIGIN OF THE BIBLE. 67 among the masses. Even the Roman army felt their all- subduing power and sanctifying influence; and the conse- quence was that many, like the devout Cornelius, beat their swords into plowshares and their spears into pruning-hooks, and solemnly declared, before their emperors and generals, that they would learn and practice the art of war no more. The image was then smitten on its feet. But the wound was mortal to the whole body. The tyrant Dissolution that had governed the world from the days of onofthe C " Nebuchadnezzar to that hour was slain. His Ima s e - spirit was vanquished, and his whole physical organization, consisting of gold, and silver, and brass, and iron, and clay, was then broken into many fragments. Since that time, Charlemagne, Napoleon, and many oth- ers of like ambition, have attempted to revive impossibility the spirit and reunite the scattered fragments of cver est!ll '~ hsliing another of this fallen image. But all such attempts have universal p>iit- , . . mi PI,- ical monarchy. been m vain. The most powerful nations on earth acknowledge their allegiance to the Prince of Peace, and their obligations to the claims of the kingdom of heaven. It is true that the spirit of war still exists. Blood is often shed for the most trivial causes. But let any king, prince, or potentate now attempt to revive the spirit of this fallen image ; let him, like Nebuchadnezzar, Cyrus, Alexander, and Ca3sar, attempt to subdue the world, and to govern it on the principle that u might makes right" and if not treated as a maniac by his own subjects, he will, at least, soon find arrayed against him all the combined powers of Christen- dom. In this country, we can not even talk of spirit of oppo- the conquest of Cuba, or any other portion ?n America and of territory, however small and insignificant, mEur P e - without exciting in millions of our fellow-citizens feelings of the most inveterate opposition to every such act of injus- tice and oppression. And the same spirit of Gospel benev- 68 REASON AND REVELATION. olence prevails, also, to a very considerable extent, in all the nations of modern Europe. The principles of Christianity arc prevailing every- where. The scattered fragments of the fallen image are daily becoming more and more like the chaff of the summer thre>h ing-floors, and every thing seems to indicate that the time is not far distant Conclusion. . .,11 when the stone that smote the image will be- come a great mountain and fill the whole earth. And this brings me to the third item concerning this small 1,,-L-iii- kingdom. On the day of Pentecost, A. D. 84, kln^m'-f tllr nimil)(T of Christ's faithful subjects was very small. The kingdom might then be well compared to a grain of mn-t an !-><< The Bible was translated and put into the hands of the people; men were taught to read, and think, and act for them-clvi- : and the power of the ever- lasting Gospel was again i'elt in every province of Europe. But the most active and practical elements of the Gospel wi,,. r .-i.iitwM were not then fully restored. The missionary .^.irit of the Church still slumbered. The fol- TS of Luther and Calvin became too much engaged in politi'-df and nit Ili-h, and the time Spirit and prog- ress of Hi.- inth came that the saints should possess the king- dom. Then commenced the era of Modern Missions. Then was formed the benevolent design of sup- plying the world with the Word of Life. Then a new spirit of zeal, energy, and activity was developed and mani- fested throughout all Protestant Christendom. I need not dwell on the results and consequences that have followed. The reader sees them in his own church and community. He sees them in the progress that Chris- tianity has made in America, in Europe, in Asia, in Africa, and even in many of the most remote islands of the Atlan- tic and the Pacific. He sees them in the multiplication of Bibles, of schools and colleges, and of the arts and sciences. He sees them in the decline of Catholicism, Mahometan- ism, Brahmanism, Buddhism, and all the other abominations DIVINE ORIGIN OF THE BIBLE. 71 that have so long opposed the progress and the interests of the kingdom of heaven. What need, then, have we of further testimony? Is it not as plain as evidence can make it, that God Conclusion is now making every thing tributary to the spread of the Gospel ? And hence we infer that the day is not far distant when the Stone that smote the image will be- come a great mountain and Jill the whole earth. It now only remains to consider briefly the duration of this kingdom. The prophet says, "It will stand Dnration of forever;" that is, as long as the world stands, the kingdom in- 1111 f heaven. or until the judgment shall sit and the books be opened. Then, of course, the kingdom will be delivered up to God the Father, that God may be all and in. all.* As this part of the prophecy extends far into the future, it can not, of course, like the first and second what history items considered, be proved and illustrated his- a "' 1 ) tlu ; sign f of the times in- torically. But in view of its past history and dicp.te. its present increasing influences on the nations, who can doubt that this kingdom will endure forever? Does any man of intelligence, whatever may be his religious belief or his party prejudices, really and soberly think that Chris- tianity will ever pass away, as did the Chaldean, Medo-Per- sian, Grecian, and Roman empires? I think not. I know of no intelligent person who really entertains notions so chi- merical and so utterly opposed to all the indications of our present rapidly-increasing civilization ; and hence I think we are fully warranted in the conclusion that the kingdom of heaven will stand while time endures. How clearly, then, this prophecy, with its ful- Bearing of thia />-,! , -,-.. . . . n prophecy on fillment, serves to prove the Divine origin of the Holy Bible. It was uttered more than two thousand years ago, in the open court of the *Rev. xx : 11-15; 1 Cor. xv: 24-28. 72 REASON AND REVELATION. greatest monarch then living. It was aimed against the pride, and vanity, and ambition of all earthly princes. It was, of course, watched with an eye of heathen jealousy by all the kings, and prinees, and priests, and philosophers of Babylon and tin- three succeeding empires. It was sacredly guarded by the Jews and rigorously scrutinized by the Gen- tiles till the coming of the Messiah. It is, therefore, no Christian fabriention, as some have supposed. It is found in the sacred archives of those who are most hostile to the Christian system. And yet, wonderful to be told, it is now being fulfilled before our own eyes, and also in the presence of the mM enlightened Jews, Turks, and Pa- Conclusion. gans. How true it is, then, that Daniel and other holy men of old spake as they were moved by the Holy Spirit. SECTION II. DANIEL'S VISION OP THE FOUR BEASTS. Daniel The main scope of the vi>in remrded in the seventh General scope chapter of Daniel is to illustrate the origin, of the vision. progress, and fortunes of the Little Horn of the fourth beast, especially in its relations to the kingdom of the Messiah. But for the sake of consistency and harmony, the whole subject of universal monarchy is again intro- duced, as in the first vision of Nebuchadnezzar. The scene is laid on the Mediterranean Sea, and Daniel The 8 eor sees ^ our w ^ beasts rising up out of the agi- piaceoftho tated waters. For the symbolical import of vision. _. .. these waters, see Kev. xvn : 15. I. The first beast, we are told, resembled a lion; had characteristics ea g le ' s wings ; the wings were plucked; the of the first beast was made to stand upright like a man ; beast. and a man's heart was given to it. Characteristics of the second beast. DIVINE ORIGIN OF THE BIBLE. 73 These characteristics all serve to mark out what it repre- this beast as a symbol of the Chaldean empire. II. The second beast was like a bear ; it seemed to be rais- ing itself up on one side, as a bear when about to pounce upon his prey ; it had three ribs in its mouth, and it was commanded to devour much flesh. This was a symbol of the Medo-Persian empire. The three ribs in its mouth most likely represent What it repre _ the three principal kingdoms subdued by it, sents. viz.: Lydia, Babylonia, and Egypt. III. The third beast was like a leopard ; had four wings, representing the great celerity of its motions; characteristics four heads, representing its four principal divis- ^ tl ions; and great dominion. These are all symbolical of the Grecian or what it sym- ,, , . bolizes. Macedonian empire. IV. The fourth beast was a monster, and had characteristics great iron teeth ; it trampled down every thing j^ 6 fourth before it; it had ten horns, symbolical of ten kingdoms; and from among these sprung up another little horn, or kingdom. This beast was evidently a symbol of the Roman empire. The ten kingdoms into which it was divided, Of what it wa3 according to Machiavel, an Italian politician s y mbolical - and historian, are as follows. The chronology is given by Bishop Lloyd: (1.) The Huns in Hungary, A. D. 356; (2.) The Ostrogoths in Moesia, A. D. 357 ; (3.) The ten hom 8 The Visigoths in Pannonia, A. D. 378; (4.) the^ma^em- The Franks in France, A. D. 407 ; (5.) The pire - Vandals in Africa, A. D. 407 ; (6.) The Sueves and Alans in Spain, A. D. 407 ; (7.) The Burgundians in Burgundy, A. D. 407 ; (8.) The Heruli and Rugians in Italy, A. D. 476; (9.) The Saxons and Angles in Britain, A. D. 476; 74 REASON AND REVELATION. (10.) And the Lombards first in Northern Germany, A. D. 483, and afterward in Italy, A. D. 562. THE LITTLE HORN. . From the record given in this seventh chap- Charactenstica & t of ii,,. Littio ter of Daniel concerning the Little Horn it an- Ilorn. pears, I. That its locality would be among the other ten horns or kingdoms; that is, in sonic part of the Western Roman empire. II. That it would be a lilt!<- horn, or, as the angel explains it, a little kingdom. III. That it would be diverse or different in kind from the other ten horns. IV. That it would in some way overcome and subdue three of the ten. V. That it would have eyes like the eyes of a man ; that i~. that it would be remarkable for its knowledge, cunning, and sauaeity. VI. That it would utter blasphemies against the Most High. VII. That its bearing would be more arrogant and pre- sumptuous than the other ten. VIII. That it would arrogate to itself authority to change times and laws. JX. That it would make war upon the Saints and pre- vail against them for a time, times, and a dividing of time; that is, for three years and a half, or according to the year- day theory, by which a day is put for a year in the short- hand writing of prophecy, one thousand two hundred and sixty years. * X. That at the close of this period the Ancient of *See Ezekiel iv: 6. DIVINE ORIGIN OF THE BIBLE. 75 Days would sit in judgment upon it and take away its do- minion. XL That it would not at that time be wholly destroyed, but that from that epoch it would be gradually consumed even to the time of its final ruin. Compare with all this what is said of the Man of Sin in 2 Thessalonians ii : 112, and the descrip- other tion of the two-horned beast in Revelation xiii: 11-18. In order to identify this Little Horn it is Exquisites in order to iden- nccossary to find a kingdom that will answer to tifythiskmg- all the given characteristics. Such a one we find in the Roman Catholic hierarchy, and nowhere The conditions rm -n Y a11 fulfilled in else. I his will appear more evident as we pro- the Roman ceed with the several particulars specified. And, archy/ I. All concede that Popery had its origin in J Its birthplace. the western Roman empire, among the ten horns of the fourth beast. II. It is also evident that Popery has always been, in- trinsically, a weak and feeble power. True, in- Its intrinsic deed, in one aspect, ifc was for a time very pow- feebleness - erful ; but it was so, not by its own, but by borrowed power. It has generally accomplished its ends and purposes through the agency and instrumentality of some other political power ; and hence to John it appeared as a lamb, but it spake like a dragon. III. It was diverse from all the other kingdoms of the empire. They were all purely secular in their i ts diverse character, but it was a politico-ecclesiastical des- character - potism. IV. It is a well-known historical fact that through the influence of the Catholic party the Vandals, the The thr ee Ostrogoths, and the Lombards were all subdued and removed out of the way. The following Horn. 76 REASON AND REVELATION. fiifts arc taken, in substance, from Gibbon -s "Decline and Fall of the Roman Empire : " The Arian controversy was the occasion of much enmity Ti..- Ariaucon- between nations as well as between individuals troYriy. anc ] c l lllrc ] ies> The Romans and the Greeks were generally Atlianu.sians or Trinitarians; but the cause of Arius was, for the most part, espoused by the Vandals, the Ostrogoths, the Lombards, and other tribes hostile to the Quarrels be- Romans. Reli.L r 5< ni was carried into their secular <\ti"ii t < 1 H 1 R nd an( ^ Pliti (ivine powers and preroj:-! i\ <-, in condemn- ing and absolving men, in retaining and forgiving sins, in asserting his decrees to be of the same or 'ireater authority than the Word of God, and commanding them to be re- ceived under tin- penalty of the >ame or greater condemna- I/ike another Salmonens, he is proud to imitate the and thunder of the Almighty, and is styled and pleased to be styled, 'Our Lord (lod the Pope; another (lod upon earth; King of kin-_rs and Lord of lords/ The same is the dominion of God and the Pope. To believe that our Lord God the Pope mi^ht not decree as he de- creed,is heresy. The power of the Pope is greater than all created power, and extends itself to tilings celestial, tenv trial, and infernal. The Pope doeth whatsoever he listeth, even things unlawful, and is more than God. Such blas- phemies are not only allowed, but are even approved, en- couraged, and rewarded, in writers of the Church of Rome, and they are not only the extravagances of private writers, but are the language even of public decretals and acts of councils."f * See Gibbon, vol. v, pp. 213-219. | Disser. xxii: pp. 404-5. DIVINE ORIGIN OF THE BIBLE. 79 VII. It was not enough for this little horn to uproot three of its ten predecessors; it also claimed ju- HIS arrogant . T ,. ,1 11 bearing toward risdiction over the remaining seven, as well as kill g sand over all other kings and potentates. On the P rinces - ( necks of some the Pope placed his foot, in token of his ab- solute sovereignty. Others were required, after the manner of slaves, to hold his stirrup, while he mounted on horse- back ; and others again were, through his influence, reduced to such a degree of degradation, that they were glad of the opportunity to kiss his toe, in token of their absolute sub- jection to his holiness.* Such facts very clearly indicate that " his looks were more stout than his fellows" VIII. The power to change times and laws, even the laws of the Most High, has always been claimed Hi8 c i. limed . as one of the prerogatives of the Pope of Rome. a . utho1 \ ty to change times This is made sufficiently clear by the previous and laws. citation from Bishop Newton. IX. It is well to observe here that the term of twelve hun- dred and sixty years does not refer, as some have . a V . Period of his alleged) to the entire period of the Little Horn's dominion over existence, but only to the period of his dominion over the saints. That this commenced as early as A. D. 533, is, I think, evident from what is given under the fourth characteristic. That many 'of the Vandals were ignorant, superstitious, and hypocritical formalists, is of course con- ceded; but that some of them were also sincere followers of our Lord Jesus Christ admits, I think, of no doubt. And be it remembered, that the war which resulted in their complete subjugation was really a religious war, undertaken and prosecuted for the sake of the Catholic party. This is evident from many passages in Gibbon, as well as from what has been said and written by many other historians. * See Ranke's "History of the Popes," and Bowling's " History of Ro- manism." 80 REASON AND REVELATION. Take, for instance, the following brief extract from the " De- cline and Fall of the Roman Empire." After a free confer- ence with his Council of State, in reference to undertaking the war, the emperor hesitated; and Gibbon adds, "The design of the war wotdd perhaps have been relinquished, if Justinian's courage had not been revived by a voice which silenced the doubts of profane reason. 'I have seen a vision/ cried an artful or fanatic bishop of the East. 'It is the will of Heaven, O Emperor, that you should not abandon your ha/ 1/ enterprise for the deliverance of the Afrinui Church. The God of battles will march before your standard, and dis- perse your enemies, who are the enemies of his Son. M; This appeal to the emperor was decisive. There was no longer room either for doubt or for Invitation. The war was resolved on for the sake of the Catholic Church. During that and the following year much blood was shed in the name of Religion ; and the persecution was continued, without much interruption, for a period of one thousand two hundred and sixty years, during which the Church fled into the wilder- ness. The two witnesses prophesied in sackcloth, and many of the saints suffered martyrdom for the Word of God and the testimony of Jesus Christ. But in A. D. 1793, just one thousand two hundred ami sixty years from the commence- ment of the African war, the breaking out of the French revolution put a stop to all religious persecution throughout Europe. X. But this was not all that followed. It was not a mere suspension of Papal power and Papal tyranny. ni-iits,.the Then the Ancient of Days sat in judgment on this monster of iniquity. His power was broken, his dominion was then taken away, and the kingdom was soon given to the saints of the Most High. On the 21st of September, 1792, the French National * Gibbon, vol. v, chap, xli, p. 131, Lond. edit. DIVINE ORIGIN OF THE BIBLE. 81 Convention abolished royalty and proclaimed the French na- tion a free republic. On the 19th of Novem- Acts of the ber following, they passed the " Decree of Fra- 1^ m . ternity" promising aid to all people who were bly> willing to contend for the principles and enjoyment of lib- erty. These measures were preparatory to the solemn and extreme issues of the next year, during which king Louis, " The Eldest Son of the Church," was beheaded, vast num- bers of the royalists put to death, the republican era pro- claimed, and all ecclesiastical connection with Home publicly renounced. The events of the two following years were of the same type. While they were characterized by the most wild, reckless, and lawless spirit of unbridled democracy, they were, at the same time, a terror to Popery as well as to every other surviving horn of the fourth beast. Thus it is that God makes even the wrath and wickedness of man praise him. But it was reserved especially for Napoleon to humble the pride of Rome, and to completely sever the ec- Napoleon's 8 c- clesiastical and political ties that bound all cessinltal y- Western Europe to the throne of the Papacy. This was his mission, and while he confined himself within its proper limits, no hero was ever more successful. On the third of February, 1796, when only twenty-six years of age, he was appointed commander-in-chief of the army in Italy. The battle of Lodi is a monument of his military greatness. All Northern Italy then felt and acknowledged his power. The Pope was forced to purchase the forbearance of the repub- licans by ceding to them Bologna and several other towns, paying a heavy ransom, and sending three hundred precious manuscripts and pictures to enrich the National Museum of Paris. Other important events followed in quick succession, and, on the 15th of February, 1798, General Berthier, the commander of the French forces, entered the gates of the 6 82 REASON AND REVELATION. Eternal City. The conquest was easy and rapid. He soon abolished the Papal Government, proclaimed Rome a rqmb- lic, dragged Pope Pius VI from the altar of the Vatican, sent him first into Tuscany, and thence to Valence, in France, ?r//ov, djti'r an illness of ten days, he f.rjiircd in captivity. XI. This was an end of the administration of Pius VI, r,, ,.,.. but not of Popery. The prophet foresaw that r ^ on * after the terminus of the one thousand two hun- dred and sixty y< ars of Papal supremacy this once persecuting power would itself pass through a period of consumption, until it would be finally destroyed. And thin is now being fulfilled before our eyes in all parts of Chris- The French had freed themselves from the evils of mon- archy, but not from their own religious blindness and fanati- cism. They never understood the spirit and genius of pure Christianity; and hence when their own experience had con- vinced them that even superstition is better than atheism, they were not prepared for anv tiling better than a modified species of Roman Catholicism; and this was, therefore, re- established as the religion of the republic. This was cer- tainly making some concession to the Roman Catholic Hie- rarchy. But all the powers of earth can. never restore what it lost by the French revolution and the victories of Na- poleon. True, indeed, its numbers are still very great, and, it may be, that they are even increasing ; but, nevertheless, its spirit is broken, its dominion over the saints has ceased, its power to persecute has been taken away, and for several years the intervention of foreign bayonets has been necessary to pre- serve its head from ruin. In the mean time the kingdom has been given to the saints The kingdom ^ ^ e Most High. From the day that the Papal given to the scepter was broken by Napoleon, the cause ot primitive Christianity has been onward and up* DIVINE ORIGIN OF THE BIBLE. 83 ward. Then commenced the work of modern missions. Then was conceived the benevolent design of supplying the destitute and dying millions of our race with the Word of Life. And never before, since the days of the Apostles, was so much done for the conversion of the world and the res- toration of primitive Christianity as has been accomplished within the last sixty years. The Bible has, during this short period, been translated into all the principal languages and dialects of the earth, the number of its copies has been multiplied more than tenfold, and all things seem to indi- cate the speedy triumphs of the Gospel throughout the whole world. From all these premises, then, we conclude, ConclU8ion 1. That Daniel was a true prophet, and spoke as he was moved by the Holy Spirit. 2. That the days of Zion's mourning are past ; that her warfare is almost accomplished ; that the two witnesses will no more prophesy in sackcloth ; and that the bottomless pit will hereafter be opened only to receive the enemies of the Church. SECTION III. THE MAHOMETAN DOMINION; OR, THE LITTLE HORN OF THE GOAT. Daniel mil. The scope of Daniel's second vision is very similar to that of his first. It is evidently to illustrate the gcoeofr>an origin, exploits, and destiny of a Little Horn, iei's second But whether the Little Horns of the two vis- ions are identical, the sequel will show. The scene is laid on the banks of .the river TTI ITTI i i T-\ I* 8 locality. Ulai. While there Daniel saw a Ram pushing westward, and northward, and southward. This characteristics Earn, according to Gabriel, was a symbolical rep- resentation of the Medo-Persian empire, and to Kam - 84 REASON AND REVELATION. it all the marks and characteristics of the Ram evidently refer. While Daniel was admiring the Ram for his great strength characteristics an( l prowess, a He-Goat came rapidly and sweep- or the He-Goat. | n gly from the west, and completely vanquished the Ram. But when the Goat became very powerful, his great horn was broken, and in its stead came up four other notable horns toward the four winds of heaven. This Goat, according to the same authority, was a symbol Th.-ir Bymboii- of the Greek or Macedonian empire. The great cai meaning. horn Denoted Alexander the Great, and the four notable horns that succeeded it, represented Greece, Thrace, Syria, and Egypt : the four principal divisions of the Greek empire. Out of one of these came up afterward the Little Horn, criteria i..i which is evidently the principal subject of the of this Lutfe" vision. From the vision of the prophet, and Gabriel's interpretation, we learn the following particulars concerning it: I. That this Little Horn would have its origin in one of the four divisions of Alexander's empire. II. That the time of its rise would be when the dominion of the four kingdoms of the goat had passed away, and the transgressors had come to the full. III. That its character would be exceedingly unique and paradoxical. For instance, 1. That it would be a little horn, but that it would also be a king of fierce countenance. 2. That it would be skillful in understanding dark sen- tences. 3. That one of its characteristic crimes would be the transgression of desolation. IV. That it would wage war, and exercise its hostility, 1. Upon the South, the East, and the Pleasant Land. DIVINE ORIGIN OF THE BIBLE. 85 2. Against the host of heaven ; or, as Gabriel explains it, against the mighty and holy people. 3. Against the Prince of the Host. 4. Against the Daily. V. From the same sources we also learn by what means it would succeed in its ambitious and unholy purposes. These are, 1. Not by its own, but by borrowed power. 2. By a crafty and cunning policy. 3. By offers of peace. YI. Finally, we have an account of the manner and time of its, end. It is to be broken without hands, and within a period of twenty-three hundred prophetic days. There is a very striking analogy between some of these characteristics and those of the Little Horn de- Analogy be- scribed in the seventh chapter of Daniel; and hence some have inferred that the horns are the 7th and 8th chapters of themselves identical. But this opinion is evi- Daniel. dently erroneous. In some respects these two Points of dif . horns differ very essentially, as, for instance, ference - with respect to the place of their origin and the sphere of their influence. It has been demonstrated, I hope to the satisfaction of all my readers, that the Little Horn of the seventh chapter is a symbol of the Roman Catholic Hie- rarchy. But this power did not grow up in any one of the four divisions of Alexander's empire ; nor did it ever exer- cise very much influence over them. The seat of its do- minion has always been in Western Europe, a territory over which Alexander's empire never extended. Hence not And hence it follows that these two Little ideQtical - Horns are essentially different. The one has long been the curse of Western Europe, and the other of Western Asia. The former represents Popery, and the latter what these two represents Mahometanism. To this power, 86 REASON AND REVELATION. and to this alone, belong all the characteristics of the Little identification Horn described in the eighth chapter. Let us of th latter, notice them, all very briefly in order. I. The first characteristic mark which serves to identify this Little Horn is its locality or birth-place. Its locality. . * AU / V ' ' It was to grow up in one of the four divisions of Alexander's empire ; that is, in Macedonia, Thrace, Syria, or Egypt. To some there may be an apparent difficulty in applying this part of the prophecy to Mahometan power. J>iit the diilicultyis only apparent. It is true that Mahom- :i-m had its origin in Arabia, and it is also true that Arabia W8I never perfectly Hibji^ated by any one of Alex- ander's successors. But, neverthele, it was for a long time nominally subject to the kings of Ki:ypt, just as 1'hilistia and Phoanecia were always rc.-koned among the possessions Division, of f ^ e twe l ye tribes. "After the battle of Ip- Aiexander't sus," says Rolliii, " the four confederate princes divided the dominions of Antigonus among themselves, and added them to those already possessed. The <-n)jiire of Alexander was then divided into four kingdoms, of which Ptolemy had Egypt, Lybia, Arabia, Coele-Syria, and Palestine; Cassander had Macedonia and Greece; Lysima- chus had Thrace, Bithynia, and some other provinces beyond the Hellespont, with the Bosphorus; and Sekucus had all the rest of Asia to the other side of the Euphrates, and as far as the river Indus.* It appears, therefore, that the birth-place of this Little Horn exactly corresponds with the birth- place of Mahometan ism. II. The chronology of this Little Horn serves also to Time of its identify it with the ecclesiastical system of Ma- homet. Two circumstances serve to fix the time of its birth. Gabriel says that it would stand up in the end of the kingdoms of Greece, Thrace, Syria, and *Rollin's Anc. Hist., book xvi, chap. 2, sec. 1. DIVINE ORIGIN OF THE BIBLE. 87 Egypt; or, more exactly, after the time of these four king- doms, when the transgressors were come to the full.* These transgressors were evidently the nominal Christians of West- ern Asia, and particularly of Arabia, who had very generally departed from the faith before the rise of Mahometanism. The following very brief extract from Taylor's " Manual of History" is sufficient to illustrate this point : " Unfortunate- ly" says the historian, on page 356, " Christianity, when in- troduced into the Peninsula, had been deeply sullied Reli iona char . by man's devices. The different tribes were im- acterof the bued with a fierce sectarian spirit, and hated each other more bitterly than Jews or Pagans. The vivid imagina- tions of the Arabs led them to investigate questions beyond the powers of man's understanding, and the consequence was so abundant a supply of new doctrines, that one of the early fathers described Arabia as the land most fruitful in heresies."^ This might be further illustrated and confirmed by the tes- timony of St. John.J Had not the star first ui ustr ation fallen from heaven, the bottomless pit would not from thoA P c - ' alypse of St. have been opened, and, consequently, the smoke John. and the darkness and the locusts would never have covered the provinces of Western Asia. But the Asiatic churches had then very generally filled the cup of their iniquity ; and hence God permitted these very heavy and severe judgments to come on them. Darkness has since covered that once fa- vored portion of the earth, and gross darkness has brooded over those towns and cities that were first illuminated by the Sun of Righteousness. III. The character of this Eastern Power is also very dis- * IVinx is from, ^nx, to remain behind or to be after. And hence it primarily denotes that which is after or posterior, as Psa. cix : 13 ; and Amos iv : 2. t See also Sale's Koran, Prelim. Discourse, Sec. II. JRevelationix: 1-11. 88 REASON AND REVELATION. tinctly marked. It seems that it was to be a little horn, a king of fierce countenance, and interpreter of dark sentences, and a mighty desolator of the earth. All these points have been very clearly and strikingly fulfilled in the politico-ecclesiastical system of Mahomet. In its ori- gin, Mahometanism very much resembled the Little Horn of the Western monster. For several years its Kvidcnce of its * intrinsic fee- progress had been very slow. It was not until the civil power was associated with the ecclesias- tical that it gained much influence either at home or abroad. But though in its origin and ecclesiastical capacity it was fierere and re- a little horn, it nevertheless soon became a king Ictw o"f Ma"" f fierce countenance. Every man's religion bometaniBm. ^ as an e ff ec t on n j s intellectual, moral, and even physical constitution. Christianity, whose very essence is love, renders its subjects mild, amiable, gentle, and forgiv- ing in their disposition. It chants the raven to the dove, the lion to the lamb. But Mahometanism breathes out vengeance and slaughter auain-t and upon all who oppose the Koran. Death, tribute, <>r I>lamism were the terms which the caliphs offered to their most favored opponents. What a contrast between the ambassadors of the Cross and the vicars of the False Prophet! Skill in the interpretation of dark sentences is another characteristic of this politico-ecclesiastical despot- edge and love ism. And it is well known that the Arabians have always been distinguished for the love of parables, riddles, and enigmas. The Koran itself abounds in all the dark parabolical forms of the Eastern style; and besides, Gabriel may also have had reference to their supe- rior knowledge of the arts, sciences, and literature during the middle ages. But though these polished arts have generally had a soft- ening and refining influence on mankind, they had but little DIVINE ORIGIN OF THE BIBLE. 89 effect on these locusts of the desert, whose characteristic crime was " the transgression of desolation." In the day The abomina _ of their power they were, therefore, " the abomi- tion of desoia- nation of desolation." This seems to have been a common name, applicable to any power distinguished for the crime of desolating large portions of the world. Thus the Chaldean army was once "the abomination of desola- tion." To it succeeded the Medo-Persian. Then followed the Grecian, and then the Roman. The last is evidently intended in Daniel xi: 31, and to it our Savior refers in Matthew xxiv: 15. But the Saracen army also became "the abomination of desolation," and it is evidently so designated in Daniel xii : 11. This was so very manifest, even to So- phronius, the last patriarch of Jerusalem, that when the Cal- iph Omar entered the city, to take possession of it in the name of the False Prophet, " Sophronius bowed before his new master, and secretly muttered, in the words of Daniel, 'The abomination of desolation is in the holy place.' " * IV. The objects of its dislike and resentment are next enumerated by the prophet : " It waxed exceeding owecta of its great toward the South, and toward the East, and hatred - toward the Pleasant Land. And it waxed great even to the host of heaven, and it cast down some of the host and of the stars to the ground, and stamped on them. Yea, he magnified himself even to (or against) the Prince of the host. And by him the Daily was taken away, and the place of his Sanctuary was cast down. And a host was given him against the Daily by reason of transgression, and it cast down the truth to the ground." Any map or geographical chart of the Saracenic empire is a sufficient proof and illustration of the cor- Geography of rectness of DaniePs topography in this connec- th sar tion. The western conquests of the caliphs, * Gibbon, vol. vi, chap, li, p. 430, Lond. edit. 90 REASON AND REVELATION. though extending even to the Atlantic Ocean, were never- theless comparatively small, and were, by the Mahometans themselves, called "The sleeve of the robe." The host of heaven, or, as the phrase is interpreted by the Biai.omefs anH, " the mighty and holy people," and the ;ior \ to Prince of the host, were the next objects of its Christ, to his J ^ i.s.and resentment. By the former we are evidently to understand the Christians, who, at that time, were the only holy people on earth ; and, consequently, by the latter is UK nt the Messiah himself. All this was lit- erally fulfilled in the conquests and exploits of Mahomet, who greatly magnified himself against both Christ and his disciples. He taught that Adam, Noah, Abraham, Moses, Christ, and himself were all true -prophets, rising in just and regular gradation above each other, and that whoever halts ..! rejects any one of them must be numbered among the infidels. But by placing himself above them all, he of course stood up against the Prince of the host; and by placing the Koran above the Bible, and the Crescent above the Cross, he cast down the truth to the ground, and prac- ticed and prospnvd. " By it also the Daily was taken away, and the place of Meaning of tho ^ e Sanctuary was east down." In interpreting Daily in this any ancient documents it is very necessary to consider the historical meaning of terms. There was a time when the word temple was used in the Sacred Canon to denote the building erected by Solomon for the worship of Jehovah ; but this word has since been trans- ferred from the type to the antitype, from the edifice on Mount Moriah to the Christian Church, which, since the ever-memorable day of Pentecost, in A. D. 34, has been a habitation of God through the Spirit. Thus says Paul, 1 Corinthians iii : 16-17 : " Know ye not that ye are the tem- ple of God, and that the Spirit of God dwells in you? If DIVINE ORIGIN OF THE BIBLE. 91 any one destroy the temple of God, God will destroy him ; for the temple of God is holy, which temple ye are." And just so there was a time when the Daily signified the daily services of the Tabernacle, or of the Temple made with hands. But this term has also been transferred from the type to the antitype. It has no longer reference to the sacrifices and the incense that were daily oifered by the priests tinder the Law. It now refers to the daily services of the Christian temple, the Sanctuary of the Living God, which is the pillar and the support of the truth. And it is a very remarkable fact, that while the Little . By whom this Horn of the fourth beast has deluged all West- was taken ern Europe with the blood of the saints, it has never taken away the daily services of the Sanctuary; but the Little Horn of the Goat has removed both the altar and the incense from nearly all the churches of the East. V. " His power" says Gabriel, " shall be mighty, but not by his own power" At first Mahomet appeared Its means of merely as a prophet or teacher of religion. But success - his system was in itself utterly impotent. It very soon be- came manifest that if the world were ever converted to Is- lamism, it must be done by extraneous means, and, there- fore, the sword was brought in as an auxiliary Use0 fthe to the Koran. " The sword," said Mahomet, sword - " is the key to heaven and hell. A drop of blood shed in the cause of God, or a night spent in arms, is of more avail than two months of fasting and prayer. Whosoever falls in battle, his sins are forgiven. At the day of judgment his wounds shall be resplendent as vermilion, and odoriferous as musk, and the loss of his limbs shall be supplied by the wings of angels and cherubim."* But the sword was not his only means of sue- Crafty and cess. "Through his policy" said the angel, cuunin gp lic y- * Gibbon, vol. vi, chap. 1, page 334, Lond. edit, of eight volumes. 92 REASON AND REVELATION. " he shall cause craft to prosper in his hand." The following brief extract from the "Decline and Fall of the Roman Em- pire," will show how very applicable all this is to the fol- Extract from lowers of Mahomet : " In the prosecution of the Gibbon. >v . ir? their policy was not less effectual than their sword. By short and separate truces they dissolved the union of the enemy; accustomed the Syrians to compare tln-ir friendship with their enmity; familiarized the idea of their language, religion, and manners; and exhausted, by clandestine purchase, the magazines and arsenals of the cities which they returned to besiege. They aggravated the ran- som of the more wealthy or the more obstinate ; and Chalis alone was taxed at five thousand ounces of gold, five thou- sand ounces of silver, two thousand robes of silk, and as many figs and olives as would load five thousand asses. But the terms of truce or capitulation were faithfully ob- served; and the lieutenant of the caliph, who had promised not to enter the walls of the captive Baalbec, remained tran- quil and immovable in his tent, till the jarring factions so- licited the interposition of a foreign master." * Another means of success was peace. "By peace he shall destroy many." The terms generally proposed Offers of peace. J J to the vanquished were death, tribute, or peace on condition that they would embrace the Mahometan faith. Thousands embraced this last condition to their present dis- grace and their eternal ruin. How very different from all this is the religion of the contrast be- Prince of Peace, which, in less than three cen- tween Mahom- i . ... 1111 etanism and tunes, by its own intrinsic power, subdued the Christianity. Roman empire, and took' possession of the pal- ace and the throne of the Ca3sars. it end ^^* ^ ut notw i tns t an ding the temporary tri- umphs of this Little Horn, its doom is sealed, * Gibbon, vol. vi, chap, li, pp. 423-4. DIVINE ORIGIN OF THE BIBLE. 93 its destiny is determined. " It shall be broken," says Gabriel, ' ' without hands ; " that is, I presume, by Divine power. The Lord will consume it, as he is now consuming the Little Horn of the West, by the spirit of his mouth, and he will destroy them both by the brightness that will anticipate his coming. The period of two thousand three hundred years, or pro- phetic days, has been assigned as the terminus ad quern of its existence. The Sanctuary or Church will then be cleansed from every stain and pollution of both Eastern and "Western abominations. But as this still relates to the future, it does not properly fall within our prescribed limits. Enough, however, has been said for our present purpose. Here is a chain of prophecy extending from the i r T-V i i 1 1 j TI Conclusion. days of Daniel to the present time, every link of which has its counterpart in the well-authenticated events of profane history. And hence it follows that we must either wholly ignore all connection between cause and effect, or otherwise concede that these are the revelations of that Spirit that searches all things, yea the deep things of Jehovah. NOTE. The reader should be extremely cautious in adopting any theory of unfulfilled prophecy. It was never God's purpose to gratify our curiosity in this respect by giving us any caution in the thing more than a mere outline of future events, and study of unful- hence there is great danger of falling into error in our attempts to fill up the details. It is just here that most writers on prophecy forget their proper office as interpreters of the Word of Life, and become prophets themselves. We all, however, feel that there is a great pleasure in looking into the chapter of unfulfilled prophecy, as to a light that shines in a dark place. And there is certainly no harm in endeavoring to understand it, pro- vided, only, that we do not become dogmatists, nor wrest the Scriptures by our own theories and speculations. With this caution to the reader, I will add a few words Terminus a here touching the probable time when the Sanctuary will QUO of the 2,300 be cleansed. The principal difficulty consists in fixing the terminus a quo, or the epoch from which the two thousand three 94 REASON AND REVELATION. SECTION IV. THE SEVENTY WEEKS OF DANIEL. Chapter ix. This chapter consists of three parts. In the first we have Daniel's db- given Daniel's discovery respecting the duration of the captivity. By referring to the prophecies of Jeremiah, he had learned that it would continue during a period of seventy years.* This period had now almost expired. Bixty-eighl year- had elapsed since Daniel and his companions had l>een carried to Babylon, and still nothing in tin- event- and >i^ns of the time* seemed to favor their delivcranee, nor even to indicate that the day of their eman- cipation was near at hand. hundred years are to be reckoned. It seems most probable, however, that this period is to be reckone*!. m>; i'mm the rise or birth of the Ram, as some writers have alleged, (for he was in his full strength and vigor Daniel first saw him,) but /row the time when he was first attacked by iiniM ad the He-yoat. If this assumption is warranted by the con- qu. in <>f ih. text, it fixes the beginning of this period to the spring eamo pen...i. of the yeftr 334 fi c and congequeu tly it will terminate in the spring or about the middle of A. D. l'.">7. And this conclusion seems to be sustained by the chronology of the Confirmation twelfth chapter. The reader will observe that in that of this from tho chapter the future history of the Israelites is summed up 12th chapt.-r. in three lea(ling events . These are, first, their restora- tion to Palestine; second, their general conversion to Christ; and, third, the conversion of the world through their agency and instrumentality. Now each of these events seems to be marked and defined Three leading ov.-nts and pe- *>y tne terminus of a distinct period, the first consisting riodsofthis O f i960 years, the second of 1290, and the third of 1335. If this be so, then we have only to inquire, when did these periods commence ? And this seems to be settled, as a question of fact, by the angel himself. He says, at least in reference to the sec- ond of these P eriods > tliat its terminus a quo is to be reck- on^d from the taking away of the Daily. And that this * Jeremiah xxv : 8-11, and xxix: 10. DIVINE ORIGIN OF THE BIBLE. 95 This seems to have greatly distressed him. Probably he thought that, on account of the great wickedness His own prob . of the nation, God was about to protract the we reflection.. period of their sufferings, and he therefore betook himself to prayer, with fasting, and sackcloth, and ashes. In the second part we have given the prayer Daniel's prayer. of Daniel. It consists, 1. Of an acknowledgement of God's fidelity. V. 4. 2. Of an humble confession of Israel's sins. Y. 5-15. 3. Of supplications for Jerusalem. V. 16-19. The third part contains God's answer to God ' S answer this prayer. It was communicated to Daniel to this P ra y er - through Gabriel, and it embraces the following particu- lars. I. That a period of seventy weeks had been determined Daily of the twelfth chapter is the same as that of the eighth, just con- sidered, is evident, because this word, in its restricted meaning, has never had but two senses in the Holy Scriptures : the typical and the antitypical. The Romans took away the Daily in the typical sense when they destroyed Jerusalem, in A. D. 70, (see Daniel xi: 31,) and the Saracens took it away in its antitypical sense when they subjugated Pal- estine, the conquest of which was commenced in A. D. 632. Now that it can not relate to the former of these events is evident, be- cause if to A. D. 70 we add the three numbers given in the twelfth chap- ter, we are brought down to A. D. 1330, 1360, and 1405. But nothing in the history of these years corresponds with the leading events of the prophecy, which seem to mark out prominently three important epochs, and hence we conclude that the Daily in the twelfth chapter refers not to the type, but to the antitype. If, then, to A. D. 632 we add 1260, 1290, and 1335, we have, as the re- sult, A. D. 1892, A. D. 1922, and A. D. 1967. The first of these, most probably, designates the time when the Israel- uem'onLch ites will return to the Holy Land ; the second, the time when they will be generally converted to Christ; and the third, the time when, through their instrumentality, the Sanctuary will be cleansed, and the kingdoms of this world will become the kingdoms of our Lord and of his Anointed. 96 REASON AND REVELATION. Period as- on Israel, during which they would continue to enjoy their then covenanted relation to God for rael a distinct * and covenanted the accomplishment of the following; ends and nationality. purposes : 1. To restrain the transgression, or, more particularly, to Ends and ob- prevent the universal spread of idolatry. (See jecfofthis. 2. To seal or shut up sins. This and the first clause con- stitute a parallelism. The object expressed in the first clause i> .-pecific; tliat in the second is more generic. 3. To cover iniquiti/; that is, to cover it with the typical blood of the Old Covenant until He would come whose ! cleanses from all sin. 4. To bring in or introduce everlasting righteousness ; that is, God's everlasting scheme of justification. 5. To seal or to confirm and ratify vision and prophecy. At the close of these seventy weeks God was about to fix, as it were, the seal of heaven on all the predictions of the Old Testament, by the introduction of the Gospel and the fulfill- ment of his many promises t< the fathers; but, in the mean time, the agency of the Jews, in their covenanted relations to God as his peculiar people, was necessary to the accomplish- ment of this end. 6. To anoint the Most Holy. This title may refer to any person or thing that is peculiarly sacred, or that has been especially consecrated to God. Here it evidently refers to Christ himself, who, about the close of this period, was an- ointed with the Holy Spirit and with power.* It is evident, from the context, that a considerable length Period denoted ^ ^ me wou ^ be necessary for the accomplish- by the aeventy ment of all these ends and purposes much more, certainly, than that which is included within a period of seventy literal weeks and hence it is evidently * Acts x: 38. DIVINE ORIGIN OF THE BIBLE. 97 implied that a day is here put for a year, as in Ezekiel;* and that this is, therefore, a period of four hundred and ninety years. II. The second point embraced in this response to the prayer of Daniel is the division of this period Three divisions into three subordinate periods of seven weeks, six- of this perio(L ty-two weeks, and one week, or, rather, half a week; or, ac- cording to the year-day rule of interpretation, into periods of forty-nine years, four hundred and thirty-four years, and three and a half years. The terminus of each of these is pretty clearly marked by an important event in HOW each di- Jewish history. The first is designated as a period of very great trouble, during which Jeru- salem was to be restored ; the close of the second is marked by the advent of the Messiah, and that of the third by his death. III. The third general topic contained in this answer re- lates chiefly to the destruction and desolations of Predictions Jerusalem. The following particulars are ex- ^J 11 ^^! pressed with more or less clearness and full- tion of Jerusa- lem, ness: 1. That soon after the death of the Messiah the city would be destroyed by a foreign prince. 2. That its destruction would be very great, even as the ruin caused by a deluge. 3. That it would also be of long continuance, even till the consummation of God's purposes in reference to it. Such then is, in brief, the meaning of this prophecy. Has it ever been fulfilled? Let us inquire. Our first object must be to ascertain the beginning of the period here designated by the seventy weeks. Beginning of And here great caution is necessary. True, in- the 49 years - deed, we are told very distinctly that it is to be reckoned "from 7 *Ezekieliv: 6. 98 REASON AND REVELATION. the going forth of the commandment to restore and to build Jerusalem." But history records no less than four decrees or commandments, all of which had some reference to the restoration of tin- Jewish Common wealth. 1. The first of these wa< issued by Cyrus, B. C. 536. It is recorded in Ezra i : 2-4. Four decrees "'" 2. The second was made by Darius Hystaspes, B. C. 519. (Ezra vi: 1-12.) 3. The third by Artaxerxes Lon^i maims, B. C. 457. (Ezra vii: 1-26.) 4. The fourth by the same monarch, about thirteen years lter, B. C. 444. (Nehcmiah ii: 1-8.) From which of these epochs, the<:, is this period to be reck- oned? Evidently not from the first, for that had special ref- erence to the building of the Temple; nor from the second, for that was but a re. na'tm<-nt of the first. But to Ezra belongs the honor of restoring and rebuilding Jerusalem in its most important sense. And hence he is to o.tb*takM' this day called by the .lews "The Restorer of the " Law" The commission of Xehemiah referred 1 "' li " was God's chief means of re- t pacifications. Straining sin and transgression. 2. That Judaism was about that time very greatly weak- ened, and soon after al>
  • hrd. 3. That the Christian Church was about that time estab- lished, and that it has since become by far the most pow- erful means of civil i/at ion, infidels themselves being judges. 4. That about thirty-six years after the death of Christ, the Roman general Titus did actually destroy Jerusalem, as if by an overflowing deluge ; and, 5. That since that time it has been in a state of compar- ative desolation. Place, I say, alongside of this prophecy all these indubitable facts, and then say, gentle reader, what is your conclusion from the premises. Who Conclusion. -.- . /./. but a Being of infinite knowledge could have foreseen these events, fixed these dates, and foretold with such unerring certainty all the various particulars of this eventful prophecy? Concede that the claims of the Bible are just and true, and then all this is plain, simple, and per- fectly rational. But deny this ; ascribe the book of Daniel to any uninspired man, however learned, and you have, on this hypothesis, an enigma that is far more wonderful and perplexing than the greatest miracle recorded in the Bible. In the one case you have a cause fully adequate to the ef- fect; but in the other, you have an effect without a cause. If, then, thy faith is weak, why choose the harder side? DIVINE ORIGIN OF THE BIBLE. 101 SECTION V. PROPHETIC HISTORY OF THE ISRAELITES. Daniel x^ xi, and xii. In the tenth, eleventh, and twelfth chapters of the book of Daniel we have the prophet's last recorded Date of Dan vision. It occurred in the third year of the lei's last vis- reign of Cyrus, and probably also in the last year of Daniel. It appears that from the beginning of the first month, Abib, till after the feast of unleavened bread, The occasion Daniel had been fasting on the banks of the of this Vi8ion - Tigris. The special reasons for this are not given, but it is probable that it was on account of the very discouraging condition and prospects of his people. While he was fasting, an angel appeared to him, very much resembling Jesus Christ, as he appeared An angel com . to John on the island of Patmos.t He re- mis siuedto wait on, and ceived his commission to go and wait on the comfort Daniel, afflicted prophet when the latter first began to pray; but it seems that he was detained twenty-one days, in some way and for some reason, by the Prince of Persia. The eifect of this vision on Daniel and his companions is next given. (V. 79.) And then we have an Effect of this account of DaniePs being strengthened and en- [ e i 1 si a d h n is I>aD " couraged by this heavenly messenger. (V. 10-12.) companions. In the fourteenth verse, we have given the general scope of all that follows. " And now I am come," said General scope the angel, "to make thee understand what shall of the prophecy. befall thy people in the latter days; for yet the vision is for many days." The reader should never forget this in all his attempts to comprehend the several parts of the following prophecy. In the next four verses following, we have an account of *Rev. i: 13-16. 102 KEASON AND REVELATION. Further Daniel's further prostration, and of his being strength and again strengthened and encouraged. encouragement to Dai... -i. Finally, the introductory chapter closes with God's ambassa- an accoun t o f God's angelic ambassadors at the dors at the com -t..f Persia, court of Persia. After these preliminaries, the angel commenced his pro- phetic narrative concerning the Israelites. But The narrative . . . ,. given indirect- as there was much in it to distress the aged prophet, and perhaps also for other reasons, the narrative is given, for the most part, indirectly, through the history and fortunes of those nations with whom God fore- saw the Israelite- would be associated, and to whom they would generally be in subjection. For the sake of perspicuity, I will first quote each section of the prophecy, and then explain and illustrate Proposed order. r . rt r it as briefly as I can. I. "Behold there shall stand up yet three kings of Persia. And the fourth shall be far ricfier than tln-ij all. And by his strength , through his riches , he shall stir up all against the realm of Grecia." (xi: 2.) The Israelites were at that time subject to the Persians; ar an< ^ xv ^ n these, therefore, the angel begins his ticuiars of the narrative. The four kings referred to are Cam- first section. . , . , byses, or Ahasuerus I, Smerdis the usurper, Darius Hystaspes, and Xerxes the Great. In the reign of Xerxes the revenue of the empire, according to Herodotus, was sixty-four million dollars annually. India alone, the twentieth province of the empire, paid into the royal treas- ury one Euboic talent of gold, or about eighty pounds avoir- dupois, every day.* According to the same historian, the army led by Xerxes against Greece consisted of two millions six hundred and forty-one thousand six hundred and ten fighting men, and * Herodotus, Book iii. See, also, Diodorus Siculus, x: 3. DIVINE ORIGIN OF THE BIBLE. 103 at least as many more servants and workmen, making in all about five millions two hundred and eighty-three thou- sand two hundred and twenty persons.* II. " And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be di- vided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled ; for his kingdom shall be plucked up, even for others besides those." (V. 3, 4.) After the death of Xerxes nine other kings reigned over Persia. But the angel evidently aims at brev- scope of the ity, and as the invasion of Greece by Xerxes second 8ection - suggests the conquest of Asia by Alexander the Great, he passes immediately from the former to the latter. From the given prophecy we learn, 1. That the principal subject of it would be specifications. a mighty king. 2. That his dominion would be very great. 3. That he would do according to his own will. 4. That his kingdom would be broken. 5. That it would be finally divided into four parts. 6. That it would not be left to his posterity. 7. That none of his successors would have equal power. All this is clearly applicable to Alexander the Great and his successors. He was himself but twenty years . * * Evidence of of age when his father, Philip, fell by the hand Alexander's of Pausanius. Many then tried to throw off the Macedonian yoke. But he very soon brought them all to subjection, and in the spring of 334 B. C. he crossed the Hellespont at the head of thirty thousand infantry and five thousand cavalry, and immediately commenced his career of conquest in Asia. He conquered an army of one hundred and ten thousand Persians on the banks of the river Gran- * Herodotus, Book yii. 104 REASON AND REVELATION. icus, and another of six hundred thousand near the Bay of Issus. He then captured Tyre, after a siege of seven months, took Egypt, and again overcome Darius, at the head of an army of one million soldiers, on the plains of Arbela; and eoon after this he subjugated all the northern and eastern provinces of the empire, and extended his conquests even be- yond Indus. He was, therefore, certainly a mighty king. His dominion was also a great dominion. In less than ten r ,,f his years he extended his empire from Ethiopia and J * Conquests of brother, Ptolemy Evergetes, immediately col- ptoiemy Ever- lected a formidable army and hastened to her rescue. Other troops were sent from Asia Minor for the same purpose. But they all came too late. Berenice was murdered before either army reached the place of her con- finement. Ptolemy, however, determined to avenge her death. He united his forces with those from Asia Minor, put Laodice to death, and made himself master of Syria and Cilicia. Thus he entered into the fortress of the king of the North. After this he crossed the Euphrates and conquered all the provinces as far as the Tigris ; and -if the progress of his arms had not been arrested by a sedition, which required his attention in Egypt, he might have sub- dued the whole Syrian empire. But he left the conquered provinces under the care of two of his generals, and hast- ened to Alexandria, carrying back with him forty thousand talents of silver, with a prodigious quantity of gold and silver vessels, and two thousand five hundred statues, part of which were the Egyptian idols that Cambyses had car- ried from Egypt into Persia. On his way to Egypt he passed through Jerusalem, where he offered many sacrifices to the God of Israel, H is offerings at to whom he seems to have ascribed his great Jerusalem - victories, rather than to his own acknowledged idols. It is difficult to account for this extraordinary conduct on any other supposition than that, like Cyrus and Alexander, he had read this remarkable prophecy, which so perfectly accords with the leading events of his life that no one, 110 REASON AND REVELATION. properly instructed, can fail so to apply it. Even the four years that he outlived Seleucus are here made a subject of prophecy.* VI. " Jinf Jiis soils " (i. e., the sons of Seleucus CaUinicus) "shall be stirred up, and shall assemble a multitude of e moved with <-h<>/(,', ami xho-ll mine forth " (toward Judea), " and fiyht ?///// him, inn irif/i tin- ////// of the North. Ami lie (A/tfi- f irh >'.<) X/HI// tut forth a f/i'i'iif multitude; but the multitude shall n mto ///x (/' ///rm/." (V. 10-11.) Then- and tin- following - 1'ar as the twentieth, relate chiefly to Antioehns the (ireat. Seleiiens ('allinictlS died a pri-oner in Parthia. He left two sons, Seleucus and Antioehns. The former succeeded his t'atlier, and a -sinned the title of Ceraunn< (///* '/'/// //^/ //), though he wfl very weak both in mind and body; but weak men most need titles inglorious * SUpP 01 ^ tlx-ir dignity. His rei.un was short r seien- and inirlorioiis. At the 1 lead of a great army, CUB Ceraunus. . . . . . . he attempted to regain the provinces lost by his father, but was soon afterward poisoned by two of his own soldiers, leaving the throne to his brother Antiochus. The remark of the angel at this point is very significant, and well illustrates the remarkable precision of the whole prophecy. Observe, both of the sons of Seleucus were stirred up ; but only one of them was successful. An- First successes Jl > 9 of Antioehus tiochus having suppressed a rebellion in the east, turned his forces against Ptolemy Philo- pater, a most vain, luxurious, and profligate debauchee, who was then king of Egypt. He first took Seleucia, and then *Prideaux's Connection, vol. ii, pp. 60-70, and R'ollin's Ancient His- tory, vol. iii, pp. 356-361. DIVINE ORIGIN OF THE BIBLE. Ill recovered all Syria, making himself master of some places by treaty, and of others by force of arms. During the next campaign he defeated Nicholas, the Egyptian general, on the Straits of Mount Lebanon, con- quered all Galilee and Persia, and threatened to invade Egypt and attack Ptolemy even in his own fortress; but this, at length, roused from his lethargy this profligate king of the South, and early in the spring of 217 B. C. Ptolemy collected an army of seventy thousand infantry, five thousand cavalry, and seventy-three elephants, and marched to Raphia, a town on the Mediterranean Sea, near the southern borders of Judea. Here he met Antiochus with an army which Rollin estimates at seventy-two thousand infantry, twelve thousand cavalry, and one hundred and two elephants. The result of the battle there fought was the defeat His (lefoat at of Antiochus, with the loss of ten thousand men Raphia - killed and four thousand taken prisoners. Antiochus fled to Gaza, and thence to Antioch. Soon after this, all Pales- tine and Ccele-Syria again voluntarily submitted to the con- querer.* VII. " AruTwJien he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands; but he shall not be strengthened by it. (V. 12.) Ptolemy, through the aid of his Greek generals, knew better how to gain a victory than to profit by Pto]emy , 8 sub . it. Had he taken advantage of his late success, sequent indis- and of the rebellion that was then actually going on in Asia Minor, it is generally conceded that he might, in all probability, have deprived Antiochus of his whole empire. But his heart was lifted up by his success, and his love of ease and desire for carnal pleasure, moved him to *Polybius, Book V; Prideaux's Connection, vol. ii: pp. 70-77; Rollin's Ancient History, vol. iii : pp. 399-408. 112 REASON AND REVELATION. agree first to a truce for one year, and afterward to the terms of peace which his enemy proposed. After the retreat of Antiochus, Ptolemy visited several HIS attompt to cities ^ Coele-Syria and Palestine. While at eiit-r th Hciy Jerasalem he offered many sacrifices, and cx- of Holies. , . . . J . pressed a desire and intention to go into the Most Holy Place. This produced great excitement and alarm throughout Jerusalem. The High Priest informed him of the sacredness of the place, and of the law of God which forbade his entrance. Tin- Priests and Levites were gathered together to oppose his rash design, and the people besought him to abandon it; but all their entreaties and ex- postulations only inflamed his excited curiosity. He forced his way as tar as the sacred court; but, if we may credit the author of the third book of Maccabees, just as he was about to enter the temple, God struck him with such a terror and confusion of mind, that In- was carried out of the court half dead. Soon after, he left the city ^really exasperated against the whole Jewish nation, on account of what had befallen him, and tlireateninu; them with his di>jlea>nre and vengeance. When he returned to Alexandria, lie began a cruel per- HIS rsecu secution against the Jews in that city, in which, ti'-n ': according to Jerome, sixty thousand of them suffered martyrdom. Thus did he cast down many ten thousands. But neither did his late treaty with Antiochus nor his persecution of the Jews serve to strengthen him.* VIII. " For the king of the North shall return, and shall set forth a multitude greater than the former ; and shall, cer- tainly come (into Juded) after certain years, with a great army and with much riches. And in those times there shall many *Prideaux's Connection, vol. ii, pp. 77-83; Rollin's Ancient History, vol. iii, pp. 408-411. See also Polybius and other original authorities cited by Prideaux. DIVINE ORIGIN OF THE BIBLE. 113 stand up against the king of the South ; also the robbers (re- voltcrs) of thy people shall exalt themselves to establish the vision, but they shall fall." (V. 13-14.) For about fourteen years after the battle of Raphia there was peace between Syria and Egypt. In the successes of mean time Antiochus, having taken and be- after tb^battie headed Achseus, the leader of the rebellion in ofRa P hia - Lesser Asia, and having reduced to subjection Media, Par- thia, and some other Eastern provinces, had returned to An- tioch with great riches and an immense army. As soon as he heard of the death of Ptolemy Philopater, and the ascension of his son Ptolemy Epiph- League be- anes, who was then but five years of age, he SiSnd^iip forgot, or rather disregarded, the obligations of of Macedon - the existing treaty, and resolved to extend his dominions by the conquest of Egypt. And in this design Antiochus was not alone. He and Philip, king of Macedon, entered into a league, in which it was stipulated that the latter should have the provinces of Caria, Libya, Cyrene, and Egypt, and that the former should have all the rest of Ptolemy's dominions. At the same time there prevailed in nearly all the provinces of the king of the South a very seditious spirit, owing to the maladministration of Agatho- cles, his prime minister. Many of the Jews also Their partia i then revolted from Ptolemy. It was, no doubt, success - the general expectation that the confederated Syrians and Macedonians would, under the circumstances, very soon take possession of the whole empire, and hence all Ccele-Syria and Palestine submitted to Antiochus with very little op- position. But the decrees of the Roman Senate soon gave a new as- pect to the war. The Egyptians, being greatly i nter ference distressed on account of the league made against of the Eomans - their infant king, sent an embassy to the Romans, soliciting 8 114 REASON AND REVELATION. their protection, and offering them the guardianship of the king and the regency of the kingdom during his minority. The Romans very willingly accepted this, and sent three am- bassadors to Philip and Antiochus, requiring them to desist from any further interference in the affairs of Egypt. Soon after, while Antiochus was engaged in a war with 1; ryof Attains, king of Pergamos, the Egyptian min- ^PatarttM * strv sent ^ co P as > w ith a g r(? at army, into Pal- Kgyp- i-stine and Coele-Syria for the recovery of these provi ixv<. He soon conquered all Judea, put a garrison in tin- ea-tle at .Jerusalem, and returned to Alex- andria covered with glory and the spoils of victory. Dur- ing this campaiirn many of the revolting Jews were put to death. Joseph us says the Jews submitted to Scopas by force, but to Antiochus they submitted willingly.* IX. " So the king of t/ie north shall come (into Judea again), and cast up a mount, and take the most fenced cities. And the arms of the south sJiall not to&uta&dj neither his chosen people; neither shall flu-re he "//// *//v//y// to withstand. But he that comet h ngfilnnf him shall do occo/v //'//// to his own will; and none shall xtmul Ixfore him. And he shall stand (stand firm, or establish his dominion) in the glorious land (Judea) which by his hand shall be consumed." (V. 15, 16.) On the remonstrance of the Roman Senate, Antiochus Defeat of sco- withdrew his forces from Pergamus, and again pas by Antio- lead them into Coale-Syria and Palestine. Sco- pas was sent against him with a choice army. They met at Paneas, near the source of the river Jordan, where the Egyptians were defeated with great slaughter. Scopas fled with ten thousand men to Sidon ; but he was so closely and so strongly besieged by Antiochus that, although the government at Alexandria sent for his relief three of their *Prideaux's Connection, vol. ii, pp. 83-87; Rollin's Ancient History, vol. iii, pp. 451^454; also, vol. iv, pp. 7-20. DIVINE ORIGIN OF THE BIBLE. 115 best generals and their most reliable troops, (chosen people,} he was forced to surrender, on the condition of life only. He and his troops were then stripped and sent back to Egypt. Antiochus then took all the most fenced cities and strong- holds of Palestine. From this time the king Palestine re- of the North reigned over Judea, the glorious t ;iken " n<1 i^id land, by whose hand it was consumed, till driven to desperation by the cruelty and inhumanity of Antiochus Epiphanes, the Jews threw off the Syrian yoke and main- tained a nominal independence, until they were subjugated by the Romans, 63 B. C.* X. "He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him ; thus shall he do : and he shall give him the daughter of women, corrupting her : but she shall not be on his side, neither be for him." (V. 17.) Having conquered Crele-Syria and Palestine, Antiochus was ready to enter Egypt with the strength of H is purpose to his whole kingdom, composed now of upright jj.^ jf?^ Israelites as well as idolatrous Gentiles. But and then by the aspect of affairs in Asia Minor and Greece seems to have suddenly changed his designs, and, therefore, what he was not prepared to do by force he attempted to ac- complish by stratagem and diplomacy. With a fraudulent design, as Jerome informs us, he sent an ambassador to Alexandria, with proposals of marriage between Ptolemy and his own beautiful daughter Cleopatra. The conditions were accepted, and the marriage afterward consummated. But the promised dowry, and all the other attempts of Antiochus to corrupt his daughter, could not alienate her from C1 tra true the interests of her husband. Faithful to his to the interests , . , of her husband. cause, she even accompanied an embassy sent to congratulate the Romans after they had defeated her father at *Prideaux, vol. ii, pp. 87, 88; Rollin, vol. iv, p. 20. 116 REASON AND REVELATION. Thermopylae, and to exhort them not only to drive him out of Greece, but also to carry the war into Asia.* XL "Aff< / ////.v, he xltail turn liia face in to the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; irifhnnt ///x own reproach he shall cause it to turn upon him." (V. 18.) When Antiochus thought he had secured the favor of Ptolemy by the proposed marriage, he turned the JBcMaaod hi* ^ l(>( - to the islands of the sea. With a fleet " of one hundred large ships of war and two hun- dred smaller vessels, he subdued some of the most important maritime places on the coasts of Greece, Thrace, and Asia Minor, and took Samos, Kul>ea, and several other islands in the .Ivjcan and Mediterranean Seas. But the Romans soon turned the tide of his fortune. Acilius routed his army at HU nbMquent Thermopylae, Livius and ^Emilius defeated his ftect in two successive engagements, and, finally, Lucias Cornelius Scipio gained a decisive vic- tory over him in Asia Minor, near the city Magnesia, at the foot of Mount Siphylus. Antiochus lost fifty thousand infantry and four thousand cavalry slain on the field of bat- tle ; one thousand four hundred more were taken prisoners, and he himself escaped with difficulty to Sardis.f XII. "Then he shall turn his face toward the fort of his own land : but he shall stumble and fall, and not be found." (V. 19.) From Sardis Antiochus went to Celaena?, in Phrygia, to join his son Seleucus, and thence made all possible haste to " the fort of his own land." As soon as he arrived at An- tioch he sent his nephew, Antipater, and Zeuxis, former His treaty with governor of Lydia and Phrygia, to desire peace the Romans. w j t ^ fae R omans . A treaty was made at Sar- * Prideaux, vol. ii, pp. 88-92; Rollin, vol. iv, pp. 20 21. t Prideaux, vol. ii, pp. 92-9.6 ; Rollin, vol. iv, pp. 45-76. DIVINE ORIGIN OF THE BIBLE. 117 dis, and afterward ratified by the Roman Senate, in which it was agreed that Antiochus should deliver up Hannibal, the Carthagenian, and Thoas, the Etolian, who were the chief instigators of the war ; that he should defray all its expenses, which were estimated at fifteen thousand Euboic talents ; that he should quit all Asia Minor west of Mount Taurus, and that he should give twenty hostages for the faithful perform- ance of the stipulated conditions of the treaty. Soon after this, five hundred talents were paid to the consul at Ephesus, two thousand five hundred more were to be paid as soon as the Senate would ratify the treaty, and the rest in twelve annual installments. Antiochus was greatly perplexed to make these payments. He made a tour through his eastern provinces to collect his revenues. When he arrived at Elymais he was informed that there was a great amount of treasure in the temple of Jupiter Belus. This temptation was too strong for a prince pressed as he then was for money, and, at the same time, destitute of moral principle, and, therefore, he stumbled and fell. Under a false pretense, he entered the temple by night, and carried away all the wealth that had been treasured up there for many years ; but when the people heard of it, Death of Anti _ they were so greatly exasperated that they im- ochus - mediately slew him and all his attendants, 185 B. C.* XIII. "Then shall stand up in his estate a raiser of taxes in the glory of the kingdom. But within a few days he shall be destroyed, neither in anger nor in battle." (V. 20.) This is a perfect miniature of Seleucus Philopater, the son and successor of Antiochus the Great. The an- Reign of Seleu . nual payment of one thousand talents to the cus phil P ater - Romans, besides meeting the expenses of his own govern- ment, rendered the taxes of the provinces very oppressive during his entire reign. He sent his treasurer, Heliodorus ; * Prideaux, vol. ii, pp. 97, 98; Rollin, vol. iv, pp. 79-87. 118 REASON AND REVELATION. to rob the temple at Jerusalem, but the God of Israel inter- fered to prevent this sacrilege. After a feeble and ignomin- ious reign of eleven years, or prophetic days, he was cut off, neither in anger nor in battle, but by the secret treachery of his own treasurer, Heliodorus, 175 B. C.* XIV. "And in his estate shall stand up a vile person, to whom they shall not r/irc fin- honor of the kingdom; but he shall come in peaceably, and obtain the kingdom by flatteries" (V. 21.) The subject of this section is Antiochus Epiphanes, son of HowAntiochus Antiochus the Great, and brother of the late .M!, !'i' uT * k HILT. 1 1 < was ( me of the twenty hostages chosen thro MI- of Syria. ai)( | ( l ( .lj vcre( l f or the faithful performance of all the conditions and terms of the treaty whieh his lather had made with tin- Romans after the battle of Magnesia. In this capacity he remained in Italy thirteen years; but for some reason his brother Seleucus wished him to return to Antioch, and, in order to obtain him, he sent to Rome, as a substitute, his only son, Demetrius who was then about twelve years of age. Antioehus was set at liberty, and had returned as far as Athens, when lie heard that Heliodorus, having poisoned Seleucus, was endeavoring to usurp the throne, and, moreover, that a strong party had declared in favor of his own sister, Cleopatra, queen of Egypt. He also knew that Demetrius, who was then a hostage at Rome, was the lawful heir and successor of Seleucus. But, not- withstanding all these obstacles, he resolved that he would, if possible, be the next king of Syria, and what he could not obtain by the right of birth or by the choice of the people, he determined to secure by his flatteries. Accord- ingly, by flattering speeches and fair promises, he gained the assistance of Eumenes, king of Pergamos, against Helio- dorus. At the same time he greatly flattered the Syrians, *Prideaux, vol. ii, pp. 102-105: Rollin, vol. iv, pp. 87-121. DIVINE ORIGIN OF THE BIBLE. 119 so that, by a show of clemency, he secured their favor, and thus, without very much opposition from any of his compet- itors, he came in peaceably, and obtained the kingdom by flatteries. He afterward assumed the title of Epiphanes, i. e., the Illustrious. But Daniel here calls him a vile . His character. person, and many of his contemporaries called him Epimanes, or the madman, on account of his low, base, and lascivious demeanor. We learn, from the writings of Polybius, Philarchus, Livy, and other heathen historians, that he would often leave his palace, with two or three of his domestics, and ramble up and down the streets of An- tioch ; that he would visit the shops of goldsmiths, and dis- pute with them about the merest trifles of their art ; that he would associate, drink, and carouse with the very dregs of the people ; that he would go uninvited to parties of pleas- ure, and indulge in all the vanities, follies, and wanton fool- eries of the young ; that he would often lay aside his royal dress, put on a Roman gown, and assume the character of a Roman politician ; that he would spend large portions of his revenue in fits of drunkenness, revelry, and debauchery ; that he would sometimes leave his palace and walk about the streets in a Roman dress, with a crown of roses on his head, and stones under his garments to pelt any who would attempt to follow him on such occasions ; that he would bathe in the public baths, and disgust all present by his obscene behavior ; and, in short, that his general demeanor proved him to-be a vile and despicable person.* XV. "And with the arms of a flood shall they be overfloivn before him, and shall be broken; yea, also the Prince of the Covenant. And after the league made with him he shall work deceitfully: for he shall come up and become strong with a small people. And he shall enter peaceably, even upon *Prideaux, vol. ii, pp. 97-107; Rollin, vol. iv, pp. 71, 121. 120 REASON AND REVELATION. the fattest places of the province. And he shall do that which his fathers have not (Jo tie, nor his fathers' fathers; he fih fill w.tittf-r among than the prey, and spoil, and riches." (V. 22-24.) Notwithstanding Antiochus's eccentricities and the debus- ing idio-yncrasics of his character, the prophet foresaw that he would succeed in his ambitious designs, and become pow- erful. All his competitors for the crown were swept away iiNtr.M.-ii-r- from before him as if by a flood ; and Onias, the with' tho'iugh PHnce of the Covenant, or High Priest of the Prie8t - .lews, wu< also deposed, and liis oilice was sold to his brother Jason for three hundred and sixty talents of silver. But after the contract was made, with Jason, Anti- ochus worked deceitfully : for three years afterward, lie auaiu sold the Hiirh Priesthood to his younger brother, Menelaus, for three hundred talents more. What follows, as far as the last clause of the twenty- fourth verse, isamere recapitulation and amplification of what precedes. From Rome Antiochus came up to Antioch with only a few attendants, and for a >hort time he had but a few HiBiuraniof adherents in Syria; but through the favor of Eumenes, the influence of his own insinuating manner, and the prodigality of his gifts, he soon became strong, and took possession of the eastern as well as most of the western provinces, for he did that which neither his fathers nor his fathers' fathers had done. With a profuseness before unknown, he scattered among the people the prey of his enemies, the spoils of their temples, the riches of his friends, and even the surplus of his own revenues. Jose- Kvi,i,,,cuofhii P hus ^y 8 ' " In his S ifts he was magnanimous extravagance and munificent." The author of the first book of Maccabees says, that "in the liberality of his gifts he abounded above the kings that were before him." And Polybius mentions several instances of his extra va- DIVINE ORIGIN OF THE BIBLE. 121 gance. Among other things, he says that Antiochus would sometimes bestow very large gifts on entire strangers, and that at other times, standing in the public streets, he would throw handfuls of money among the people, saying, "Let him take it to whom fortune sends it."* XVI. " And he shall forecast his devices against (upon) the strongholds (fortifications) for a time." (V. 24.) Ptolemy Epiphanes died 180 B. C., and was succeeded by his son, Ptolemy Philometor, who was then only six years of age. His first guardian was his mother, Cleopatra, the sister of Antiochus Epiphanes, king of Syria. During her life peace continued between the king of the North and the king of the South ; but after her death, and until the young prince reached his majority, the affairs of Egypt were admin- istered by Lennseus, an Egyptian nobleman, and Eulseus, one of Ptolemy's pedagogues. Soon after these Ground of dim- men entered upon the duties of their office, they put^ bet ween"" demanded of Antiochus the provinces of Ccele- Syria and Palestine, on the ground that they belonged to Ptolemy Soter, according to the distribution that was made of Alexander's empire after the battle of Ipsus, and also because that Antiochus the Great had promised to restore them to Ptolemy, as the dower of his daughter Cleo- patra; but Antiochus denied the justice of both these claims, and in anticipation of war, he, for a time, forecast his devices by repairing and strengthening the strongholds and fortified cities of these provinces.f XVII. " And he shall stir up his power and his courage against the king of the South with a great army. And the king of the South shall be stirred up to battle with a great and mighty army ; but he shall not stand, for they shall forecast devices against him. Yea, they that feed of a portion of his * Prideaux, vol. ii, pp. 107-110; Josephus, vol. i, p. 407. t Prideaux, vol. ii, pp. 109, 110; Rollin, vol. iv, p. 122. 122 REASON AND REVELATION. meat shall destroy him; and his army shall overflow, and many shall fall down slain. And both these kings' hearts shall be to do mischief ; and they shall speak lies at one table ; but it shall not prosper, for yet the end shall be at the ap- pointed time. Then shall he return into his land with great riches." (V. 25-28.) Antiochus, having made all necessary preparations for a successor war with Ptolemy, resolved not to wait for the during the first enemy, but to attack him in his own fortress. The first battle was fought between .Mount ('anus and lVlu>imn, in which Antiochus was victorious. Early the next spring, 171 B. C., he lead another army againM Ptolemy, routed his forces on the frontiers of Egypt, ni Rains to k Polusium, M< -inplns, and all the other for- the tilled cities of Kirvpt, except Alexandria. Ptol- g,.,-, ,(,, J a emy also fell into his hands, in some way which history does not record; but it is generally conceded that the misfortunes which at that time befell K^vpt were not owing so much to the cowardice and incapacity of her king as to the injudicious and malicious conduct of those who fed upon a portion of his meat, and especially to the corrupting influence of EulaMis. hi- instructor and guardian. This man had purposely led his royal pupil into every extreme of lux- Defect in ur ^ ll11 ^ t> ^' mniacv > to render him the more in- rt..i.'niy' capable of managing his own affairs and the con- education. . . . . , , . . concerns 01 his kingdom, ana thereby to secure for himself, during the king's majority, the same office which he had so much abused during his minority. Ptolemy was therefore wholly unfit for the crisis. While in the field he always kept himself as far out of danger as possible, and by his very effeminate demeanor he so disgusted many of his friends and other citizens of Alexandria that they forsook Party formed mm > and the following year, made his younger against him. brother, Evergetes, king in his stead. In this DIVINE ORIGIN OF THE BIBLE. 123 dilemma, it is most probable that he voluntarily surrendered himself to his uncle Antiochus for protection. Be this as it may, of this we are certain, that for some time the uncle and the nephew were associated Mutual raise , . n -i . , -i . , pretensions of together as guardian and ward in the interests both Antiocima of Egypt. They ate at the same table, and "^ptoiemy. professed for each other the most cordial friendship. An- tiochus expressed much concern for the welfare of Philo- mator, and the latter acknowledged his very great obliga- tions to his uncle, and laid the whole blame of the war on Eulseus, his prime minister. But all this was a mere game of deception and falsehood; for Ptolemy embraced the very first opportunity of freeing himself from the restraints and guardianship of his uncle ; and as soon as Antiochus had secured the peaceable possession of the country, he seized upon whatever he saw fit, and enriched himself and his sol- diers with the spoils of the Egyptians. Thus did he return to his own land with great riches.* XVIII. "And his heart shall be against the holy cove- nant, and he shall do exploits, and return to his own land." (V. 28.) While Antiochus was in Egypt, a false report of his death was spread throughout Palestine, and Ja- Report of the son thought this a fit opportunity to regain the death of Anti- High Priesthood. He therefore collected to- gether about one thousand men, and marched against Jeru- salem. Many of the citizens joined him, with whose aid he easily overcame the rest, drove out Menelaus, and unmerci- fully put to death all who fell into his hands, and whom he regarded as his enemies. When Antiochus heard this, he supposed that H is barbarous the Jews had made a general insurrection, and Jj^j^f 01 he therefore set out immediately to quell it. *Prideaux, vol. ii, pp. 113, 114; Rollin, vol. iv, pp. 124, 125. 124 REASON AND REVELATION. AVhat most exasperated him was his being informed that the inhabitants of Jerusalem greatly rejoiced when they hoard the report of his death. He therefore besieged the city, took it by storm, and for three d it up to the fury and avarice of his soldiers, in which time eighty thoti- i men were inhumanly butchered, forty thousand were made prisoners, and as many more were sold into sla After this Antiochus entered the Temple, explored the Holy and the Most Holy Place, offered swine's flesh on the altar of burnt offerings, contemptuously sprinkled broth, made of the same, on the Temple, carried away the altar of the table of shew-luvad, the candlestick, and the i vessels, to the value of one thousand eight hundred talents of gold. He then robbed other parts of . and returned to Antioeh loaded with the immense spoils of both Knypt and Judea.* XIX. "At // appointed HIM he shall return and come to the south; but it shall not be as the former or as the latter (invasion). For the ships of Chittim shall come agai therefore shall he be grieved, and return, and have int, and therein* to se- cure it the more readily by keeping up a civil war between the two brothers, who were then contending for the crown ; *Prideaux, Yol. ii, p. 115; Rollin, roL ir, pp. 124, 125. DIVINE ORIGIN OF THE BIBLE. 125 ami ho therefore raised the siege of Alexandria, led his army Memphis, and invested Philometor with such power and authority as he thought would enable him to withstand the forces of Evergetes; and he himself then returned to An- tioch. But, to his great mortification, he soon learned that Philo- metor had played the hypocrite as well as him- His disappoint. self; that he had been fully reconciled to his ment - brother Evergetes, and that the two were then reigning jointly in Alexandria. He then laid aside the mask, and publicly proclaimed his intention to take Egvpt bv force. The winter & * " * Resolution to was spent in making preparations for the war. take aii Egypt Early the next spring, 168 B. C., he sent his fleet to Cyprus, and, at the same time, he himself led a powerful army into Egypt. But this invasion was not like either the first or the second; for while he was breathing vengeance against Alexandria, within four miles Roman inter . of the city, he was met by ambassadors who had ference - just arrived in ships from Chittim or Italy, and who, at the request of Ptolemy, had been sent by the Roman Senate to forbid his further interfering with the affairs of Egypt. AVith one of them, Caius Popilius, Antiochus had formed a very pleasant and familiar acquaintance at Rome, and, therefore, as soon as he recognized him, he offered to em- brace him as his old friend; but Popilius declined the compliment, saying that his country's interests should be placed before private friendships, and that he must, there- fore, know whether he was an enemy or a friend to the Ro- man people. He then handed to him the written decree of the Senate. Antiochus read it, and said he would con- sult with his friends, and speedily give him such an answer as they would advise. But Popilius, with the wand that he had in his hand, drew a, mark around Antiochus, and, 126 REASON AND REVELATION. in a very firm and decided manner, said, "Answer the Sen- ate before you stir out of that circle ! " This was certainly a very haughty demand, but Antio<-hus had lived long enough at Rome to understand it, and, in a few minutes, he said, " I will act according to the request of the Senate." This put an end to the war, but not to the evil temper rui and malicious disposition of Antiochus. He left odtMafilMi* I'-.-M'* ' n k rn ' :lt wrath, on account of his dis- appointment, breathing vengeance against the unoffending Jews. When he camu to Palestine, lie sent Apolloniiis, with twenty-two thousand men, to Diabolical con- * inn ..f Apoiio- destroy Jerusalem. For a few days after his arrival, this general concealed his diabolical purpose; but, on the next Sabbath, when the people were all collected in their synagogues for social worship, he or- dered his troops to execute his bloody commission. The men were butchered, the women and children were taken captives, and the city was plundered, and much of it con- sumed by fire. Apollonius then built a strong tower on an eminence in the city of David, and filled it with soldiers and military stores for the further execution of the will of his majesty. The temple worship was then wholly suspended, and the en- tire city was given up to these idolaters. This was but a part of the malicious purpose of Anti- ochus. He was resolved to execute the same summary vengeance on all the Jews throughout his dominions. As soon, therefore, as he re- turned to Antioch, he published a decree in which he re- quired all the people of his empire to worship the same gods that he worshiped, and to observe exclusively the same religious ceremonies. As he anticipated, the Gentiles sub- mitted to this decree without much opposition. Many of the Jews also apostatized, and became the most zealous ex- Intolerant de cr.'i- of Anti- ochus. DIVINE ORIGIN OF THE BIBLE. 127 ecutioners of the king's decree. Thus had he intelligence with them that forsook the Holy Covenant. Others patiently suffered martyrdom, "not accepting deliverance that they might obtain a better resurrection. 7 ' But in Modin, a town in the inheritance of Dan, the standard of opposition was raised by Matta- Fi(1) , lityofM . lt _ thias and his five sons, Johannan Kaddis, tatiima and his Simon Thassi, Judas Maccabseus, Eleazar Av- aran, and Jonathan Apphus. They were priests of the course of Jehoiarib, and all zealously devoted to the laws and institutions of Moses. Mattathias, seeing a Jew offer- ing sacrifice on a heathen altar, ran upon the apostate and slew him. At the same time, Apelles, the Syrian com- mander, and all his retinue, were put to death. This was the first of a series of heroic exploits that once more se- cured to Israel for a time their national independence. Mattathias did not live to see the issue. Worn down with the fatigues of the first campaign, he died 166 B. C., hav- ing appointed his son Judas Maccabseus his successor. Judas was eminently qualified for the crisis. With a com- paratively small force, he defeated the armies Exploits and of Antiochus, first under Apollonius, governor JlSafmatedt' of Samaria, then under Seron, deputy-governor bajus * of Ccele-Syria, afterward under Nicanor, lieutenant of Ptol- emy Macron, who was then acting as governor of Ccele- Syria and Phoenicia. Soon after this he routed the army of Timotheus, governor of the country beyond the Jordan, and, finally, that of Lysias, a nobleman of the royal family, to whom the king had committed the government of all the provinces west of the Euphrates, with special orders to de- stroy the whole Jewish nation and distribute their land to others, while he was himself attempting to restore order in the eastern portions of his empire. After these victories, Judas led his army to Jerusalem, pulled down the heathen I 128 REASON AND REVELATION. altar, cleansed the temple, supplied it with new furniture, and restored the Mosaic laws and ordinances of worship. Antiochus was at Ecbatana, in Media, when he heard of the defeat of Nicanor and Tirnotheus. He immediately set out for Judea, threatening vengeance and utter ruin to the whole Jewish nation. When near Babylonia, he received furtlu-r intelligence that Judas had also defeated Lysias, re- taken Jerusalem, rast down the images and altars that he had set up, and fully restored the wor.-hip of the God of Israel. When lie had received this message he became perfectly furi- ous, and commanded his charioteers to double their speed, that he mi<;ht the sooner satiate his vengeance on the devoted I-r.n-liti--, declaring that he would make Jerusalem the bury- iii-_!-j>lare of tin; whole nation, and that he would not leave within it a single inhabitant. But while he was uttering these bou.-tful words the hand of God smote him. He was . ..fAnti- immediately sei/.-d with the most excruciating agony, and, after suffering indescribable tor- ineuts of both mind and body, he expired at Tabae, on the borders of Babylonia, an object oi'di>rust to all spectators. Such was the awful and monumental end of this " vile per- son" according to the united testimony of Polybius, Jo- sephns, and the author of the first book of Maccabees.* XX. "And arms shall stand on his party (or in his place,) and they shall pollute the sanctuary of strength, and shall take away tic- ihiily sacrifice, and they shall place the abomination that maketh desolate" (V. 31. Compare Matthew xxiv : 15.) All this evidently refers to the Roman army. From the independence death of Antiochus Epiphanes, 164 B. C., to the ^ me ^ tne R man invasion, the Jews, though greatly harassed by the Syrians, maintained in some measure their national independence, and the services *See on this section Prideaux, vol. ii, pp. 116-136; Rollin, vol. iv, pp. 128-140; and Josephus, vol. i, pp. 410-419. DIVINE ORIGIN OF THE BIBLE. 129 of the temple were daily and regularly performed. But in the year 65 B. C., the Koman armies stood up . A Roman con- and were firmly established in the place of An- quest of Syria tiochus. At that time Pompey the Great re- duced all Syria to a Roman province, and two years after that, having been requested to decide upon the claims of Hyrcanus and his brother Aristobulus to the miter and the crown of Israel, Pompey led a great army into Judea, took Aristobulus captive, slew twelve thousand of his party, who had taken refuge in the temple, broke down the walls of Jerusalem, restored Hyrcanus to the office of high priest, and made him prince over the whole country, on condition that he should pay an annual tribute to the Romans; but he took away his crown, and confined his jurisdiction to the old limits of Judea. In A. D. 8, Archelaus, son of Herod the Great, was con- demned for maladministration, and banished to Judea reduced Gaul, and Judea was then reduced to a Homan to a Roman province. province. From that time the power of life and death was taken away from the Jews, and their bill- of rights was, in many other respects, very much restricted. But the The gcepter not scepter had not yet wholly departed from Judah, yet wrested , 0,1 -i i i i pn i from Judah. because Shiloh had not yet come in his official capacity. The Jews still had their Sanhedrim and inferior courts of judicature, and still they continued to worship God according to their own laws and institutions. But when they crucified the Lord of life and glory, the cup of their iniquity was full. Anarchy, dis- Degtruction of order, and rebellion rapidly increased among the Jerusalem by 7 . the Romans. people till Titus set up the Roman ensigns, or symbols of abomination and desolation, around Jerusalem, demolished its walls, dug up its foundations, slew one mill- ion one hundred thousand of its inhabitants, polluted and 9 130 REASON AND REVELATION. afterward destroyed the temple or sanctuary of strength, and put an end to the daily sacrifices, A. D. 70.* X X I. " And such as do wlfkcdhj against the covenant slmll /> crtrrnjtt hi/ //W/ovVx." (V. 32.) The change of number here, from the plural to the sinmi- and Jar, is very significant. The Roman army first !,',!'" invaded Judea in the days of the republic. No perors - one trill then governed all the provinces. The Roman army, under the consuls, was the terror of nations, and the proper subject of prophecy relating to the conquest of kinirdoiiK; ami hence, even in the destruction of Jerusa- lem, the eye ,f the ;inL r <'l still rests on the desolating army. But now there is a change from the armv to the emperor. A new system of religion and philosophy was now threatening to de^.latc the temples of the Romans, to break down their altars, destroy their images, change their literature, and rev- olutionize the manners and customs of the whole empire. To prevent thi- the mo-t dreadful penalties were threaten ed, and the highest reward- were offered by the successive em- perors; and the^>; /jut many shall cleave to them with flatter- ies." (V. 3-1.) Thi-se word- evidently relate to the help which the con- -of con- ri-rfi-il Hebrews, as well as all other Christians, rorofchrto- received from the Emperor Constantino. In A. D. 306 he was proclaimed Emperor of the AVest by the army of Gaul and Britain, and immediately he granted full liberty of worship to all his subjects. After his victory over Max en tins, A. D. 312, he became master of the whole Western empire, and in connection with Licinius, the emperor of the eastern provinces, he published & decree of universal toleration. This was soon followed by the special edict of Milan, in w v ' n it was required that all places of worship and public lands which had been confiscated should be restored to the church without dispute, without delay, and without expense. In A. D. 324, Constantine became sole emperor, and the edict of Milan was then republished as the law of the whole empire.* Had Constantine properly comprehended the true genius * Murdock's Mosheim, vol. i, pp. 211-213 ; Waddington's Church His- tory, p. 105. See, also, Gibbon, vol. ii, chaps. 14-16, and Lardner's Credi- bility, vol. viii, p. 335, Lond. edit. DIVINE ORIGIN OF THE BIBLE. 135 of the Christian religion, and merely, as in these United States, granted to all his subjects the right to wor- Thelr advan . ship God according to the dictates of their own taws and dis- . . - , , , advantages. reason and conscience, he would nave rendered very important service to the cause of Christianity, and very greatly helped the Hebrew Christians. In this way the earth may still do much to help the woman. But by the union of church and state, by abolishing paganism and making Chris- tianity the religion of the empire, and himself the arbiter of all ecclesiastical controversies, he has left it doubtful, in the estimation of many, whether, on the whole, his course was really a benefit or an injury to the church. It is certain that the aforesaid edicts of Constantine gave some temporary relief and advantages to Christians ; and hence the Angel said that, after a long period of persecution, the converted Israelites would receive a little help. But he anticipated the evils that would soon result from this political interference, and, there- fore, immediately added, "But many shall cleave unto them with flatteries." " It is evident," says Mosheim, " that the victories of Con- stantine the Great, and both the fear of pun- Extracts from ishment and the desire of pleasing the Roman Mosheim and . . ^11 Gibbon. emperors, were cogent reasons, in view 01 whole nations as well as of individuals, for embracing the Chris- tian religion."* And the skeptical but eloquent Gibbon adds : " By the edicts of toleration, he (Constantine) removed the temporal disadvantages which had hitherto retarded the progress of Christianity, and its active and numerous minis- ters received a free permission, a liberal encouragement, to recommend the salutary truths of revelation by eveiy argu- ment which could affect the reason or the piety of mankind. The exact balance of the two religions continued but for a moment, and the piercing eye of ambition and avarice soon * Murdock's Mosheim, vol. i, p. 227. 136 REASON AND REVELATION. discovered that the profession of Christianity might con tribute to the interests of the present as well as of a future life. The hopes of wealth and honors, the example of an emperor his exhortations, his irresistible smiles diffused conviction among the venal and obsequious crowds which usually fill the apartments of a palace. The cities which signali/ed a forward xeal by the voluntary destruction of their temples were dist inguished by municipal privileges and rewarded witl popular donations ; and the new capital of the east gloriex in the singular Advantage that Constantinople was never profaned by the worship of idols. As the lower ranks of society are governed by imitation, the conversion of those who possessed any eminence of birth, of power, or of riches, was soon followed by the dependent multitudes/'* X X V. "And some of them of midcwtondiing #hall fatly to f/-i/ //ten, and to purge, ami f<> ///'//;< t/inn >r/ii(e even to tin' lime oftlie end; because it is yet for a Him f><>i,ifi" (V. &">.) Scarcely had persecution cra>cd from without when it be- , t , , ,. gan to rage from within. The edicts of Con- of the stantine were far more potent in re-training the diabolical fury of the heathen than in enlight- ening, humbling, and sanctifying the minds and hearts of either the ruled or the rulers of a sectarian church. Con- troversies arose about Arianism, Pelagianism, Nestorianism, Etitychianism, Monophysitism, Monothclitism, the worship of images, and various other heresies, in all of which im- perial favor and the terrors of martyrdom had much more influence than the inspired oracles of the Old and the New Testament. The testimony of Gibbon is again in point. He says : " The simple narrative of intestine divisions, which distracted the peace and dishonored the triumph of the church, will confirm the remark of a pagan historian, and justify the complaint of a venerable bishop. The expert- * Gibbon, vol ii, pp. 465, 466. Lond. edit. DIVINE ORIGIN OF THE BIBLE. 137 ence of Ammianus convinced him that the enmity of the Christians toward each other surpassed the fury of savage beasts against men. And Gregory Nazianzen most pathet- ically laments that the kingdom of heaven was converted by discord into the image of chaos, of a nocturnal tempest, and of hell itself."* In this protracted warfare, as in most similar cases, the most intelligent, virtuous, and godly men were God , sdes5gn in often the victims of persecution. The same Di- permitting vine wisdom that permitted the Apostles to seal their testimony with their own blood, and the dying martyrs of the west to bear witness to the truth, was also pleased to allow many in the east, and especially of the Hebrew con- verts, to fall, to try them, and to purge them, and to keep them white, even from the reign of Constantine to the end of the Greek empire. XXVI. "And the king shall do according to his will. And he shall exalt himself and magnify himself above every god; and he shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished. For that that is determined shall be done. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god ; for he shall magnify himself above all. But in his estate he shall honor the god of forces. And a god whom his fathers knew not shall he honor with gold, and silver, and precious stones, and pleasant things. Thus shall he do in the most strongholds with a strange god whom he shall acknowledge and increase with glory. And he shall cause them to rule over many, and shall divide the land for gain. And at the time of the end the king of the South shall push at him, and the king of the North shall come against him like a whirlwind, with chariots and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over." (V. 36-40.) * Gibbon, vol. iii, p. 70. 138 REASON AND REVELATION. It may be proper to remind the reader that the closing G<-n<'nii scope scenes of the book of Daniel relate chiefly to pL'ti. i!;ura- ^e seed of Abraham according to the flesh. " Xow I am come," said the Angel, " to make thee understand what shall befall thy people in the latter days." Sometimes the narrative is wholly indirect, and, very often, it is partially so. But the Angel never takes his eye off' Palestine. The governments of Persia, Macedonia, J'i'ypt, Syria, and Rome are all successively introduced by the heavenly messenger, but always with some reference to Canaan, and to the Jews as its rightful possessors. ,-iii^ this in mind, then, we have given the follow- rrit,Ti : i iin.1 ing <-nt'riii by which to distinguish and identify the king who is made the principal subject of king. this section. It seems evident from the narra- tive: I. That he would be king over Judea and all the surround- ing countries. It is not the king of the North nor the king of the South ; it is "The King" that appears to the Angel in vision. II. That he would be an absolute monarch, and rule ac- cording to his own will. III. That he would be extremely vain and presumptuous, even to the assumption of Divine prerogatives. IV. That for a time he would succeed in his arrogant, ambitious, and irreligious designs. V. That he would in some way disregard or discourage marriage. VI. That forsaking the God of his fathers, he would in- troduce a strange divinity and new objects of worship. VII. That he would divide the land for gain. VIII. That in the latter part of his reign the king of the South would make an assault on him. IX. And that he would be finally vanquished, and his DIVINE ORIGIN OF THE BIBLE. 139 whole empire completely subjugated by the king of the North. These characteristics all apply to the successors of Con- stantine the Great, who reigned at Constantinople over the eastern Roman empire. For, I. It is universally conceded by infidels, Jews, and Chris- tians that from the banishment of Archelaus, Period of RO- A. D. 8, to the conquests of the Saracens in the * n t ie d ruie~ seventh century, Judea was a province of the over Palestine - Roman empire, and that from the removal of the seat of government from Rome to Constantinople, A. D. 330, it was subject to the will, and under the administration of, the emperors of the east. II. That the Byzantine or eastern Roman emperors were also extremely self-willed and despotic is also * The Byzantine generally known and conceded. Should any, emperors seif- however, be skeptical on this point, I refer them to Gibbon's " Decline and Fall of the Roman Empire." III. They were also exceedingly vain and presumptuous. "N"o civil rulers ever assumed more authority Their arrogant over their subjects than did the unworthy succes- assui p tion8 - sors of the great Constantine. The decisions of the ecclesias- tical councils were but the echo of the imperial voice, and the plain, moral, and positive precepts of the God of heaven were often set aside by the edicts of these earthly monarchs. Thus did they magnify themselves above every god, and thus did they speak marvelous things against the God of gods. The following historical extracts will sufficiently illustrate this characteristic of these Greek or Byzantine Extracts from emperors. Neander says : " The cooperation of Neander - the emperors having once become so necessary in order to the assembling of these councils and the carrying out of their de- cisions, it could, of course, no longer remain a matter of in- 140 REASON AND REVELATION. difference to them which of the contending parties they should sustain with their power. However emphatically they might influence of declare in theory that the bishops alone were en- theGn.k.m- ^j^ ^ Decide in matters of doctrine, still hu- pcrors in eccle- siaHticaimat- man passions proved mightier than theoretical forms. Although these councils were to serve as the organs to express the decisions of the Divine Spirit, yet the Byzantine court had a//vm/// y//^///^/, // flu- ry///-x//oyi, as to which party should be considered pious and which im- pious, wherever it could be contrived to gain over the court in i'avor of any particular doctrine or interest; or in case the court persecuted one of the contending doctrinal parties merely out of di-like to the man who stood at the head of it, then the doctrinal (|iiesti nothing but the influence of the Emperor Con- stantine which induced the eastern bishops, at the council of Nice, to suffer the imposition of a doctrinal formula which they detest ''d ? and from which, indeed, they sought immedi- ately to rid themselves. * * * Now, as so much depended on the fact whether a party had the emperor's vote on his side, consequently every art was employed to secure this. All that was corrupt in the Byzantine court found its way into the bosom of the church. Court parties became doctrinal parties, and the reverse. Imperial chamberlains, eunuchs, directors of the prince's kitchen, disputed on formulas of faith, and affected to set themselves up as judges in doctrinal disputes. That which must pass current for sound doctrine in the church was subjected to the same fluctuations with the parties at court. At length, A. D. 476, Basaliscus, who DIVINE ORIGIN OF THE BIBLE. 141 enjoyed a brief author it} 7 ", set the example, wholly in ac- cordance with the spirit of the Byzantine court, of effecting changes in the ruling doctrines of the church by Their arrogant imperial decrees, and of settling dogmatic contro- cimngeThe versies by a resort to the same expedient. And ! aws a " d , do '. & trine of the Bi- this example was soon after but too eagerly fol- we. lowed by other emperors, such as Zeno and Justinian."* The same author further adds : " The rage for dogmatiz- ing among the Greek emperors had, from the earliest times, been the cause of many checks and disorders in the Greek Church, and the same thing proved true under Manuel Com- nenus, who reigned from A. D. 1143 to 1180. The historian Nicetas Choniates was doubtless right in saying the Roman emperors were not satisfied to rule and to deal with freemen as slaves, but they took it quite amiss if they were not also recognized as wise and infallible dogmatists, as lawgivers, called to decide on all matters human and divine."1f The following is from the learned Gieseler: "Notwith- standing these great privileges," says this very Extract from critical historian, "the hierarchy became more Gieseler - and more dependent on the state. The emperors sent their ecclesiastical laws to be promulgated by the bishops, as they did their civil laws to the pretorian prefects. Their right to do this was unquestioned as long as they confined themselves to the external relations of the church, or even to subjects connected with its internal government ; but hardly so when they began to decide questions of faith by edicts, and to as- semble squads only to adopt articles which they had prescribed. The Greek bishops, indeed, became more and more con- firmed in the habit of sacrificing their convictions to their interests; but the bishops of the Latin Church, favored by * Neander's History of the Christian Religion and Church, vol. ii. pp. 133-135. t Vol. iv, p. 533. 142 REASON AND REVELATION. the political condition of their country, were more successful in preserving their independence.* On this point we will finally hear from the skeptical Gib- bon, whom no one will accuse of an intention to confirm and Fm-tiipr nius- illustrate the truth of prophecy. He says : " Such t.-atinns imm were the TIM and progress, and such were the natural revolutions of these theological disputes which disturbed the peace of Christianity under the reigns of Constantine and his sons. But as these princes presumed to extend their de-put i>m over the faith as well as over the lives and l!>rtunes of their subjects, the weight of their suf- frage sometimes inclined the ecclesiastical balance, and the In-ci'inj f * Inference from alted and magnified themselves above every god ; the preceding that they often spoke marvelous things against the God of gods, and did not regard the God of their fath- ers; and, in a word, that if the Pope of the West was the * Gibbon, vol. vii, pp. 100 101. 144 REASON AND REVELATION. rentable man of sin, the emperor of the East was his twin brother. IV. It is further evident, from the preceding citations that absolute authority in all matters, human and divine, was claimed and exercised by these Byzantine or Greek em- perors for about one thousand years, and hence the given testimony of Neander, Gieseler, and Gibbon sufficiently illus- t rates al.-n the fourth point of our analysis. V. Paul said and taught that " marriage is honorable in all ;" but, from a very early period, the notion i ;ili' n . i .. . J j.,i mi .i. r of greater purity and sanctity was associated with celibacy in the Greek Church under the ror. emj)erors, as well as in the Litin Church under the popes; and hence the marriage of the clergy was dis- couraged, as polluting and dishonorable, in both the east and the west. "The Council of Elvira, in council of Ei- Spain," says Neander, "which met in A. D. 305, and was governed by the ascetic and hier- rarchal spirit which prevailed particularly in the Spanish and North African Churches, was the first to announce the law that the clergy of the first three grades should abstain from all marriage intercourse or be deposed." 5 * The same subject was also warmly discussed in the Coun- cil of Nice, A. D. 325, in which, according to 1 <>r the <, u.Kii of the same learned author, it was finally agreed that the ecclesiastics of the three first grades, when once ordained, should no longer be permitted to marry, and the rest was left to the free choice of each individual. "And this," he says, " was not a thing altogether new. The Council of Neocsesarea, in the year 314, had al- Of the Council of Neooesarea. ready decreed that the presbyter who married or the council should forfeit his standing ; and the Council of of Ancyra. Ancyra, in the same year, that the deacons who, * Ecclesiastical History, vol. ii, p. 147. DIVINE OKIGIN OF THE BIBLE. 145 at the time of their ordination, should declare that they could not tolerate the life of celibacy, might subsequently be allowed to marry; while those who said nothing on this point at their ordination, and yet afterward married, should be deposed from their office. How much the ascetic spirit of the moral system which then prevailed in many portions of the Eastern Churchy first giving rise to monasticism, and then receiving support from the same system, contributed to spread the erroneous notion of the necessity of celibacy to the sacred character of the priesthood, is made evident by the decisions of the Council of Ganara in Paph- Decreeofthe lagonia, about the middle of the fourth century, council of Gan- which council, at the same time, deserves notice as being opposed to this spiritual tendency and to this delu- sion. Its fourth canon pronounces sentence of condemna- tion on those who would not hold communion with married ecclesiastics. But the practice became continually more prev- alent in the Eastern Churchy for the bishops, at least, if they were married, to abandon the marriage relation."* But, " like priests like people," is an old proverb. What was dishonorable in the former could not long Effect of theso be regarded as wholly unobjectionable in the decrees - latter; and hence we find that under the Greek emperors marriage was not honored and respected as a Divine insti- tution of elevating and purifying tendencies, but it was merely tolerated as a necessary evil, on account of the weak- ness and depravity of human nature. VI. The worship of new divinities is another marked char- acteristic of this subject of prophecy. That the worship of new Greek emperors, though professing Christianity, divinities - had really but little reverence and respect for its Divine Founder, and for the laws and institutions of his kingdom, is quite evident from the testimony already submitted. " But/' * Neander's Ecclesiastical History, vol. ii, p. 147. 10 146 REASON AND REVELATION. says the Angel, " In his estate he shall honor the god Mauz- zini ; even a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones and pleasant things." The word Mauzzim, taken abstractly, signifies mu- nitions, bulwarks, fortresses; but taken concretely, it may de- note protectors, defenders, and guardians. This is evidently its inclining in this connection, and in this sense it is appli- cable to the theological systems of both Rome and Constanti- nople. In the Eastern and Western dm Hies, departed saints w<-iv worshiped as the f/iinr^inns and protectors of the living. This is so generally conceded by all parties that witnesses in the case may be regarded as unnecessary; but the follow- ing brief extracts from Mnsln-im and Gibbon will, I hope, iiiiiHtmtioiw n t be unacceptable to the reader: "The aid of Moslem. t i ( . I):ir(( ,i >: ,int s ," says the former, " was implored with supplications )>y vast multitudes, and no one censures this absurd devotion."* And, again, the same author adds: " The temples erected in memory and to the honor of the Faints were immensely numerous, both in the East and in the "West. There had long been enough houses of worship to accommodate the people, but this age (the sixth century) courted the saints by offering them these edifices as a kind of presents. Nor did they doubt at all that the saints took under their immediate protection and care the provinces, cities, towns, and milages in which they saw such residences pre- pared for them." f To the same effect is also the following testimony of Gibbon : " Without approving the From Gibbon. J malice," (of Eunapius,) says this infidel histo- torian, "it is natural enough to share the surprise of the sophist, the spectator of a revolution which raised these ob- scure victims of the laws of Rome to the rank of celestial and invisible protectors of the Roman empire.'^ . * Mosheim's Ecclesiastical History, vol. i, p. 342. fib., vol. i, p. 414. J Decline and Fall of the Roman Empire, vol. iii, p. 530. DIVINE ORIGIN OF THE BIBLE. 147 VII. That these celestial and invisible protectors were also honored with gold, and silver, and precious D iV i Sion of the stones, and pleasant things ; that the whole Ro- land for gain - man empire was divided among them for gain, each coun- try having its own patron saint; and that, from the same mercenary motives, it was also subdivided among the monks, bishops, and other clerical orders, are facts too well known to require any special proof or illustration. VIII. From the subjugation of Syria and Egypt by the Romans till the decline of the eastern Roman NO king of the empire, no mention is made of the king of the North or the king of the South. The reason of man dominion. this is obvious. During all this period the Romans had possession not only of Judea, but also of all the countries both north and south of it. The geographical distinction so often referred to in that part of this prophecy which relates to Syria and Egypt had, therefore, no existence while Rome or Constantinople governed all western Asia; but this dis- tinction was afterward revived by the Saracens Thegaracens of Arabia and the Turks of Asia Minor and became king of northern Syria. Under the banners of the False Prophet, the former left the sandy deserts of the peninsula, conquered all Persia, Syria, Palestine, Egypt, northern Africa, parts of Europe, and, in forty-six years after the flight of Mahomet from Mecca, his followers appeared in arms under the walls of Constantinople. " During many Their attempta days, from the dawn of light to the evening, the to take con- line of assault was extended from the Golden Gate to the eastern promontory, and the foremost warriors were impelled by the weight and eifort of the succeeding columns. But the besiegers had formed an insufficient esti- mate of the strength and resources of Constantinople. The solid and lofty walls were guarded by numbers and disci- pline, the spirit of the Romans was rekindled by the last 148 REASON AND REVELATION. danger of their religion and empire, the fugitives from the conquered provinces more successfully renewed the defense of Damascus and Alexandria, and the Saracens were dis- mayed by the strange and prodigious effects of artificial fire. This firm and effectual resistance diverted their arms to the more easy attempts of plundering the European and Asiatic coasts of the Propontis, and after keeping the sea from the month of April to that of September, on the approach of winter they retreated fourscore miles from the capital to the i~Ie of Cyzicns, in which they had established their maga- zine of spoils and provisions. So pati< -nt was their perse- verance, or so languid \vere their operations, that they re- peated, in the six foUowillg summers, the same attack and retreat, with a gradual abatement of hope and vigor, till the mischances of shipwreck and disease, of sword and fire, com- pelled them to reliinjuisli their fruitless enterprise."* In like manner ended all subsequent attempts of the Saracens to take Constantinople. For many years this new king of the South continued to push at the Greek emperors. IX. It was reserved for the Turks, the revived king of the North, to put an end to the eastern Roman The king of the North revived empire. Othman was the founder of the Otto- man or Turkish empire. In 1299 he established a kingdom in Bythinia, of which Bursa, at the foot of Mount Olympus, was made the capital. His successors, Orchan, Amurath I, Bajazet I, Mahomet I, Amurath II, and Ma- homet II, greatly extended the Ottoman dominions in both Asia and Europe. Bajazet reigned from the Euphrates to the Danube, all being subject to him but Constantinople. To take this was the work of Mahomet II. At Siege and cap- ture of con- the head of an army of three hundred thousand men, and supported by a fleet of three hundred sail, he laid siege to this celebrated metropolis on the sixth * Gibbon, vol. vii, pp. 3, 4. DIVINE ORIGIN OF THE BIBLE. 149 of April, A. D. 1453, and on the twenty-ninth of May fol- lowing the Turks stormed the walls. The last Constantine fell as he boldly disputed every inch of ground. Multitudes of his subjects were massacred in the first outburst of Turk- ish fury ; the rest were sold into slavery ; and when Mahomet made his triumphal entry into the city he found it a vast solitude.* The conquest of Constantinople was soon followed by that of Servia, Bosnia, Albania, and Greece, including the Pe- loponnesus, several islands in the archipelago, and the Greek empire of Trebizond. Thus did the king of the North come against the Greek emperor like a whirlwind, with chariots, and with horsemen, and with many ships ; and thus did he enter into the countries and overflow and pass over. XXVII. " He shall enter also into the glorious land, and many countries shall be overthrown; but these shall escape out of his hand } even Edom, and Moab, and the chief of the chil- dren of Ammon. He shall stretch forth his hands also upon the countries, and the land of Egypt shall not escape ; but he shall have power over the treasures of gold, and of silver, and over all the precious things of Egypt, and the Libyans and Ethiopians shall be at his steps." (V. 4143.) All this applies clearly to the Turkish sultans, and to them only. In A. D. 1481, Mahomet II was Further evi . succeeded by his son Baiazet II, a prince of mild dence that the i T- i king of the and amiable temper. He, however, subdued North and the Bessarabia and some important provinces in Asia. ta " r s aw'iden- After a reign of thirty years, he was forced to re- tical - sign his throne to his son Selim, surnamed Gavuz the Sav- age. This most cruel of the Ottoman monarchs commenced his reign with the murder of his brothers, his nephews, and forty thousand dissenters from the orthodox faith. Having removed all competitors for the crown, he turned his arms * Gibbon, vol. viii, chap. Ixviii. 150 REASON AND REVELATION. against the Persians, over whom he gained several important victories, and from whom he wrested large portions of ter- ritory beyond the Tigris. He then marched against Gauri, the Mameluke sultan of conquwt of Egypt, WM 'N m tne late Persian wars, had fought Syria and Pai- against the Turks. The two armies met near Aleppo, a town in northern Syria. The engaijci- ment was fierce and sanguinary, but Gauri was slain, his army defeated, and all Syria added to the dominions of the conqueror. Jndra was included in this conquest, and from that time, A. D. 1516, " the glorious land" has been subject to the Sublime Porte. " But these shall escape out of his hand, even Edom, and Escapeofthe Mv) literally means a straight rod Moaning or the or carpenter's rule, ami hence it has long been vu,,i canon. uge( j fa denote the entire catalogue or list of in- spired books which God has himself given to the Church as the only proper and authoritative rule of both our faith and our practice. It is not enough to prove simply that the Bible, as a The aid of rea- whole, is of Divine origin. It is further neces- son necesnary gar y ^ o examine the claims of the several books in MCuUof on the canon of that compose it, and also to decide on the merits of all the other books for which inspiration has been claimed by any portion of Christendom. Here, then, we again clearly need the aid of enlightened Reason in our attempts to settle this important question. We simply ask and require, that in this, as in all other cases, she shall ren- der a verdict according to the nature and weight of the evi- dence submitted. To do this is her proper province; and to this no reasonable man will object. (154) THE CANON. 155 CHAPTER I. CANON OF THE OLD TESTAMENT. First of all, then, we affirm that the thirty-nine books of the Old Testament are all canonical. This may be The thirty-nine clearly and satisfactorily proved from the fol- ow^Teltl^ent lowing considerations : are canonical. I. These books were all so regarded and so First source of classified by the last of the inspired Jewish wri- evidence - ters. For the truth of this proposition we have the united and unbroken testimony of all the Jews who have Testimonyof ever written on this subject from the days of later Jewish writers. Malachi to the present time. They all testify in substance as follows : that the Old Testament Canon was completed by Ezra, Nehemiah, Zechariah, Malachi, and other inspired members of the Great Synagogue, or last School of the Prophets, founded by Ezra.* This unity of sentiment is a very remarkable and signifi- cant fact, and should have very great weight in weight of thia settling this question. Especially is this the testimon y- case, when it is remembered that on most other points they were very much divided ; as, for instance, on the weight and authority of their own traditions. The Pharisees insisted on the binding obligations of the Oral as well as of the "Written Law. But the Sadducees as earnestly protested against this, and insisted on making the Written Law their only rule of faith and practice. This was the great dividing * Buxtorf s Tiberias, book i, chap. x. 156 REASON AND REVELATION. question of these sects. So Josephus testifies. He says: The main ques- "Their" (the Sadducees) "custom was to re- IbTpiTaVuis & ard notnin g except the Laws," (that is, the and sadducees. Written Laws, the Old Testament) ; u for they reckon it as a virtue to dispute against the doctors, in favor of the wisdom which they follow.* And again he says : " The Pharisees inculcated many rules upon the people, re- ceived from the fathers, which are not written in the law of Moses ; and on this account, the Sadducees reject them, al- leging that those things are to be regarded as rules which are written " (in the Scriptures) ; but that the traditions of the fathers are not to be observed; and concerning these things it is that great disputes and differences have arisen among them."f But notwithstanding their great zeal for the traditions of Reverence and their fathers, the Pharisees never presumed to I^ :u ' e an y f them in the same category with the books of the t lii i't v-ii me books of the Old Testament. On Old Tentament. . . . , . T 1-1 this point the testimony of Josephus is also very clear and satisfactory. He .says : " \\ r e have not an iimu- merable multitude of books among us, disagree- j n g f rom an d contradicting one another, as the Greeks have, but only twenty-two books, which contain the records of all the past times, which are justly believed to be Divine. And of them, five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years ; but as to the time from the death of Moses to the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets who were after Moses wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God and precepts for the con- * Antiquities, book xviii, chap, i : 4. t Antiquities, book xiii, chap, xi: 6. THE CANON. 157 duct of human life. It is true, our history has been written since Artaxerxes, very particularly, but has not been esteemed of like authority with the former by our forefathers because there has not been an exact succession of prophets since that time. And how firmly we have given credit to these books of our own nation is evident by what we do, for, during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them, but it is become natural for all Jews, immediately and from their very birth, to esteem these books to contain Divine doctrines, and to persist in them, and, if occasion be, to die for them ; for it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theaters, that they may not be obliged to say one word against our laws or the records that contain them." * On this one point, then, be it observed, the Jews were unanimous. Much as were the Pharisees wedded to the traditions of their fa- thers, not one of them had ever dared to incorporate any of these traditions into the Canon which, they all say, they had received from the inspired prophets of the Great Synagogue. The reader will observe that Josephus here reckons but twenty-two inspired books. And this is still the custom of many Jewish Rabbis. Their reason for this enumeration is because there are but twenty- t>ooks of theoia two letters in the Hebrew alphabet. "According to this classification, Judges and Ruth make but one book ; the two books of Samuel, two of Kings, and two of Chronicles, make but three in all; Ezra and Nehemiah are one, Jere- miah and Lamentations are one, and the twelve Minor proph- ets are but one." f Some of the Jewish doctors, however, as * Against Apion, book i, sec. 8. t New Am. Cyclopaedia, vol. iii, p. 225 ; Home's Introduction, vol. i, chap, ii, sec. i, 5; and Bundt's Apparatus Biblicus, book ii, chap, ii, p. 281. 158 REASON AND REVELATION. in the Talmud and the Massorah, separate Judges and Ruth, and Jeremiah and the Lamentations, and thus make in all twenty-four sacred books; "And, in order to accommodate this number to that of the letters of the Hebrew alphabet, they repeat the Yod three times, as they say, in honor of the great name Jehovah, of which Yod is the first letter; and, in the Chaldee language, three Yods together express thi< sacri-d and adorable name."* Hence it seems that there has never been any important wj,:it. follows difference of opinion among the Jews with re- '; x ' .nard to the Old Testament. The Thirty-nine ":"' {>r books of our modern Hebrew Bibles are the same the Jewish ttte that have ever been received by the Pharisees, the Sadducees, and the Kssem-s. In the common consent of these several parties, we have, therefore, the most con- vincing evidence that the Canon of the Old Testament ivsts on the authority of Ezra, /ediariah, Maladi'i^and other proph- ets of the Great Synapse. On no other hypntlM^is ran we satisfactorily account for this extraordinary unity of senti- ment on a question of so much intrinsic difficulty and per- plexity. When these books were all collected into one volume is not Formation and known with absolute certainty, but it is proba- iMtemtat kle that this was done for the sake of conveni- ence, as was the custom before the captivity,f very soon after the last book Mas written by Malachi; after this the work of revision probably continued, as the Jews say, till the spirit of prophecy ceased with Simon the Just, the last member of the Great Synagogue and last School of * Bundt's Ap. Crit., book ii, chap, ii, p. 281, and Stuart on the Canon of the Old Test., p. 278. t Compare Deut. xxxi : 9 and 26 ; Joshua i : 8, and xxiv : 26 ; 1 Sam- uel x : 25 ; 2 Kings xxii : 8 ; Isa. xxxiv : 16 ; Dan. ix : 2 ; Josephus, book v, chap, i, 17. THE CANON. 159 the Prophets, about 300 B. C.* Of the truth of this, the Scriptures themselves furnish strong evidence. In Nehe- miah xii : 22, for example, there is mention made of Jad- dua the High Priest, and also of Darius Codomannus, king of Persia, both of whom lived at least one hundred years after the time of Ezra, and a short time before Simon the Just ; and in the third chapter of the first book of Chron- icles the genealogy of the sons of Zerubbabel is brought down to about the same period; and hence the year 300 B. C. is the approximate time that is now most generally assigned, by both Jewish and Christian writers, as the closing period of the Old Testament Canon. Soon after that the entire Hebrew Bible, consisting of the aforesaid thirty-nine books, was translated into _. * ' Its first trans- Greek, under the auspices and patronage of Jationinto Ptolemy Philadelphia, for the famous Alexan- drian Library, and from that important epoch in sacred lit- erature, the Old Testament Scriptures have been in the hands of both Jews and Gentiles ; so that it has ever since been abso- lutely impossible to make any change in these sacred books with- out detection. If any thing is still wanting to prove that the Canon of the Old Testament was completed about the time Threefold di aforesaid, it is found in the fact that the same vision of the threefold division of the books that is now found in our Hebrew Bibles, is known to have existed soon after that period. It is first mentioned in the Pro- First mention logue to the apocryphal book of Ecclesiasticus, ofthis - or The Wisdom of Jesus, the Son of Sirach. The Prologue was written by the grandson of Jesus about 132 B. C. ; but according to our best chronologers, the book itself was writ- * In the Talmud, Simon the Just is called " one of the remnants of the Great Synagogue," which indicates that he had outlived it. Kitto's Cyclo- pedia, Tol. i, p. 378. 160 REASON AND REVELATION. ten about one hundred years earlier. And it is evident, from the following words of the grandson, that this threefold di- vision of the Old Testament Scriptures was current among the Jews at that time; that is, about 232 B. C. He says: "My grandfather, Jesus, when he had much given himself to the reading of the Law and the Prophets and other books of our fathers, and had gotten therein good judgment, was drawn on also himself to write something pertaining to learn- ing and wisdom, to f he intent that those who are desirous to Irani, and are addicted to these things, might profit much more in living according to the Law; wherefore, let me en- treat you to read it with favor and attention, and to pardon u- when-ill we may seem to come short of some words which we have labored to interpret, for the same things uttered in Hebrew, and translated into another tongue, have not the same force in them ; and not only these things, but the Law* itself, and the Prophets, and t/ie rest of the books have no small difference when they are spnkm in their own language." Here, then, we have evidently the same general divisions of the Old Testament Canon that are given by Josephus in the citation already made from his writings, and by Christ in the forty-fourth verse of the twenty-fourth chapter of Luke, and by the Rabbis in the Talmud and the Hebrew Bible. But the division of any thing implies, of course, tne previous existence of the thing itself, and hence it is reasonable to suppose that the Canon of the Old Testament was completed before the year 232 B. C.f * The word Law is also used in a more general sense, to denote the en- re com re _ ^ re Canon of the Old Testament, because the thirty-nine mean- books of which it is composed, taken together as one whole, ins of the word were rega rded by all the Jews as their rule of life. See, for example, John x: 34, and xii: 34; also Romans iii: 10. t The various names applied to the third division in no way militates against this conclusion. The Canon itself was called by different names at different periods. The name Bible was first given to it by Chrysos- THE CANON. 161 II. The thirty-nine books of the Old Testament were all fre- quently indorsed as canonical by Christ and his second proof Apostles. This is evident from the following S^i^^S passages : "Jesus said unto them, Did ye never ^ e e nt 01 a d re T c e ^ a ' read in the Scriptures, The stone which the nonicai. builders rejected, the same is become the head of the corner; this is the Lord's doing, and it is marvelous in Citations from our eyes ? " (Matthew xxi : 42 ; Psalm cxviii : the New Testa- 22, 23.) "Jesus said unto them, Ye do err, not knowing the Scriptures, nor the power of God." (Matthew xxii : 29.) " But how then shall the Scriptures be fulfilled ? " (Matthew xxvi : 54 ; Isaiah liii, etc.) " But all this was clone that the Scriptures of the prophets might be fulfilled." (Matthew xxvi : 56.) "I was daily with you in the temple teaching, and ye took me not; but the Scriptures must be fulfilled." (Mark xiv : 49.) "And the Scripture was ful- filled which saith, And he was numbered with the trans- gressors." (Mark xv: 28; Isaiah liii: 12.) "And he closed the book, (of Isaiah,) and he gave it again to the minister, torn in the fifth century; previous to that it was called the Scripture, the Scriptures, the Holy Scriptures, the Divine Scriptures, etc.; and just so it was with the various books that compose it; they naraes g i ve n to too have been called by different names at different peri- the Bible and ods and in different languages. The Hebrews commonly its various named the sacred books from the first word or words with which they severally begin ; but the Greeks named them from their subject- matter, and hence the Hebrews called their first book Bereshith, in the begin- ning; but the Greeks called it Genesis, creation. The Hebrew name of the second book is VeelleJi Shemoth, and these are the names; but its Greek name is Exodus, a going out. The name of the third book in Hebrew is Vaiyikra, and he called; its Greek name is Leviticus, because it treats chiefly of the Levites. But these different names imply no want of iden- tity; and just so it is with respect to the names of the three principal divisions of the Hebrew Bible. "The rest of the books" in the Prologue of Ecclesiasticus; "The remaining books" in Josephus; "The Psalms" in Luke xxiv: 44; and "The Hagiographa" in our more modern literature, evidently all refer to the same general division of the sacred books. 11 162 REASON AND REVELATION. and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this Scripture fulfilled in your ears." (Luke iv: 20, 21.) "And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the tilings concerning himself." (Luke xxiv : 27.) "And they said one to another, Did not our hearts burn within us while he talked with us by the way, and while he opened to us the N'v/////>/T3/" (Luke xxiv: 32.) "And he said unto th'-m, These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which are written in the Law of Moses , and in the Prophets, and in the Psalms concern in.ir me. Then opened he their understand- ing, that they might understand the Scaritptwrc*" (Luke xxiv: 44, 45.) " He that believeth on me, as the Scripture hath said, Out of his l>elly shall flow rivers of living water." (John vii: 38; Proverbs xviii: 1.) "Others said, This is the Christ. Hut some said, Shall Christ come out of Gali- lee? Hath not the Scripture said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?" (John vii: 41, \'2: I'sdm l.xxii; Jeremiah xxiii: 5, 6; Micah v: 2, etc.) "Jesus said unto them, Is it not written in your Law, I said, ye are gods? If he called them gods unto whom the word of God came, and the Scripture can not be broken ; say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest; beeuuse I said, I am the Son of God?" (John x: 34-36; Psalm Ixxxii: 6.) "I speak not of you all; I know whom I have chosen ; but that the Scripture may be fulfilled, He that eateth bread with me has lifted up his heel against me." (John xiii: 18; Psalm xli: 9.) "While I was with them in the world, I kept them in thy name. Those that thou gavest me I have kept, and none of them is lost but the son of perdition, that the Scripture might be fulfilled." THE CANON. 163 (John xvii : 12 ; Psalm cix : 8.) " They said therefore among themselves, Let us not rend it, (the tunic,) but cast lots for it, whose it shall be; that the Scripture might be fulfilled which saith, They parted my raiment among them, and for my vesture they did cast lots." (John xix : 24 ; Psalm xxii : 18.) "After this, Jesus, knowing that all things were now accomplished that the Scripture might be fulfilled, said, I thirst. 7 ' (John xix: 28; Psalm Ixix : 21.) "For these things were done that the Scripture should be fulfilled. A bone of him shall not be broken. And again another Scrip- ture saith, They shall look on him whom they pierced." (John xix : 36, 37 ; Exodus xii : 46 ; and Zechariah xii : 10.) " For as yet they knew not the Scripture, that he must rise again from the dead." (John xx : 9 ; Psalm xvi : 9 ; Isaiah liii: 10-12, etc.) "Men and brethren, this Scripture must needs be fulfilled which the Holy Spirit, by the mouth of David, spake before concerning Judas, who was guide to them that took Jesus." (Acts i: 16; Psalm cix: 8.) "The place of the Scripture which he read was this, He was led as a sheep to the slaughter, and like a lamb dumb before his shearer, so opened he not his mouth." (Acts viii : 32 ; see, also, v. 35 ; Isaiah liii : 7, 8.) "And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them (the Jews) out of the Scriptures." (Acts xvii: 2.) " These (the Bereans) were more noble than those in Thes- salonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether these things were so." (Acts xvii: 11.) "And a certain Jew named Apollos, born at Alexandria, and mighty in the Scrip- tures, came to Ephesus." (Acts xviii : 24.) " For he mightily convinced the Jews, and that publicly, showing by the Scrip- tures that Jesus is the Christ." (Acts xviii: 28.) "And when they had appointed him a day, there came many to him into his lodging, to whom he expounded and testified 164 REASON AND REVELATION. the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from morning till evening." (Acts xxviii : 23.) " Which (Gospel) he had promised before 1 by his prophets, in the Holy Scrlp- /"/r.s." (Romans i: 2.) "For what saith the Scripture?" (Romans iv: 3; Genesis xv: 6.) For the Scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I ini^ht >ho\v my power in thee, and that my name might be declared throughout all the earth." (Romans ix: 17; Exodus ix: 16.) "For the Scripture saith, Whosoever Ix'lieveth on him shall not be ashamed." (Romans x: 11; 1-aiah xxviii: 1 f> ; and xlix : 23.) " For whatsoever things were u-rittni rt iiieat ion, and sanctilieu- ; ithe tion, and redemption. And hence it follows, of necc*#iti/, that the aforesaid thirty-nine books of the Old Testament are each and all canonical. So reason un- hesitatingly decides in view of all the premises. It may be well to observe, just here, that it is the original Theorisin.il Hebrew, and not any translation of it, that indoneda* 7 Christ and his Apostles have indorsed as canon- ical. It is true that they often quote from the Septuagint or Alexandrian Version of the Original, especially Quoting is not when they are addressing either the Greeks indorsing. or t ] ie Hellenists ; but this is no proof that it was their intention thereby to indorse that version as canonical. They evidently referred to it, for the sake of convenience, just as we now refer to our common English THE CANON. 167 version. When it; expresses the mind of the Spirit clearly and definitely, they quote it verbatim. But when it fails to do this, then they either correct its errors by making the necessary changes in its phraseology; or, otherwise, they wholly disregard it, and make their appeal directly to the original Hebrew. This whole subject has been ably treated by Thomas Hart- well Home in his very excellent " Introduction summary of to the Critical Study of the Bible." Under the JJwa by"* general head of " Quotations in the New Testa- Hoiue - ment from the Septuagint," he reckons seventy-five that agree with said version verbatim; forty-seven that vary from it but slightly ; thirty-two that agree with it in sense, but not in form ; eleven that differ from it materially and agree with the Hebrew ; and nineteen that differ froni both it and the Hebrew. The reader will, of course, receive this remark with caution. It is scarcely necessary to remind him that every / T. * Explanation of apparent discrepancy is not a real discrepancy, apparent de- The accomplished teacher varies his words, and STnAreiTS phrases, and illustrations to suit the attainments, Q uotations J found in the habits, and capacities of his pupils. Sometimes New Testa- . . i i . . . ment. it is best to convey his meaning in very generic, abstract, and highly-figurative forms of expression. And sometimes, again, it may be necessary to use nothing but the very plainest and most specific words and phrases. All such considerations were, of course, a matter of care to the inspired writers of the New Testament ; and hence, we may reasonably expect to find in their writings and quotations many apparent departures from the original Hebrew, but nothing that really contradicts it. III. The canonical authority of the thirty-nine books of the Old Testament may, if necessary, be still further proved and supported by their own internal evidence and the testimony of 168 REASON AND REVELATION. the Christian fathers* But as I aim at brevity in all these Third source of discussions, and as the evidence submitted on this i, i ,'!""f e th n e 8 ofd P oint is entirel 7 sufficient, I will add no more, T.-t imcnt but simply refer the reader to what has been said in Part First on the unity, harmony, and other internal evidences of the Divine Origin of the whole Bible. CHAPTER II. CANON OF THE NEW TESTAMENT. THE Canon of the New Testament, consisting of twenty- - seven books, rests, in like manner, on the au- ity ll df I th!. ll xew" ^ lorih J f M IC Apostles and other inspired members 'K-'nt of the Priiniliw Church. This is evident, I. From the entire unanimity with which all the * The first catalogue of the books of the Old Testament given by any of , the Christian fathers, is that of Melito, Bishop of Sardis, in Lydia, about A. D. 170. He was a man of great learning and piety, and com- monly called a prophet by his Christian brethren; it may, therefore, be interesting to the reader to hear from him what was the number and the order of the books of the Old Testament in his day. His catalogue is reported by Eusebius as follows: "The five books of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy ; then Joshua of Nun, Judges, Ruth, four books of Kings, two of Chronicles; the Psalms of David, the Proverbs of Solomon (also called Wisdom), Ecclesiastes, the Song of songs, Job. Prophets: Isaiah, Jeremiah, the Twelve in one book, Daniel, Ezekiel, Ezra." The books of Nehemiah and Esther seem to be omitted in this cata- logue ; but at that time Ezra and Nehemiah were always reckoned aa but one book by both the Jews and the Greeks; and critics are still di- vided on the question whether Esther was also included under the same general head, or omitted, through mistake, by Eusebius. It is frequently referred to by Josephus. (See Stuart on the Canon of the Old Testament, pp. 257-261.) THE CANON. 169 primitive Oiristians received and adopted these books as their only infallible and all-authoritative rule of faith Pirgt source of and practice. For, be it remembered, evidence. 1. That on all speculative questions resting on mere hu- man authority the disciples of the first and sec- Tendency of ond centuries were exceedingly prone to differ * h u e P rimitive & * J Church to di- in their opinions. This was a necessary conse- P , i . . . tive questions. quence growing out of their previous education. They had been collected into the Christian Church from all the religious and philosophical parties of the then known world, and, as a matter of course, they brought into their new relations many of their old habits and modes of thought. Some of them were inclined to Platonism, some to Aristo- telianism, some Epicureanism, some to Stoicism, some to Phariseeism, and some to Sadduceeism. This old leaven soon began to work throughout the entire body. One began to say, I am of Paul; and another, I am of Apollos; and another, I am of Cephas ; and another, I am of Christ. Sectarianism was, in fact, the necessary tendency in all the congregations, and nothing but Apostolic authority could have prevented a division of the primitive church into a great number and variety of contending sects and parties ; this is evident from nearly all of Paul's epistles, as well as from the united testimony of ecclesiastical historians. See, for instance, the first volumes of Mosheim, Gieseler, and Neander. 2. But on the question of the Canon there were some additional and special reasons that must have special tenden- inevitably led to divisions in the primitive cy to divide ? J the question of church, had it in any sense or in any measure the canon. been a speculative question. On this assumption every one would have been inclined to receive those books as canonical which most fully coincided with his own philsophical opin- ions and religious prejudices just as it now is with those who practically disregard the authority of God's word; so 170 REASON AND REVELATION. that in a short time the church would have been hopelessly divided, and every little sect and party would have had its own favorite canon. 3. But, notwithstanding these plain and inevitable ten- dencies to strife, and division, and sectarianism *t the (imn-ii tins in the primitive church, and especially on the question touching their rule of faith and prac- tice, it is, nevertheless, a remarkable and well-authenticated historical tact, that on no other (jin-dion Jinn a HI/ body of men ever been more f nil i/ tim of the Old Testament Canon, is the only parallel ea.-c known in history. During the first three c. ntiiries, the twenty-seven books of the New Testa- ment, and the thirty-nine of the Old, were the only ones that were quoted as canonical by any Christian writer.* A nd -at no period of the Christian Church were any of these twenty-seven books rejected by any Christian writer or teacher after a fair examination of the evidence. It is true, that for a time, the Kpi-tK- to the Hebrews, the Epistle of James, the Second of Peter, the Second and Third of .John, that of Jude, and the Apocalypse, were by some regarded as of donfftj'nl authority. But this only proves that the forma- tion of the New Testament Canon, was a matter of great care and concern among all true Christians. For as soon as they had fully investigated the matter, and had clearly as- certained from the testimony of competent witnesses, that these books had been written and indorsed by inspired men, that was with them an end of the controversy. They then no longer hesitated to regard and receive them as ca- nonieal. Here, then, we might perhaps safely rest the whole ques- *Paley's Evidences, p. 195, Nairne's edition. Paley speaks only of the historical books. But I am persuaded that his remarks may be made general, so as to include books of all classes. THE CANON. 171 tion ; for even from the premises now before us, it evidently follows that the canonical authority of these Conclusion books rests on the authority of the Apostles and from the P rem- , . . i , i /> ,1 i -i kes submitted. other inspired teachers of the primitive church. But, II. This conclusion is greatly confirmed and strengthened by the consideration that these twenty-seven books > u Second source were all in existence, and most of them extensively of evidence in circulated in the churches, and actually quoted as n oni Ji lu- *" canonical by the Apostolic Fathers, and others, ^00^0? Se for more than fifty years before the cessation of New Testa- miraculous gifts. The evidence on this point is full and satisfactory; and I think that a few observations will make it plain and obvious to all. Be it remembered, then, 1. That the Apostles were all fully endowed with these supernatural gifts. Through them they were Extraordinary enabled to understand the great scheme and gifts bestowed mystery of redemption, to reveal it to others, and also to demonstrate to all who sought to know the truth, that the Gospel is the power of God for salvation to every true believer. This is evident from such passages as the following: Matthew x, and also xxviii : 1820; Luke xxiv : 48, 49 ; John xiv : 26 and xvi : 13 ; and the entire book of Acts.* *I here transgress no rule of logical propriety by introducing these witnesses. When a mathematician has once demonstrated Propriety of the truth of a proposition, he may ever afterward use it here introduc- as he would a definition or an axiom in any other demon- in s New T sta ' A , . ,, , , , ment witnesses stration. And just so in the present case. We have al- ready proved, in Part First, that the Bible is from God ; and hence we have now a right to use its facts and its precepts as the testimony and teachings of the Holy Spirit. True, indeed, it is still, to some extent, an. open question with us in this discussion, what books belong of right to the Bible : and hence, to some, it may appear irrelevant and improper to 172 REASON AND REVELATION. 2. That the Apostles had power to bestow these gifts on Their power to other persons, and that they often actually did this for the double purpose of converting the gifts on others. world and of edifying the church. See, for in- stance, Acts viii : 14-25 ; Romans i : 11 ; and 2 Timothy i : 6. See also 1 Corinthians xii and xiv. 3. But as God is no respecter of persons or of churches, and a- the primitive churches were all equally needy in this respect before the books of the New Tes- etowed. lament \\viv written, it is but fair to conclude, that what was done for Timothy, was also done for Mark, and Luke, and all others who were called to labor in word and doctrine; and, moreover, that whatever gifts were be- stowed on the Samaritans and the Corinthians, would, in like manner, be bestowed on all other churches, under similar ciremiiM a IK-.-S. and hence that most, if not all, of the first evan- gelists and bishops of the Christian Church were, like Timothy, cndoirt'il ////// these extraordinary spirifna/ f/ifts* 4. Many of thr-e would of course outlive the Apostles, ivri.,,i,,r th.-ir an( l ^ is but reasonable to suppose that some of continuance. them would continue to minister to the wants of the churches, until at least the middle of the second cen- tury. Polycarp, for example, one of John's disciples, and bishop of the church of Smyrna for about eighty years, suf- fered martyrdom in A. D. 166. And if Polycarp's ministry continued so long in Asia Minor, it is fair to presume that some other evangelists and bishops who had seen the Apos- tles, and who had received from their hands these extraor- use any of these books in order to prove that they are really a part of the Canon. But the reader will observe that the facts here used in evi- dence can not be denied without rejecting the whole Bible as the Word of God. But this can not be done, as we have before proved; and hence it follows, that the use we here make of these facts, is entirely legitimate. * See 1 Cor. xii : 28-31, and Ephes. iv : 7-16. THE CANON. 173 dinary gifts, would also continue to labor for other churches in other parts of Christendom, till at least A. D. 150. I have here purposely cut off all ground of debate by limiting these spiritual gifts to the very shortest presuma- ble period, on the supposition that they were conferred on evangelists, pastors, and teachers, solely through Modeg of con the agency of the Apostles. But every student fen-ing these of the Bible knows very well that these gifts were not always so bestowed. Christ gave them sometimes to his disciples directly, without any human instrumentality in the case. He did so, on the day of Pentecost, when the Chris- tian Church was first established ; he did so seven years after this, when the first fruits of the Gentiles were received into the fold and family of God ; and he may have done so in a thousand other cases, whenever and wherever the interests of his Church required it. And if so, it is by no means neces- sary to suppose that these gifts were confined to the first and second centuries; they may have extended to the* Their duration third, and, if need be, even to the fourth. And ^1"^- this is just what all ecclesiastical historians of tors - the first centuries testify. The learned translator of Mos- heim's Ecclesiastical History says "That what are called the miraculous gifts of the Holy Spirit were liberally conferred not only in this (the second), but also in the following cen- tury, especially on those engaged in propagating the Gospel, all who are called Christians believe, on the unanimous and concordant testimony of all the ancient writers. Nor "do we, in my opinion, hereby incur any just charge of departing from sound reason ; for, as these witnesses were all grave men, fair and honest, some of them philosophers men who lived in different countries, and relate not what they heard, but what they saw, call God to witness the truth of their declarations (see Origen Contra Celsum, book i, p. 35, Spen- cer's edit.), and do not claim for themselves, but attribute to 174 REASON AND REVELATION. others these miraculous powers, what reason can there be for refusing to believe them?* If, then, there is any reliance to be placed on "the unani- inous and concordant testimony of all the ancient writers," we might safely extend the period of 8iou - these miraculous gifts to at least the middle of the third century ; l>ut it is not necessary to do this in our present argument, and I wish, in this whole discussion, to occupy nothing but the safest and most reliable ground. 5. However these gifts were received and imparted, one thing is certain, that those who possessed them ..f H..-H,. M-irit- were tliriiH/ii fjitnfifi"! f<> jifdf/c of the character t ii.o of any ut the anointing which ye have received of him abides in yon, and ye need not that any man teach you; but as the same anointing teaches you of all things, and is truth, and is no lie; and even as it hath taught you, ye shall abide in him." The only remaining question, therefore, to be considered is simply this : Whether the aforesaid twenty- Thc only re- * J J maiuing ques- seven books were in existence long enough to be thoroughly examined and approved by in- spired men before the cessation of miraculous gifts in the churches? for I do not think it necessary to pause here in order to prove that while these gifts continued they were * Murdock's Mosheim's Ecclesiastical History, Yol. i, p. 102. THE CANON. 175 constantly exercised in the defense of the truth; nor is it necessary to prove that the whole church would receive and respect the accredited decisions of her inspired men as the voice of God in such matters. It is enough to show that the aforesaid books were all in the hands of at least some of the churches for a number of years before the age of miracles had passed away ; and on this point it gives me pleasure to say the evidence is full and satisfac- FullnPSS of tha tory. True, indeed, it is now difficult, perhaps evidence on impossible, to determine, with absolute certainty, the precise time when some of these books were written ; but all writers who have any claim on our respect for their learning and candor concede that they were all in existence before the close of the first century. I regret that my prescribed limits will not allow me to make any thing like a full statement of the evidence that might be brought forward in favor of this allegation. For this and many other interesting details relating to the genuineness and authenticity of these books, I must refer the reader to Lardner's Credibility of the Works of rcfer . Gospel History, Home's Introduction to the ence> Critical Study of the Bible, Davidson's Introduction to the New Testament, and Dean Alford's Prolegomena to the the last edition of his Greek Testament. But some proof on so important a point is essential to the proposed plan and object of this work, and Kind and I will, therefore, endeavor to present as briefly Sen^wiectei and plainly as I can a mere outline of the evi- for tLis work> deuce, confining myself chiefly to the Scriptural quotations and allusions of the Apostolic fathers. We will begin with the Epistle of Barnabas. And here it is proper to say that some doubts have been The Bpistie of entertained respecting both the authorship and Barnabas - the date of this epistle : "But the external evidence is unani- 176 REASON AND REVELATION. mous in ascribing it to Barnabas, the companion of Paw?."* It was quoted as such by Clement of Alexandria, in the second century, and by Origen, in the beginning of the third; and hence Lardner, after weighing all the evidence relating to its date and both its date and its authorship, comes to the conclusion that IJarnabas, the companion of Paul, was most likely its author, and that it was 'certainly written soon after the destruction of Jerusalem, probably about A. D. 71 or 72.f For the sake of convenience in comparing the quotations and allusions with the Scriptures themselves, I will place them in parallel columns; and for the sake of brevity,! will ordinarily use but one quotation from each of the several books to which the authors refer. In the Epistle of Bar- nabas we have but few quotations, but many allusions. The following may be taken as a specimen : NEW TESTAMENT. BARNABAS. I. So the last shall be first, and I. Let us, therefore, beware, the first last, for lest it should happen to us as Five books ' J 1X ami in. many are called, it is written: There are many v Bar " but few chosen, called, few chosen. (Ch. iv.) (Matt, xx : 16.) II. Give to every man that II. Give to every one that asketh thee. (Luke vi : 30.) asketh thee. (Ch. xix.) III. Know ye not that ye ' III. For, my brethren, the are the temple of God, and that habitation of our heart is a holy the Spirit of God dwells in temple to the Lord. (Ch. vi.) you ? (1 Cor. iii : 16.) IV. Redeeming the time, be- IV. Seeing, then, the days are cause the days are evil. Where- exceeding evil, and the adver- fore be ye not unwise, but tin- sary has the power of this present derstanding what the mind of world, we ought to give diligent * Donaldson's History of Chris. Literature and Doct., vol. i, p. 201. t Lardner's Credibility, vol. ii, p. 14. THE CANON. 177 NEW TESTAMENT. the Lord is. (Eph. v : 16, 17.) The Prince of the power of the air, the spirit that now worketh in the children of disobedience. (Eph. ii : 2.) V. I charge thee before God and the Lord Jesus Christ, who shall judge the quick and the dead. (2 Tim. iv : 1.) BARNABAS. heed to inquire into the right- eous judgments of the Lord. (Ch. ii.) V. If, therefore, the Son of God, who is the Lord of all, and shall judge the quick and the dead, hath suffered . (Ch. vii.*) THE EPISTLE OF CLEMENS ROMANUS. The next document that I will introduce, is a letter ad- dressed by the Church of Rome to the Church i ts date and of Corinth. The name of the writer is not at- author - tached to the epistle, but it was unanimously ascribed by the ancients to Clemens Romanus,f of whom honorable mention is supposed to be made in Philippians iv : 3. It was writ- ten about A. D. 96,J and contains many references to the books of the New Testament. The following will suffice for our present purpose : NEW TESTAMENT. I. But woe to that man by whom the Son of Man is be- CLEMENT. I. Remember the words of the Lord Jesus. Clement. frayed I It had been good for For he said: Woe &*^ that man if he had not been born, to that man by (Matt, xxvi : 24. See also whom offenses come. Matt, xviii : 6, and Mark ix : It were better for him that he 42.) had not been born, than that he should offend one of my elect. * Lardner's Credibility, vol. ii, pp. 11-22. t Donaldson's Hist, of Christian Literature and Doctrine, vol. i, p. 90. J Donaldson, vol. i, p. 108, 109, and Lardner, vol. ii, p. 28. 12 178 REASON AND REVELATION. NEW TESTAMENT. It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. (Luke xvii : 2.) II. How he said: It is more blessed to give than to receive. (Acts xx : 35.) III. Being filled with all un- righteousness, fornication, wick- edness, covetousness, malicious- ness; full of envy, murder, de- bate, deceit, malignity, whisper- ers, backbiters, haters of God, de- spiteful, proud, boasters, who, knowing the judgment of God, tfiat they who do such things are worthy of death, not only do the same, but have pleasure in them that do them. (Rom. i: 29-32.) IV. Now this I say, that ev- ery one of you saith, / am of Paul, and I of Apollos, and I am of Cephas, and I of Christ. (ICor. i: 12.) V. But he that glories? let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth. (2 Cor. 17-18.) CLEMENT. It were better for him that a millstone should be tied about his neck, and that he should he drowned in the sea, than that he should offend one of my little ones. (Ch. xlvi.) II. Ye were all of you hum- ble-minded, more willingly giv- in in Poly carp's letter to the Philippians. It was |J r 8f and written, according to Lardner, about A. D. 108.* NEW TESTAMENT. I. The spirit indeed is willing ; but the flesh is weak. (Matt. xxvi: 41. See also Mark xiv: 38.) II. Judge not, and ye shall not be judged. Forgive and ye shall be forgiven. For with the measure that ye mete, it shall be measured to you again. (Luke vi: 37, 38. See also Matt. vii: 1.) Eighteen books quoted and in- dorsed by Poly carp. POLYCARP. I. As the Lord hath said: The spirit indeed is willing; but the flesh is weak, (Oh. i.) II. But remembering what the Lord said teaching : Judge not that ye be not judged : for- give, and ye shall be forgiven: be ye merciful, that ye may ob- tain mercy: with what measure ye mete, it shall be measured to you again. (Ch. ii.) *Lardner's Cred., vol. ii, p. 190 REASON AND REVELATION. NEW TESTAMENT. III. Whom God hath raised up, having loosed the pains of death. (Acts ii : 24.) IV. We shall all stand before the judgment-seat of Christ. So then every one of us shall give an account of himself to God. (Rom. xiv: 10, 12.) V. Do ye not know that tJic saints shall judge the world f (1 Cor. vi: 2.) VI. By the armor of right- eousness. (2 Cor. vi : 7.) VII. Providing for honest things, not only in the sight of the Lord, but also in the sight of men. (2 Cor. viii: 21.) VIII. Be not deceived, God is not mocked. (Gal. vi: 7.) IX. Be ye angry and sin not : let not the sun go down on your wrath. (Eph. iv: 26.) X. That at the name of Je- sus, every knee should bow, of things in Heaven, and things in Earth, and things under the Earth. And that every tongue should confess. ( Philip, ii : 10.) XI. That we may present POLYCARP. III. Wliom God hath raised t having loosed the pains of Ha- des. (Ch. i.) IV. And must all stand be- fore the judgment-seat of Christ; and every one give an account of himself. (Ch. vi.) V. Do ye not know, that the saints shall judge the world, as Paul teaches? (Ch. xi.) VI. Let us arm ourselves with the armor of righteousness. (Ch. iv.) VII. Always providing what is honest in the sight of God and UK n. (Ch. vi.) VIII. Knowing therefore, that God is not mocked. (Ch. v.) IX. For I trust that ye are well exercised in the Holy Scriptures as in these Scrip- tures it is said: Be ye angry, and sin not. And, Let not the sun- go down on your wrath. (Ch. xii.) X. To whom all things are made subject that are in Heaven t and that are in Earth; whom every living creature serves. (Ch. ii.) XI. That your fruit may be THE CANON. 191 NEW TESTAMENT. every man perfect in Christ. (Col. i: 28.) XII. Pray without ceasing. (IThess. v: 17.) XIII. Abstain from all ap- pearance of evil. (1 Thess. v : 22.) XIV. Yet count him not as an enemy; but admonish him as a brother. (2 Thess. iii: 15.) XV. For we brought nothing with us into this world, and it is certain that we can carry noth- ing out. For the love of money is the root of all evil. (1 Tim. ii: 1, 2.) XVI. It is a faithful say- ing If we suffer we shall also reign with him. (2 Tim. ii : 11.) XVII. And is a discerner of the thoughts and intents of the heart. Neither is there any crea- ture, that is not manifest in his sight; but all things are naked and open unto the eyes of Him, with whom we have to do. (Heb. iv: 12.) XVIII. Whom having not POLYCAKP. manifest in all ; and ye may be perfect in him. (Ch. xii.) XII. Praying without ceas- ing for all. (Ch. iv.) XIII. Abstain from all evil. (Ch. ii.) XIV. Giving advice about one who had offended, Poly- carp says : Be ye also moderate in this ; and do not count such as enemies; but call them back as suffering and erring mem- bers. (Ch. xi.) XV. But the love of money is the beginning of all troubles. Knowing therefore that we brought nothing into the world, so neither can we carry any thing out. XVI. According as he has promised us, that he will raise us up from the dead ; and that if we walk worthy of him, we shall also reign with him. (Ch. v.) XVII. Knowing that he sees all things, and that nothing is hid from him, not the reason- ings, nor the intents, nor any secrets of the heart. (Ch. iv.) XVIII. In whom, though ye 192 REASON AND REVELATION. NEW TESTAMENT. POLYCARP. seen ye love: in whom, though see him not, ye believe; and be- now you see him not, yet believ- lieving, ye rejoice with joy un- ing, ye rejoice with joy unspeak- speakable, and full of glory, able, and full of glory. (1 Pet. (Ch. i.) XIX. Not rendering evil for evil; or railing for railing. (1 Pet. iii: 9.) XX. And every spirit that conf&uteth not tlwti Jesus Chrl.it is come in the flesh, is not of God. And this is that spirit of Anti- christ, whereof ye have heard. (1 John iv: 3.) XXI. Earnestly contend for the faith once delivered to tlie saints. (Jude, ver. 3.) XIX. Not rendering evil for evil; or railing for railing. (Ch. ii.) XX. For whosoever confess- eth not, tliat Jesus Christ is come in the flesh is Antichrist. (Ch. vii.) XXI. To edify yourselves in the faith delivered to you. (Ch. iii.)* The number of these quotations and allusions might, if Number of ref- necessary, be very greatly increased. I have erences to the n0 given even half of those that are contained books of the . New Testa- in the few short epistles referred to; and by extending our inquiries to the works of Papias, Justin Martyr, Irenseus, and other writers of the second century, the number of Scripture references might be almost indefinitely multiplied. But this, I think, is wholly unnecessary. One clear and The number indubitable reference or allusion to each of the : ir . twenty-seven books of the New Testament, be- gument. f ore the cessation of miracles in the churches, is enough for our present purpose. Take, for illustration, the following reference that Paul makes to the book of Deuteronomy : * Lardner's Cred., vol. ii, pp. 91-100. THE CANON. 193 MOSES. For this commandment which I command thee this day, is not hidden from thee ; neither is it far off. It is not in heaven, that thou shouldst say, Who shall go up for us to heaven, and bring it unto us? Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it unto us, that we may hear it and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. (Deut. xxx : 11-14.) PAUL. But the righteousness which is of faith speaketh . Illustration. on this wise: Say not in thy heart, Who shall as- cend into heaven? (that is, to brnig Christ down from above) : or Who shall descend into the deep/ (that is, to bring up Christ again from the dead). But what saith'it? The word is nigh thee, even in thy mouth and in thy heart: that is, the word of faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved. (Rom. x: 6-9.) This can scarcely be regarded as a direct quotation from Moses; it is rather an allusion to a sentiment What this allu . which Moses very beautifully and very happily 8iou im P lies - expressed concerning the Law; and which Paul perceived could, with but a slight change of the phraseology, be applied even more appropriately to the Gospel. But never- theless it clearly indicates and proves the following particu- lars: 1. That the book of Deuteronomy was extant in the time of Paul. 2. That Paul regarded it as an inspired work. 3. That it was then also well known to the Roman brethren ; and looked upon by them with the same feelings and sentiments of reverence and respect. 13 194 REASON AND REVELATION. Now it is evident, that the same or analogous things implied are also implied in each of the preceding allu- sions that Barnabas, Clement, Hermas, Ignatius, an( j Polvcari) make to the several parts of the tli- Apostolic J Fnth-rs. New Cestameni In them, these authors seem to refer to every one of the twenty-seven books that com- pose our present Canon ; and if so, then it follows of ne- cessity, 1. That these books were all extant before the epistles were written in which they are severally referred to. That is, that some of them were certainly in existence before A. D. 72 ; others before A. D. 96 ; and all of them before A. D. 108. 2. That they were severally regarded by Barnabas, Clem- ent, Hermas, Ignatius, and Polycarp as works of Divine authority. They are quoted by these writers just as they are now quoted by th niaming seven probable, that these are the identical books re- books on the ferred to by Hermas, Ignatius, and Polycarp. 2. It is a conceded fact, depending on the unequivocal testimony of the Christian fathers and the internal evidence of these books, that they were all extant and in the hands * Barnabas seems to be ranked among the Prophets in Acts xiii : 1. 196 REASON AND REVELATION. of the churches before the close of the first century ; * and hence that for more than fifty years, I might, perhaps, truth- fully say one hundred and fifty, they were subject to the in- spection and scrutiny of inspired men.f 3. That although doubts were for a while entertained con- cerning some of tin-si-, as well as concerning the Hebrews and the Revelation, yet that after a full and fair examina- tion of all the evidence in the case, tlie twenty-seven books that now compose the New Testament Canon were all finally received ly the whole church, without a diwnliny voice.% *It is now generally conceded by our best authorities that Matthew was \\-ntt.-n about A. D. 42; Mark, A. D. 64; Luke, A. D. 61; Date of the ser- cral books of John, A. D. 90; Acts, A. D. 63 ; Romans, A. D. 58 ; 1 Corin- the Now Teata- thians, A. D. 56 ; 2 Corinthians, A. D. 66 ; Galatians, A. D. ment ' 65; Ephesians, A. D. 62; Philippians, A. D. 62; Colossians, A. D. 62; 1 Thessalonians, A. D. 51; 2 Thessalonians, A. D. 51; 1 Timothy, A. D. Go; 2 Timothy, A. D. Mj Titus, A. D. 56; Philemon, A. D. 62; He- brews, A. D. 03; James, A. D. 62; 1 Peter, A. D. 63; 2 Peter, A. D. 64; 1 John, A. D. 96 ; 2 John, A. D. 97 ; 3 John, A. D. 97 ; Jude, A. D. 64 ; Reve- lation, A. D. 96. (See Davidson's Introduction.) t There is a plain reference made to the Gospel of Mark by Papias, about A. D. 116; to Colossians, and 2 Thessalonians by Justin Martyr, A. D. 140; to Mark, Colossians, and 2 John, by Irenaous, A. D. 178 ; to Mark, Colossians, 2 John, and Jude, by Clement of Alexandria, A. D. 194; to Mark, Colossians, Philemon, and Jude, by Tertullian, A. D. 200 ; and to all these seven books, as well as to every other book in the New Testa- ment, by Origen, A. D. 230. (Lardner's Credibility, vol. ii.) J Much of the doubt expressed by ancient writers concerning some of these books had reference, not to their authenticity, but Doubt of genu- ineness implies merely to their genuineness. These, however, are two very no doubt of au- different matters, and should never be confounded. To this day many of our ablest critics are in doubt whether the Epistle to the Hebrews was written by Paul, or Apollos, or Barnabas, or Luke, or Silas, or Clement of Rome; but no Christian man now doubts its authenticity and canonical authority. It is enough for us to know that the Epistle to the Hebrews and all the other books of the Old and New Testaments were indorsed by inspired men, and received into the Canon on their authority. The question of authorship is of minor importance : and for wise reasons, the Holy Spirit THE CANON. 197 When this was done can not now be ascertained with ab- solute certainty. Some time would necessarily Caugeg of de]ay intervene before the churches could all be made in forming the acquainted with the inspired books ; and with the evidence on which their claims severally rested. That was not an age of printing-presses, steam-engines, railroads, and telegraphs. It was then a very tedious, laborious, and ex- pensive work to transcribe and circulate such a book as the New Testament. And hence it is probable, that for some time, most of the churches would be satisfied with those books that were looked upon as the most important ; and that such as were of a more personal and private character, as, for in- stance, Philemon, and the Second and Third Epistles of John, would be comparatively unknown, especially in those churches and provinces that were most remote from the place of their origin. But that most, if not all, of these inspired books, were col- lected together into one volume, and received as Evidence that the Word of God, at a very early period, by the Twe'nty-sten most enlightened and influential churches of bookswere t soon collected Christendom, is evident, into one vol. 1. From what we find in the most ancient versions. The Peshito or Old Syriac version, for instance, con- J J First, from the tains all the books of the New Testament, except ancient ver- the Second Epistle of Peter, the Second and Third of John, the Epistle of Jude, and the Revelation. And of this version the learned Home says : " There is every reason to believe- that it was made, if not in the first century, at least in the beginning of the second century/'* 2. From sundry expressions found in the writ- secondly, from ings of the Apostolic and Christian Father. Igna- the Fathers. may leave forever concealed the names of the authors, just as it has de- signedly concealed the genealogy of Melchisedec. * Home's Introduction, vol. ii, p. 203, Littell edit. 198 REASON AND REVELATION. tins, in his epistle to the Church of Philadelphia, written as K.-nmrksofig- we nave seen about A. D. 107, speaks of the Gospels and the Apostles, in terms that evi- dently imply a collection of the historical and epistolary p writings of the New Testament.* Polycarp, in his letter to the Philippians, written A. D. 108, calls the books of the New Testament, "The Scripture*; the Holy Scriptures."^ And as these were the names thru commonly used to denote all the collected inspired writings of the Old Testament, it is most likely that Polycarp used the same words to denote a collection of the inspired books of the New Tt -lament. In the same letter he calls them or Menu, the Omde8 of God.t About A. D. 170, Melito, bishop of Sard is, in writing to his friend Onesi- mus, spoke of the Old Testament.|| But the Old Testament is a relative term, and implies also the existence of a New Testament. Soon after this, about A. D. 178, Irenseus con- nects " The fcr< !/,(/< fie and Apostolic Writings" with " The Law and the Prophets ;" clearly in- dicating that by the latter he meant a collection of the in- spired books of the Old Testament; and by the former, a similar collection of the books of the New Testament. And *His words are: "Fleeing to the Gospel as the flesh of Jesus, and to the Apostles as the presbytery of the Church ;" that is, as he is generally understood, "In order to understand the will of God, he fled to the Gos- pels, which he believed no less than if Christ in the flesh had been speaking to him: and to the writings of the Apostles, whom he esteemed as the presbytery of the whole Christian Churcfi." (Lardner's Cred., vol. ii, p. 81.) In his letter to the Church of Smyrna, Ignatius says : "Ye ought to hearken to the Prophets, but especially to the Gospel." And again: " Whom neither the Prophecies nor the Law of Moses have persuaded ; nor yet the Gospel even to this day." (Lardner's Cred., vol. ii, p. 82.) Ob- serve that Ignatius here gives to the Gospel a pre-eminence over even the Law and the Prophets. t Lardner's Cred., vol. ii, p. 91. || Ibid, p. 148. JIbid, p. 99. g Ibid, p. 171. THE CANON. 199 about sixteen years later, A. D. 194, Clement of Alexandria says : " There is a consent and harmony between Of element of the Law and the Prophets, the Apostles and the Alexandria - Gospel." It is evident from this citation, that the Gospel and the Apostles were the two names then commonly used to designate the collected writings of the New Testament. In the two following citations he uses the word Gospel to denote the whole of the New Testament, just as the word Law is often used for the entire Old Testament. " There is," he says, " one God who is preached by the Law, the Prophets, and the Gospel." And again he says : " The Scriptures which we believe have been confirmed by Almighty authority ; one God, and Almighty Lord, is taught by the Law, and the Prophets, and the blessed Gospel" Finally, he calls the books of the New Testament, " The Scriptures of the Lord, the true Evangelical Canon"* 3. From the most ancient published catalogues of the books belonging to the New Testament. These were not Thirdl from necessary in the primitive age of the Church; the ancient nor until spurious and apocryphal books began to be circulated by false teachers and heretics. And hence they do not appear so early as some other kinds of witnesses. But when they do appear, their testimony is very full and satisfactory. (1.) The first regular catalogue is that of Origen, the dis- ciple of Clement of Alexandria, in Egypt, and origen's cata- whom Jerome calls " The greatest doctor of the logue * Church s.ince the Apostles."f He was born in Egypt, A. D. 185, was well educated in the school of Alexandria, and afterward traveled extensively through Greece, Italy, and Palestine; so that he was in all respects well qualified to make out a catalogue of the books that were then received as canonical by the first and most enlightened churches of *Lardner's Cred., vol. ii, p. 231. tlbid, p. 457. 200 REASON AND REVELATION. Christendom. This he did, as is generally supposed, near the beginning of the third century, or a little more than one hundred years after the death of the Apostle John. The original document is now lost ; but a copy of it is given by Eusebius in his Ecclesiastical History.* In this catalogue are contained all the books of the New whether it was Testament, except the Epistles of James and clean and com- Judr : and these were evidently omitted in some way by mistake and not by design ; for, in his other works, Origen frequently refers to these books :md quotc< them as canonical. Thus, in the Greek edition of his works, published by Huet, we find the following direct quo- tat ion from the Epistle of James. Origen says : "For though it be called faith , if it be without works , it is dead; as we read in the epistle ascribed to Jamcs."\ And in the Latin edition of his works by Rufinus, thr samr l><>nk is r:illrd, " the Epis- tle of James, Apostle and brother of the Lord." And again, it is called " Divine /&/////// /v."J; Concerning the Epistle of Jude, he thus speaks : "And Jude wrote an epistle, of a few lines indeed, but full of powerful words of the heavenly grace, who at the beginning says : Jude the servant of Jesus Christ, and brother of James."\\ His writings contain also several other direct quotations from the same epistle. Origen's catalogue is therefore complete. And it is worthy of special remark, that while it contains all the books of our present canon, it contains nothing more. Nothing spu- rious or apocryphal is found in it. And hence it is evident that in or before the time of Origen, there was a broad and distinct line drawn between these inspired books and all the writings of men, by at least many of the most enlightened and influential churches of Christendom. (2.) The next catalogue in order is that of Eusebius, * Book vi, ch. 25. J Ibid, p. 476. t Lardner s Cred., vol. iij p. 478. fl Ibid > P- 482 THE CANON. 201 bishop of Cffisarea, in Palestine. It was published about A. D. 315, and contains all the books of the catalogue of New Testament, and no others.* Eusebms. (3.) The third is that of Athanasius, bishop of Alexan- dria, in Egypt. Its date is given by Lardner at about A. D. 326. It has all the books of the New Testament and no others, with this significant re- mark, " Let no man add to them or take away any thing from them."t (4.) About A. D. 348, Cyril, bishop of Jerusalem, pub- lished a catalogue of the New Testament Scrip- Of Cyril. tures, which is in all respects identical with our present received Canon, except that it omits the Revela- tion.;]; (5.) That of the Council of Laodicea, about O f the council A. D. 363, is identical with that of Cyril.|| of Laodicea. (6.) After that what are called clean catalogues (that is, such as contain all the books of the New Testa- other cata . ment and no others) became numerous. Such, lo s ues - for instance, was that of Epiphanius, bishop of Cyprus, about A. D. 368 ; and that of Basil, bishop of Csesarea in Cappa- docia, A. D. 370 ;^J an d that of Gregory Nazianzen, bishop of Constantinople, A. D. 370 ;** and that of Jerome of Beth- lehem, A. D. 392 ;ff and that of Rufinus, bishop of Aquileia, * Eusebius, Eccl. Hist. B. iii, ch. 25 ; comp. with ch. 3. t Lardner' s Cred., vol. iv, pp. 283-289. J Ibid, p. 300. In the fourth century, some doubts were expressed about the book of Revelation, chiefly on account of its great -obscurity and its supposed tendency to favor the doctrine of the Chiliasts. But it was received about the close of the first century by Hennas ; in the second century by Justin Martyr, Irenaeus, Clement of Alexandria, and Tertullian ; in the third, by Hippolytus, Origen, Dionysius, Cyprian, and Victorinus ; and in the fourth, by Athanasius and many others. After that it was generally received as an inspired book. |! Ibid, p. 309. ** Ibid, p. 408, 409. I Ibid, p. 313. Tflbid, p. 370. ft Ibid, vol. v, pp. 31, 32, 55. 202 REASON AND REVELATION. A. D. 397;* and that of Augustine, bishop of Hippo in Africa, A. D. 395 ;f and that of the third Council of Car- thage, composed of forty-four bishops, A. D. 397 ;J and many others afterward published in Europe, Asia, and Africa. .Now, courteous reader, how is all this to be accounted for? Concede that these books were all written by inspired men; that they were afterward read, examined, and indorsed by other inspired men during a period of five, ten, fifty, one hundred, or one hundred and fifty years, as the case may be; and that, on thtir authority, they were all received by the fathers, and handed down from veneration to generation ; eonerdr this, and all that follows is then plain, reasonable, and natural. On this hypothesis, we can then easily account for such facts as the following: 1. That the most sacred names were given to these books pnniii,.,- by the companions of the Apostles and their riy'ontiM immediate successors: and that from the very rTtoii^ beginnini: they were placed on an equality with authority. the inspired books of the Old Testament. 2. That these, and these only, in connection with the Old Testament, were read as books of Divine authority in the pri i n i t i ve churches, j | 3. That these, and these only, were quoted by primitive Christians as books of Divine authority in all their religious controversies^ 4. That the primitive Christians esteemed these books as they esteemed their own lives : and that many of them actu- ally suffered death rather than give them up to be destroyed by their persecutors.^ 5. That at a very early period, they were collected into *Lardner's Credibility, vol. v, pp. 76, 77. |Ibid, pp. 85-87. J Ibid, pp. 79, 80. || Ibid, pp. 259, 262, 271, 283, 308, 312, 337. Ibid ; also ibid, vol. ii. pp. 489, 490. H Murdock's Mosheim's Eccl. Hist., vol. i, pp. 208, 209. THE CANON. 203 one volume, and translated into different languages and dia- lects. 6. That though doubts were, for a time, very naturally entertained in reference to some of them; yet that, after a full and fair examination of the evidence, they were all finally received as the word of God by the whole Christian world. 7. That since the Canon was finally settled by the author- ity of the Apostles and other inspired men, no one has dared to add any thing to it, or to subtract any thing from it. 8. That however Christians may differ on other matters, they nevertheless all receive the New Testament as the word of God. These and many other similar facts are all plain and per- fectly natural, if we receive the testimony of Clement and other Christian fathers, that the claims of these books are sanctioned and sustained " by Almighty authority." But how can they be explained on any other hypothesis ? Concede, for a moment, that this chain of Al- Evidence that mighty authority which connects our present they can f* bo > J * accounted for Canon with the Apostles, were broken ; and let on any other us suppose that the most learned and pious men of all Christendom were assembled in council for the pur- pose of forming a new Canon out of all the religious lit- "erature of the world what kind of a book, kind reader, do you suppose they would give us as a rule of faith and practice?! What have they already given us in the mul- tiplied, jarring, and inconsistent creeds of modern Christen- dom ? ! Evidently, this is a question that far transcends the limits of our poor, weak, and erring reason. There is need here of Almighty authority, as the fathers said, to secure and maintain that unity of faith and practice for which Christ and his Apostles so fervently prayed. But the Holy Spirit assures us that in these Scriptures we have all things per- 204 REASON AND REVELATION. taining to life and godliness.* And hence we infer, a priori and a posteriori, that the Canon of the New Tes- tament rests on the infallible authority of the Apos- tles and other inspired men. III. The third argument in support of the New Testament T i , ti.ini Canon is drawn from the internal evidence of the ^Tif JS books themselves. This, by itself, without any JJTofVhe New re ^ ereuce to tne preceding argument, would be T.-tam.-iit. very unreliable and unsatisfactory; owing, not to the weakness of the evidence (for it is very strong), but , th of simply to our inability to judge of it correctly. tin- ,-vi.i-nce. J3 ut j n connection with the former, and as a means of corroborating and sustaining it, the latter is of very great weight; for such is the connection between the several books of the Ndo Testament that they must all stand or fall twjdhcr. It is folly to receive some of them as in- spired books, and to reject others as uninspired. The same God and Father; the .same Lord and Redeemer; the same Holy Spirit; the same .-li,-inc of religion and morality; the same evidences of superhuman wisdom, power, justice, truth, grace, mercy, and benevolence, are plainly and unequivo- cally revealed in them all. And hence if we can prove his- of thu torically, that some of these books were written or indorsed by the Apostles, it may then be easily demonstrated by a proper analysis of the books them- selves that they were all so written or indorsed; and that they therefore all rest on the same infallible authority of Dlclne inspiration. But I design to do nothing more here than simply to in- dicate the course and process of the argument. The reader can now analyze these books for himself, collect together the evidence, and construct an argument as long or as short as he pleases. * 2 Peter i : 3. THE CANON. 205 CHAPTER III. THE APOCRYPHAL WRITINGS THE proper canonical test of any book, is the evidence of its inspiration. If we have sufficient evidence, proper tegt or either that it was written, or that it was fully criterion of ca- ITT nonical books. indorsed, by an inspired man, we should not hesitate to receive it as a part of the Canon. But without this evidence, it should of course be rejected. On this ground, we have received the thirty-nine books of the Old Testament and the twenty-seven Books received books of the New. That these were all writ- cord^g^o t hL ten and frequently indorsed by inspired men, rule - we have, as given in the two preceding chapters, the most reliable evidence. But according to this rule, we are com- pelled to reject, I. All the Apocryphal Books, sometimes connected with the Old Testament. Of these the Council of Apocryphal Trent, in A. D. 1546, received as canonical, To- b ythe 'com^ii bit, Judith, Wisdom of Solomon, Ecclesiasticus of Trent - or the Wisdom of Jesus the son of Sirach, Baruch, and the first and second books of Maccabees. "And besides these, they include under the name Esther and Daniel, certain ad- ditional chapters which are not found in the Hebrew copies. The book of Esther is made to consist of sixteen chapters : and prefixed to the book of Daniel is the history of Susan- nah; the Song of the Three Children is inserted in the tlvrd 206 REASON AND REVELATION. chapter ; and the History of Bel and the Dragon is added at the end of this book."* K.^nnBforre- But these are justly rejected by all Protest- "" im - ants, for the following reasons: 1. Because they are not found in the Hebrew Bible ; or the Canon composed by Ezra and other inspired members of the Great Synagogue. 2. Because they were never received as canonical by the Je\Vs. 3. Because they wen- never quoted, nor in any way in- dorsed by Christ and his Apostles. 4. Because they were rejected by the most eminent of the Christian Fathers; such as Origen, Athanasius, and Jerome. Augustine wa~ the first that was in favor of canonizing them. 5. Because they contain many false and contradictory statemen The Talmud. IL We 1 ^ eCfc th Talmiul ("^ to teach ) Or Supplementary Law of the Jews. TheMishna Besides the Written Law, or the thirty-nine books of the Old Testament, the Jews say that God gave to their fathers, through Moses, an Unwritten Oral Law. This is called the Minima (nn* to repeat,) or repetition. It is the first part of the Talmud : and was first reduced to writing by Judah Hakkadosh, about A. D. 150.f The second part of the Talmud is called the Gemara (^?| to finish,) or completion. In the Jerusalem Tal- The Gemara. mud, the Gemara consists of but one volume, and was composed about A. D. 370. In the Babylonish Talmud, the Gemara consists of twelve volumes, and was * Alexander on the Canon, p. 39, and Appendix, Note A. See also Townley's Bib. Lit., vol. ii, p. 155. tLardner's Cred., vol. vii, pp. 138-140. See also Townley's Bib. Lit., vol. i, p. 151. THE CANON. 207 completed about A. D. 450.* The Jews say that the MisJina is the text and the Gemara the comment. The Jews have never dared to canonize the Talmud, or to place it among the thirty-nine books of the Jewisll cstima Old Testament. But, nevertheless, the Rabbis tion f the Tal - frequently prefer it to the Scriptures. " They compare the Scriptures to water; the Mishna to wine; and the Gemara to aromatic spices. The Oral Law, say they, is the foundation of the Written Law ; and they exhort their disciples to attend rather to the words of the Scribes, than to the words of the Law. The words of the Scribes, say they, are lovely, above the words of the Law : for the words of the Law are weighty and light ; but the words of the Scribes are all weighty ."f This, if true, is indeed a high commendation of the Tal- mud. But, nevertheless, we are constrained to reject it for the following reasons : 1. Because neither the existence of such a Reasons for re- law, nor its authority, is in any case recognized Talmud. * in the whole Bible. 2. Because all the traditions that compose it, are rejected by Christ, as the precepts and commandments of men.J 3. Because it has none of the internal evidences of inspi- ration. III. " Besides the Mishna, the Jews pretend to have re- ceived from the Divine Author of the Law, an- Rabbmical other and more mystical interpretation of it. views of tho rrvl . .-,. . 11 i yv T Cabbala. Ims mystical interpretation, they call the Cab- bala or Reception, (^p to receive as a law :) by which they design to intimate that this mystical comment was received from God by Moses, who transmitted it orally to posterity. * Davidson's Bib. Grit,, pp. 115, 116. ITownley'sBib. Lit., vol. i, p. 152. Mark vii : 1-13. 208 REASON AND REVELATION. The Mishndj say they, explains the manner in which the rites and ceremonies of the Law are to be performed ; but the Cabbala teaches the mysteries couched under these rites and ceremonies, and hidden in the words and letters of the Scriptures. They give us, as an instance, the precepts re- lating to the phylacteries. The Mishna teaches the mate- rials of which they are to be prepared; the form in which they are to be made; and the manner in which they are to be worn: but the Cabbala shows the mystical reasons for these directions, and informs them why the slips of parch- ment are to be inclosed in a black calf-skin, in preference t<> any other color; why the phylacteries for the head are to be separated into four divisions; and why the letters writ- t>-ii upon them are to be of such a particular form. They divide this mystical science into thirteen different species, and by various transpositions, abbreviations, permutations, combinations, and separations of words, and from the figures and numerical powers of the letters, they imagine the law sufficient to instruct Cabal i*ti<- adepts in every art and sci- ence.* I need scarcely say, that these Rabbinical views of the Cabbala are wholly imaginary ; and that its Why rejected. . * J ' claims to be of Divine origin are not supported by any show of reason whatever. IV. The Targums (3U"}0 II. n*1 to cast stones) are trans- jewishTur- lations of portions of the Hebrew Bible into gums. Chaldee. Eleven of these are now extant : f the most important of which are the Targums of Onkelos and Jonathan. The former is a translation of the Penta- teuch ; and the latter is a paraphrase of Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, and the Twelve Minor Prophets. Their date is uncertain. Some refer them *Townley's Bib. Lit., vol. i, p. 153. fKitto's Cyclop. Bib. Lit. THE CANON. 209 to the first or second century of the Christian era : but they are generally supposed to have been written a short time before the birth of Christ. * They are both held in very high esteem by the Jews ; the latter of which, they say, was written down from the mouth of Haggai, Zechariah, and Malachi. f But of this, there is not the slightest evidence. And that they are * Not inspired. the productions of uninspired men, is sufficient- ly obvious from their numerous errors compared with the original Hebrew; For similar reasons we reject as uncanonical, the Septua- gint translation of the Old Testament; and the _ The Septuagmt. Vulgate translation of the whole Bible: the former of which was by many of. the Jews and Christian fathers, thought to be inspired ; J and the latter was canonized by the Council of Trent, A. D. 1546. || Y. The Masorah is a work containing critical notes and observations on the Hebrew Scriptures. Some Origin, nature, of the Jews attempt to trace its origin to Moses ; ana scope of and others, to Ezra and the Great Synagogue. But these views have been fully exploded ; and it is now commonly referred to a succession of learned Eabbis, who lived between the beginning of the sixth and the close of the eleventh century. These notes are grammatical, exegetical, and. philological. They are called by the Jews, " The fence or hedge, of the law;" and were at first transmitted from generation to gen- eration, orally. Hence the name Masorah, .(n^top, tradi- tion). Afterward they were written on parchment: and from the immense mass of observations so collected, extracts of what was supposed to be most useful, were made and * Davidson's, Bib. Grit., p. 224-239. f Ibid, p. 232. t Ibid, pp. 168, 194. || Townley's Bib. Lit., vol. i., p. 136. Davidson's Bib. Grit., p. 120. 14 4 210 REASON AND REVELATION. transferred to the margin of the Old Testament manu- scripts. The professed object of these Masorites, was to deliver to care and re- posterity the Old Testament Scriptures in their !\i '!-' dVeifor original purity. And for this purpose, " they tii. purity of not only numbered every verse, word, and let- ter of the text ; but even went so far as to as- certain hoio often i'-/i A//V/- of the alphabet occurred in the whole Bible"* At the same time, they adopted many other rules and regulations for preserving the purity of the He- brew Text; most of which are still observed by the Jews in copying the original Scriptures for the use of their syna- gogues. "It is still a constant rule with them," says But- ler, "that whatever is considered as corrupt, shall never be used ; but shall be burned or otherwise destroyed. A book of the law, wanting but one letter, or with one letter too much, or with an error in a single letter; written with any thing but ink, or written on parchment made of the hide of an unclean animal, or on parchment not purposely pre- pared for that use, or prepared by any one but an Israelite, or on skins of parchment tied together by unclean strings, shall be holden to be corrupt: that no word shall be writ- ten without a line first drawn on the parchment; no word written by heart; or without having been first pronounced orally by the writer; that before he writes the name of God, he shall wash his pen ; that no letter shall be joined to another; and that if the blank parchment can not be seen all around each letter the roll shall be corrupt. There are settled rules for the length and breadth of each sheet of parchment; and for the space to be left each letter, each word, and each section." f In all this, we have abundant evidence of the great care *Townley's Bib. Lit., vol. i, p. 54. tlbid, p. 56, 57. THE CANON. 211 of the Masorites for the Sacred Text ; but none whatever of their inspiration. And hence we must regard r No evidence of all the Masoretic notes, points, etc., as we re- their gard the suggestions and criticisms of Griesbach, Scholz, and Tischendorf. VI. The Traditions of the Roman Catholic Church, are also to be excluded from the Sacred Canon. The traditiona a The religion which Rome would have men of Rome not .. . . , , canonical. regard as the only true religion, and which she enjoins on all Christians universally," says the learned Doc- tor Mosheim, " is derived, as all their writers tell us, from two sources, the written word of God, and the unwritten ; or the Holy Scriptures and tradition."* But as these tradi- tions are often inconsistent with each other, as well as con- tradictory of the Holy Scriptures, it is absurd to canonize them as Rome has done. VII. To the same category belongs that collection of Apocryphal writings first published by Fabri- A pocry P hai cius, about the beginning of the eighteenth Gos P els - century, and commonly known as the Apocryphal Gospels. Fabricius gives the titles of about fifty such spurious works; but most of these are now regarded as but diiferent editions and recensions of the same original narratives. And hence Thilo, in his edition of 1832, reduces the original number of these Apocryphal books to twelve; and Tischendorf, in his Leipsic edition of 1854, gives us the titles of twenty- two. Of these the following are the most important. 1. The Protevangelium of James the brother of the Lord; or, a " Declaration and History how the most holy mother of God was born for our salvation." 2. The Greek Gospel of Thomas. 3. The Greek Gospel of Nicodemus. * Mosheim' s Eccl. Hist., vol. iii, p. 99. 212 REASON AND REVELATION. 4. The Latin Gospel of the Nativity of Mary. 5. The Latin History of the Nativity of Mary, and of the Infancy of the Savior. 6. The Arabic History of Joseph the Carpenter. 7. TJie Arabic Gospel of the Childhood of the Redeemer. It is enough to say of these Apocryphal books, that there is no evidence whatever, that they were ever given by in- spiration; and that they differ as widely from the inspired Narratives of Matthew, Mark, Luke, and John, as does the basest counterfeit from the original genuine coin. VIII. There are also extant, Apocryphal Acts, Apoc- otherApoc- rvphal Epistles, and Apocryphal Revelations, ryphai Books, gu^ for instance, are the Acts of Peter and Paul ; the Acts of Paul and Thecla ; the Acts of Barnabas and Mark ; the Epistles of the Apostolic Fathers ; and the Revelations of Moses, Ezra, and Paul. But of these, only the Epistles are genuine; and none of them have any just claims to be regarded as canonical. It is unnecessary to extend our inquiries any further in this direction. We have laid in the scale of even justice the Apocrypha, the Talmud, the Cabbala, the Targums, and other translations, the Masorah, the Roman Catholic Tra- ditions, and the Apocryphal Gospels, Acts, Epistles, and Revelations, and they are all found wanting. But no other books or documents now extant, save the Holy Bible, have any higher claims to inspiration, than these. And hence we conclude, that the thirty-nine books of the Old Testament, and the twenty-seven of the New, constitute the entire Canon of the Holy Scriptures; and that they are in fact the only safe, proper, and infallible rule of faith and practice. " Men's books with heaps of chaff are stored, God's Book doth golden grains afford; Then leave the chaff and spend thy pains In gathering up the golden grains." PART THIRD. INTEGRITY OF THE HOLY SCRIPTURES. CHAPTER I. SCOPE OF BIBLICAL CRITICISM. THE third office of Reason in matters pertaining to Di- vine Revelation, is to decide on the Integrity The third prov . of the Holy Scriptures.* It is not enough to ince of Reason - prove that the Bible, as a whole, is of Divine origin; and that the several books of which it is composed, were all written and indorsed by inspired men. We must go still further, and prove also that all the words and phrases of these books are the same that were first recorded by the pen of Inspiration. For it is a well known fact, illustrated by the entire his- tory of the Greek and Roman classics, that books illustration transcribed and handed down to posterity by Mdaoman 661 uninspired men, are constantly liable to suffer classlcs - changes. It is estimated that not less than thirty thousand such changes have been made in the six comedies of Ter- ence since their first publication about 150 B. C. And yet, * By the Integrity of the Holy Scriptures, I mean that their several books have been preserved pure and entire ; by their Authenticity, that they relate the facts as they really occurred ; and by their Genuineness, that they were written by the authors whose names they bear. (213) 214 REASON AND REVELATION. says the learned and eloquent Gaussen, "they have been copied a thousand times less often than the New Testa- ment."* Nothing short of a miracle, therefore, could have preserved the books of the Old and the New Testament from the errors and changes to which all documents are liable under similar circumstances. True, indeed, there has ever been a wonderful providence providential over a ^ ^ lcse s&cre ^ books. God has put it care of the Sa- into the hearts of his appointed librarians, to credText. , L have such a care for them as has never been First, of the taken of any other books since time began. " The Old Testament. , . ' numbering of the verses, words, and letters of the Old Testament," says the learned Samuel Davidson, " seems to have been an early practice. Separate books and sections were thus counted. The sum total was marked at the end; and the middle letter and verse faithfully given. However laborious and trifling such a task was, it had a good effect on the purity of the text.f" The New Testament secondly of was no doubt preserved with equal care. If theNow Testa- the primitive Christ inns would suffer death, as many of them did, rather than deliver up the Scriptures to their persecutors, it is not to be presumed that they would spare any means that might be necessary to pre- serve, as far as possible, the integrity and purity of the Sacred Text. But notwithstanding all their care and vigilance, errors TWO sources of were not unfrequently committed in transcrib- ing these books, sometimes by design and more frequently by accident. And it now, therefore, belongs to Reason to restore the original text. This she does chiefly through the five following sources of Biblical criticism : Five sources of I. The most ancient versions of the Holy Sir' "'" Scriptures. * Gaussen on Inspiration, p. 196. f Davidson's Bib. Crit., p. 116. INTEGRITY OF THE BIBLE. 215 II. The Manuscripts of the Sacred Text. III. Parallels or repeated passages. IV. Quotations made from the Sacred Books. V. Critical Conjecture, or Evidence arising from the Context. For a full discussion of this subject, I must refer the reader to " Davidson's Biblical Criticism " and works of refer- " Home's Introduction/' and "Tragelles on the ence - Printed Text." A few general remarks on each of these topics is all that we have time and space for at present. ANCIENT VERSIONS. I. GEEEK VEESIONS. The oldest known version of any portion of the Bible into any language, Greek versiona> is the Greek translation of the Old Testament, commonly called the Septuagint, from the Latin The septua- word Scptuaginta, seventy; either because as some suppose it was approved by the Jewish Sanhedrim, consisting of seventy members besides the High Priest and his deputy; or because, as the Jews say, it was made by seventy-two translators, under the patronage of Ptolemy Philadelphus, king of Egypt, about 280 B. C. It contains all the canonical books of the Old Testament, with some .apocryphal additions. The best manual edition of the Sep- tuagint is that recently published by the Bagsters of Lon- don.* The Old Testament was also translated into Greek by Aquila of Pontus, about A. D. 150; by Theo- other Greek dosian of Ephesus, A. D. 160; and by Symma- versions - chus of Samaria, A. D. 200. These three translations and the Septuagint were printed in parallel columns by Origen *See Davidson's Bib. Grit. pp. 162-214; Home's Introduction, vol. ii, pp. 163-182 ; Prideaux's Connection, vol. ii, pp. 21-80 ; and Townley's Bib. Lit., vol. i, pp. 58-64. 216 EEASON AND REVELATION. about A. D. 230, and together constituted his Tetrapla. The order was, 1. The Septuagint; 2. Aquila; 3. Symmaehus; and, 4. Theodosian. To these four he afterward added the original in both Hebrew and Greek letters. These wi'iv all likewise printed in parallel columns; and together-formed his Hexapla. The order of the Hexapla was as follows : 1. The Hebrew in Hebrew, or rather in Chaldee letters; 2. The Hebrew in Greek letters ; 3. Aquila ; 4. Symmachus ; 5. The Septuagint; and 6. Theodosian. Only fragments of the trans- Jations of Aquila, Theodosian, ami Symmachus now remain.* II. THE TARGUMS or CHALDEE VERSIONS. Of these, chaidee Ver- eleven are now extant : viz., 1. The Targum ions. o f Onkelos on the Law; 2. That of Jonathan Ben Uzziel on the Prophets; 3. That of Pseudo- Jonathan on the Law; 4. The Jerusalem Targum on the Law; 5. The Targum of Rabbi Joseph the Blind, on the Hagiogra- phy ; 6. An anonymous Targum on the five Megilloth (books or volumes) or books of Ruth, Esther, Ecclesiastes, Song of Solomon, and the Lamentations of Jeremiah; 7. A Targum on the two books of Chronicles; 8. The Jerusalem Targum on the Prophets; and the ninth, tenth, and eleventh, on the book of Esther. The first two are by far the most valuable for the purposes of Biblical criticism ; and are generally supposed to have been written before the birth of Christ. The others all belong to a much later period, -f III. THE SAMARITAN VERSION OF THE PENTATEUCH. Samaritan Its author and date are both unknown. The Pentateuch. Samaritans say, it was made by Nathaniel, a Samaritan priest, who lived about twenty years before Christ. Davidson refers it to a later period. J * Davidson's Bib. Grit., pp. 215-224; Home's Introd., vol. ii, pp. 183- 186 ; Townley's Bib. Lit., vol. i, pp. 64-66. t Davidson's Bib. Grit., pp. 224-239 ; also Home's Introd., pp. 157-162. J Davidson's Bib. Grit., pp. 240-242. INTEGRITY OF THE BIBLE. 217 IV. THE SYRIAC VERSIONS. One of the most valuable of all the ancient versions is the Peshito (sim- SyriacVer . pie, literal) or old Syriac. It contains all the sions :-ihe canonical books of the Old Testament ; and all also of the New, except the Second Epistle of Peter, the Sec- ond and Third of John, the Epistle of Jude and the Revela- tion. Its origin is unknown. Three opinions are found among the Syrians with regard to it: first, that the Old Testament was translated in the time of Solomon ; second, that it was translated by Asa the priest, who was sent back from Assyria to Samaria, about 700 B. C. ; third, that both the Old and the New Testament were translated by, or under the supervision of the Apostle Thaddeus. and under the pat- ronage of Abgarus, king of Osrhoene. It is first mentioned by Ephraem, the Syrian, who died A. D. 376. But it was then an ancient version ; for many of its words had then be- come antiquated, and needed to be explained, just like the obsolete words of our common English version. Besides, Ephraem calls it "our" version: which shows that it was then generally recognized as the received version of the Syr- ians. And hence Davidson refers it to about the middle of the second century. But Home thinks that this version was certainly made at the close of the first, or at the begin- ning of the second century.* Other Syriac versions were made afterward ; the most im- portant of these is the Philoxenian New Testa- The Phiioxe- ment. nian - V. ARABIC VERSIONS. We have no account of any part of the Scriptures being translated into the Arabic Ve r Arabic language, before the commencement of . 6ions - the Mahometan era, A. D. 622. After that, several ver- sions were made ; the most valuable and celebrated of which * Davidson' s, Bib. Grit., pp. 243-254, and 596-630; Home's Introd., vol. ii, pp. 187-190 ; also 203 ; Townley's Bib. Lit., vol, i, pp. 81-83. 218 REASON AND REVELATION. is the translation of the Old Testament by Eabbi Saadias Gaon or Hagaon, the Illustrious, a learned Jew of Babylon. Its date is given at about A. D. 930. The most valuable edition of the New Testament in Arabic is that of Erpen or Erpenius, printed in 1616.* VI. LATIN VERSIONS. When and by whom the Old an( ^ ^ ew Testaments were first translated into The itaia or oid italic ver- Latin, is not known. Aversion called the Itala, or Old Italic, was quoted by Tertullian near the close of the second century ; and Home thinks that the translation was made about the beginning of the same century; Davidson fixes its date at about A. D. 150. All the remaining fragments <>{' this version that could be dis- covered, were collected together and published at Rome, in one folio, under the sanction of Pope Sixtus, A. D. 1588. A fuller edition of it was afterward printed at Ilhcims, in three folio volumes, A. D. 1743, and it was afterward repub- lishi'd at Paris, A. D. 1749.f In A. D. 382, Jerome, at the request of Pope Damasus, Jerome's EC via- commenced a revision of this old Latin version. And it is generally supposed that he completed the entire work. But most of his Old Testament manu- scripts were destroyed ; so that only the book of Psalms, Job, and his revised New Testament have come down to us. J But it seems that Jerome was not satisfied with a mere revision of the Old Testament. For before he The Vulgate. . . . had finished it, he commenced a new translation of it from the Hebrew into Latin ; and this, together with the revised New Testament, constituted what was then called * Davidson's, Bib. Grit., pp. 255-260. Townley, vol, i, pp. 195, 278, 345. Vol, ii, pp. 227, 448, 463, 466, 476, 534, 565. f Davidson's Bib. Crit., pp. 261-263; and 687-694. Home's Introduc- tion, vol. ii, pp. 196, 197. t Davidson's Bib. Grit., pp. 264, 265; and 695-698; Home's Introd., vol. ii, pp. 197, 198. INTEGRITY OF THE BIBLE. 219 his New Version. For some time it was very unpopular : even Augustine was opposed to it. But it rose gradually in public favor ; and about the close of the seventh century, it was generally adopted by the Latin churches. Henceforth it was known as the Vulgate or Common Version. In A. D. 802, it was revised by Alcuin, under the patronage of Charle- magne. And after passing through sundry other changes and critical revisions, it was finally canonized in 1546 by the Council of Trent.* VII. OTHEK ANCIENT VERSIONS. According to Da- vidson, the New Testament was also translated other ancient into the Sahidic, Coptic, and Basmuric dia- versions of the New Testa- lects of Egypt, in the third century ; into the ment. Ethiopic and Gothic in the fourth ; into the Armenian and Syriac in the fifth ; into the Gregorian or Iberic in the sixth ; and into the Anglo-Saxon in the eighth.f HEBREW MANUSCRIPTS. These are of two classes. The first are the Sacred Copies or Rolls for the Synagogues ; and the second are the TWO classes of T-. . rv ' s^< IP Hebrew manu Private or square Copies made for common use. scripts. The Rolls of the synagogue contain the Pentateuch ; the Haphtaroth, or sections of the Prophets ap- Roiisofthe pointed to be read; and the book of Esther, synagogue. They are required to be written on clean parchment and in the square Chaldee letters, according to the most exact rules and regulations. When no longer fit for use, they are buried in the earth; or in some other way put out of the reach of profane hands. And hence but few of them have ever come into the possession of Christians. * Davidson's Bib. Grit., pp. 265-284; and 698-704; Home, vol. ii, pp. 198-202. t Davidson's Bib. Grit., pp. 596-704; Home's Introd., pp. 202-212; and Townley's Bib. Lit., Ancient Versions. 220 REASON AND REVELATION. The Private or Square manuscripts, are also prepared ao square manu- cording to very exact rules. But they may be scripts. written on either paper or parchment; and in either Chaldee or Rabbinical characters. With regard to the number and the order of books in the Prophets and the Kethubim, there is no uniformity, even among the highest Jewish authorities. The Talmudists Nimii.-r and ni:ik<- twenty-four books, and arrange them as to tfaT*i- follows: Genesis, Exodus, Leviticus, Numbers, mud;- Deuteronomy, Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah, the Twelve Minor Prophets, Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Solo- mon, Lamentations, Daniel, Esther, Ezra, and Chronicles. The Masorites also make twenty-four books, and arrange in the MMO- them according to the following order: Gene- sis, Exodus Li 'viticus, Numbers, Deuteronomy, Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Eze- kiel, Twelve Minor Prophets, Psalms, Job, Proverbs, Ruth, Canticles, Ecclesiastes, Lamentations, Esther, Daniel, Ezra, and Chronicles.* The Spanish MSS., and nearly all the Hebrew Bibles printed from them, follow the and in the man- ' usrripts and order of the Masorites, with some slight vari- ations in the Kethubim. But the German and French Bibles and MSS. generally follow the Talmud. Jerome, Origen, and many other Christian fathers, as well as some of the most learned of the Jewish Rabbis, make but twenty-two books, and nearly every one of them has an order of his own.f The number of Hebrew MSS. now extant is very great. Number of He- Dr. Kennicott collated 630 for his critical edi- Bcripts collated, tion of the Hebrew Bible; and M. De Rossi * Stuart on the Old Test. Canon, p. 277; and Davidson's Bib. Grit., pp. 330, 331. f Stuart on the Old Test. Canon, pp. 277, 278. INTEGRITY OF THE BIBLE. 221 made use of 479 MSS., besides 288 printed editions, in making out his "Collection of Various Readings" But all the original autographs have perished; and it is thought that all existing apographs were written between A. D, 1000 and A. D. 1457 ; when the art of printing became in a great measure a substitute for the art of penmanship. Most of these MSS. contain but a small. portion of the Old Testament. For a description of fifty-three of the oldest and best He- brew MSS. see " Davidson's Biblical Criticism," chapter xxiv. GREEK MANUSCRIPTS. Greek manuscripts are usually divided into Uncial and Cursive; the former are written in capital, and , * ' Two classes of and the latter, in small letters. The oldest man- Greek manu- uscripts are written in large round or square cap- itals ; and without any accents or division of words. But in the eighth and ninth centuries, the letters were made longer and narrower, and generally inclined a little either to the right or to the left. About the close of the ninth century, the small or cursive letters came into general use. The number of Greek manuscripts now extant is very great. In his "Introduction to the Critical Study of Number of the Bible," Thomas Hartwell Home speaks of Greek MSS. ex- about 500 that had at that time been collated. But these, he says, are but a small part of all the MSS. that are to be found in public and private libraries. Most of them, however, contain only a part of the New Testa- ment. They are of all forms; and are written on both paper and parchment. Owing to the scarcity of parchment, before the invention of paper,* persons were often induced to obliterate the * According to Montfaujon, cotton-paper was invented about the close 222 REASON AND REVELATION. works of ancient writers, in order to transcribe their own Pan msest man- or those of some favorite author in their place. nscripts. These manuscripts are called Codices Palimsesti (xahv again and if'aco to rub) or Rcscripti. Critics have discovered a characteristic resemblance be- Geographicai tween manuscripts written in certain localities uationof and within certain geographical limits. And manuscripts. , . , i / ,1 on this ground, they are wont to classify them under certain fr unifies or Recensions: such, for instance, as the Latin, Asiatic, By/antine, and Alexandrine Recensions of Tischendorf. The Latin Recension is made to embrace all manuscript-; which correspond most fully in all respects with the writings !' the Latin fathers. And in Ifke man- ner, Biblical critics are accustomed to distinguish and classify the Asiatic, the By/antine, and the A fexandrine manuscripts. The Uncial HUUMHOripta are now commonly represented BymboiB used by English and Greek capitals ; and the Cursive, ''T! 1 ' . by Aral)ic numerals. For a description of the the Uncial and ' HP . m-HiYe most ancient and valuable manuscripts of both classes, I must a^ain ivlcr the reader to David- son and Home. I will merely introduce a few of them here for the sake of illustration. I. Manuscripts written in large Uncial or capital letters. A. The MS. known by this symbol is that which is usu- ally called the Alexandrine or Codex Alcxan- Tho Alexan- * drinus. It once belonged to Cyrillis Lucaris, patriarch of Alexandria, and afterward of Con- stantinople. In A. D. 1628, he presented it to Charles I, king of England ; and it is now in the British Museum. It is written on parchment; and consists of four volumes of the ninth or the beginning of the tenth century. But the mode of forming paper out of linen rags was not discovered till the twelfth century. The first paper-mill erected in England is said to have been at Dartford, in 1588. (Townley's Bib. Lit., vol. i, pp. 41, 42.) INTEGRITY OF THE BIBLE. 223 folio ; three of which contain the Septuagint text of the Old Testament, and the other contains the New Testament and the Epistle of Clement to the Corinthians. It is not en- tirely perfect. The first twenty-four chapters of Matthew, and the first five verses of the twenty-fifth are wanting; and also that portion of John's Gospel which is contained be- tween chapters vi : 50, and viii : 52. It is supposed to have been written at Alexandria in Egypt; though its text cor- responds more perfectly with the Byzantine or generally re- ceived text. Its date has been variously assigned ; but it is now pretty generally agreed that it was written in the fifth century.* B. The Codex Vaticanus is commonly represented by the letter B ; but in the Vatican Library, to which it Vatican mauu- belongs, it is known by the number 1209. Its script - history is unknown. It is supposed to have been originally brought from Egypt, as its text corresponds most nearly with the Alexandrine. It is written on vellum in quarto form ; and contains both the Septuagint Greek of the Old Testament and the original Greek of the New. But in the latter it is defi- cient from Hebrews ix : 14, to the end of the epistle : and it does not contain the Epistles to Timothy, Titus, and Phil- emon; nor the Apocalypse. According to Tischendorf and others, it was written in the fourth century; and it is now generally allowed to be the oldest copy of the New Testament extant, except perhaps the Codex Sinaiticus.^ C. The Codex Ephrcemi or Codex Regius Parisiensis is generally represented by the letter C. It is pre- Codex Ephm- served in the Imperial Library at Paris; and mi< contains several Greek works of Ephraem the Syrian, writ- ten over the Greek text of the Old and New Testaments. *See Home's Introduction, vol. ii, pp. 66-73; and Davidson's Bib. Grit. 717-720. tHorne, pp. 73-76; Davidson, pp, 721-727. 224 REASON AND REVELATION. The traces of the Sacred text are, however, still visible ; and in most places legible. It is the purest example extant of the Alexandrine Recension; and is supposed by Tischendorf and others to have been written in the fifth century.* D. The Codex Bezas is also called the Codex Cantabri- giensis, because it was presented to the Uni- versity of Cambridge, in England, by the cele- brated Theodore Beza, in 1581. It is written on parchment in folio, and contains the four Gospels and the Acts of the Apostles, with a Latin translation : but its lacunae or omis- sions are very numerous. The general opinion is, that it was written about the end of the fifth century.f Cod. Sin. This MS. was discovered by Dr. A. F. C. codex sinaiti- Tischcudorf, in the Convent of St. Catherine at Mount Sinai, in A. D. 1859. He refers it to the fourth century; and thinks it is the oldest MS. ex- tant. It contains all the New Testament, except Mark xvi : 9-20; John viii: 1-11; and sundry other minor passages that have long been regarded l>y the most eminent critics as spurious. And hence it confirms, to a very remarkable ex- tent, the results of Biblical criticism. J The order of Books in this MS. is as follows : Matthew, Mark, Luke, John, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalo- nians, 2 Thessalonians, Hebrews, 1 Timothy, 2 Timothy, Titus, Philemon, Acts, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation. For a description of about thirty more Uncial MSS. see " Davidson's Biblical Criticism," pp. 734-763. II. Greek manuscripts written in small or cursive letters. *Horne, vol. ii, pp. 89, 90; and Davidson, pp. 727-731. tHorne, pp. 85-89; and Davidson, pp. 731-734. J See Prolegomena to the Novum Testamentum Greece ex Sinaitico Co- dice of Tischendorf. INTEGRITY OF THE BIBLE. 225 The number prefixed is that by which the MS. is generally known or represented. 1. Codex Basiliensis, B. vi, 27. This MS. is written on parchment, and contains all the New Testa- IIlustrativeex ment except the Apocalypse. It is supposed ampies of cur- . , i siveMSS. to have been written in the tenth century, and preserved in the University of Basel. 69. Leicestrensis. This MS. is written partly on parch- ment and partly on paper. It contains the ejjtire New Testament, with some gaps; was written in the fourteenth century ; and belongs to the Public Library of Leicester. 209. This is a MS. of the fourteenth or fifteenth century, written on parchment in octavo ; and contains the whole of the New Testament. It is now in Venice. After describing more than thirty cursive MSS., Davidson says : " Upward of five hundred cursive MSS. of Numbe r of the Gospels, ranging in date from the tenth to 6UCbextant - the sixteenth century, have been partially examined. More than two hundred of the same kind contain the Acts, and Catholic Epistles; upward of three hundred contain the Pauline Epistles ; and one hundred have the Apocalypse. But the list, large as it is, might be much increased : for there are many in the great public libraries of England and the Continent of Europe as yet unknown." * PARALLEL PASSAGES. These are divided by Davidson into three classes. I. Historical sections repeated : such as the Davidgon , g often-repeated tables of genealogy ; the books classification of Kings and Chronicles, and the four inde- pendent Narratives of Matthew, Mark, Luke, and John. II. Laws, poems, and oracles which have been repeated * Davidson's Bib. Grit., p. 770. 15 226 REASON AND REVELATION. by the same author, or by different authors. Compare, for instance, the following passages : 1. Exodus xx : 2-17 and Deuteronomy v : 6-21. 2. Leviticus xi: 219 Deuteronomy xiv : 4-18. 3. Psalm xviii: 2-50 " 2 Samuel xxii: 1-51. 4. Psalm cv: 1-15 " 1 Chronicles xvi: 8-22. 5. Isaiah ii : 2-4 " Micah iv: 1-3. 6. Matt, xxviii: 18-20. " Mark xvi: 15-18. 7. 1 Timothy iii : 1-7 " Titus i: 5-9. III. Rcpcati T ne editions of Robert Stevens, Christopher Plautin, and several other enterprising pub- lishers, were also taken chiefly from the same text.|| IX. Buxtorfs Rabbinical Bible, published at Basel, in Buxtorfs two 1618-1619, was formed on the basis of Bom- editious. berg's third edition, collated with the Masorah. This and his manual edition of 1611, are both of great value. X. The most recent Rabbinical Bible, and in some re- simon'sRab- spects the most complete ever published, is the biic;ii Bible. Amsterdam edition, edited by Moses Ben Si- mon, in four volumes folio, A. D. 1 7 24-1 7 27. ^[ * Davidson's Bib. Crit., pp. 142-145; and Townley's Bib. Lit., vol. ii, p. 151. t Davidson, p. 145. Jlbid, p. 146. ||Ibid. Ibid. ^ Ibid, p. 147. INTEGRITY OF THE BIBLE. 233 XI. The Hebrew Bible of Eabbi Joseph Athias, of Am- sterdam, with a Latin preface by the learned Edition of Jo _ John Leusden, is also worthy of special notice. seph Athias - The first edition of it was published in 1661, and the second in 1667, in two volumes 8vo. The former is the first edi-^ tion in which the verses were distinguished by Arabic nu- merals : and for the latter, the States-Qeneral presented to the author a chain of gold and a gold medal pendant.* XII. The edition of Athias was made the basis of that of Opitius, and also that of Van der Hooght. Edition of opi- The former was first published at Kiel, in Den- tius - mark, 1709. It is one of the most accurate ever printed. Thirty years were spent in its preparation. The edition of Van der Hooght is also of great value. It is particularly distinguished for the beauty of its type ; the Yan der accuracy of its text; and its convenience for Hooght's edi- ordmary use. It has received the appellation of " The Textus Receptus " in Hebrew. It was first pub- lished at Amsterdam and Utrecht in 1705; and has been made the basis of many subsequent editions, f XIII. In 1720, J. H. Michaelis, of Halle, published an edition, in preparing which he compared twenty- Edition of MI- four of the best editions and five MSS. It is chaelis - generally regarded as a valuable contribution to Sacred liter- ature.^ XIV. About the middle of the eighteenth century, Dr. Kennicott, of Oxford, encouraged by the liber- Ke nriicott'8 ality of the English Government, undertook the editiOQ - work of a more thorough examination of the Hebrew text. He and his colaborers collected together and compared 694 codices ; embracing Hebrew MSS., printed editions of the Hebrew Bible, and the most valuable of the Rabbinical *Townley's Bib. Lit., vol. ii, p. 490. t Davidson, pp. 149 and 159. J Davidson, p. 150. 234 REASON AND REVELATION. works, particularly the Talmud. The first volume of his work was published in 1776; and the second, in 178.0. This, on the whole, is one of the most valuable contribu- tions that has ever been made to Biblical criticism ; though it failed to meet the expectations of the public. One thing it has fully demonstrated : that there is a very great har- mony between existing Hebrew manuscripts and the Ma- sorah. And from all that we know of the Present fltate . of the Hebrew veneration which the Jews had for the Sacred Books a veneration bordering on superstition, we can not but think the Masoretic text is in the main a very correct one. And hence we have reason to believe that the Hebrew text, though still containing many im- purities, is far from being as corrupt as many have sup- posed.* XV. Soon after Dr. Kennicott commenced his labors in work of De England, a similar work was undertaken in Italy, by John Bernard de Rossi, Professor of Oriental languages at Parma. His " Collection of Various Readings" consisting of four volumes, was published in 1788, to which a supplemental volume was added in 1798. It is a work of great merit.f XVI. In 1806, Prof. John Jahn, of Vienna, published an edition of four volumes 8vo. The text is Jahn's edition. . . _ _._ - _._. i in the main that of Van der Hooght, with the various readings of Kennicott and De Rossi. % XVII. In 1831, Dr. Augustus Hahn, of Leipsic, pub- Haim'sMan- Hshed a manual edition of Van der Hooght's Ullh text, with sundry corrections. This with some slight emendations by Isaac Leeser and Joseph Jaquett, is the text-book now generally used in our American Institu- tions. Davidson, pp. 152-155. flbid, pp. 156, 157. J Ibid, p. 158. INTEGRITY OF THE BIBLE. 235 EDITIONS OF THE GREEK TESTAMENT. I. The first printed edition of the entire New Testament was that of the Complutentian Polyglot, under First printe(i the auspices of Cardinal Ximenes. The work l dlti ? n f the Greek Testa- was completed on the 10th of January, 1514; ment. but it was not published till 1522.* II. The first published Greek Testament was that of Eras- mus, at Basel, in Switzerland, 1516. It Contains First published a Latin translation, based partly on the Vulgate. edition - In preparing this edition, Erasmus used only five MSS., and these were too hastily collated. A second edition was pub- lished in 1519; a third in 1522; a fourth in 1527; and a fifth in 1535, all in folio, and from the same press.f III. From the Complutentian and the Erasmian editions, many others were formed with but slight alter- ' Jiiditions based ations. Thus, for instance, the Complutentian chiefly on the , , , Complutentian was made the basis, 1. Of the first two editions of Robert Stephens, published at Paris in 1546 and 1549. 2. The Plantin editions of Antwerp in 1564, 1573, 1574, and 1590. 3. The Antwerp Polyglot in 1571, 1572. 4. The editions of Rapheleng of Leyden, in 1591, 1601, and 1612. 5. The Genevan editions in 1609, 1619, 1620, 1628, and 1632. 6. The New Testament of the Paris Polyglot, by Le Jay in 16454 In like manner the text of Erasmus was followed by John Bebelius, of Basel, in 1524, 1531, and 1535 ; by Cephaleus, * Tregelles on the Printed Text of the Greek Testament, pp. 1-11 ; and Davidson, p. 552. t Tregelles, pp. 19-28. {Davidson, p. 5 7. 236 REASON AND REVELATION. of Strasburgh, in 1524 and 1534; by Robert Stephens in his _,.. 4 . . third edition at Paris in 1550, and in his fourth Editions based on the Erasmi- at Geneva in 1551. This is the first into which the division of verses was introduced. Many other editions followed; some on the basis of the Complu- tentian ; some on the basis of the Erasmian text ; and some on that of Stephens.* IV. The next edition worthy of our special attention is E.ntions of that of Theodore Beza, of Geneva, in 1565. It contains the Greek text of Stephens, amended; the Vulgate ; and a Latin translation made by Beza himself. The second edition of this work was published in 1582 ; the third in 1589 ; and the fourth in 1598.f V. In 1624, appeared the first Elzevir edition at Ley- Ei/.-vir di- den. The name of the editor is unknown ; and it is therefore called by the name of the printer. It follows the third edition of Stephens, diilering from it only in 145 places. The second edition was issued from the same press, in 1633. This is the best of the Elzevir editions. In its preface, the editor says to the reader : " textum ergo habos mine ab omnibus receptum. You have therefore now a text received by all." These words were prophetic; for this edition really became the Editio recejpta; and it contains the Textus receptus. What is now called the Received Text has of course been The Textus variously modified since 1633 ; but it is still sub- receptus. slant ially the same as that of the second edition of the Elzevirs. This was taken chiefly from that of Beza; and Beza's from that of Stephens ; and Stephens^ from the Erasmian and the Complutentian. Hence it is of necessity a very imperfect text.J * Davidson, pp. 558-561 ; and Tregelles, pp. 30-32. f Davidson, p. 562. Tregelles, p. 33. J Davidson, p. 563 j and Tregelles, pp. 34, 35. INTEGRITY OF THE BIBLE. 237 VI. The Greek Testament of Brian Walton, the very learned and celebrated editor of the London WaUon ' 8 edi _ Polyglot, gave a new impulse to Biblical criti- tion - cism. It constitutes the fifth volume of that great work ; and contains the Greek text with a Latin version : also the Vulgate, Syriac, Arabic, Ethiopic, and in the Gospels the Persic; each with its own translation. The sixth volume contains the various readings of sixteen carefully collated MSS* VII. The critical edition of Dr. John Fell, bishop of Oxford, published in 1675. is also a valuable Fell's edition. work. It contains the various readings of one hundred MSS. Here, according to Davidson, ends the in- fancy of Biblical Criticism ; and its manhood begins.f VIII. In 1707, Dr. John Mill, of Oxford, gave to the world a new edition of the Greek Testament. Edition of It was the work of thirty years' hard labor ; John Mm - and was published only fourteen days before the author's death. In it, he brought together all the various readings of previous editions, and added many of his own discovery : amounting in all, it is said, to about thirty thousand. This, for a time, greatly excited the fears of many. They were apprehensive that such investigations would only serve to shake the foundations of the Christian religion. But most of these variations are very trifling and insignificant. And it is now believed, that but few men of modern times, have really done more to strengthen and confirm our faith in the Word of God than John Mill.J IX. The first successful attempt to amend the Received Text, by a judicious application of accumulated B en g ei's edi- materials, was made by John Albert Bengel, tion> * Davidson, p. 565 ; see also Townley, vol. ii, p. 445. t Davidson. D. 566 : and Treerelles. T>. 40. i^aviason, p. ODD ; see also Townley, vol. n, t Davidson, p. 566 ; and Tregelles, p. 40. J Tregelles, pp. 42-48 ; and Davidson, p. 567. 238 REASON AND REVELATION. Abbot of Alpirspach, in Wirtcmberg. The first edition of his Greek Testament was published at Tiibingen in 1734. Several other editions were afterward printed both at Tu- bingen and Stutgard.* X. In 1751, appeared the first edition of John James E.iuionofWet- Wetstein, a native of Basel, but then a citi/cn Bt( ' i "- of Amsterdam. It too was the fruit of thirty years' hard labor. Jt surpasses all previous editions in the copiousness and value of its various readings, with their re- spective authoriti' XI. Preeminent in this department of Sacred Criticism, ,, , stands Dr. John James Griesbach, of Halle. Critical works ami labors of His first volume consisting of the first three Gospels synoptirally arranged, was published in 1774. His second volume containing John and Acts followed the next year: and before the close of the same year his third volume containing the Epistles and Revela- tion, was given to the public. In 1777, he published the < '">pels and the Acts in their usual order. His labors con- stitute an important era in the criticism of the Greek Testa- ment. For accuracy, sound judgment, good taste, and crit- ical ability, he excels all his predecessors. Greater reliance can be placed on his references and extracts, than on any that had been before given to the public. I XII. Between 1782 and 1788, Christian Frederic Matthsei, Matthici'B edi- f Moscow, published at Riga in Russia, a new tlon - edition of the Greek Testament, accompanied with the Vulgate. For this work he collated about one hundred MSS. || XIII. In 1788, Prof. Birch, of Copenhagen, commenced critical labors his publications in Sacred Criticism. His chief of Prof. Birch. mer ft consists in the collation of one hundred * Davidson, p. 569. J Tregelles, pp. 83-91 ; and Davidson, p. 573. t Ibid, p. 570. 1 Davidson, p. 575. INTEGRITY OF THE BIBLE. 239 and twenty MSS. His last volume on the Apocalypse, was published in 1800. XIV. Between 1797 and 1840, several minor editions were published by Knapp, Pittman, Vater, Minor editiong Schott, and others. But they all followed with derived from i n /->< Uriesbach's. more or less exactness the great work of Grries- bach ; a second edition of which was published at Halle and London in 1796 and 1806; and a third at Berlin by Prof. Schulz, of Breslau, in 1827.* XV. In 1830, appeared at Leipzic the first volume of the Critical Edition of the New Testament by Dr. Edition of Prof. Martin Augustus Scholz, one of the Roman Cath- Scholz - olic professors at Bonn : and the second volume was published in 1836. More than twelve years of incessant activity were spent by the editor, in collecting material for his work. He personally visited the Royal Library at Paris, and also that of Vienna, Munich, Landshut, Berlin, Treves, London, Ge- neva, Turin, Milan, that of St. Mark's in Venice, Mute in Sicily, three in Florence, that of Bologna, nine in Rome in- cluding the Vatican, that of Naples, and those of the Greek monasteries at Jerusalem, St. Saba, and the Isle of Patmos. At all these places, he compared with the text of Griesbach, whatever ancient versions, manuscripts, and other available materials he could find. No less than 674 MSS. were used in preparing the work ; 210 of which were collated by Scholz himself. In some respects he had therefore greater advan- tages than Griesbach ; but he lacked the critical perception and delicate skill of his great predecessor. His work is however, a great improvement on the Received Text, and is a much nearer approach to it, than is that of Griesbach.* XVI. In 1831, Charles Lachmann, of Berlin, published a small manual edition of the Greek Testament. Edition of This was followed in 1842, by the first volume Lachmann - * Davidson, p. 580. t Ibid, pp. 580-584 ; and Tregelles, pp. 92-96. 240 REASON AND REVELATION. of a larger work ; and in 1850 by the second volume. The design of the author was to give the best historically attested readings of the first four centuries, especially from Oriental sources. And hence the work seems to have been intended rather as a contribution to assist in restoring the original tc.cf, than to serve as the best representation of it. In this light, it is of great value.* XVII. The editions of Tischendorf are all works of merit. Editions of The first appeared at Leipzic in 1841 ; the next n**~dort t | ircc Wfe published at Paris in 1842; and a much improved edition was published at Leipzic in 1849. This or the last edition of Henry Alford, is the best for such as desire to have but one.-f XVIII. Dr. S. P. Tregelles of England, has for many critical labors years been en^a^-d in preparing a large critical edition of the Greek Testament. Only the four tions of Tregel- * ia. Gospels have yet been published. But much is expected from the labors of this very laborious and learned editor. "We believe," says Davidson, "that his accuracy in making collations and iaithliilly recording them, is superior to that evinced by any of the great editors, Mill, Wetstein, Griesbach, Lachmann, or Tischendorf." This is certainly a very high commendation. j; Thus, gentle reader, I have endeavored to give you a miniature sketch of the vast field and history of Labors ex p'-nd- i ^_ T ed in uibiicai Biblical Criticism. It is ot course very unsatis- factory. But I hope that it is sufficient to give you some idea of the immense labors that have been expended within the last three hundred years, by men of the greatest learning and of the very first order of talents, in their efforts to purify the Sacred Text ; and to restore to the Church and to the world the original Hebrew and Greek as they were first * Davidson, p. 585. flbid, p. 589. J Davidson, p. 592. See also Tregelles on the Printed Text, pp. 151-173. INTEGRITY OF THE BIBLE. 241 recorded by inspired prophets and apostles. Within this short period of time, every word and even every letter of the en- tire Bible, and especially of the New Testament, has been ex- amined, and reexamined ; and compared again and again, and again, with manuscripts, and versions, and other documents collected together from all parts of Christendom. And the result is the discovery of perhaps not less than Pr0 babie num. one hundred thousand different readings in ^ dl n f j a d r ^ u3 existing editions and manuscripts of the Holy covered. Bible. A most fearful result truly ! you may be disposed to ex- claim ; and one which may well excite the fears * Impression and alarms of all good and pious men. Well, it produced by is not unreasonable that this should be your first impression. It was, for a time, the painful impression of even some of the learned editors to whom I have referred in the preceding pages. It was this feeling of alarm that induced the learned and pious Bengel to undertake the great work of revising the Scriptures primarily for his own satisfaction. But after many years of excessive toil and laborious research, he wrote to his friend and disciple Reus, as follows : " Eat simply," says he, " the bread of the Scriptures as Remarks ot it presents itself to thee ; and do not distress thy- Ben s el - self at finding here and there a small particle of sand which the millstone may have left in it. Thou mayst then dismiss all those doubts which at one time so horribly tormented my- self. If the Holy Scriptures, which have been so often copied, and which have passed so often through the faulty hands of fallible men, were absolutely without variations, the miracle would be so great, that faith in them would no longer be faith. I am astonished, on the contrary, that the result of all these transcriptions has not been a much greater number of differ- ent readings." * * Gaussen on Inspiration, p. 195. 16 242 REASON AND REVELATION. The truth is, that most of these various readings practi- unimportant cally amount to nothing. They consist simply character of | n ^.j^ djff eren t arrangement of words, or the moat of these ' different read- use of one synonyme for another, or one letter for another, or some other equally unimportant variation. The proper name David, for instance, is spelled in four different ways in the Greek MSS. In those that follow the El/cvir, or Received Text, it is Jafad in P, Q, and Z, it is Jaotw ; and in A, B, C, D, E, G, L, T, X, etc., it is sometimes Aw>tn and sometimes dauscd. I might here multiply such illustrations indefinitely. But I prefer giving to the reader a lew extracts from our high- est and best authorities in such matters. The learned Remark* of iue l Davidson says : "Having thus given a history of% tne text > printed as well as unprinted, and having shown the various attempts made to restore it to its pristine purity, we may add a few words on the general result obtained. The effect of it has been to establish the genuineness of the New Testament text in all important particulars. No new doctrine has been elicited by its aid: nor have any historical facts been sum- moned by it from their obscurity. All the doctrines and duties of Christianity remain unaffected." Hence the question arises, Of what utility has it been to the world? Why have all this labor and in- Secondly, on ' what it has ao dustry been applied ? Have all the researches of modern criticism been wasted ? We believe they have not. They have proved one thing that in the rec- ords of inspiration there is no material corruption. They have shown successfully, that during the lapse of many centu- ries, the text of Scripture has been preserved with great care; that it has not been extensively tampered with by daring hands. It is not very different now from what it was seventeen hun- dred years ago. Critics," with all their research, have not INTEGRITY OF THE BIBLE. 243 been able to show that the common text varies essentially from what they now recommend as coming nearest to its earliest form. It is substantially the same as the text they propose. Thus criticism has been gradually building a foundation, or rather proving the immovable security of a foundation on which the Christian faith may safely rest. It has taught us to regard the Scriptures as they now are to be Divine in their origin. We may boldly challenge the opponent of the Bible to show that the book has been mate- rially corrupted. Empowered by the fruits of criticism, we may well say that the Scriptures continue essentially the same as when they proceeded from the writers themselves. Hence none need be alarmed when he hears of the vast collection of various readings accumulated by Effect of this the collators of MSS. and critical editors. The <"<"** majority of these are of a trifling kind ; resembling differ- ences in the collocation of words and synonymous expres- sions which writers of different tastes evince. Confiding in the general integrity of our religious records, we can look upon a quarter or half a million of various readings with calmness, since they are so unimportant as not to affect re- ligious belief. We can thank God that we are able to walk without apprehension, over the sacred field he has given us to explore. Our faith in the integrity of his word is neither a blind nor superstitious feeling, when all the results of learning incontestibly show, that the present Scriptures may be regarded as uninjured in their transmission through many ages; and that no effort of infidelity can avail to demon- strate their supposititious character. Let the illiterate reader of the New Testament also take comfort by learning, that the received text to . * l7 Encourage- which he is accustomed, is substantially the same ment to the as that which men of the greatest learning, the most unwearied research, and the severest studies, have 244 REASON AND REVELATION. found in a prodigious heap of documents. Let him go for- ward with a heart grateful to the God of salvation, who has put him in possession of the same text as is in the hands of the great Biblical editors whose names stand out in the lit- erature of the Scriptures.* " Of the various readings of the Xew Testament," says it-marks of ^ r - Norton, "nineteen out of twenty, at least, are thechanSer" * ^ e ( ^' sm ' SS(( l :lt once ^ rom consideration; not of th .liir-n-nt on account of their intrinsic unimportance that is a separate consideration but simply because they are found in so few authorities, and their origin is so ca-ily explained, that no critic would regard them as having any claim to be inserted in the text. Of those which re- main, a very L r reat majority are entirely unimportant. They consist in different modes of spelling ; in different tenses of the same verb or different cases of the same noun, not affect- ing the essential meaning; in the use of the singular for the plural, or the plural for the singular, where either one or the other is equally suitable; in the insertion or omission of particles, such as dv and ds, not affecting the sense, or of the article in cases equally unimportant; in the introduction of a proper name, when if not inserted, the personal pro- noun is to be understood, or of some other word or words expressive of a sense which would be distinctly implied with- out them ; in the addition of Jesus to Christ, or Christ to Jesus ; in the substitution of one synonymous or equivalent term for another; in the transposition of words, leaving their signification the same; in the use of an uncompounded verb ; or of the same verb compounded with a preposition the latter differing from the former only in a shade of mean- ing. Such various readings, and others equally unimpor- tant, compose far the greater part of all, concerning which there may be or there has been a question whether they are * Davidson's Bib. Crit., pp. 593, 594. INTEGRITY OF THE BIBLE. 245 to be admitted into the text or not; and it is therefore ob- viously of no consequence in which way the question has been or may be determined. 75 * In these statements, the learned of all schools and classes now acquiesce. Even the bitterest enemies of Thisground Christianity have nothing more to say on this abandoned by point. " They have ceased/ 7 says Michaelis, "henceforth to look for any thing from those critical re- searches which they at first so warmly recommended, because they expected discoveries from them that have never been made."f The learned Eichhorn, for instance, Remarks of though an uncompromising Rationalist, con- Eichhorn - cedes that "the different readings of the Hebrew manu- scripts, collected by Kennicott, hardly offer sufficient interest to compensate for the trouble they cost. 77 J But these nega- tive results are just what every Christian had Value of thege reason to anticipate. And as Gaussen very just- negative re- ly says : " They are of immense value in virtue of their nothingness; and all powerful in virtue of their in- significance." || Thanks then be to God for his wonderful providential care of the Holy Bible ! Since it was written, what changes have occurred in the world ! How many thrones, and king- doms, and empires, and dynasties, and schemes of religion and philosophy have passed away ! But " the word of the Lord endures forever." NOTE. It must be evident to the reader, that the state of the Hebrew text has been much improved by the labors of the Bux- torfs, Athias, Van der Hooght, Michaelis, Kennicott, De Necessity of a Rossi, Hahn, and I may add, through the instrumentality [^ Tersionf and liberality of the Bagsters, of London, since our com- mon English version was made, in 1611: and also that since that same * Genuineness of the Gospels, p. 38 (American Edition). t Michaelis, vol. ii, p. 266. J Einleitung, 2 Th. S. 700. || Gaussen on Inspiration, p. 169. 246 REASON AND REVELATION. important epoch, the Greek text has been still more improved by the joint labors of the Elzevirs, Walton, Fell, Mill, Bengel, Wetstein, Gries- bach, Matthaei, Birch, Schulz, Knapp, Tittmann, Scholz, Lachmann, Tisch- endorf, and Tregelles. And hence it seems to follow, as a matter of course, that our English version should also be brought up to the same standard. For though it is pleasant to know that thousands, we hope indeed millions, of our race have been saved through its instrumental- ity ; and that millions more may be still saved by it ; that it in fact contains every thing that is essential to life and godliness; yet it seems but reasonable, that the whole Anglo-Saxon family should have a ver- sion of the Holy Scriptures approximating as near as possible to the authentic text of the original Greek and Hebrew; and also in perfect harmony with the present improved state of our own vernacular. We do not want a New Version. We simply want a thorough and judicious revision of that which we now have. Much of the Old version can never be improved: and this, of course, should never be changed. It is not a small matter to deprive us of even a single word, or sentence, or paragraph which is now embalmed in the religious literature of the whole Anglo- Saxon family, as well as in the hearts and memories of living millions. But there can be no reasonable apology for retaining kn&ivn errors of any kind, in a book, which above all others should serve to develop, and mold, and discipline the understanding, and the affections, and the will of a race, which, under God, must continue to have a powerful in- fluence over the civilization, and liberties, and destiny of the rest of mankind. PAET FOURTH. INSPIRATION OF THE HOLY SCRIPTURES. THE fourth province of Reason within the domain of Divine Revelation, is to decide on the Inspira- Fourth P rov- tion of the Holy Scriptures. ince of Kea80D - That the Bible is of Divine origin; that its sixty-six books were all written and often indorsed by Points ah . e ady inspired men ; and that they have suffered no P rove a prophet from among their breth- Evidence from ren > like unto tnce > an( l I will put my words in Deuteronomy, fas mouth ; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. (Deuteronomy xviii: 18, 19.) 2. And Joshua said unto the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the river (Euphrates) in old time, even Terah, the father of Abraham, and the father of Nahor. (Joshua xxiv : 2.) 3. Now these are the last words of David. David, the _ . son of Jesse, said, And the man who was raised oamuel. up on high, the anointed of the God of Jacob, INSPIRATION OF THE BIBLE 249 and the sweet psalmist of Israel, said, The Spirit of the Lord spake by me, and his word was in my tongue. (2 Samuel xxiii : 1, 2.) 4. But the word of the Lord came unto Shemaiah, the man of God, saying : Speak unto Kehoboam the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to all the remnant of the people, saying, Thus saith the Lord God, ye shall not go up nor fight against your brethren, the children of Israel. (1 Kings xii: 22-24.) 5. And it came to pass the same night that the word of the Lord came to Nathan, saying, Go and tell David my servant, Thus saith the Lord, Thou shalt not build me a house to dwell in. (1 Chronicles xvii : 3, 4.) 6. The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth, for the Lord hath spoken. (Isaiah i : 1, 2.) 7. But the word of the Lord was unto them precept upon precept; precept upon precept; line upon line; line upon line; here a little, and there a little: that they might go and fall backward, and be broken, and snared, and taken. Where- fore hear the word of the Lord, ye scornful men that rule this people which is in Jerusalem. (Isaiah xxviii : 13, 14.) 8. Who is a wise man that may understand this ? and who is he to whom the mouth of the Lord hath spoken, that he may declare it, for what the land perisheth, and is burned up like a wilderness, that none passeth through? (Jeremiah ix: 12.) 9. Hear ye the word which the Lord speaketh unto you, house of Israel. Thus saith the Lord, Learn not the way of the heathen, and be not dismayed at the signs of heaven ; for the heathen are dismayed at them. (Jeremiah x : 1, 2.) 250 REASON AND REVELATION. 10. Hear ye and give ear : for the Lord hath spoken. (Jer- emiah xiii: 15.) 11. And say, Hear ye the word of the Lord, O kings of Judah and inhabitants of Jerusalem. Thus saith the Lord of Hosts, the God of Israel : Behold, I will bring evil upon this place ; the which whosoever heareth, his ears shall tin- gle. (Jeremiah xix : 3.) 12. The word of the Lord came expressly unto Ezeldel the priest, the son of Buzi, in the land of the Chal- deans, by the river Chebar ; and the hand of the Lord was there upon him. (K/rkiul i: 3.) 13. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. Moreover he said unto me, Son of Man, all my words that I shall speak unto thee receive in thy heart, and hear with llnj ears. And go, get thee unto them of the captivity, unto the children of thy people, and speak unto them, and tell them, 77///X .sv///// the Lord God; whether they will hear or whether they will forbear. (E/ckid iii: 4, 10, 11.) 14. The word of the Lord that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, king* of Jndah, and in the days of Jeroboam the son ofJoash, king of Israel. (Hosea i: 1.) 15. The word of the Lord that came to Joel the Joel. son of Pethuel. (Joel i: 1.) 16. Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying: You only have I known of all the families of the earth; therefore I will punish you for your iniquities. (Amos iii: 1, 2.) 17. The vision of Obadiah. Thus saith the Lord God con- cerning Edom : We have heard a rumor from INSPIRATION OF THE BIBLE. 251 the Lord, and an ambassador is sent among the heathen. (Obadiahi: 1.) 18. Now the word of the Lord came unto Jonah the son of Amittai, saying;: Arise, go up to Nineveh, that J . ' , Jonah. great city, and cry against it ; for their wicked- ness is come up before me. (Jonah i : 1, 2.) 19. And the word of the Lord came unto Jonah the second time, saying: Arise, go into Nineveh, that great city, and preach unto it the preaching that I bid thee. (Jonah iii : 1, 2.) 20. The word of the Lord, that came to Micah the Moras- thite, in the days of Jotham, Ahaz, and Heze- kiah, kings of Judah, which he saw concerning Samaria and Jerusalem. (Micah i : 1.) 21. But they shall sit every man under his vine and un- der his fig-tree ; and none shall make them afraid : for the mouth of the Lord of Hosts hath spoken it. (Micah iv : 4.) 22. The word of the Lord which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Zephaniah. Amariah, the son of Hizkiah, in the days of Josiah, the son of Amon, king of Judah. (Zephaniah i : 1.) 23. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by Haggai the prophet, unto Zerubbabel, the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the High-Priest, saying : Thus speaketh the Lord of Hosts, saying, This people say, The time is 4 not come, the time that the Lord's house should be built. Then came the word of the Lord by Haggai the prophet, say- ing : Is it time for you, O ye, to dwell in your ceiled houses, and this house to lie waste. (Haggai i : 1-4.) 24. In the eighth month, in the second year of Darius, came the word of the Lord unto Zechariah the son of Barachiah, the son of Iddo, the prophet, saying- The Lord hath been sore displeased with your 252 REASON AND REVELATION. fathers. Therefore say unto them, Thus saith the Lord of Hosts : Turn ye unto me, saith the Lord of Hosts, and I will turn unto you saith the Lord of Hosts. (Zechariah i : 1-3.) 25. The burden of the word of the Lord to Israel by Mala- chi. I have loved you. saith the Lord : vet ye Malachi. * J J say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the Lord: yet I loved Jacob, and I hated Esau. (Malachi i: 1, 2.) 26. Remember ye the Law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. (Malarhi iv: 4.) See also Exodus iv: 3; vii: 1; Numbers xxii: 35; xxiii: 5; Isaiah viii: 11; Jeremiah xvii: 20; xxix: 1-8; xxx: 4; 1:1; li:12; Danirl viii: 27; x; 8,27; Nahurni: 1; Hab- akkuk i:l; Ha^ai ii: 1 ; Zcrhariah viii: 1-23, et cetera. From this induction of particulars, which might be concision greatly extended, it is evident that the prophets from oid Testa- all claimed to be inspired: and that their office n.ent evidence. . . . . was simply to communicate to others the words and instructions of God, whether they themselves understood tlu-in. or not. But all the Old Testament is prophecy: and hence it is all inspired.* *In common English parlance, the word prophet is now generally used to denote one who predicts or foretells. But this is not in functions of harmony with either Hebrew or Greek usage. The Hebrew the Prophetic word commonly used for prophet is fc^pj from joj to boil up like a fountain : and hence signifies any one who speaks under a Divine influence. And it therefore always implied, among the Hebrews, that the words spoken were not the words of the prophet, but of God. They might convey instruction of any kind and on any subject; and it might relate to either the past, the present, or the future. And hence the books of Joshua, Judges, Samuel, and Kings were all called Prophets or Prophecies by the Jews; as well as Isaiah, Jeremiah, Eze- kiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. The word run Seer, from Tim to see, was also frequently used to denote the same class of persons. INSPIRATION OF THE BIBLE. 253 II. The inspiration of the Old Testament may also be proved from the evidence furnished by the writ- i nspira tion of ers of the New Testament. The following pas- the Old Te "* a ' ment proved by sages are deemed entirely sufficient for this New Testa- ment writers. purpose. 1. Think not that I am come to destroy the Law or the Prophets : I am not come to destroy, but to ful- J- > * Evidence from fill. For verily I say unto you, Till heaven and the testimony ,, : .-L, 7 77 of Matthew. earth pass away, one jot or one tittle shall in nowise pass from the Law till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven : but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (Matthew v : 1719.) It is evident that by the Law and the Prophets, Christ here means the entire Old Testament : and it is just as evi- dent, that it is here his intention to indorse the Divine ori- gin, the Divine authenticity, the Divine authority, and the Divine inspiration of even its most minute precepts and specifications. 2. Therefore all things whatsoever ye would that men should do to you, do ye also to them: for this is the Law and the Prophets. (Matthew vii : 12.) Here the Law and the Prophets are referred to as con- taining an authoritative summary of the whole duty of man. This of course implies their Divine origin and inspiration. 3. For all the Prophets and the Law prophesied until John. (Matthew xi: 13.) The Greek word TrpotyrjTrjg is properly one who speaks for another; and especially one who speaks for a god, and interprets his will to man. Thus Apollo is called Trpo^r^ Aof interpreter of Jupiter. ( JEsch. Bum. 19 and Virg. JEu. iii: 252.) The Pythia was called the TTOO^JJT^ or 7rpofj.avrig of Apollo. (Herod, viii : 36.) And in like manner, the Trpo^rjri]^ was the interpreter of the inspired ju,avri. (^Esch. Ag. 1099.) So also poets are called Movauv Trpofarat, interpreters of the Muses. (Plato, Phsedr. 262, D.) 254 REASON AND REVELATION. In this passage, the Law and the Prophets are again put for the entire Old Testament ; and are evidently represented as being the only divinely authorized interpreters of God's will, till the coming of John the Baptist. 4. Ye do err not knowing the Scriptures, nor the power of God. (Matthew xxii : 29.) The word Scriptures in this connection, as indeed also in most other places where it occurs in the New Testament, de- notes all the canonical books of the Old Testament.* And these are here evidently spoken of as a revelation of God's will and purposes concerning man. The error of the Saddu- cees was twofold : they understood neither the infinite power of God, nor his revealed will and purposes in relation to man's destiny. 5. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like to it, Thou shalt love thy neighbor as thy- self. On these two commandments hang all the Law and the Prophets. (Matthew xxii: 37-40.) 6. What think ye of Christ? whose son is he? They say unto him, The son of David. He said unto them, How then doth David in Spirit (or by the Spirit) call him Lord ? say- ing: Jehovah said to my Lord, Sit thou on my right hand till I make thy enemies thy footstool. (Matthew xxii : 42-44.) There is no attempt here to prove that David spoke the truth or that he uttered this sentiment under the influence of the Holy Spirit. This question was settled when the 110th Psalm was placed in the Old Testament Canon, on the authority of inspired men. But the whole force of Christ's remark is evidently based on the following implied argument. All the books of the Old Testament Canon are the inspired words of God. The 110th Psalm is a part of * See Part Second, Chap. I, Sec. II, pp. 161-167. INSPIRATION OF THE BIBLE. 255 this Canon. And hence it is inspired; and contains noth- ing but the truth. And hence it is evident, that in this one reference of our Saviour, the inspiration of the entire^ Old Testament is implied. And the same may be said of nearly every other allusion that Christ and his Apostles make to the Hebrew Scriptures. 7. And his father Zacharias was filled with the Holy Spirit, and prophesied, saying : Blessed be the Lord God of Israel ; for he hath visited and redeemed his people; and hath raised up an horn of salvation for us in the house of his servant David; as he spake by the mouth of his holy prophets which have been since the world began. (Lukei: 67-70.) 8. Abraham said unto him, They have Moses and the Prophets; let them hear them. And he said: Nay, father Abraham : but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead. (Luke xvi: 2931.) Here again, Moses and the Prophets are used to denote all the writings of the Old Testament. And it is evidently Christ's intention to represent them as the divinely ap- pointed guide of life. 9. Then said he unto them, O fools, and slow of heart to believe all that the Prophets have spoken ! Ought not Christ to have suffered these things and to enter into his glory ? And beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures the things concerning him- self. (Lukexxiv: 25-27.) The word Prophets in the first clause of this passage, seems to denote the entire Old Testament, including even the Pen- tateuch; as the word Scriptures certainly does in the last clause. And both terms are here evidently used for the in- spired word of God. 256 REASON AND REVELATION. 10. And lie said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the, Psalms conceiving me. Then opened he their understanding, that they might understand the Scriptures. (Luke xxiv : 44, 45.) The Law of Moses, and the Projihrfx, and the Psalms in the 44th verse, evidently comprehend the same writings as does the word Scriptures in the 45th verse: and they are each equivalent to the thirty-nine books of the Old Testa- ment. This much is manifest from the context. Butwhence the necessity that all things written in these books concern- ing Christ should be fulfilled? Concede that they contain nothing but the inspired words of God; and then all is plain. God is not a man that he should lie; nor is he the son of man that he should repent or change his purpose. His word must and will be fulfilled in all cases. But on any other hypothesis, can anyone explain this necessity? Clearly, our Savior here fully indorses the Divine authority and inspiration of the entire Old Testament. 11. Search the Scriptures: for in them ye think ye have eternal life; and they are they which testify of me. (John v : 39.) In what Scriptures did the Jews think they had eternal life? Evidently in the same thirty-nine books that now compose the Canon of the Old Testament. But these were all witnesses for Christ. How so? Evidently because they were all dictated by that Spirit which searches all things; yea even the deep counsels and purposes of Jehovah. Here then we have another proof, that in the New Testament the word Scripture or Scriptures means simply the inspired writ- ings: and, unless restricted by the context, it always com- prehends at least the thirty-nine books of the Old Testa- ment. INSPIRATION OF THE BIBLE. 257 12. Jesus answered them, Is it not written in your Law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the Scripture can not be broken; say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest ; because I said, I am the Son of God? (Johnx: 34-36.) In this instance, as in Romans iii : 19, the word Law is manifestly used for the whole of the Old Testament : and so also is the word Scripture. But why can not the Old Testa- ment be broken ? If it were a work of mere human author- ity, this might easily be done. But if it is the inspired word of God, it is of course faultless, and sustained by all the au- thority that Heaven can give it. 13. And he will send Jesus Christ who before was preached unto you; whom the heaven must receive, until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began. For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. And it shall come to pass, that every soul who will not hear that Prophet, shall be destroyed from among the people. Yea and all the Prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. (Acts iii : 20-24.) Here again the evidence of inspiration is clear and satis- factory. According to Peter, it was God that spoke through Moses and all the Prophets from Samuel to Malachi, con- cerning the coming, the sufferings, the resurrection, the reign and the triumphs of the Messiah. 14. And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the Kingdom of God, persuading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, 17 258 REASON AND REVELATION. from morning till evening. And some believed the things which were spoken, and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word: Well xjuikc the Jlofy Spirit by Ixuiah the prophet unto our fathers, saying: Go unto this people and say, Hearing, yc shall hear; and .shall not understand. (Acts xxviii: *i:\-K\.) \~). And that from a child thon liast known the Holy S'~ tures, which are able to make thee wise unto sal- Timotliy. vation through faith which is in Christ Jesus. AU .^-ripture is girni by in^ilrutinti of God; and is profitable for doctrine, for reproof, for correction, for instruction in right- eousness; tht I he. man of God may be perfect, thoroughly fur- 7//W/.7/ unto oil good works. (2 Timothy iii: 15-17.) The word Xr/y;////r in this connection, evidently means at least the entire Old Testament It may perhaps comprehend also, as in 2 Peter iii: 1G, such portions of the New Testa- ment as were then written and in possession of the churches. But be this as it may, there can be no doubt that it includes, at least, as usual, the thirty-nine books of the Old Testament. And as Paul here assures Timothy that they were all inspired, or given by inspiration of God, this of course puts an end to the whole controversy. I am aware that some critics have converted this compound into a complex proposition ; and make it read as follows : " All Scripture given by inspiration of God is profitable for doc- trine, for reproof, for correction," etc. But this is to reject from the inspired text the conjunction "and" (xai) ; a license which is wholly unwarranted. We are at liberty to supply whatever is clearly implied in the context. But we have no authority to reject any word used by an inspired writer. 16. Knowing this first, that no prophecy of the Scripture Peter came from private interpretation ; for the proph- ecy came not at any time by the will of man ; but INSPIRATION OF THE BIBLE. 259 holy men of God spoke as they were moved by the Holy Spirit. (2 Peter i: 20-21.) The word Scripture is here evidently used in its ordinary New Testament sense, to denote all the books of the Old Tes- tament. But these books are all prophetic. And as Peter here assures us that all prophecy was given by and through the inspiration of the Holy Spirit, it follows that the entire Old Testament is the product of Divine inspiration. These evidences might be multiplied indefinitely. But it is not necessary. It is evident from what has conclusion already been given, that Christ, and Matthew, J^** 68 ' and Luke, and John, and Peter, and Paul have dence. all and severally indorsed the entire Old Testament as the inspired word of God. This of course is sufficient. Their testimony is to us, and to all others who believe in the Di- vine origin of the Bible, an end of all controversy.* CHAPTER II. INSPIRATION OF THE NEW TESTAMENT. THAT the New Testament is also the inspired word of God, may be proved, I. From the inspiration of the Old Testament. These two volumes are not separate and independent inspiration of works. They are together but the develop- ^nfpToved*" ment and illustration of one great system. And flr8t . from its * relation to the they are therefore so related, that they must oid Testament. both stand or fall together. Let it be proved, for instance, *The following additional references may be of service to those who desire to examine still further the testimony of Christ and his Apostles, touching the inspiration of the Old Testament. Matt, i: 22, 23; ii: 5, 6, 260 REASON AND REVELATION. that the earth was created and adorned by Jehovah ; and we need no further proof that Mercury, and Venus, and Mars, and Jupiter, and Saturn, and Neptune, and- indeed all other parts of the Solar system, are also the workmanship of the same infinitely glorious and perfect Being. And just so if is in reference to the Old and Xe\v Testaments. If it can be satisfactorily proved, that any considerable part of either of them is inspired, then indeed it follows of necessity, that they are both wholly inspired. But it has already l>een proved with all tin- certainty of moral demonstration, that the Old Testament was written by holy men of old as they were moved by the Holy Spirit; and hence it follows just as certainly, that the New Testament was also dictated by the self-same Spirit. II. The inspiration of the New Testament is further proved Beeondi from ^ ^ e P rom ^ 8e8 f Christ to his Apostles; that ti, promises they and others should possess the miraculous f/ifta of the Holy fyirit. Such for instance are the following : 1. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak; but the Spirit of your Father which 15, and 23; iii: 3; iv: 4, 6, 7, and 10; viii: 17; xii: 17-21; xiii: 35; xix: 4-6; xxi: 1-5; Mark i: 2, 3; ii: 25, 26; iv: 12; x: 6-9; xiv : 49; xv : 28; Luke iii: 4; v: 14; John ii: 22; vii: 38; xiii: 18; xvii: 12; xix: 28; Acts i: 16, 20; ii : 16-21, and 25-31; vii: 35, 37; viii: 28, 32, 33, 35; Romans i: 2; iii: 2, 19, 21; ix: 25-29; x: 19-21; xv: 4, 10, 11, 12 and' the entire Epistle to the Hebrews. INSPIRATION OF THE BIBLE. 261 speaketh in you. (Matthew x: 1620. See also Mark xiii: 11; and Luke xxi: 12-15.) 2. I have yet many things to say unto you, but ye can not bear them now. Howbeit, when He, the Spirit of Truth is come, he will guide you into all truth : for he shall not speak of himself; but whatsoever he shall hear, that shall he speak : and he will show you things to come. He shall glorify me: for he shall receive of mine, and show it unto you. All things that the Father hath are mine: therefore, said I, that he shall take of mine and show it unto you. (John xvi: 1215. See also xiv: 1518, and xvi: 7. 3. For John truly baptized in water; but ye shall be bap- tized in the Holy Spirit not many days hence. But ye shall receive power after that the Holy Spirit is come upon you : and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. (Acts i : 5, 8.) 4. And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved : but he that believeth not shall be damned. And these signs shall follow them that believe. In my name they shall cast out de- mons ; they shall speak with new tongues; they shall take up serpents ; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover. (Mark xvi: 15-18.) It v is scarcely necessary to pause here with the view of proving, that these promises of supernatural aid The writings to the Apostles, had not reference merely to their verbal instructions and extemporaneous addresses ; but also to all their writings, as the promises. appointed legislators and plenipotentiaries of the Kingdom of Heaven. The latter, indeed, are even more important 262 REASON AND REVELATION. than the former. The effect of their addresses was tempo- rary : but the influence of their writings will endure forever. And hence it is chiefly through them that the Apostles still sit on twelve thrones judging the twelve tribes of Israel:* and it is also in a measure through the same writings, that Christ will continue with the Apo-tlcs and with the Church over which they still preside, to the end of the world. t These promises then positively guarantee the inspiration Concision of all part- of the \ Minent, written by f ;i , tt ,. any of the Apostles; that is, of all its books, save the Memoirs of Luke and Mark. And the inspiration of even these, is, I think fairly implied, though not expressed in the aforesaid promises. This, however, ialls more appropriately under our next proposition. III. The insj \\io Testament, may also mrdi v , from be legitimately inferred from the miraculous gifts : I!ow2" ihat wer( " wed on t} " A l'"*ti** and ontbeApottei otltfrs, for the conversion of the world, and the edification of the Church, until Christianity should be fully established; the Canon of the New Testament < pleted; and the evidence of it* - : fi/ perfected. That these irift* d on the ividence of the betowment of Apostles and many of their fel low-laborers, is uchgifU. , , , - .. . proved by the following passages : 1. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a .sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit; and began to speak with other tongues as the Spirit gave them utterance. (Acts ii: 1-4.) Matt, xix: 28. tMatt. xiviii: 20. INSPIRATION OF THE BIBLE. 263 2. Then Philip went down to the city of Samaria, aud preached Christ unto them. And the people with one ac- cord gave heed unto those things which Philip spake, hear- in(/ and winy the miracles which he did. For unclean spirits came out of many that (cere possessed with them; and many taken with palsies and that were lame were healed. And there was great joy in that city. (Acts viii: 58.) 3. Now when the Apostles who were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John. Who when they were come down, prayed for them that they might receive the Holy Spirit : for as yet he had fallen upon none of them ; only they were baptized in the name of the Lord Jesus. Then laid they their hands upon them, and they received the Holy Spirit.* (Acts viii: 14-17.) 4. While Peter was speaking these words, the Holy Spirit fell on all them who heard the word. And they of the cir- cumcision were astonished, as many as came with Peter : be- eause that on the Gentiles also was poured out the gift of the Holy Spirit. For they heard them speak icith tongues, and magnify God. (Acts x: 44-46.) 5. But the manifestation of the Spirit is given From l corin- to every man to profit withal. For to one is thians - gh'cn by the Spirit tJie word of wisdom; to another, the word *That this was the miraculous and not the ordinary gift of the Holy Spirit promised to all Christians, seems clear for the following rea- sons: 1. It was evidently attended with some outward and -visible manifes- tations of power such as occurred on the day of Pentecost. For in the following verse it is said that Simon sew that the Holy Spirit was given through the laying on of the Apostles' hands. _'. The ordinary gift of the Holy Spirit is received by every true be- liever, immediately after his baptism. (See Acts ii: 38.) 3. It was manifestly something that even Philip the Evangelist had not the power to bestow. And hence the necessity that Peter and John should come down to Samaria for this purpose. 264 REASON AND REVELATION. of knowledge by the same Spirit; to another, faith by the same Spirit; to another, the gifts of healing by the same Spirit; to another, the working of miracles; to another, prophecy ; to an- other, discerning of spirits ; to another, divers kinds of tongues ; to another, the interpretation of tongues. But all these work- eth that one and the self-same Spirit, rfiritlhif/ to every man severally as he will. (1 Corinthians xii : 7-11.) Inference from From those and many oilier similar ]>:iss:iv-j, " ti> i 1 s that miraculous gifts were actually bestowed on the Apostles and many others for the per fitting of the saints, for the work of the ministry, for the edifying of the body of Christ, till they should all come.into th<> unity of the faith and the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.* And this of course fur- nishes another guarantee not only that the Apostles were inspired, but also that Mark and Luke wrote their Memoirs of Christ and his Apostles, as they were moved by the Holy Spirit. For 1. God is a God of order ; and bestows his gifts when and where and as they are needed. But if it was necessary to confer spiritual gifts on many members of the same congre- gation, as was certainly done in the church of Corinth, how much more was it necessary to bestow them liberally on such men as Timothy, Titus, Barnabas, Silas, Judas, Philip, Mark, Luke, and other Evangelists who were required to assist the Apostles, not only in setting the churches in order, but also in preaching the Gospel to the heathen. 2. These gifts were actually bestowed on Timothy, f Bar- nabas, J Philip, || Silas, and Judas. Why then should Mark and Luke be regarded and treated as exceptions? 3. Because these Memoirs were currently circulated among * Ephesians iv : 12,13. JActsxiii: 1. Acts xv: 32. t2 Timothy i: 6. H Acts viii: - INSPIRATION OF THE BIBLE. 265 the brethren, and of course subject to be approved or disap- proved by the Apostles or other inspired men, long before the gifts of inspiration ceased in the churches. But, never- theless, they were from the beginning received by all, as canonical and authentic books. And hence it follows, that they must have been inspired. IV. The inspiration of the New Testament Foitr(h j^ f rom may also be proved from the direct testimony of its own inspired writers. The evidence arising Testament writers from this source is, of course, wholly incidental. The Apostles were generally known and recognized by those to w T hom they wrote, as inspired men. And hence, except in a few extraordinary cases, it was not at all necessary that they should attempt to prove either their own inspiration or the inspiration of their writings. But the following inci- dental remarks will greatly serve to corroborate and strength- en the evidence already submitted. 1. I say the truth in Christ. I lie not, my Te <, timon y of conscience also bearing me witness in the Holy raul - Spirit, that I have great heaviness and continual sorrow in my heart, for my brethren, my kinsmen according to the flesh. (Komans ix : 1-3.) 2. And my discourse and my preaching were not arrayed in winning words of wisdom, but in display of Spirit and might: that your belief might not be brought about by man's wisdom, but by might of God. Wisdom, however, we speak among the full grown ; not, however, a wisdom of this age, nor of the rulers of this age, that are to come to nought ; but we do speak God's wisdom in a mystery, the hidden wisdom, which God fore-appointed before the ages for our glory : which not one of the rulers of this age has come to know ; for had they known it, they would not have crucified the Lord of glory. But we speak as it is written things that eye saw not, and ear heard not, and that entered not into man's heart; 266 REASON AND REVELATION. things that God made ready for those that love him. But to us did God reveal them through his Spirit: for the Spirit searches out all things, even the depths of God. For who of mankind knows the things of the man, but the spirit of the man which is in him? So too the things of God, has no one come to know, but the Spirit of God. We, however, did not receive the spirit of the world, but the fyirit that is from God, that we may know the tilings vouchsafed to us l>y God: which things we also speak, not in words taught of man's wisdom, but taught of Spirit, c.i-jxfimdii/f/ Njiirifmtl tiling* by spiritual means. But a natural man accepts not the things of the Spirit of God; for they are foolishness to him, and ho is not able to learn them, because they are spiritually scanned. Hut the #j,i,-HnnJ mini scans them all; while he himself is M-amird by no one. For who learned the Lord's mind that he should instruct him? But we have Christ's mind;* (1 Corinthians ii : 4-16.) In this passage, Paul includes with himself the other Apostles and all .Evangelists, pastors, and teachers who were endowed with the supernatural gifts of the Holy Spirit. And with respect to them all, he assures us, that even in their choice and use of words, they were under the influence and guidance of that Spirit which searches all things, yea even the deep counsels and purposes of Jehovah. His testi- mony is therefore really conclusive on the whole matter ; and further evidence would seem to be wholly superfluous. But on a subject of so much importance, it is well to have line upon line, and precept upon precept. And I will therefore presume on the indulgence of the reader, while I merely *I quote here from the very literal translation of Thomas Sheldon Green. Dr. James Macknight translates the thirteenth verse as fol- lows: " Which things also we speak, not in words taught by human wisdom; but in words taught by the Holy Spirit; explaining spiritual things in spiritual words." INSPIRATION OF THE BIBLE. 267 present, without note or comment, a few more extracts from these sacred writings. 3. If any one thinks himself to be a prophet or spiritual man, let him acknowledge that the things which I write to you are the commandments of the Lord. But if any one be igno- rant, let him be ignorant. (1 Corinthians xiv : 37.) 4. But I certify you, brethren, that the Gospel which was preached by me, is not after man. For I neither received it of man ; neither was I taught it, but by the revelation of Jesus Christ. (Galatians i: 11, 12.) 5. Ye are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone. (Ephesians ii : 20.) 6. For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given me to you-ward : how that by revelation he made known unto me the mystery (as I wrote afore in few words; whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages, was not made known unto the sons of men, as it is now re- vealed unto his holy Apostles and Prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel : whereof I was made a minister, according to the gift of the grace of God, given unto me by the effectual working of his power. (Ephesians iii: 1-7.) 7. For this cause also we thank God without ceasing, be- cause when ye received the word of God which ye heard from us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh in you that be- lieve. (1 Thessalonians ii: 13.) 8. For ye know what commandments we gave you by the Lord Jesus. For this we say unto you by the word of the Lord, that we who are alive and remain unto the coming of 268 REASON AND REVELATION. the Lord, shall not anticipate them that are asleep. (1 Thes- salonianfi iv: 215.) 9. Of which salvation, the Prophets did inquire and , 10Iir of search diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time, the Spirit of Christ that was in t!>< m did i*ii- iwil books of the Old Testament and the twen- ti'.n i""now~a tv - SCV( ' n 1)( " ks ot ' tlic New Testament, is the B.tii.-.i qui-s- inspired word of God, has, I think, been clearly and satisfactorily proved by the evidence al- ready submitted : and henceforth we will therefore consider this as an established fact. And if all persons would be sat- isfied with this result, and simply receive the written word, as they would receive the living and audible voice of Je- hovah from the top of Sinai or from the depths of heaven itself, any further discussion of the subject would be wholly unnecessary. But just here lies the difficulty. Constituted as we now ity of are, men will reason and philosophize and spec- ttoorr on this* 5 ulate on this, as they are wont to do on other sub- jects: some for one purpose, and some for an- other ; some running to one extreme, and some to that which is the directly opposite. And hence the necessity of having, if possible, a correct theory of inspiration, as far at least as human reason is capable of comprehending the subject. But first of all it may be well to notice briefly some of raise theories ^ ie ^ se tneor i es ^ inspiration. These are very numerous and various. But perhaps the most INSPIRATION OF THE BIBLE. 271 prominent and important of them may all be regarded as species or modifications of some one of the three following : I. The first of these is commonly called the Mechanical Theory of Inspiration. According to this theory, Mechanica | the writers of the Bible were all the mere pas- Theory of in- n .-, TT i ci , spiration. si ve instruments or penmen of the Holy Spirit : or, at any rate, they did nothing more than act as the mere amanuenses of the Spirit. They are supposed to have merely recorded the words and ideas of the Spirit just as Tertius recorded the words and ideas of Paul in his Epistle to the Romans. II. Next in order is the Theory of Natural Inspiration. This admits of a great many different grades J Theory of Nat- and shades of meaning. Some make it consist urai inspira- wholly in the natural influence of the subject on the powers and susceptibilities of the human mind: while others concede that it includes also some degree of providen- tial influence. But all of this school seem to think that the inspiration of Isaiah differs but little from that of Homer ; and that the inspiration of Paul was essentially the same in kind, as that of Demosthenes. III. Others again attempt to occupy medium ground on this subject. They concede that the thoughts J 5 Theory of ]S 7 oe- were all suggested by the Holy Spirit; but they maticai i nsp i- insist that, in all cases, the writers were left to express their thoughts in words of their own choice. This for the sake of distinction may be called the Noematical The- ory of Inspiration* It is obvious therefore that Reason has something to do in the settlement of this question. And first of First offlce of all, it belongs to her to decide on the proper cri- Reason in rela - 7 tion to such teria by means of which every theory should be matters. * From vooq the mind ; voeu to exercise the mind ; vorjfia a thought ; and hence the noematical, pertaining to the thoughts. 272 REASON AND REVELATION. tested. This she has already done in many other cases. In proper tost of every department of science it is now a settled every theory. rule, that if a p)*oposed theory serves to explain all the facts and phenomena involved in the case, it should be accepted as true and valid : but if not, that it should then be rejected. On this principle, the Newtonian or Corpuscular Theory of Lii^ht, was final! v abandoned. It very Illustration. , ' .. f . , . beautifully accounts for most of the phenomena of optics. But because it fails to explain a few of them, it is now rejected by most Natural Philosophers. And for the same reason, they also reject the Franklin Theory of Elec- tricity. If, then, we accept this rule as a means of testing the afore- said theories of inspiration, it is very obvious that they must all be rejected as false and inadequate. For, 1. The Mechanical Theory fails to account for the human Defects of the element that is so very prominent in all the ;"X- sacred writings of both the Old and the New epiration. Testament. If the inspired writers were but the mere penmen of the Holy Spirit, then indeed we might expect to find in the Bible, no other varieties and diversities of style, than such as would naturally arise out of the various subjects discussed. The style of Job would in all respects be the style of David, and Isaiah; and the four narratives of Matthew, Mark, Luke, and John, would all be character- ized by the same modes of thought and style of expression. But every attentive reader of the Scriptures, knows very well that this is not the case. Diversity of style is a marked and well-defined characteristic of all the Old and New Testament writers. The style of Moses diifers as much from that of Isaiah or Paul, as the style of Plato differs from that of Homer or Demosthenes. And hence we are constrained to reject as false, every theory of inspiration which does not INSPIRATION OF THE BIBLE. 273 recognize human agency in every book and chapter of the Holy Bible. 2. The Theory of Natural Inspiration is even more absurd and unsatisfactory than the Mechanical Theory. Defects of the It utterly fails to account for those wonderful rev- urai^Lpka^" elations respecting God, the mystery of redemp- tlon> tion, and the future history and destiny of mankind which abound throughout the whole Bible. And besides, it is wholly inconsistent with the promises of Christ to his Apostles, and the often-repeated declarations of the inspired writers. " It is not ye that speak," says Christ ; " but the Spirit of your Father which epeaketh in you."* And David says, "The Spirit of the Lord spake by me, and his word was in my tongue."f Such repeated declarations of both Old and New Testament writers are utterly inconsistent with every form and phase of the Theory of Natural Inspiration. 3. Nor does the Noematical Theory meet and De fectsofth9 satisfy all the requirements of the case. It is evi- Noematical dently inconsistent, 1.) With the promises of Christ to his Apostles. When he first sent them out as the advocates and defenders of the truth, he admonished them to take no thought, either as to the matter or the manner of their discourses ; to have no con- cern about either the thoughts or the words of their addresses. For, said he, both the re and the TT^C ; both the matter and the manner of your arguments and your defenses, shall be given you in the same hour that they become necessary, by the Spirit of your Father.J (2.) It is inconsistent with the often-repeated declarations of the inspired Apostles and Prophets. Paul, for instance, assures us that he and his spiritual brethren did not speak the things of God in words taught by man's wisdom, but in * Matt, x : 20. f 2 Samuel xxiii : 2. JMatt. x: 19,20. 18 274 REASON AND REVELATION. words taught by the Holy Spirit ; expounding spiritual things by spiritual means or in spiritual words* (3.) It is further evident that the force of a whole propo- sition often depends on the use of a single word, or even on some modification of a word, which no human sagacity might be able to supply. In Matthew xxii : 32, for instance, Christ founds an important argument on the use of the present tense of the verb to be. " I am," said Jehovah, " the God of Abraham, and the God of Isaac, and the God of Jacob." This, he argues, implies that Abraham, and Isaac, and Jacob were still living when God spoke these words unto Moses, about one hundred and ninety-eight years after the so-called natural death of Jacob, and about three hundred and thirty- one years after the death of Abraham. Another very good illustration of this important fact, is found in Galatiaus iii : 16, in the use of the word seed (ffnep/jta) in the singular number. (4.) The necessity of verbal as well as noematical inspira- tion is further evident from the fact that, the Prophets and Apostles often failed to comprehend fully the thoughts that were to be expressed. Like Moses in building the taber- nacle, they were constantly employed in setting up types and striking off documents, which they themselves did not and could not, at the time, fully understand. This is evident from many passages in both Testaments. Caiaphas, for instance, did not even apprehend the proper scope of the prophecy which he uttered concerning the death of Christ.f And that the Prophets and even the angels failed to com- prehend many of the Oracles of the Old Testament, is clearly taught by Peter in the following brief extract from his first epistle : " Of which salvation" says he, " the Prophets have inquired and searched diligently, who prophesied of the grace that should come unto you. Searching what or what manner *lCor. ii: 13. tJohnxi: 49-52. INSPIRATION OF THE BIBLE. 275 of time, the spirit of Christ which was in them did signify when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you, by them that have preached the Gospel unto you with the Holy Spirit sent down from heaven ; which things the angels desired to look into." * It is therefore evi- dent that every theory of inspiration should be rejected as false and inadequate which does not recognize the agency of the Holy Spirit in every word as well as in every thought of the Holy Bible. What I have now said is perhaps sufficient to put the reader on his guard against all false theories of inspiration : and if so, we may now pass to the consideration of the true theory. But as preliminary to this, it may be well to give some explanation of the Natural, the Providential, and the Miraculous, in the Divine administration. This I will en- deavor to do in the following section. SECTION II. CONSIDERATION OF THE NATURAL, THE PROVIDENTIAL, AND THE MIRACULOUS IN THE DIVINE ADMINISTRATION. There are three elements in the Divine administration three ways in which God's power is exercised The three e ie- m / n ! 8 .f CT administra- and manifested with which every student of mn8 CT d ' fl * the Bible should be very familiar. These are the Natural, the Providential, and the Miraculous. Of these the natural element lies most on the surface, and is therefore most obvious to our senses. It con- In what the sists in those second causes which God has him- Natural Eie- self created, and which he has made to operate according to certain fixed and well-defined laws. It con- *1 Peter i: 11, 12. 276 REASON AND REVELATION. sists in the power which he has himself actually imparted to all created things for the good and government of all. Thus, for instance, he has made every atom of matter a Examples and depository of his power : so that all bodies now illustrations. actually attract and influence each other, directly as their quantities of matter, and inversely as the squares of their distances. The paper now before me puts forth an influence that actually reaches. to every sun, and moon, and star, and comet in the vast empire of Jehovah. And hence it is evident, that all the powers of nature are The forces of kut ^ tl P ar ^ powers. They are but the Divine nature are aii influence treasured up in the depositories of both mind and matter; of both the material and the immaterial, for the regulation, government, and harmony of the whole created universe. These powers and forces of nature have all been divinely They are also estimated and adapted to each other. The divinely esti- mountains were all weighed in scales and the hills in a balance. And the statics and dynam- ics of each and every planet, were all computed and pro- portioned according to the constitution and organization of its varied and respective tenantry. No doubt, then, these natural forces all occupy a very Their proper important place, and perform a very important theVivine'ad- P art in the Divine administration. They are, ministration. ^ fae mathematician would say, the constant quantities by means of which God brings about many a re- sult, and works out many a problem in his moral, as well as in his physical government. But in a complex government such as God exercises over Necessity of his immense universe, imparted power is not suf- l^eTas an fi cient - To meet successfully all the wants and element of contingencies of such an empire as Jehovah's, im- God's govern- . ment. pressed power, or some modifying and regulating INSPIRATION OF THE BIBLE. 277 force, is also indispensable. It is especially so in the moral and spiritual department of the Divine government; and in those physical operations that are most intimately connected with the moral. And hence it is, that the more abstract physical phenom- ena are always the most easily explained and ac- simplicity O f counted for on purely philosophical principles : p b h e " ly and that as we approach man, science becomes sciences. more and more complex and inexplicable. Suns, moons, and stars, for instance, all seem to move chiefly if not exclusively under the influence of imparted power or second causes. And in inert matter these causes are all fixed quantities : quanti- ties that can be easily and definitely estimated. And hence the skillful astronomer can easily estimate the exact number and character of all the eclipses and transits that will occur within any given period. But it is not so in the moral and spiritual department of the Divine government: nor in those links in Complexity of the chain of causation that serve to connect the the moral and physical with the moral ; the material with the immaterial. Here there is also of necessity the additional element of impressed power. Second causes are not sufficient. Their influence must often be increased, or diminished, or vari- ously modified, according to the object and purpose of Him who is himself the cause of all causes. Take, for example, the science of Meteorology. In it, we have the same imparted forces or second causes Illustration operating from year to year. The earth is the from Meteoroi- same: its amount of water, and caloric, and electricity is the same ; its orbit and its revolutions are the same; and its relations to the sun, and moon, and stars are very nearly the same, during each successive cycle. And reasoning therefore from second causes or imparted forces alone, we would of course be led to infer, that the resulting 278 REASON AND REVELATION. phenomena of each successive year, would be ever and invaria- bly the same : that during each and every return of the four seasons of the year, we would have the same amount of rain, and snow, and hail, and vapor, and cold, and heat, and storm, and tempest. But our experience gives us a very different iv 7 j/ uraiandthe ' " consists in (jrod s impressed or modifying Providential. p Owe r ; as the natural element consists in his imparted power. It is therefore wholly distinct from the natural ; but nevertheless it always operates in, and by, and INSPIRATION OF THE BIBLE. 279 through that which is natural ; and according to the laws and forces of nature. And hence we see why it is, that to the superficial ob- server, the hand of God is never manifest in the The Providen workings of his providence. As it always op- mistaken for crates, in such cases, according to nature's laws, the NatnraL and merely serves to give tone, and energy, and direction to the forces of nature, it is of course wholly invisible to the eye of sense. And to the unreflecting mind, the effect, in most cases, seems to be wholly natural; or owing entirely to the power and influence of second causes. The imprisonment of Joseph in Egypt, for example, seemed to be wholly and altogether natural. t J Illustration The partiality of his father very naturally ex- from the MS- cited the jealousy of his brethren ; and this again naturally led them to sell him to the Ishmaelites, whose business it was to carry slaves and merchandise into Egypt. The great beauty and amiability of Joseph, in like manner, excited the lust of his mistress ; and her disappointment naturally led her to complain to her husband, who in re- venge naturally cast Joseph into prison. And this again, as the narrative shows, very naturally prepared the way for his introduction to Pharaoh ; and for his promotion to the viceroyalty of Egypt. In all this, therefore, the naturalist sees and recognizes nothing more than the energy and op- eration of second causes. But the believer in Divine Reve- lation perceives in every link in this long chain of causation, the rational workings and operations of a special providence : and that too with special reference to the fulfillment of the several promises that God had made to Abraham concern- ing his posterity. Sometimes indeed the hand of God becomes illustration more manifest. In some cases the natural vail f rom t . h ! T bi8 " tory of Mor- or covering becomes so very transparent, that 280 REASON AND REVELATION. the hand of Providence is seen through it, working out re- sults that are otherwise wholly inexplicable. It would puz- zle a naturalist, for example, to explain by the mere energy and operation of second causes, the fall of Haman and the promotion of Mordecai.* How did it happen that the pur- pose of Ahasuerus was so suddenly changed in this critical case? Why did his sleep go from him ; and why were the records of hi.s empire required to be read in his presence? How did it happen, that the scribe turned to the very page that contained an account of the fidelity and loyalty of Mor- decai? AVhy was the king's mind then, and for the first time, so deeply impressed with a sense of gratitude to so humble a subject; and with a fixed purpose to promote him to honor and distinction? And how did it happen that Ha- man was made the instrument of Mordecai's promotion, and the cause of his own dishonor and destruction ? Manifestly such events can be accounted for, only on the The only ra- hypothesis of a special Providence : only through explaining Of * ne agency of Him who has at his command all such events. ^he powers and resources of nature; and who can therefore, with the utmost facility, turn the hearts of kings as the rivers of water are turned, and cause all created things to work together for the good of his children. To Him be glory, and dominion, and power, and thanksgiving for ever and ever. Amen. To this twofold agency, the natural and the providential, may therefore be referred most, if not all, the When miracu- ' lous power is events that are now occurring in at least this earthly province of the Divine government. God is the most exact and particular of all economists. He never uses superfluous means for the accomplishment of any purpose. If the natural is sufficient, he never uses the provi- dential : and if the natural and providential are sufficient, * See Esther vi and vii. INSPIRATION OF THE BIBLE. 281 he never uses the miraculous. But when these are not suffi- cient ; when the natural and the providential are both inad- equate .to his ends and purposes then, rising above all the laws, and forces, and formulse of nature, he simply effects by his own immediate and direct agency, whatever In what it con . is his will and his purpose. This is what we sist3 - call the miraculous element of the Divine administration. Sometimes this miraculous power is exercised independ- ently of all the laws and forces of nature; some- Mo(ies inw hich times in direct opposition to these laws and rairacul . ous power is exer- forces; but most frequently it is put forth in cised. connection with them. An example of the first mode in which miraculous power is exercised, is seen in the primitive creation, nitration of Previous to this, there were no second causes. the first mndft ' God alone was, and nothing else beside him. And the first miracle therefore consisted in giving being and attributes to nature. God simply spoke, and it was done : he com- manded, and it stood fast. An illustration of the second mode of miraculous agency is given in the account that we have of the sep- Illustrations of aration of the waters of the Red Sea ; and of the * he second sun and moon's standing still at the command of Joshua. The motion of the sun ten degrees backward, as indicated by the dial of Ahaz,* is also another very remark- able instance of miraculous power, exercised in opposition to the tremendous powers and forces of nature. But in most miraculous manifestations, the natural, the providential, and the miraculous are all united. ni ns t ra tion of And in such cases, the miraculous is but the t hethirdmode - supplement of the natural and the providential. As, for in- stance, in the Noahic deluge. Here the forces of nature were evidently employed, so far as they could be made * Isaiah xxxviii: 8. 282 REASON AND REVELATION. available by providential agency. The internal fires of the earth, served, in all probability, to elevate and break up the fountains of the great deep : and the forces of attraction and repulsion are still visible in every particle of drift that is now found on both hemispheres. But the same great, and good, and Almighty Being that gave new instincts to the saved animals, was evidently present through the entire scene, working both providentially and miraculously, as the circumstances of the case might require. He resolved to punish an ungodly world; and to change, in some respects, the course and ordinances of nature; and it was done. How vast then and how various are the resources of the variety ami Almighty! What folly it is to attempt to set i-xt.-nt of God's limits to his power; or to prescribe the mode, by, and in, and through which it may and it must be exercised! All the immense powers, and energies and resources of nature are evidently at his disposal. And when these are not sufficient, he has but to draw from the infinite depths and resources of his own Divinity, whatever is necessary for the accomplishment of his ends and pur- poses. Let it then be our wisdom to leave to God the ways, and in what man's means, and modes of his own operations ; and happlness'con- simply to use, with all possible diligence and 8i8t - prudence, the means of life and happiness with which he has so highly favored us. Let us remember, that God has given to us, no direct control over either the provi- dential or the miraculous. These are his prerogatives. But to us he has committed the natural, both physical and moral, so far as it is necessary in order to promote and to secure our present and eternal well-being. Let us not then be de- ceived. God is not mocked. For whatsoever a man sows that shall he also reap. They that sow to the flesh, shall of the flesh reap corruption : but they that sow to the Spirit, INSPIRATION OF THE BIBLE. 283 shall of the Spirit reap life everlasting. So God has de- creed : and so he will certainly bring it to pass. SECTION III. THE TRUE THEORY OF INSPIRATION. From the premises now submitted, it will not be difficult to state in a few words the True Theory of In- statement of spiration, so far as the subject can be understood ofiLpira- by our finite reason. The following propositions tion - embrace all that it is really necessary we should understand on this very interesting but difficult subject. I. It is evident that the Holy Spirit exercised a very special providential and miraculous influence over both the Worda and words and the thoughts of the Old and New Testa- thoughts, both ment writers. The proof of this proposition has already been stated with sufficient fullness. II. But as God never employs unnecessary means in any case ; as he never exercises his power providen- co-existence of tially when existing; natural means are adequate the v^m? and ^ the humau ele- to the end proposed;* nor miraculously when ments. * I would not presume to affirm dogmatically that any event in the Di- vine government occurs without the special providence of God. Certain it is that the hairs of our heads are all Extent of God's numbered; that not a sparrow falls to the ground with- ^ out the care of our Heavenly Father (Matt, x : 29-31) ; and that every flower that adorns and beautifies our gardens and our land- scapes, is a proof and illustration of the special providence of Him who clothes the herbage of the field which to-day is, and to-morrow is cast into the oven for fuel. (Matt, vi : 30.) But as many of the celestial phe- nomena have been successfully brought within the fixed and definite limits of mathematical formulae; as eclipses and transits, for example, have been frequently and unerringly calculated, simply on the assumed ground of these imparted forces which science has so very definitely esti- mated ; it seems probable, that the planets ordinarily move solely and ex- clusively under the influence of natural causes. At all events, this much is evident from God's general administration, that in all his providential 284 REASON AND REVELATION. natural and providential means are sufficient for his purpose, it follows in the second place, that in making the Bible what it ought to be, he used all the learning and talents of the several writers that composed it, so far as these natural means could be r ni(le (irniluhle; just as he used the forces of nature in pro- ducing the Noahic deluge, and as Christ used the five loaves and two fishes in feeding five thousand men. And hence we see that in one sense, every word and every thought of the entire Bible is of God; and in another and subordinate sense, that every word and every thought of the Bible is also of man: and consequently, that the Divine and the human ele- men: i in all parts of the Sacred Scriptures. III. On the same principle of Divine economy, it also piTT.nt.i- follows, that an equal degree of inspiration was "<-i'i- not always necessary in every case. To qualify Moses or Paul to reveal the future; or to de- velop either in type or in fact, the mysteries of redemption, would seem to require a much higher degree of Divine in- fluence than that which was necessary in order to enable him to record unerringly those facts that fell under his own im- mediate observation. In both cases, the miraculous aid of the Holy Spirit was indispensable. Without this, no man would have been able to decide infallibly \vhat should, and what should not be re- corded ; what degree of prominence should be given to one event, and what to another. Who of us, for instance, if left to the guidance of our own erring reason, would ever think of recording the historical events and statistics of the books of Kings and Chronicles, in preference to the discourses that Christ delivered to the two disciples, on his way to Emmaus on the day of his resurrection; or the discourse of Paul to which Luke merely refers in the last chapter of Acts? Mani- dealings with his creatures, he simply uses such means as are adequate to the end proposed. INSPIRATION OF THE BIBLE. 285 festly, the miraculous influence of the Holy Spirit was ab- solutely necessary in all cases, and under all circumstances : but not, I think, in the same degree and to the same extent ; if imkvd we are at all competent to judge of such matters. Here, as in the ordinary affairs of life, human instrumentality seems to have been employed just so far as it could be used to advantage. But above and beyond all this, the Holy Spirit was ever present, exerting his miraculous power an$ influ- ence, so as to reveal the whole truth ; suppress every error ; and in a word, to make such a book as would, in every re- spect, be perfectly adapted to all the wants and circumstances of mankind. This much was absolutely necessary ; and any thing more than this would have been superfluous. IV. And hence it follows, finally, that there are no real dis- crepancies, contradictions, nor errors of any kind No real contra in the original Scriptures. Barring the few re- dictions in the Bible. maming unimportant mistakes that nave been introduced into the Bible by uninspired transcribers, it is, like its Divine Author, infinitely perfect, and without even a blemish of any kind. "Most wondrous book ! bright candle of the Lord I Star of eternity 1 the only star By which the bark of man could navigate The sea of life, and gain the coast of bliss Securely : only star which rose on Time, And on its dark and troubled billows, still, As generation, drifting swiftly by, Succeeded generation, threw a ray Of heaven's own light, and to the hills of God, The everlasting hills, pointed the sinner's eye." PAKT FIFTH. SACRED HERMENEUTICS AND EXEGESIS. CHAPTER I. PRELIMINARY CONSIDERATIONS SECTION I. FfNMAMKNTAL PRINCIPLES OF INTER- PRETATION. HAVING proved that the Bible is the word of God; that it Fifth Province * s && P u word of God / that it is the pure and inspired word of God; the next question which claims our attention, and which requires and involves the exercise and authority of Reason, is that of its interpretation. How and by what rules is it to be interpreted? Is it to be explained grammatically, logically, and historically, as most other books of like antiquity ? Or, like some obscure enigma, is it to be interpreted by special rules, known only to the ini- tiated? rr.of that the That the first of these hypotheses is true, interpreted M w ^l appear evident from the following consid- otiu-r books. erations : I. If God has spoken to man at all. he must have spoken for the purpose and with the design of being understood. The contradictory of this proposition is a moral absurdity. II. But if God spoke to man with the design of being understood, he must, of course, have generally used words (286) HERMENEUTICS AND EXEGESIS. 287 in their ordinary sense, or according to the usus loquendi of the persons addressed. For in no other way short of a mir- acle could he have conveyed to them his meaning. This is abundantly proved by our intercourse with all foreigners; and especially by our foreign Diplomatic and Missionary op- erations, and the consequences that have resulted from not using words properly in translating the Scriptures into for- eign languages. III. But it does not follow, that every word, must be so used. Every department of science has its own , > Terms used in nomenclature; its own system of terminology; a special or iim- and its own list of appropriated words and phrases. Thus, for instance, in Mathematics, the word line signifies length without breadth or thickness ; in the Military Art, it means a certain form of drawing up ships or troops ; in Geography, a certain division of the Earth ; and in the fisherman's dialect, it means simply a string to catch fish. And just so it is in the Holy Bible. It too has its Divine nomenclature. Many words are used in a special or appro- priated sense. Such, for example, are the words exxtyaia church, 7rpeffj3uTf>oz elder, faaxovoz deacon, eua-ffeharqc evangelist, anoaroXo^ apostle, eTciaxoTtoz overseer, oap^ flesh, ftaTiTtfffjia immersion, dtxatoffwq justification, and TtaAcffeveffea regeneration. But most Bible terms are used according to the "usus loquendi" of the Greeks and Hebrews. And hence it follows, that every correct system of Bib- First Funda- lical interpretation is, in the main, identical with ^Hf^uterpre- every other correct system of interpretation ; and tation - that the Bible should be interpreted by the same general rules and principles as other books of like antiquity. But as the Original Scriptures are wholly from God, and of course perfectly consistent in all their parts, it follows as a second fundamental law and principle of in- second Funda- terpretation, that every part of the Sacred Word JJJe!* a 288 REASON AND REVELATION. should be interpreted in harmony with every other part; and that the Bible sliould in all cases be made its own chief inter- preter. SECTION II. NATURE AND SCOPE OF BIBLICAL EXEGESIS. Before we proceed to consider further the rules and prin- rhe sixth ciples of Sacred Hermeneutics, I wish to intro- duce just here, as briefly as I can. the Sixth Prov- ince of Reason in matters pertaining to Divine Revelation. This is called Biblical Exegesis; and consists . of simply in the proper use and correct application of ^ e a f oresa id le& and 'principles. A true theory *n.i th proper or system is one thing; and its correct application cope of each. . . ,.~, , . to any practical purpose is a very different thing. It was one problem to discover the laws of universal gravi- tation; and it was quite a different problem to apply them to the practical explanation of celestial phenomena. The former was the work of Sir Isaac Newton; but the latter was reserved for La Place. And just so it is in the work of Biblical interpretation. The general laws and principles are first discovered and reduced to a science: and afterward they are practically applied in the art of explaining the Holy Bi- ble. The first of these is called Sacred Hermeneutics; and the second, as before said, is called Biblical Exegesis* In each of these departments, there is ample room for the full- est exercise of the most highly cultivated Reason. But they are very intimately blended together; and it will therefore be most convenient to consider them together in their proper connection. * Hermeneutics from IpfMjvevTtKoc, skillful in interpreting; epfiTjvsvq, an interpreter ; 'Ep/z^f, Mercury, the interpreter of Jupiter. Exegesis from e%T]yT]C!is, a leading or drawing out; sty-yeo/nai, to lead or draw out. Hence Exegesis is simply the art of drawing or bringing out the full meaning of a passage. HERMENEUTICS AND EXEGESIS. 289 SECTION III. INDUCTIVE AND DEDUCTIVE METHODS OP EXEGESIS. First, theij, let us briefly consider a few preliminaries with respect to the best order and mode of proceeding i -r\- A -iTT-i Chemical mode in this JJivine Art. When a chemist wishes to of ascertaining ascertain, with great accuracy, the several prop- composition, erties of any material substance, it is often best and P r P ertie8 '_ . _ 7 of any body. to begin with its elements, and to ascertain their several properties and affinities. From elements, he may proceed to the consideration of binaries ; and from binaries, to higher and more complex combinations, until he has as- certained the composition and properties of the whole mass. After this, he may, if need be, reverse the entire process. He may first resolve the mass into its most complex constituents : and these again into a still lower order; and so on, until he finally reaches the simplest atoms of which the body is com- posed. Just so, then, should the Bible student proceed with the study and interpretation of the Holy Scriptures, Inductive or any portion of them. After ascertaining, as method of exe- far as possible, all the historical circumstances of time, place, authorship, etc., connected with the composition of any document, he should proceed with its exegesis as follows : I. He should begin with the consideration of the several words that compose the first sentence. The meaning of these, he should endeavor to ascer- tain from the best lexicons and other means at his command. II. He should if possible ascertain the meaning of the entire sentence, by carefully examining its syn- ,. . ,, . j* , * Sentences. tax, and generalizing the meanings of the sev- eral words that compose it. III. He should proceed in like manner with the several 19 290 REASON AND REVELATION. clauses which immediately follow in the course of the com- Para raphs position, and wliich in any way serve to develop and express the one fundamental thought first introduced by the writer. Whenever there is a change of thought, the first paragraph .should be closed, and the sec- ond should be onmm-m-ed. IV. He should endeavor to ascertain very clearly and definitely, the main thought or design of the writer in the first paragraph. This he can gen- erally do by examining its gram mat iral and logical construc- tion; and generalizing th meanings of the several sentences that compose it. This is called the Special Scope of the par- agraph. V. In like manner he should proceed with each and every succeeding paragraph; until this part of the work is com- pleted. VI. He should then notice from a careful review of all Section* tne l ):ir:l .-i'aphs examined and their several scopes, the second order of breaks, or the next more im- portant changes of thought, that occur in the course of the treatise or narrative. And by carefully observing the nature of the union that subsists between the several paragraphs that compose each of these higher divisions, and generalizing their several scopes, the reader may generally ascertain with- out much difficulty the scope of each of these sections. VII. In like manner he should proceed from Sections to chart. Chapters; from Chapters to Parts; and from Parts to the whole Epistle, Book, or Volume. The last or highest generalization will give the main design of the writer ; or the object which he had in view in compos- Geuerai scope * n % ^ e wno ^ e work. This is called the General Scope. reductive This will finish the Inductive process. And Method of Exegesis. now the student may, if he please, reverse the HEKMENEUTICS AND EXEGESIS. 291 order, and reach the same ends deductively. For this pur- pose, he should I. Consider all the Historical Circumstances of the work : and especially such as relate to its author; to Historical the party or parties addressed ; and to the time, Circumst! ces place, and occasion of its composition. If, however, this rule was considered and applied with sufficient care, previous to the Inductive process, it may now be passed over. II. The student should next divide the entire work into its most Comprehensive Parts. This he will do, by parts carefully noticing as before, the principal subjects of the book, epistle, or narrative, as the case may be. III. He should then subdivide the first Part, if nec- essary, into Chapters; and the first Chapters chapters, into Sections; and the first Sections into Para- sections, Paragraphs. graphs. IV. From the special scope of the first paragraph and whatever other helps he may have at his com- sentences. mand, he should next proceed to ascertain the word8 ' etc - meaning of all the sentences and words that compose it: noticing and considering very carefully all figures of speech ; all allusions to any special laws and customs; all parallel passages; and all references of any kind to other parts of Scripture. And in the same way he should proceed with every succeeding sentence and paragraph. The Inductive Method will generally be found best for the inquirer and investigator ; and the Deductive for Proper place the advocate. The former is best suited to the fy?" ion purposes of the Studio ; but the latter is gener- Metllod - ally best adapted to the objects of the Recitation Room and the Pulpit. Very frequently, however, it will be found best to combine both methods. 292 KEASON AND REVELATION. CHAPTER II. CONSIDERATION OF HISTORICAL CIRCUMSTANCES. FROM the aforesaid preliminaries, let us now proceed to First fnn.iii- nn>ider MS briefly as the nature of the case and BiMicaMnter- f *^ e importance of the subject will permit, the n-.-tiition. fundamental Rules of Sacred Hermenetities, and their application to the objects and purposes of Biblical Kx- egesis. And first of all, we are required to consider atten- tively the Historical Circumstances of the work or document to be interpreted. These are all briefly comprehended in the following mnemonic hexameter line, Quit, quid, ubi, quilus auxiliis, cur, quomodo quando; Summary of historical cir- which, in plain English prose, simply means. cutnstances. Wit", it-hut, ichere, with what helps, why, how, when. To the consideration of these particulars, I therefore now invite the attention of the reader. I. Quis, WHO? This may relate Parties repre- ^' ^ *^ e writer of the document. sented by the 2. To a speaker introduced in the course of the Quis, or who. , . . . discussion or narrative. 3. To the person or persons addressed. 4. To the person or persons spoken of. The author of a book may be generally known either from external evidence, or from internal, or How to ascer- ' taiu the au- from both. Thus, for instance, all the Christian fathers concede that Paul is the author of the HERMENEUTICS AND EXEGESIS. 293 Epistle to the Romans; and besides, there is abundant evi- dence in the Epistle itself that it is one of his genuine epis- tles. And the same may be said of his two Epistles to the Corinthians, two to the Thessalonians, two to Timothy, one to the Galatians, one to the Ephesians, one to the Philip- pians, one to the Colossians, one to Titus and one to Phile- mon. The authorship of the Epistle to the Hebrews is not so well sustained by either kind of evidence. Bat Paul is now generally supposed to be its author. The names, and character, and circumstances of all the other parties involved in any document may Means of ascer- also be generally ascertained from the same two- JSJroL 01 *! fold sources of evidence, the external and the otlier P arties - internal. As, for instance, in the testimony of Matthew : he generally informs us whether Christ's discourses were ad- dressed to the Pharisees, the Sadducees, the Herodians, the Publicans, or to his own disciples. And the internal evi- dence thus furnished by the narrative is greatly strength- ened by the testimony of Josephus, Philo, and other writers, touching the character, opinions, and varied circumstances of these several parties. With respect to the importance of this rule but little need be said. It must be evident to every thought- importance of ful student of the Bible, that much, very much, this rule> may depend on whether the speaker, or the writer, or the person spoken to, or the person spoken of, is a man, or an angel, or a demon : whether he is a natural man or a spirit- ual man ; and whether he is a Jew or a Gentile ; a Pharisee or a Sadducee ; a Stoic or an Epicurean ; a disciple of Plato or a follower of Aristotle. How very different is Christ's discourse to Nicodemus from what it would Illustrations. have been had it been addressed to a Gentile ruler or philosopher. How very unlike Paul's other epis- tles, is his letter to the Hebrews. And how very different 294 REASON AND REVELATION. is the testimony of Matthew from that of Luke, though they were both evidently designed to prove the same general proposition that Jesus of Nazareth is the Messiah. Indeed it is sometimes impossible to comprehend fully the force, and beauty, and propriety of a passage of Scripture, without a knowledge of the character, education, and prejudices of the parties spoken to or spoken of. Take, for instance, the following words, spoken by Jehovah to Cyrus king of Per- sia : "Thussaith the Lord to his anointed, to Cyrus, whose right hand I have holden to subdue nations before him. I am tlie Lord, and there is none else: there is no God beside inc. I girded thee, though thou hast not known me: that they may kumv from the rising of the sun, and from the west, that there is none beside me. I am the Lord and there is none else. I foi*m Hie light, and create darkness ; I make peace, and create evil: I the Lord do all these things."* The general meaning of this sublime and beautiful pas- sage is very plain. Even to one who knows nothing about Cyrus, it must be obvious that its general scope is to declare and set forth the absolute sovereignty of Jehovah. But how much does it add to the force and beauty of these remarks, to know that Cyrus was not only a heathen, but also a Dual- ist : that like most other Persians of that age, he was wont to worship Ormudz as the author of all light and goodness : and Ahriman as the author of all darkness and penal evil. And how much more significance is given to Paul's address at Athens, recorded in the seventeenth chapter of Acts, when it is understood that the Epicureans and Stoics, by whom he was chiefly encountered and opposed, were the uncom- promising advocates of chance and fatality : that the former derived all things from the mere fortuitous concourse of atoms; and the latter from an eternal and inexorable neces- sity over which even the gods had no control ! * Isaiah xlv: 1, 5, 6, 7. HERMENEUTICS AND EXEGESIS. 295 II. QUID, WHAT? The student of the Bible should next carefully consider the nature and character of second c u ss of the part that is to be interpreted. Much may circumstances. depend on the question, whether it is poetry or prose, pro- phetic or didactic, devotional or argumentative, historical or simply a narrative of facts given in testimony. Every species of composition has some peculiarities of style . J > J Why their con- which should be carefully and duly considered sideration is XT i i ii i necessary. by the interpreter. JNo sane man would think of explaining the sublime odes of Isaiah, as he would the laws and ordinances of the Pentateuch, or the very logical and argumentative epistles of Saint Paul. Poetry, and es- pecially Hebrew poetry, abounds in figures of thought and figures of expression which would be wholly out of place in all historical, didactic, and argumentative prose. Take, for instance, the following address of Lamech to his two wives, Adah and Zillah : "Adah and Zillah, hear my voice; Ye wives of Lamech, hearken to my speech. / Illustration. For I have slain a man for wounding me ; A young man for hurting me. If Cain shall be avenged seven times, Certainly, Lamech seventy and seven times." If this speech of Lamech had been delivered and recorded in prose, it would be reasonable to infer that he had killed two men. But the characteristic parallelism * of Hebrew * Parallelism is the name given to a peculiar construction of sentences; and is one of the chief characteristics of Hebrew poetry. Moaning 1 of It consists in a certain correspondence of one sentence Parallelism- with another, or one clause or phrase with another. Ac- cording to Bishop Lowth, there are three species of parallelism: the Synonymous, the Antithetic, and the Synthetic or Constructive, 1. The Synonymous parallelism consists in the repetition of the same sentiment in different but equivalent terms ; as Different kinds Thou art snared by the words of thy mouth ; of Parallelism. 296 REASON AND REVELATION. poetry does not warrant such an inference. Evidently the man who wounded Lamech and the young man who hurt him were one and the same person. Similar distinctions and differences abound in all other kinds of composition. But as it may be presumed that most Thou art caught by the words of thy mouth. (Prov. vi: 2. See Psalm cxiv; Isaiah Ix: 1-3; and liii: 1").) 2. The Antithetic parallelism is the converse of the Synonymous. In it one sentiment is opposed to another, forming a very regular and beau- tiful species of antithesis; as in the following example: If ye consent and obey, The good of the land shall ye eat; But if ye refuse and rebel, By the sword, shall ye be eaten. (Isaiah i: 19, 20.) The book of Proverbs abounds in this species of parallelism. 8. The Synthetic or Constructive parallelism is that species in which the correspondence of the sentences is maintained, by a further develop- ment of the main idea expressed in the first member. The following is a beautiful example of this species of parallelism: The law of Jehovah is perfect^ restoring the soul ; The testimony of Jehovah is sure, making wise the simple ; The precepts of Jehovah are right, rejoicing the heart ; The commandment of Jehovah is clear, enlightening the eyes; The fear of Jehovah is pure, enduring forever ; The judgments of Jehovah are truth, they are just altogether; More desirable than gold, or than much fine gold, And sweeter than honey, or the dropping of honey-combs. (Psalm lix: 7-1,) For other examples of this species of parallelism, see Job xii : 13-16 ; P.salin cxlviii : 7-13; Isaiah xiv: 4-9; and Iviii: 5-8. To these three species of poetic parallelism, given and illustrated by Bishop Lowth, Bishop Jeb adds a fourth, which he calls Introverted par- allelism. In it the stanzas are so constructed, that whatever be the number of lines, the first will always be parallel with the last; the sec- ond with the last but one; and so on, as military men say, from flank to center; as in the following examples : My son, if thy heart be wise ; My heart also shall rejoice; Yea, my reins shall rejoice ; When thy lips speak right things. (Prov. xxiii: 15, 16.) HERMENEUTICS AND EXEGESIS. 297 of my readers are already aware of this, I will pass over the whole matter, with a single caution in reference to the nar- ratives of Matthew, Mark, Luke, and John. I Neglect of find that most students of the Bible are prone chronological order in the to look upon these as regular histories or biog- Namitiws of raphies of Jesus Christ : and they are often dis- Mark! Luke, appointed when they do not find in them a strict and John> regard for chronological order, or such as we have a right to expect in works that are professedly historical. But be it remembered that these narratives are not histories. They consist simply of facts given in evidence to prove that Jesus of Nazareth is the promised Messiah. " Ye shall receive power/' said Jesus Christ to his Apostles, " after that the Holy Spirit is come upon you ; and ye shall be WITNESSES unto me, both in Jerusalem, and in all Judea, and in Sama- ria, and to the uttermost parts of the earth."* And as every witness has a right to give his testimony in whatever order he thinks best, sometimes following one law or principle of suggestion and sometimes another, no one has a right to charge these inspired writers with inconsistencies, discrep- The idols of the heathen are silver and gold ; The work of men's hands ; They have mouths, but they speak not; They have eyes, but they see not ; They have ears, but they hear not ; Neither is there any breath in their mouths ; They who make them are like unto them ; So are all they who put their trust in them. (Psalm cxxxv : 15-18.) Bishop Lowth gives three additional principal characteristics of He- brew poetry : 1. The acrostical or alphabetical commencement of lines other pec uiiar- and Stanzas ; ities of Hebrew 2. The introduction of rare and foreign words and par- poetiy - tides ; forming a sort of poetic dialect ; and, 3. The frequent, and indeed almost constant occurrence of sententious, figurative, and sublime expressions. * Acts i : 8. 298 REASON AND REVELATION. ancies, and contradictions, on the ground that they do not, like Xenophon, Tacitus, Hume, and Gibbon, follow in all cases the exact chronological order of events. III. UBI, WHERE? To know where a document was importing or written is sometimes of great service in its in- bi'rth'jTKv'of terpreiation. Words and phrases are subject to any document, geographical changes as well as to historical. The same words have not always the same meaning in New Kn^land and Old England: nor even in Ohio and Kentucky. And every student of literature knows that the many and marked distinctions betwrrn fche Oriental and the Occidental styles have long been proverbial. The following brief ex- amples may be of service to illustrate some of these differ- ences. 1. "The ungodly are not so: but are like the chaff \\-\\\t -h the wind driveth awav." (Psalm i: 4.) In Pal- Illustratlons. ' estine, the threshing-floors were not under cover, as they are with us in the West. They were fixed in the open air and on high places; so that the chaff might be more effectually separated from the wheat by the action of the wind. 2. "And again I say unto you, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God." (Matthew xix : 24.) The camel was the largest animal known in Palestine. And hence a camel's going through the eye of a needle was a proverbial expression among the Jews to denote an impossibility. But in the Chaldean proverb for the same thing, the word ele- phant is used instead of camel. These examples are sufficient to show that locality may Means of aecer- have a very great influence on the author's style, IT,!!? was' r figures, allusions, and illustrations: and hence written. fr j g a } wa y S W ell to know, if possible, the birth- place of every document that is to be interpreted. When HERMENEUTTCS AND EXEGESIS. 299 this is not given by the author, it may be generally ascer- tained from a comparison of the events recorded in the work itself: otherwise we have to depend on external tes- timony. IV. QUIBUS AUXILIIS, WITH WHAT HELPS ? Under this head are comprehended all the means, instrumen- circumstances talities, and other circumstances that conspired to inch " k>a under ' * the fourth bring about any event. In the Noahic deluge, 1^,1. for instance, there was evidently a combination of miraculous, providential, and natural agencies. But the first i mport ance of is wholly ignored by modern Rationalists: and CODSlderin s * these, illus- hence they reject as altogether fanciful and ab- tmted. surd, the idea of a universal deluge. On the same ground they deny the infallibility and paramount authority of the Holy Scriptures, and many other matters of vital impor- tance in the scheme and history of redemption. But with his knowledge of the means and resources of Jehovah, the Christian has no difficulty in receiving with all confidence whatever is recorded in the Living Oracles. Does the Holy Spirit say that manna was for a time rained down from heaven; that water flowed copiously from a flinty rock; that the Sun and the Mcon stood still at the command of Joshua; that Jonah was three days and three nights in the stomach of the great sea-monster; and that Shadrach, Meshach, and Abed- nego were unhurt by the lurid flames of Nebuchadnezzar's furnace; the Christian believes it all with just as much confidence as he believes in the ordinary phenomena of na- ture. Even the resurrection of the dead is as credible as any other event, when we remember that it is to be brought about by the omnipotent power and energy of Him who in the beginning created the Heavens and the Earth. Y. CUE, WHY? This comprises all 'the cir- ciassofcir- . _ cumstances cumstances that served to give being, shape, and comprehended character to the document under consideration. I ' the flfth 300 REASON AND REVELATION. They are therefore of great service in enabling us to under- First way of stand the general scope of a book, or the main '.''u" object that the writer had in view in composing took 'or docu *** ^ n * s ma y k 6 fl* 56 ** 8 * 11 ^ i n several wttya ment. And, 1. Sometimes it is given by the author himself; as in the following examples : (1.) Solomon says that his object in writing the Book of Proverbs was, to make known wisdom and Illustrations. . . , . . instruction; and to cause others, and especially young men, to perceive the words of understanding. (Prov- erbs i : 1-6.) (2.) In writing the Book of Ecclesiastes, he avows it as his purpose, to inquire into the ways and means of happi- ness. (3.) In John xx: 31, the beloved disciple has recorded the object that he had in view in composing his whole nar- rative. He says, " These things are written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life through his name. (4.) Paul's object in writing his first letter to Timothy is given in the fifteenth verse of the third chapter, as follows : " These things," says he, " I write to you, hoping to come to you shortly : but if I delay, that you may know how you ought to conduct yourself in the house of God, which is the church of the Ui-iiir/ God, the pillar and support of the truth. 9 ' 2. When the general scope is not given by the writer, it second method ma y ^ e g enera ^7 ascertained by reading over the of ascertaining whole book, and noting, as far as practicable, the special scope of the several paragraphs, sections, and chapters of which it is composed. This, the reader may not in all cases be able to do to his entire satisfaction, with- out having first obtained a knowledge of the general scope, and such other helps as a further knowledge of Sacred Her- HERMENEUTICS AND EXEGESIS. 301 menoutics will bring to his aid. But he can generally learn enough from the first and second reading to enable him to determine the general design and object of the writer. It is evident, for example, to every thoughtful and at- J Illustration. tentive reader of the Book of Acts, that Luke's object in writing it was not to give a history of Peter, or of Paul, or of the whole Church, as some have hastily inferred ; but simply to illustrate the fulfillment of Christ's promises, and to show us how the Apostles acted under the Great Com- mission, in converting the people and bringing them into con- gregations for their further instruction and discipline. 3. The general scope of a book or document may often be learned from the occasion on which it was writ- Third method. ten; as, for instance, (1.) We learn from sundry sources, that Jeremiah was sent to prophesy to the Jews when the cup of their . . . J Illustrations. iniquity was nearly full. And hence, as we might expect, we find that the general scope of his prophecies is a call and a warning to repentance. (2.) In like manner, the general scope of many of the Psalms may be inferred from the circumstances under which they were written. The third Psalm, for example, was com- posed by David when he fled from Jerusalem on account of the rebellion of his son Absalom. And hence we find that its general scope is David's distrust in man and his confi- dence in God. YI. QUOMODO, HOW? Under this head or division, are embraced all the circumstances which served in circumstances any way to determine the mode of any event, or relating to the J ... niode r man - the 'manner in which it was brought about and accomplished. This chapter of circumstances is therefore very nearly allied to those that are embraced un- der the fourth. And for most practical purposes, it may be best to consider them all under one and the same division. 302 REASON AND REVELATION. But sometimes there is an advantage in distinguishing be- ]'ii; ,..,,!- tween the mode of an event, and the means by tu'-Mi i \ ic, mode i i *i TIT T "n n /> nii.iti..- ,,., which it is accomplished. In all miracles, ior instance, the means are infinite wisdom, power, and goodness; and may therefore in some degree be appre- hended by even our finite understanding. But Illustration. * the mode of all miracles is to us, wholly unintel- ligible. And henee we should never attempt to explain a miracle. We may readily believe it, and receive it as a fact: but its mode lies wholly beyond the narrow limits of human n and human philosophy. The German and French Ka- 1; tionali-N generally invent modes corresponding "wttagikii***" w ' 1 ^ tn( '' r own f anc y> an( l tncn tnev interpret the Scriptures accordingly. Thus, for example, they suppose that the mode in which Sennache- rib's army was destroyed in .Judc-.i, was wholly natural, caused by the poisonous and fatal eU'ecis oi' an ea.-t wind called the Simoom. This is to trifle with the word of God. VII. QUANDO, WiiK.x ? It is well to ascertain, as near importance of as possible, the time when any document that knowing thn . v . . J * rr*L Ml tin.,- win ., the is to be interpreted, was written. ihis will !, -t't,',! 1 was ft en serve, in many ways, to make things plain wi-itt.-n. which would otherwise be very obscure. Take, for instance, the conversation of Christ with Nicodemus ; or that which he held with the woman at the well of Samaria; or his inimitably tender valedictory to his disciples on the same night on which he was betrayed : how much, how very much of the point, and the beauty, and the propriety of these discourses, is derived from the occasion and circumstances under which they were delivered ! And how much pathos is added to several of Paul's most beautiful epistles, when it is known and remembered, that they were written while he was a prisoner at Rome for the Word of God and the testi- mony of Jesus Christ ! HEKMENEUTICS AND EXEGESIS. 303 The time may be ascertained in several ways : 1. Sometimes it is expressly given by the au- Means of ascer- thor himself. (See Isaiah i : 1 ; Hosea i : 1 ; and da"" of *any AmOS i: 1.) document. 2. When the time is not given by the author, it may fre- quently be ascertained by comparing together sundry events contained in the book itself; or by comparing these with the statements of other authors. For example, it is evident, (1.) That the Epistle to the Romans was written when Paul was about to visit Jerusalem, to -minister Illustration. to the wants 01 the poor saints. (Romans xv : 25-27.) (2.) That this was Paul's last visit to Jerusalem, before he was taken a prisoner to Rome. (Compare Acts xxiv : 17, 18, withxxi: 27.) (3.) And hence it is highly probable, if indeed not abso- lutely certain, that the Epistle to the Romans was written by Paul during his three months' residence at Corinth, just before he made the aforesaid visit to Jerusalem. (Acts xx : 1-3.) This then would fix the date of the epistle at about the beginning o the year A. D. 58. For it is generally agreed, that Paul reached Rome about the beginning of A. D. 61. And if so he must have left Ca3sarea, about the first of September, A. D. 60. (Acts xxvii : 9.) And as he was for two years a prisoner at CaBsarea, (Acts xxiv : 27,) he must have come to Jerusalem about the last of May, A. D. 58, (Acts xx : 16 ;) for then was the time of the Pen- tecost. And hence, his three months' residence in Corinth must have been during the beginning of the same year. ' 304 REASON AND REVELATION. CHAPTER III. HERilENEUTICS AND EXEGESIS PROPER. SECTION I. RULES FOR ASCERTAINING THE MEANING OF SINGLE WORDS AND PHRASES. ^' C nsu tt the context. This may serve to ex- "< > i*. plain the meaning of words in several ways. 1. Sometimes the writer himself explains a doubtful or B iflcations ODSCure te rm by an equivalent or synonymous an.; must- word or expression. E. >ni; unto us a son is given; And the government shall be upon his shoulder; And his name shall be called Wonderful, Counselor, The mighty (Jod, the Father of the everlasting age, The Prince of peace. The word fevsa, generation, in Matthew xxiv: 34, is by some supposed to mean the race of the Jews, or the poster- ity of Abraham according to the flesh. But the same word occurs elsewhere in Matthew, twelve times; and in every in- stance it means not a race, but a generation. 2. Consult those that occur in different works of the same author. E. g. : In Romans i : 1, Paul calls himself the douXoz, servant, of Jesus Christ ; by which term, he meant to con- vey the idea, that he was not his own, but that he belonged to Christ. This is evident from 1 Corinthians vii : 23 : " You have been bought with a price: become not the servants (doittoe) of men." 3. Consult the works of other authors: always preferring those that were written on the same subject, in the same age, and in the same country. E. g.: In Matthew xix: 24, Christ says, " It is easier for a camel to go through the eye of a needle, than for a rich man (xXooaioz) to enter into the kingdom of God." But from Mark x : 24, we learn tha,t in Christ's dialect, a rich man is one who trusts in his riches. HERMENEUTICS AND EXEGESIS. 307 III. Consult the etymology of the words to be Third General interpreted. This rule is often of great service in helping us to appreciate the delicate shades of thought designed to be expressed by words that are nearly synony- mous. E. g. : 1. In Galatians vi: 2, we are exhorted "to bear one another's burdens." And in the fifth verse of -n Illustrations. the same chapter, it is said, " Every man shall bear his own burden." In the first instance, the burdens spoken of are the cares or weights (TO. flapr]) which press heavily on us as matters of business; and from which we may often be either partially or wholly relieved by the as- sistance of others. But in the second case, the burden (TO (pof)Ttov) is the weight of a man's own responsibility, which every man must bear for himself, and from which there is BO deliverance. 2. A second example occurs in Romans xi: 15, in the climax expressed by the words llesa) and otxreepco. " I will have mercy (eXeeco) on whom I will have mercy ; and I will have compassion (oexreepa)) on whom I will have compas- sion." The word ^soc simply means pity ; but oc, sacred, includes the temple proper, and all its courts, porches, and porticos : whereas the latter, from vatu), / dwell or inhabit, is simply the temple itself, God's chosen habita- tion. 308 REASON AND REVELATION. 5. The two Greek words ^corj and /&oc are also always represented in English by the same word life. But the for- mer from 0M, to live, means life in contrast with death : and the latter from /%oo>, to pass one's life, means (1) the period of life ; (2) the means of life ; and (3) the manner of life. 6. MeTo.voz(o from, /jtsra with, and vooc the mind, implies a thorough change of the whole mind, the intellect, the affections, and the will. But n~-ausAo/iae, from //sra and ///, to be an object of care, simply denotes a change of care or anxiety. It may imply such repentance as needs not to be repented of; or it may simply denote a sorrow that work- eth death, as in the case of Judas. These few examples are sufficient to illustrate the value of caution nece- Etymology, as a means of ascertaining, in many piiwitionofthta cases, the exact meaning of words. But at the Rule< same time, it is well to remember that great cau- tion is necessary in its application. This is owing to the frequent changes of meaning, to which the words of all liv- ing languages are liable. Take, for example, the Illustrations. , T ,. ' word villain, from the Latin mllanus. It orig- inally meant simply a poor serf attached to the villa or farm of a landlord. But now it means a low, vile, and wicked person. Or take the word sycophant (ffuxoyavrys, from auxov a fig, and (patva) to show). This originally meant a fig- shower, or an informer against fig-stealers; and hence, in time, it came to signify a tale-bearer; and then a parasite, or an obsequious flatterer. The word archipelago originally meant the great or chief sea, from ap%a)v chief, and /re^oc sea; but now it is applied to any and every sea that is filled with islands. For an illustration of the judicious use and application of Examples of this rule, see Bengel's Gnomon ; and for a very the use and marked instance of its abuse, see Home Tooke's abuse of this rule. Diversions of Purley. HERMENEUTICS AND EXEGESIS. 309 MISCELLANEOUS EXAMPLES. The following additional examples are given for the pur- pose of illustrating more fully some of the most important of the preceding rules. I. The word N?3, t create, sometimes means simply to ren- ovate or to make something out of preexisting Meaning of the substances. Thus, for instance, David says, in word *1\ cre ' Psalm li: x, "Create (*n?) in me a clean heart, ate - inGen - i:1 - O God : and renew a right spirit within me." And in Isaiah Ixv: 17, Jehovah says, "For behold I create (&0.13) new heavens and a new earth ; and the former shall not be re- membered or come into mind." And hence some have in- ferred that this is its meaning in Genesis i : 1. They allege that matter was always in being : and thai in the beginning, God simply refitted and rearranged it for the benefit of man. But this hypothesis is evidently incorrect, as vdll appear from the following considerations. 1. The word commonly used in Hebrew, to express a mere formation, or creation in a secondary sense, is not J Evidence from ^72 but nw. In this sense, the latter occurs in the use of the the Hebrew Scriptures, more than twenty-five hundred times; and the former only in a few instances, when great emphasis is required. 2. It is inconsistent with the context. The original act of creation, stated in Genesis i : 1, was evidently Evidence from altogether different and distinct from the arrange- the context - ments and readjustments that are described in the following verses of the same chapter. And hence, in Genesis ii: 3, both the words *<7? an ^ n ^'? are use d : the former to denote the original act of creation ; and the latter the mere forma- tions and modifications that followed it. "And God blessed the seventh day," says Moses, " because that on it he had rested from all his work which God had created to make." 310 REASON AND REVELATION. 3. It is inconsistent with sundry parallel passages. In John i: 3. for example, it is said, according to Evidence from parallel pas- the very literal and exact version of Thomas Sheldon Green, " All things came into bchir/ (sfevero) through him ; and without him, came not one thing into being, that is in lu-ing (;-;-'^v)." But matter H in being. And therefore it was in the beginning, brought into being by him, according to Genesis i : 1. In Hebrews xi: 3, wr have also evidence to the same effect. "By faith," says the Apostle, "we- understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear." Or accord- ing to Green's version : " By faith we understand that the worlds have been framed by the word of God ; so that what is seen, has not conn- into being from ///////y.s thai meet the view." Hence we conclude, that the \\onl ^72 in Genesis i: 1, sig- nifies creation absolute; or the bringing into being of that which had previously no existence in any shape, form, or condition whatever. II. In like manner the word ov day is sometimes used for an indefinite period of time ; as for instance Moaning of the word or day, in Psalm ex : 3. Here Jehovah is represented as saying to the Messiah, " Thy people shall be willing in the day of thy power; in the beauties of holiness, from the womb of the morning thou hast the dew of thy youth." The word day (ar) in this connection evidently means the time of Christ's mediatorial reign, or the whole period of the Christian era. And hence some persons, in- fluenced by geological considerations, have inferred that it has a similar meaning in the first chapter of Genesis : that the seven days of the week of creation, or rather of the week of renovation, mean in reality seven long and indefi- nite geological periods. But to this hypothesis there are valid objections. For, HERMENEUTICS AND EXEGESIS. 311 1. It is inconsistent with the context. The first chapter of Genesis is not a poetical allegory. It is a Evidence from plain and simple narrative of historical events. tbecontex t. And in all such composition, it may be laid down as a safe rule of interpretation, that "the most simple sense is most likely to be the genuine sense." But who, without a theory to support, would ever think of regarding these seven days as so many indefinite periods ? ! It is moreover pretty evident from the narrative itself, that the events described in the first and second verses of this chapter, are not included in the work of the six days of the Adamic renovation. The reader will observe that the work of the second, third, fourth, fifth, and sixth days, is in each case introduced by the very potent and significant phrase, " AND GOD SAID :" and hence it is quite probable, if indeed not quite certain, that the work of the first day was, in like manner, introduced by the first occurrence of this phrase in the third verse. And hence we infer, with a good degree of certainty, from the context, (1.) That the first verse of Genesis describes creation ab- solute; or the original generation of all the materials of the physical universe. (2.) That the second verse has reference to the chaotic state of the earth after the last great cataclysm immediately preceding the Adamic renovation. (3.) That between these two epochs given in the first and second verses of Genesis, as many ages may have occurred as will satisfy all the demands of Natural Science. (4.) That when the fullness of time was come, God intro- duced the Historic period, or the Adamic era, by his own omnipotent fiat, as recorded in the third verse of Genesis. " And God said, Let there be light ; and there was light." (5.) And finally, that the entire work of fitting up the earth for the use, comfort, and happiness of man, was com- 312 REASON AND REVELATION. pleted within the space of six ordinary days of twenty-four hours each ; and that on the seventh day of the same length, God rested from all his works. 2. This view of the matter is also confirmed by sundry Fvi.i.-i.r- fr..m Parallel passages. Take, for illustration, the ran, 11,1 pas- fourth precept of the Decalogue, "Remember," said God to Israel, " the Sabbath dqy to keep it holy. Six d(ti/N shalt thou labor and do all thy work. J>ut the w/r///// '/"// is the Sahhath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger, that is within thy gates: for in six days, tlie Lord made heaven and earth, the sea, and all that in them is; and rested the seventh day: wherefore the Lord blessed the Sabbath-day, and hallowed it." It is very obvious that the word day, throughout this precept, is used in the same sense, simply to denote a period of twenty-four hours. And it is therefore also just as obvious that the six days of creation were ordinary days of twenty -four hours each. III. The Hebrew word o^tt and the Greek atiov are each equivalent to the English word everlasting. They are all relative terms, and may be applied to any v , and ever- age or period. Thus, for instance, in Exodus laHtingor for- vv ; . ^ n w /1 n'-iiiU ; ~~i:^,1 Q ever. service; and, simply means, that the servant should serve his master as long as he lived. In Exodus xl: 15, it is applied to the Levitical priesthood ; and means that it should continue throughout the entire Jews 7 age, or while the Old Covenant should endure. In Genesis xlix : 26, it is applied to the hills; and comprehends all time: this is also evidently its meaning in Daniel ii : 44, and many other passages of Scripture. From such premises, some have hastily inferred, that these words always refer to a limited period: and that they never HERMENEUTICS AND EXEGESIS. 313 mean duration without end. But they are always perfectly exhaustive of the entire period or cycle to which they are ap- plied. If they refer simply to the period of a man's life, they exhaust it ; if to an age, they exhaust it ; if to time, they ex- haust it ; and if to eternity, they in like manner, exhaust it. So that when Christ says, " These shall go away into ever- lasting punishment (e^ xoXaatv acawtov), but the righteous into everlasting life (e^c ^coyv atcovtov), Matthew xxv : 46, he means, beyond all doubt, life and punishment without end. IV. In Matthew xii: 31, 32, Christ said to the Pharisees, " All manner of sin (&fJtapTta) and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Spirit shall not be forgiven unto men. And whosoever speaketh a word against the Son of Man, it shall be forgiven him : but whosoever speaketh against the Holy Spirit, it shall not be forgiven him ; either in the present age or in the age that is to come." It is generally supposed, and I presume correctly, that in this passage, Christ designs to teach that there is one sin among men, and but one for which there is no forgiveness.* And it seems to be here iden- tified, at least in some degree, with the blasphemy which the Pharisees had just uttered against the Holy Spirit, in ascrib- ing the miracles of Christ wrought by the Spirit, to Beelze- bub. But in Hebrews vi : 4-6, Paul teaches that the sin of apostacy is unpardonable : and in Proverbs i : 24-32, Solo- mon assures us that the sin of negligence may become un- pardonable. How, then, are these statements to be recon- ciled? The solution of what has thus appeared, to some persons, to be a very great difficulty, is found in the mean- Mode ing of the word ^apTta, sin. Ordinarily this J^ word means simply an overt transgression of ancles. *See also 1 John v: 16. 314 REASON AND REVELATION. law. But this is not always its meaning. Frequently, it is also used to denote the sinful, Tta) might be destroyed, that henceforth we should not serve sin (afianrta) : for he that is dead is t'nvd from sin (a/ta^rta). Likewise reckon ye also yourselves dead indeed unto *//< (t'laanrtfJL), but alive unto God through Jesus Christ our Lord. Let not sin (a/Mf>~ta) therefore reign in your mortal bodies, that ye should obey it in the lusts thereof. Neither yield your members as instruments of unrighteous- ness unto sin (afia^ria). For sin (a/jtaprta) shall not have dominion over you. But God be thanked, that though ye were the xTvants of sin (kfJUipTta), ye have obeyed from the heart that form of doctrine into which ye were delivered. Being then made free from sin (&fjtaprea) ye became the serv- ants of righteousness. For when ye were the servants of sin (aftaprta), ye were free from righteousness. But now being made free from sin (a/iaprta) and become the servants of God, ye have your end unto holiness, and the end everlasting life. For the wages of sin (&fjtaprcct) is death; but the gift of God is eternal life, through Jesus Christ our Lord." (Romans vi : 6, 7, 11, 12, 13, 14, 17, 18, 20, 22, and 23. See also the whole of the seventh chapter.) From such passages, which might be greatly multiplied, it is evident, that the word sin may denote simply the depravity or sinfulness of the human heart: and moreover, that this one sinful state of heart may lead a man to commit many sinful acts. And hence we conclude that the unpardonable sin is in what tha simply such a DEGREE of spiritual depravity as sin consists. places a man beyond the possibility of being saved. This, of course, may make itself manifest in many ways. Sometimes it may be seen in a mere Stoical indifference, HERMENEUTICS AND EXEGESIS. 315 which all the mercies of God through Christ may not be able to overcome. Sometimes it may be manifested in as- cribing the words and works of God to Beelzebub. And sometimes again it may be seen for a long time in the life and character of such men as Julian, the Apostate. But in all cases, it is but one and the same awfully hard, How it is in _ corrupt, immovable, and unredeemable state of curred - heart, which the individual has brought upon himself by his own personal transgressions. SECTION II. KULES FOR ASCERTAINING THE MEANING OP SENTENCES. I. Be careful to ascertain its right construction. This re- quires attention, First Rule for 1. TO itS ellipsis. sentences. 2. To its subject and predicate, with all their primary and secondary adjuncts. 3. To its punctuation. II. Consider attentively whether it contains within itself the means of its own explanation. If it does, these are sufficient. To seek for other means of ex- planation and illustration, is unnecessary, unless in important cases, when it may be well to multiply evidence and argu- ments for the sake of still greater perspicuity and emphasis. E. g. : The third precept of the Decalogue reads as follows : " Thou shalt not take the name of the Lord thy J Illustration. God in vain : for the Lord will not hold him guiltless that taketh his name in vain." This is a compound sentence, the construction of which may be easily understood by all who have studied even the elements of Grammar and Logic. It also contains within itself the means of its own explanation. First, there is given a command, forbidding even all unnecessary and undue 316 REASON AND REVELATION. familiarity with the name of God. And in the second place, there is a reason assigned for this prohibition : " The Lord will not hold him guiltless, that taketh his name in vain." Such an exegesis, given somewhat in detail, according to circumstances, would be sufficient for all ordinary purposes. But if the persons addressed are young and inexperienced, or if the object of the interpreter is to correct some habitual violation of the spirit and letter of this precept, in either case, it might be well to refer to the context ; to make the person or persons addressed feel the awful solemnity of the circumstances under which this precept was given to the Israelites; and furthermore, to refer to such other passages of Scripture as might serve to illustrate the terrible conse- quences of neglecting this law. And hence, whenever the meaning of a sentence is not sufficiently clear and obvious from its own construction and a due regard to the meaning of the several words and mem- bers that compose it, the next rule to be observed is, III. Consult the context; or the connection in which it Third Rule. >taiids. This requires special attention to the TWO thin** two fH w i n g particulars: first, to the special ii.-0'xs.iry in scope of the paragraph or passage of which it is a orl.T to its i -. i, , T / ,1 - proper appiica- member; and secondly, to the nature oj the union that subsists between the sentence itself and its context. Of these we must now speak particularly. THE SPECIAL SCOPE. The special scope of a passage may be ascertained in sev- eral ways. 1. It may be ascertained from the preceding context. E. g. : First way of ^~^ e special scope of the three parables in the ascertain iug fifteenth chapter of Luke, is easily understood Bcopeofapas- from what is contained in the first two verses. "And all the publicans and sinners came near HERMENEUTICS AND EXEGESIS. 317 to hear him. And the Pharisees and Scribes murmured, say- ing: This man receives sinners and eats with ,1 it mt i JL *NL j i f> r^. 11 Illustration them." This led Christ to speak of God s com- passion for sinners, and his earnest desire to reclaim and save the lost. The oldest son of the third parable resembles the Scribes and Pharisees in one respect: he murmured at the benevolence of his father. 2. It may often be ascertained from the following context. E. g. : In Ecclesiastes x : 1, it is said : " Dead The second flies cause the apothecary's ointment to send forth way * an oifensive smell." The design of the writer in this remark is made plain by what follows : " So," says he, . P i i -i i Illustration. a a little folly is more powerful than wisdom and honor." That is, a little folly may render offensive the con- duct of even the wise and honorable. 3. It may be ascertained from the general scope. E. g. : John's object in recording the several miracles and discourses of Christ, may be easily under- stood from the particular circumstances of each case, taken in connection with the general desiern of his Y * Illustration. whole narrative. (See John xx: 30, 31.) NATURE OF THE UNION. The next step that is necessary in order to a proper ex-, animation of the context, is, to notice carefully Different kinds the nature of the union that subsists between of " nionl f- tween a clause the sentence under consideration, and the sev- and its context. eral other clauses with which it is connected. This connec- tion is called, 1. Logical, when the relation of the clauses is illative. E. g. : The ground is rich, for the trees are n . T . T i i /> -i- 11 Logical union. nourishing, .become ye holy, tor I am holy. 318 REASON AND REVELATION. With many of them God was not well pleased; for they were overthrown in the wilderness. In tracing out this connection, all parentheses and digres- sions must be laid aside. Digressions are longer than par- entheses; and are therefore the more liable to mislead the student unless they are carefully considered. The following examples may serve for illustration : (1.) Romans v : 13-17, inclusive, (2.) Ephesians iii : 2 iv: 1, indu-i\ c. (3.) Hebrews v: 11 vi: 20, inclusive. 2. The connection is called ptyehohgioa% when it depends Psychological n the laws of suggestion, whether primary or secondary; \\ hether objective or subjective. This is beautifully illustrated in many of the discourses of our Savior. (See, for instance, Matthew iv : 19; xvi : 18; John iii: 19; iv: 10; vii: 37-39; ix: 39; x: 1-18.) In all th.se passages, the law of resemblance or analogy is the bond of union. 3. The connection is called historical, when events are Historical related in their regular chronological order; be- cause this is what we have a ri^lit to expect of every historian. This order is commonly followed in the books of Samuel, Kings, and Chronicles. 4. It is called historico-dogmatic, when historical events are Historico-dog- regularly introduced for didactic purposes. This matic uniou. verv o ft en occurs in the history of the primitive Church. Nothing in its organization or development was laid down by its inspired legislators, as a matter of theory. In most cases, the Holy Spirit suggested to the Apostles, through the force and power of circumstances, the rules that were then necessary, and that are still necessary for its growth, efficiency, and prosperity. This is well illustrated in the appointment of the first seven Deacons, (Acts vi : 1-7 ;) in the Illustrations. ,. n . /. > A \ sending out or missionaries, (Acts xm : 1 o ;j in HERMENEUTICS AND EXEGESIS. 319 an important case of reference from one congregation to an- other, (Acts xv : 131;) in excluding the disorderly from the church, (1 Corinthians v;) and in many other cases of like practical importance. 5. It is called optical, when the order of time is neglected, and the past and the fliture are described as pres- The opt icai ent realities. This sort of union is very common union - in prophecy. Thus, Isaiah says, "Unto us a child is born; unto us a son is given." (Isaiah ix : 6. See also Jeremiah iv: 19-31.) By these two processes then namely, that of finding out the special scope of a passage, and that of tracing out the connection that exists between the clause to be interpreted and its other members, the light of the context may be elic- ited. And this will generally be sufficient to determine the meaning of the sentence, when this can not be ascertained with sufficient clearness from its own construction. I will add a few examples, for the purpose of illustrating more fully this most important rule of Sacred Hermeneutics : 1. In John vi : 53, Jesus says : " Verily, verily, I say unto you; except ye eat the flesh of the Son of illustrations of Man, and drink his blood, ye have no life in ^IR!;^' yOU ?? First example. The object of Christ, in this discourse, is, to draw the minds and the hearts of the people from those created things in which they were wont to trust; and to fix them on him- self as their only true and all-sufficient portion. This is the special scope of the passage. The connection } in this case, is psychological. The peo- ple had recently eaten of the five loaves and two small fishes; and this circumstance suggested to Christ the train of metaphors that follow. This is evident, from the six- ty-third verse of the chapter. "It is the Spirit/' says Christ, " that quickeneth : the flesh profiteth nothing. The 320 REASON AND REVELATION. words that I speak unto you, they are spirit and they are life." It is evident therefore that the words of Christ in the fifty-third verse are figurative: and that it is simply by faith that we are to receive him as the food and portion of our souls. This is made still more obvious by the forty- seventh verse : " Verily, verily, I say unto you, he that be- lieveth into me, has evcrla>t iu^- life." (See also John iii : 36.) 2. Take as a second example 1 Corinthians xv : 29 : " For second exam- else what shall those do who are baptized for the ple< dead ^o-i<> \>-xinn^\ if the dead rise not at all ? v The scope of the chapter is to prove the resurrection of the dead: and the connection is both logical and psychological. And hence it is evident, that Paul here draws an argument in support of the doctrine of the final resurrection, from the practice of Christian immersion. The typical or symbolical connection between the two is assume!; and on this the Apostle bases his argument. What, says he, does your burial and your resurrection in baptism mean; and of what value is your immersion into Christ, if there is no resurrection from the dead ? 3. We will take as a third example Galatians iii: 20: " Now a mediator is not a mediator of one : but Third example. God is one." The object of the Apostle in this part of his letter, is to shoAv that the eternal inheritance promised to Abraham and to his seed, was intended not for his seed according to the flesh, but for those who were his children by faith and according to the promise: and moreover, that this inheritance is to be enjoyed not through the Law but through the Covenant concerning Christ (s:z %peffTOv) : and that the Law was simply added to this very comprehensive arrangement, for a mere temporaiy and specific purpose. The connection is psychological. The law of suggestion HERMENEUTICS AND EXEGESIS. 321 in the case, is the law of contrast. The Law of Moses was given for a temporary purpose: but the Gospel is designed for the eternal good and happiness of all men. The Law was given under circumstances and through instrumentalities that imply some degree of diversity : but God is ever the one, same, and immutable Jehovah. And hence it follows, that if, as is clearly proved by the context, it was once God's purpose to bless through the Gospel, all who are the children of Abraham by faith, then indeed it is still his purpose: and moreover, that the law, though given under the most solemn circumstances and for a most important temporary purpose, is not and can not, in any sense, be opposed to the Gospel scheme of Justification by Faith ; but on the contrary, it served as a pedagogue to bring to Christ, all who profited by its instructions : so that it was in fact from the beginning but a subordinate part of the Divine plan. IV. The fourth rule for ascertaining the meaning of a sentence, is as follows : Consult parallel passages. Fo urth Rule That is real parallels : passages in which the same for sentences - ideas are expressed in either the same or in different words. The order to be observed under this rule is the Order of apply . same as that given for verbal parallels. ing it- The following examples will serve to illustrate the im- portance and the proper use and application of this rule. 1. We will take the first from Isaiah xlix : 7 : " Thus saith the Lord, the Redeemer of Israel, and his Holy 7 f . Illustrations. One, to him whom man despiseth; to him whom the nation abhorreth; to a servant of rulers : Kings shall see and arise; and princes shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee." Of whom is this spoken ? Who is he that was despised by man, and abhorred by the nation ? The answer to this 21 322 REASON AND REVELATION. question is found in Isaiah Hi : 13 liii. I have space only to quote the last three verses of the fifty-second chapter, but the reader should also study carefully the whole of the fifty- third; it is but a continuation of the same subject. "Be- held my servant shall deal prudently, he shall be exalted and extolled, and be very high. As many were astonished at thee: (his visage was so marred more than any man, and his form more than the sons of men): so shall he sprinkle many nations; the kings shall shut their mouths at him : for that which had not been told them shall they see; and that Avhieh they had not heard shall they consider." From this, considered in connection with the next chapter, it is perfectly obvious, that the person previously referred to in the forty- ninth chapter is the Messiah: who at one time was to be ised and rejected by man; but who was soon afterward to be gloriously exalted. The word nu signifies, according to Gesenius, (1) to leap for joy, to exult; (2) In Hiphil, to cause to leap for joy; (3) to sprinkle by the spouting or leaping forth of liquids. It is here used in the Hiphil future: and the clause is translated by Gesenius as follows : " So shall he cause many nations to rejoice in himself." This harmonizes well with the context. 2. In Isaiah Ixv : 25, it is said : " The wolf and the lamb shall feed together ; and the lion shall eat straw like the bul- lock ; and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord." Is this language literal or is it figurative? In Isaiah xi: 6-9, we find a parallel passage, the last verse of which is as follows : " They shall not hurt nor destroy in all my holy mountain : for the earth shall be full of the knowledge of the Lord as the waters cover the sea." This last clause proves beyond all doubt, that the language of the preceding extract is figurative. For powerful as the word of the Lord is to HERMENEUTICS AND EXEGESIS. 323 convert human lions, and tigers, and panthers into lambs, it can never change the natural instincts of the beasts of prey. 3. In Genesis xlix : 7, Jacob speaking by the Spirit ,of prophecy, concerning Simeon and Levi, says : " I will di- vide them in Jacob, and scatter them in Israel." This prophecy was literally fulfilled. In Joshua xxi: 1 42, we learn that the Levites occupied as their portion of the land, forty-eight cities scattered among all the Tribes. The Simeonites at first received by lot a part of the inheritance of Judah. (See Joshua xix : 1-9.) But this being too small for them, some went further north, and occupied some of the more central portions of Judah, as Gedor, for example ; and others went south to Mount Seir and the country of the Amalekites. (See 1 Chronicles iv : 24-43.) It is therefore very probable that they were scattered still further among the Tribes. MISCELLANEOUS EXAMPLES. I. In Matthew xi : 12, Christ said to the Example nius- multitudes : " From the days of John the Bap- cominence- tist until now the Kingdom of Heaven suifereth violence; and the violent take it by force." Heaven. The object of Christ in the entire paragraph of which this verse is a member, is to commend John to the scope of the multitudes : and the connection of this clause P assa s e - with the context is both optical and psychological. The conception in the mind of Christ, which gave Nature of the Ving to the several metaphors used, was that union ' of a city into which a besieging army was resolved to enter. No sooner did John with his mighty voice, announce to the people the near approach of the Kingdom of Heaven, than "Jerusalem and all Judea, and all the region round about Jordan " went out to him, " and were baptized by him in the Jordan confessing their sins." Thus they manifested 324 REASON AND REVELATION. their confidence in the very near approach of the Kingdom, Evidence that an( ^ their fixed purpose and determination to the Kingdom en ter it as soon as it would really come to hand. \ra9 not really * let up in the But that its existence, at that time, was ideal and not real, is evident from several considerations. 1. From the fact that John himself was not in the King- dom. For Christ says, in the pm-eding verse: "He that is least in the Kinirdom of Heaven is greater than he." Surely if any one could at that time have entered the Kingdom, John would have done it. And besides, it is difficult to understand how he that was the greatest of all that had ever been born of woman, could be less than the least citizen of the Kingdom, if it was then an existing reality? 2. From the fact, that John himself said: "The Kingdom of Heaven i& at hand" (Matthew iii : 2.) 3. From the fact, that Christ proclaimed the same thing. (Matthew iv : 17.) 4. From the fact, that he instructed his disciples to pray: "Thy Kingdom come." (Matthew vi : 10.) 5. From the fact, that the Jewish theocracy, otherwise called the Kingdom of God (Matthew xxi: 43), was not taken out of the way, until its types and shadows were all fulfilled in the great Antitype, and by Him, nailed to the cross. (Co)ossians ii : 14.) But these two kingdoms, the typical and the antitypical or real, could not exist simulta- neously. 6. From the fact, that Jesus could not be crowned King until after his death, burial, and resurrection. Nor could the Holy Spirit be given, according to the laws and ordi- nances of this most glorious institution, till after Christ was glorified. (John vii : 39.) 7. From the fact, that John never baptized any one in the name or by the authority of Jesus Christ : nor did he ever baptize any one into the name- of the Father, and of the Son, HERMENEUTICS AND EXEGESIS. 325 and of the Holy Spirit. All this was first done, on the day of Pentecost next following the death, burial, and resurrection of Jesus Christ. 8. From the fact, that in Acts xi: 15, the Apostle Peter fixes the same day of Pentecost as the beginning of the Kingdom. His words are : " And as I began to speak, the Holy Spirit fell on them, as on us at the beginning." At the beginning of what ? Evidently at the beginning of the Kingdom. From all of which we conclude, that like many of the ancient prophets, Christ in the passage under ., \. r ' , ,. r & ., Conclusion. consideration, simply disregards the idea of time ; and contemplates the Kingdom of Heaven as a visi- ble reality, into which the multitudes, under the influence of John's preaching, were striving to enter with a zeal or a species of violence analogous to that of a besieging army. (See, for illustration, the sixtieth chapter of Isaiah.) II. We will take as a second example the following from Matthew xvi: 18: "And I say unto thee that Example mus- thou art Peter, and upon this rock I will build trot of the 7 L Foundation of my church ; and the gates of hell shall not pre- the church. vail against it." The scope of the paragraph of which this clause is a mem- ber, is to reveal the true character of Christ, Scop eofthe especially in its relations to the Church: and P ara s ra P h - the connection is psychological. It was reserved for Peter to reveal through the Holy Spirit, that Jesus is Na tureofthe the Christ, the Son of the living God. And union - hence there was a beautiful propriety in calling this great and fundamental truth a rock (jrerpd) for the twofold reason that it was first suggested by Peter (TTST^OC), and also because it was to be made the foundation of the Christian Church. The allegation, that Peter himself is the rock. Evidence that . , , , , ' , ' Peter is not the is evidently false tor several reasons. foundation. 326 REASON AND REVELATION. 1. Because it is inconsistent with the structure of the sen- tence. The use of the word xeroa, a rock, m- From the ' ' stead of 7T7y>oc, a stone, clearly indicates, that it the sentence. ,-,, . , . . was our Savior's intention to express a thought wholly different from that which was first suggested by the word -STpoz. Even admitting that tin-so t\v<> (I rook words may be sometimes used interchangeably, it does not follow, that they are so used in this connection. We may uso oithor thou or you to represent a noun in the second person singu- lar. But it would l)o a giv.-it violation of grammatical pro- priety, to represent it by each of tin -so in (ho same sen (once. A change of the pronoun would, in that rase, imply also a change of the anteoodont; and of course also of the idea to be expressed. And just so in the case under considera- tion. The word -"<><>: means properly a piece of rock or a atone: and the word ~T t oa means a rock, or rather a mass of live rock. They are however sometimes used interchange- ably. But this can never be done with propriety in the same clause or sentence. In this case, a change of words implies of necessity a change of ideas. 2. It is inconsistent with the scope of the passage. The From the scop > object of tlie Holy Spirit in this connection, is of the passage. not to ^^ p^ but Chrigt t() ^ wor l ( | < True indeed, Peter deserved some honor for his agency in this marvelous revelation : and such honor Christ certainly confers on him. But he does this, by making him the door- keeper, and not the foundation of his Church. 3. It is inconsistent with many parallel passages. For From parallel instance, in I Corinthians iii: 10, 11, Paul says: passages. tt According to the grace of God which is given unto me, / have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereon. For other foundation can no man lay, than that is laid, which is Jesus Christ" But it is only by preaching HERMENEUTICS AND EXEGESIS. 327 Christ and him crucified, as Paul did in Corinth, that Christ can be laid as the foundation. And hence there is really no discrepancy between 1 Corinthians iii: 11, and Matthew xvi: 18. And I may further add, that the foundation of the Apostles and Prophets on which the Ephesian Church was builded (Ephesians ii: 20), is the same foundation that is described in these two passages. For the foundation of the Apostles and Prophets is to be found only in their writings. But the scope of all these is identical with the confession of Peter, that Jesus is the Christ, the Son of the living God. III. In Matthew xxi : 32, we have the following remarks of Christ, addressed to the Chief Priests and E xam P io iiius- Elders of the Jews: "For John came to you in trative of Faith * and Repent- the way of righteousness, and ye believed him ance. not; but the publicans and the harlots believed him: and ye, when ye had seen it, repented (/uercjetcx^&prtj regretted) not, that ye might believe him." Throughout the entire Bible, faith is generally represented as preceding both regret and repentance. Faith Their r( .i at i n is described as the antecedent, and repentance as to each othcr> as generally the consequent. But if so, it may be asked, represented. What is the meaning of this passage; and how may it be reconciled with the general teachings and tenor of the Holy Scriptures ? The whole difficulty is one of our own creation. It arises out of a false assumption on the part of many False aB8ump . who have attempted to explain the Bible. In- tioninthecase - deed there seems to be a proneness in the human mind, to look upon all the gifts and graces of the Spirit as perfect and full-grown entities from the moment they are received. We seem often to forget, that all Christian graces have a mutual and re/lex influence over each other : and Their mutual that while faith is of necessity the first of them Ju all, without which every thing else is sinful and other - 328 REASON AND REVELATION. displeasing to God, it nevertheless depends essentially for its subsequent growth on the reflex influence of repentance, and the practical exercise of all the other virtues. If the first degree of it leads to a corresponding degree of repent- ance, this degree of repentance will in like manner serve to produce a second degree of faith; and this again another degree of repentance. So that notwithstanding faith is scrip- tu rally, logically, and philosophically the antecedent of re- pentance, their mutual growth, in all cases, depends, to some extent, on their mutual influence. And this is just what CIm>t aims to teach in the passage under consideration. The Priests and Elders whom he here reprimands had some degree of Hi i ih in God; but when God called on them by his messenger John, to manifest their faith in deeds of repentance and ref- ormat inn, they refused to hearken. And this refusal on their part was a barrier in their way to higher attainments of Ihith. Had they repented toward God in whom they did believe, they would also have believed in Christ as the promised Messiah. IV. The following very profound and interesting passage Example iiius- is found in Romans xi: 16-24: "For if the depladeuM of 6 fi 1 * 8 * fruit be holy, the lump is also holy : and if li-m^on^the" ^ TOOt ^ ^^> S ^ ^ bl>ancheS - And if Jews. some of the branches be broken oft', and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the Olive Tree, boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off that I might be grafted in. Well ; because of unbelief, they were broken off, and thou standest by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and the severity of God : on them who fell, severity ; but toward HERMENEUTICS AND EXEGESIS. 329 thee goodness, if thou continue in his goodness : otherwise thou also shalt be cut off. And they also, if they abide not in unbelief, shall be grafted in : for God is able to graft them in again. For if thou wert cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a good Olive Tree : how much more shall these which are the natural branches, be grafted into their own Olive Tree ? " By many able critics this passage has long been regarded as furnishing conclusive evidence of the general and essential identity of the Jewish and Christian sis in relation churches. And as many infants were, by virtue of their birth and parentage, members of the former ; even so, it is confidently inferred, that infants, simply by virtue of their Christian parentage, without any faith or intelligence on their part, may also become members of the latter. This is plausible ; but wholly at variance with many other portions of Scripture. In Hebrews viii : 6-13, Evidence of its for example, we learn that the covenants or con- fallaciou sness. stitutions of these two churches, would differ essentially in several respects : and that among other points of difference, this would be prominent : that all the subjects of the New Cov- enant, from the least of them to the greatest, would know the Lord : whereas, under the Old Covenant, many were always found who could not distinguish their right hand from their left; nor God from Beliel. This therefore is sufficient to disprove the alleged identity of the two churches, and to show the fallaciousness of the given hypothesis. But one extreme is apt to lead to another. Many in at- tempting to avoid Scylla have run into Charyb- The sec ondhy- dis. This has often proved true in the various p thesis - attempts that have been made to explain this beautiful pas- sage. Many, apparently for the purpose of avoiding the ex- treme of the pedobaptists have run into the opposite. They exclude from this beautiful allegory, the Jewish Church 330 REASON AND REVELATION. altogether. They make the good Olive Tree represent the Christian Church exclusively. They allege that the roots, and trunk, and primary branches were composed of the first Jewish converts ; and that the Gentiles were not grafted in until after that the Church had become a tree of wide- spreading branches. This hypothesis has also some apparent ingenuity. But rvi.i.-ncoof us this is all that can l>e said in its favor: for it is '""""' "" ss - utli'i'lii inconsistent with the context, and especially with the scope of the passage under consideration. The object of the Apostle in introducing this allegory, was evidently to make the Gentile Christians feel their dependence on the Israelites as such; lest they should be wise in their own con- ceits. And any hypothesis, therefore, that is inconsistent with this main object of the argument, not to speak of other subordinate matters, is scarcely worthy of a passing notice. Evidently, then, Abraham and his seed according to the flesh, have not only a place, but the first place in this symbol- ical representation of God's chosen people. Otherwise, there is neither point, nor logic, nor sense in Paul's reasoning. How then can this passage be explained in harmony with other portions of Scripture, and with the main The obscurity r r . of the ai-Ku- scope of the Apostle s argument in this connec- ply'in itr,ib- m " tion? The passage is confessedly a difficult one, owing chiefly to the very abstract nature of the argument which it contains. Nothing short of a very high degree of abstraction and generalization would have an- swered Paul's purpose in this case. Let us then briefly notice, in the first place, especially for illustration of tne ss ^ e of my junior readers, the philosophy of "common Phy ^ common terms. And for the sake of illus- terms. tration, let it be proposed to find a term that may be applied with equal propriety to a man or to a worm. For this purpose, we first analyze both, and note all their HERMENEUTICS AND EXEGESIS. 331 properties, attributes, and accidents : and we will suppose that as the result of our analysis, in this case, the following elements are discovered : Man a, b, c, d, e, /, g, h, i, j, k, I, and m. Worm = b, I, m, n, o, p, and q. We next take simply those elements that are common to both, and give to them a common name, canceling and re- jecting all others. In this case we find b common to both ; and we will let it represent simply being or existence. We discover moreover, that I and m are common to both. Let the former represent life, and the latter voluntary motion. To these three elements then, we next give a name, say for instance animal, which is equally applicable to a man, and to a worm, and to all other beings having these three prop- erties. Now let us suppose that the two Churches are in like manner analyzed; and that we have the follow- Limited iden- ing results: S^ " Jewish Church = a, 6, c, d, e, /, g, h, and p. Christian Church = c, m, n, o, p 9 q, r, and s. Here then, for the sake of illustration, we will suppose that there are but two common elements : c and p. Let the latter represent people, and the former chosen or covenanted. To these two elements, we may now give any name that we choose; as for instance, God's chosen people ; God's covenant people ; or a good Olive Tree. If we use the last of these names, as Paul does, then indeed it is evident, not only that it is alike applicable to both Churches, but also that the good and cultivated Olive Tree has its roots in the patriarchs to whom the promises were made ; that the trunk and primary branches were composed of members of the Old Covenant ; and that the Gentile converts to Christianity must therefore of necessity occupy a very dependent position in this sym- bolical representation of God's elect. This is just what 332 REASON AND REVELATION. Paul aims at in the course of his argument, and what he accomplishes in the most effective way possible. But be it observed, that as in the supposed case of the Fallacy or rea- man anc ^ tnc worm, every thing not otherwise Boning from proved to be common, must be eliminated. It this partial i.i.-ntityj.Bifit will not do to reason from this very partial iden- were complete. . . ,, . A . , * . a tity as it it were a complete and perfect identity. It does not follow, because a man and a worm are both ani- mals, that they have therefore both reason, and a will, and a conscience. No more does it follow, because the Jewish and Christian Churches are both included under one symbolical name, that they are therefore in all iv>p< / tirtfcrprefation of the allegory and parable. AVe will consider these briefly in order. I. By the Principle of Accommodation is meant that law rn.in P io of and -license by which the words of a passage "re .\<. Muuoda- frequently used in a sense that was not orir/imilli/ inti /i't> 'I : Ifi'f f/n'i/ are applied to some new object, simply on account of their peculiar jitness to describe it. A beautiful illustration of this principle is found in Ro- mans x : 6-8. But the original words are tnvcn Illustration. in Deuteronomy xxx: 11-14, as follows: "For this commandment which L command th<-e this day, is not hidden from thee; neither is it far nil'. It is not in heaven, that thou shouldst say, Who K/mlf go up for us to heaven, and bring it unto us, that we may hear it and do it? Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it unto us, that we may hear it and do it? But the ivord is very nigh thee; in thy mouth, and in thy heart, that thou mayest do it" In these words, Moses had evidently no other purpose, than simply to remind his brethren, the children of Israel, that they had there and then, in their possession, a perfect rule of life : and that it was therefore not necessary for them to travel, as did many of the heathen philosophers, from city to city; and from country to country, in quest of wisdom. The Law in their heart and in their mouth, was to be their guide of life. But Paul makes use of some of these expressions to illus- trate the still greater plainness and simplicity of the Gospel. "But the righteousness which is of faith/' he says, "speak- eth on this wise : Say not in thy heart, Wlio shall ascend into HERMENEUTICS AND EXEGESIS. 335 heaven f that is, to bring Christ down from above : or who shall descend into the deep ? that is, to bring up Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth and in thy heart : that is the word of faith which we preach ; that if thou wilt confess with thy mouth the Lord Jesus, and shall believe in thy heart that God hath raised him from the dead, thou shall be saved" (Compare also Psalm xix: 4 with Romans x: 18.) II. The Principle of Double Reference differs from the Principle of Accommodation, in this respect; Principle that it always implies an intentional reference to of Double a second object. The words are so selected and the sentences are so framed by the Holy Spirit, that they serve to describe alike both the type and the antitype. This princi- ple occurs very frequently, especially in the Old Testament. The following may be given as examples and illustrations of it: 1. Several of God's promises to Abraham. They refer to both the families of which he was made the father and the founder: to his natural and also to his spiritual posterity; to his seed which was according to the flesh, and also to his seed which was according to the promise. (Compare, for in- stance, Genesis xvii : 4-7 with Romans iv : 11-16.) 2. Many of the Psalms of David. The seventy-second, for example, refers primarily to the reign of Solomon ; and secondarily to the reign of Christ. 3. Many of the later prophecies. (Compare, for example, Isaiah vii: 14-16, and also viii: 1-4, with Matthew i: 22, 23; Jeremiah xxxi: 15 with Matthew ii: 17, 18; and Ho- sea xi : 1 with Matthew ii : 15.) III. To give a strictly logical definition of an Allegory and a Parable in the present vague state of our religious lit- erature, is not an easy matter. But perhaps the following definitions are as well adapted to the popular mind and as 336 REASON AND REVELATION. free from metaphysical objections as any that can now be given. An Attegory (adtyfopta from a).Xo^, other, and afofizuto, to Definition of speak) is a phrase, a sentence, or a discourse, in an Allegory. which the principal subject is described by an- other which resembles it: or it is a representation of one thing, which is intended to excite in the mind of the render or hearer the representation of ti not her thing. The first or immediate representation is called the protasis: and the sec- ond or ultimate representation is called the apodosis. A Parable (~a<>a,io/^ from -ana, beside, and t 1aM(o, to throw) Definition of a w that species of all* r>i, in which the protasis is a serious narration, within the limits of probabil- ity, and designed to illustrate some moral or religious truth. In both of these figures, then, it will be observed, there Relation on is an expressed or implied comparison, either di- whicli all alle- , j mi- L v_ i i i goriPB are wet or indirect. The object to be explained and illustrated is compared with some other well- known and familiar object which it resembles, or to which it is in some way analogous, for the purpose of expressing a higher degree of perspicuity, or beauty, or energy. And hence it follows that in the interpretation of every allegory, and especially of every parable, three things require our very special attention and consideration : ! The illustrating example. consider,^!,, 2. The object to be illustrated. the interpret*- . . tkm of rambles 3. llie similitude existing between them : or the tertium comparationis, as it has been techni- cally called. From the data thus furnished, the scope or main design HOW the scope of the parable or allegory, may be generally in- ^obe^Icer- 18 ferred without much doubt or difficulty. For taine.1. instance, after the student shall have thus care- fully examined the Parable of the Sower in Matthew xiii : HERMENEUTICS AND EXEGESIS. 337 19, he will readily perceive that its scope is to show that the fruits of the Gospel or the word preached, depend on the state and condition of the hearts of those who hear it. And by the same threefold process, he will see that the object of Christ in the Parable of the Dar- nel of the field (Matthew xiii : 24-30), is simply to warn his disciples and especially the Overseers of his Church, against an extreme degree of discipline ; or an attempt to discriminate between persons and characters here as God himself will dis- criminate hereafter.* I will give with all possible brevity, the scope of a few other parables, as a help and encouragement to such young persons as may desire to make further progress in this very interesting department of Sacred Hermeneutics. 1. The Parable of the Mustard Seed (Matthew xiii: 31, 32). Scope : The great outward enlargement of Miscellaneous the Church. (Compare Daniel ii: 35.) examples. 2. Parable of the Leaven (Matthew xiii : 33). Scope: The inner workings and assimilating power of the Gospel. 3. Parable of the Hidden Treasure (Matthew xiii : 44). Scope: The joyful effects of the Kingdom. 4. Parable of the Pearl of Great Price (Matthew xiii : 45, 46). Scope: The zeal and the sacrifices that should be made in order to secure the blessings of the Kingdom. 5. Parable of the Drag-net (Matthew xiii: 47-50). Scope: The good and the bad, now nominally existing and living to- gether in the Church, will be finally and forever separated. #Some have hastily inferred from this parable, that all discipline is forbidden as injurious to the growth and prosperity of the Church. But surely it does not follow, because the darnel was allowed to remain in the field, that therefore burdocks, thistles, and every other kind of noxious weed should also be allowed to remain there to the great injury of the wheat. There is nothing therefore in the parable, that forbids the exer- cise of church discipline within proper limits. The leper was always to be separated from the camp of Israel. (Leviticus xiii.) 22 338 REASON AND REVELATION. 6. Parable of the Unforgiving Servant (Matthew xviii : 23- 35). Scope: The imperative and indispensable duty of every one's forgiving the trespasses of his brethren. 7. Parable of the Laborers in the Vineyard (Matthew xx : 1-16). Scope: All Christians will be rewarded. But this reward will be given not as a matter of debt, but of grace. And hence even those who labor most, if they do so, with the hope and expectation of meriting salvation by their own works of righteousness, will in the end be disappointed, and fail at last of eternal life. 8. Parable of the Vineyard let out to Husbandmen (Mat- thew xxi : 33-44). Scope: The Jews to be rejected as a peo- ple, on account of their rejecting and killing God's prophets, and finally his own Son. 9. Parable of tlie Marriage of the King's Son (Matthew xxii : 1-14). Scope: Call of all classes, both Jews and Gen- tiles, to a participation of the blessings of the Gospel 10. Parable of the Ten Virgins (Matthew xxv: 1-13). Scope: Necessity of all the followers of Christ being ever watchful and ready for his coming ; whether providential or personal. 11. Parable of the Talents (Matthew xxv : 14-30). Scope: Christ will hold all men personally responsible for whatever talents he has committed to their charge. HERMENEUTICS AND EXEGESIS. 339 CHAPTER IV. ANALYSIS OF THE EPISTLE TO THE EOMANS. HISTORICAL CIRCUMSTANCES. I WILL merely state these ; and leave it to the reader to consider them fully and in detail. I. Quis, who? Paul was the writer, and the Roman Christians were the persons addressed. II. Quid, what ? Didactic and argumentative prose. III. Ubi, where? At Corinth. IV. Quibus auxiliiS) with what helps ? Paul's own agency ; the aid of Tertius as his amanuensis; and the agency of the Holy Spirit. V. Cur, why? For the edification of the Church of Rome. VI. Quomodo, how? Naturally, providentially, and mi- raculously. VII. Quando,when? A. D. 58. GENERAL DIVISION OF THE EPISTLE. PART I. Introduction, (i: 17.) PART II. Argumentative, (i : 18 xi.) CHAPTER I. Justification, (i: 18 v.) CHAPTER II. Sanctification, Redemption, and Glori- fication, (vi viii.) CHAPTER III. God's dealings with the Jews as a people, (ix xi.) 340 REASON AND REVELATION. PART III. Practical, (xii xv : 13.) PART IV. Conclusion, (xv: 14 xvi.) SPECIAL ANALYSIS. PART I. INTRODUCTION, (i: 1-17.) SECTION I. PauFs Salutation, (i : 1-7.) 1. Paul's personal relations to Christ. (V. 1.) 2. His official relations to the Gospel. (V. 1.) 3. The origin and proclamation of the Gospel. (V. 1, 2.) 4. This Gospel respects the twofold nature of Christ. (V. 3, 4.) 5. Purpose and object for which Paul had been set apart to the Gospel. (V. 5.) 6. His prayer for all the Roman saints. (V. 7.) SECTION II. PauVs deep interest in and for the CJiurch of Eome. (V. 8-13.) This he manifests in several ways 1. By his gratitude to God for their fidelity. (V. 8.) 2. By his prayers in their behalf. (V. 9.) 3. By his great desire to visit them for their edification. (V. 10-13.) SECTION III. PauVs great confidence in the Gospel. (V. 14-17.) This is shown 1. By his readiness and willingness to preach it to all. (V. 14, 15.) 2. In his avowed conviction that it is the power of God for the salvation of all true believers. (V. 16, 17.) PART II. ARGUMENTATIVE, (i: 18 xi.) CHAPTER I. Justification, (i : 18 v.) HERMENEUTICS AND EXEGESIS. 341 SECTION I. The Gentiles ad condemned on the ground of the Legal Scheme of Justification, (i : 18-32.) 1. In verse sixteenth, we have Paul's general thesis. 2. In the seventeenth verse, we have given his first sub- thesis. Justification is here taken up merely as the first element of the salvation spoken of in the sixteenth verse. 3. Between the seventeenth and eighteenth verses, there is an ellipsis, in which it is implied, (1) That there are but two conceivable schemes of Justifi- cation ; viz. : (a) That which is by and through works of law. (b) That which is by grace, through faith. (2) It is implied, that though the former is conceivable, it is utterly impracticable. 4. From this assumed stand-point, the Apostle now proceeds with his argument. That it is wholly impracticable, he argues, I. Because God has clearly revealed and indicated his pur- pose to punish all transgressors of his law. (V. 18.) II. Because that all men, even the heathen, are responsible, through the revelation that God has made to them of himself. (V. 19, 20.) III. Because the heathen have all perverted this knowl- edge; and acted unworthily of the light and privileges they enjoyed. (V. 21, 23.) IV. And hence God has abandoned them, and given them up to indulge in the most abominable and degrading vices. (V. 24-32.) CONCLUSION. Hence it is implied that all such persons are condemned by law : and if saved at all, it must be by grace through faith. 342 KEASON AND REVELATION. SECTION II. Discussion of some general principles of the Di- vine government and administration; looking, however, chiefly to the Jews, (ii : 1-16.) I. The man who draws the aforesaid conclusion, is self- condemned. (V. 1.) II. God's judgments on all men will be according to TRUTH : i. e. y according to all the circumstances and the reality of each case, without any respect of persons. (V. 2.) IMPLIED OBJECTION. God does not now so judge all men. III. True: God is n>\\ lon^-su tiering; and to our imper- fect reason, perhaps apparently partial. But all this is really for wise and benevolent purposes: he being anxious that all, if possible, should be brought to re- pentance. And hence he has given us a time of pro- bation. (V. 3-5.) IV. But nevertheless, the day is coming when every man will be rewarded according to his works, implying the most exact estimate of all the light and privileges that he enjoyed. (V. 6-12, 16.) IMPLIED OBJECTION. We Jews have the Law in our posses- sion : besides many other evidences of God's special favor. V. True indeed : but it is not merely having law, but obey- ing it, that justifies a man and secures the favor of God. For the Gentiles have law as well as the Jews ; so that if having law justifies a man before God, then indeed the whole Gentile world will be justified. The argument proves too much ; and therefore proves noth- ing. (V. 13-15.) SECTION III. The Jews are also all and severally condemned on the ground of the Legal Scheme of Justification. (ii: 17 iii: 20.) I. That the Jews are all transgressors of law, is proved chiefly in two ways : HERMENEUTICS AND EXEGESIS. 343 1. By appealing to their own consciousness, (ii : 1723.) 2. By the testimony of their own Scriptures. (V. 24.) II. IMPLIED INFERENCE. The Jews as well as the Gen- tiles are therefore all condemned according to law. III. IMPLIED OBJECTION. The Jews may expect and claim some special favor, on the ground of their being cir- s cumcised. IV. ANSWER, (ii : 25-29.) 1. The circumcision of the flesh is a part of the Legal Scheme of Justification ; and can of course be of value to any one only as such. 2. The only circumcision that is now of any avail, is the circumcision of the heart. (See also Ephesians i: 14; Philippians iii: 3; Colossians ii: 11.) V. Statement and refutation of sundry Jewish objections, (iii: 1-8.) 1. This reasoning seems to give to the Jews no advantage over the Gentiles. (Y. 1.) ANSWER. Not so: their advantages over the Gentiles are still very great ; especially in their having the Oracles of God. (V. 2.) 2. But if some of the Jews have been unfaithful, must God too be unfaithful in fulfilling his promises made abso- lutely and unconditionally to Abraham? (See, for ex- ample, Genesis xvii: 7.) ANSWER. Certainly not. God's fidelity must not be called into question, in any event. It is blasphemy to do so : and such objections are not to be considered. (V. 4. See Psalm Ii : 4.) 3. But as our injustice serves to commend God's scheme of justification by faith, would it not be unjust in God to take vengeance on us ? (Y. 5.) ANSWER. Certainly not: for if this were true, he could judge neither Jews nor Gentiles. (Y. 6.) 344 REASON AND REVELATION. 4. But if God's truth has abounded through my falsehood, why should I be treated as a sinner? Should not my sins be allowed to pass, at least with impunity, as so much good has resulted from them ? (V. 7.) ANSWER. And why not add, in order at once to cap the climax of your wicked speculations, Let us do evil that good may come ! (V. 8.) % VI. Amplification and confirmation of the argument against the possibility of being justified by law, drawn from the Scriptures of the Old Testament, (iii: 9-18.) VII. These Scriptures have all special reference to the Jews. (V. 19.) VIII. GENERAL CONCLUSION : BY WORKS OF LAW THERE- FORE NEITHER JEW NOR GENTILE CAN BE JUSTIFIED. (V. 20.) SECTION IV. Exposition of the Gospel Scheme of Justifica- tion, (v : 21-31.) 1. It is of God. (V. 21.) 2. It is without works of law. (V. 21.) 3. It is well sustained by evidence. (V. 21.) 4. It is through the faith of Jesus Christ. (V. 22.) 5. It is provided for all. (V. 22.) 6. It is upon all believers : i. e., it is enjoyed by all such. (V. 22.) 7. It is wholly gratuitous. (V. 24.) 8. It comes to us through the propitiation of Christ. (V. 24.) 9. It meets and fully satisfies all the demands of law and justice in our behalf; and vindicates the justice of God's administration and government over man. (V. 25, 26.) 10. It excludes all boasting. (V. 27.) 11. It justifies all, whether Jews or Gentiles, on the same ground. (V. 28-30.) - HERMENEUTICS AND EXEGESIS. 345 12. It magnifies God's law, and makes it honorable in the sight of an intelligent, adoring, and admiring universe. (V. 31.) SECTION V. The Case of Abraham, (iv.) I. Did not Abraham obtain something on the ground of Legal Justification? (Y. 1.) ANSWEE. Nothing whatever ; he, like others, was saved by grace through faith. This is proved (1) By what was said in Romans iii : 27. After a propo- sition has been once proved, it may afterward be legit- imately used in evidence. (2) By what is recorded in Genesis xv : 6. II. IMPLIED OBJECTION. But may not Abraham have been justified partly by the Legal and partly by the Gracious Scheme ? ANSWEE. Impossible. The two schemes can not be blended together in any case. This is proved, 1. From their own essential and intrinsic difference. (V. 4-6.) 2. From the evidence of Scripture. (Psalm xxxii: 1.) III. IMPLIED OBJECTION. May not circumcision have been at least a condition of Abraham's justification? ANSWEE. Impossible : for he was justified before he was circumcised. (Y. 9-12.) IY. Besides, the fact that Abraham and his seed were made heirs of the world, is a proof that it never was God's purpose to justify men by works of law. (Y. 13-17.) This is evident from several considerations. 1.. Had it been otherwise, the scheme of justification by grace through faith would have been useless and super- fluous. 2. Law always serves to make those living under it, more and more guilty. 346 REASON AND REVELATION. \ 3. And hence it follows that the scheme of justification by grace through faith, is the only one that is consistent with God's promise to Abraham. 4. Hence it also follows that all are Abraham's seed, who possess his faith. V. Characteristics of Abraham's faith. (V. 18-22.) 1. It rested wholly and exclusively on the promises of God. 2. It was very strong and 1111 wavering. VI. The case of Abraliiini was recorded for an example and encouragement to us. (V. 23-25.) SECTION VI. Fruits and Consequences of being Justified by Faith, (v: 1-11.) 1. We have peace with God. (V. 1.) 2. We enjoy all the blessings and privileges of the kingdom that now is. (V. 2.) 3. We are enabled to glory in our present tribulations. (V. 3.) 4. We have a well-grounded hope of enjoying still higher honors and privileges. (V. 2, 4-10.) 5. We rejoice in all the attributes and perfections of God, by means of Jesus Christ, through whom we have re- ceived all that is necessary in order to our being recon- ciled to God. (V. 11.) NOTE. In the Scheme of Redemption we have 1. The sacrifice of Christ. 2. His offering for sin. 3. The atonement, or the satisfaction rendered by means of this offering to the demands and requirements of law and justice. 4. Propitiation. This respects God alone. 5. Reconciliation. This respects man alone. We loved God because he first loved us. (1 John iv : 19.) 6. Expiation or the forgiveness of sin. HERMENEUTICS AND EXEGESIS. 347 7. Justification ; which implies that we are treated and dealt with as just persons; as if we had never sinned. 8. Sanctification, as it respects both our state and our char- acter. 9. The redemption of our bodies from the grave. 10. Glorification in heaven. 11. Everlasting salvation. The word xctraMaffl, reconciliation, in verse llth seems to be a " vox pregnans" (See the following section.) SECTION VII. The superabounding fullness of this or Scheme of Reconciliation, Expiation, Justification, and Redemption that we enjoy through Jesus Christ, (v : 12-21.) This is shown in two ways. I. By its power and efficacy in saving all men, (even infants and idiots,) unconditionally, from all the effects and con- sequences of Adam's original transgression. (V. 12-19.) 1. All mankind, infants as well as adults, die through Adam, because through him they have all become sinful, (V. 12, 18, 19.) From the thirteenth to the seventeenth verses inclusive, we have a slight digression from the main line of argument, introduced for the purpose of sustaining and further amplifying the main thought of the twelfth verse. It contains the following subordinate items : (1) Even during the Patriarchal Age, for example, when mankind were comparatively without law, men died, and even infants and idiots died who had never sinned in their own persons, as did Adam. (2) And hence it follows that these persons must have all sinned in and through Adam. And hence also it fol- lows that Adam was a type of Christ: for the acts of both had an influence over the entire human race. 348 REASON AND REVELATION. (3) But their acts have affected the race very differently. For (a) The act of Adam brought death upon all men ; but the act of Christ gives life to all men. (b) The act of Christ reaches far beyond the original sinful act of Adam, and provides for the expiation of many other personal offenses. (c) It also secures to the redeemed higher degrees of glory, and honor, and happiness than we lost in Adam.] 2. Tin- eighteenth and nineteenth verses stand logically con- nected with the twelfth. The argument of the Apostle runs thus: As by one act of Adam, the many, i. e., his whole posterity, without any agency on their part, were made sinners (n.n.u.n-uri.m xv-ztr-caOrjaav be xoMol) even so, by one act of Christ, the same persons, without any agency on their part, will be made just (dcxacoi) ; and consequently saved from all the Hlerts and consequences of Adam's original traus^ro.-ion. (V. 18,19.) NOTE. The reader will observe that this final and perfect deliverance of our entire race, from all the effects of Adam's original transgression, has respect not merely to our bodies, but also to our spirits. For the words bftapTtoXoi and oexfjuoi are not predicable of matter. And hence this is perhaps the strongest and fullest guarantee given in the whole Bible, that all who die in their infancy, or before they incur the guilt of sin through their own personal transgressions, will be ever- lastingly saved through the redemption that is in Christ Jesus. II. The superabounding fullness of this Gospel Scheme of reconciliation and justification, further shown and illus- trated by the provisions therein contained for the con- ditional pardon of all our personal transgressions. (V. 20, 21.) The conditions are not here stated, but evi- HERMENEUTICS AND EXEGESIS. 349 dently implied. So that when we stand before the great white throne, it will be, to be judged for the deeds done in our own bodies. (See 2 Corinthians v : 10 ; Reve- lation xx : 12, 13.) CHAPTER II. SANCTIFICATION, REDEMPTION, AND GLO- KIFICATION. (vi-viii.) SECTION I. The Profession of Christianity implies the neces- sity of a holy life, (vi : 1-14.) I. OBJECTION. This scheme has too much grace in it. It serves as a license and encouragement to sin. (V. 1.) II. ANSWER. Impossible : the very reverse of this is im- plied, 1. In our death to sin. (V. 2, 3.) 2. In our resurrection to a new life. (V. 4.) 3. In our close and intimate union with Christ. (V. 5.) 4. In the crucifixion of our old man. (V. 6.) 5. In our being delivered from Sin as our master. (V. 7.) 6. In the example of Christ which we have received as our rule of life. (V. 8-11.) III. Exhortation and encouragement to holiness, (vi : 12-14. SECTION II. Our present state of favor furnishes new incen- tives to holiness, (vi: 15 ; vii : 6.) I. ANTINOMIAN OBJECTION. May we not sin therefore as much as we please because we are not under law but under grace. (Y. 15.) II. ANSWER. Certainly not ; for the following reasons : 1. Because this would be inconsistent with our new relations and obligations as the servants of Righteousness. (V. . 16-19.) 350 REASON AND REVELATION. 2. Because the fruits and consequences of Sin, tend always to death : but the fruits of Righteousness tend always to life. (V. 20-23.) 3. Because we were delivered from the Law and placed in our present state of favor for the very purpose of en- abling us to become holy, (vii : 1-6.) SECTION III. The impossibility of attaining to holiness under law, proved and illustrated, while considering and re- futing two Jewish objections, (vii : 7-25.) I. OBJECTION FIRST. Is not the tendency of this reason- ing to prove that the Law is sinful ? (V. 7.) II. ANSWER. Certainly not. But, 1. The knowledge of sin comes through law. (V. 7.) 2. The Law by attempting to restrain our evil passions, really only serves to excite them, and render them the more active. (V. 8-11.) 3. And hence, although the Law is holy, it really becomes the occasion of death, by giving life and energy to sin. (V. 12.) III. OBJECTION SECOND. Can a good law become the cause of death? (V. 13.) IV. ANSWER. Certainly not. For, 1. Sin is the cause of death. (V. 13.) 2. But, nevertheless, God has allowed Sin to work out this evil result, through a good instrumentality, in order to demonstrate the more impressively, its exceeding sin- fulness. (V. 13.) 3. The Law has no power to deliver any one from his state of guilt and bondage under the tyrant Sin. (V. 14-24.) 4. And hence it is impossible for any man to attain to holi- ness under law, as a rule of justification and sanctifica- tion. HERMENEUTICS, AND EXEGESIS. 351 NOTE. In this section, Paul, in imagination, separates him- self wholly from the Gospel and all its gracious and redeeming influences, in order that he may the more effectually and impressively illustrate the power and dominion of Sin in the heart of every man, who is with- out the sustaining grace of God through Jesus Christ and the quickening and sanctifying influence of the Holy Spirit. SECTION IV. The possibility of attaining to holiness under the Gospel, (viii: 111.) Under this head, Paul argues, I. That the Gospel has freed us from the rule, power, and dominion of Sin which is in our members. (V. 1, 2.) _ II. That it has effected this, by and through the sin- offering of Christ. (V. 3.) III. That God's object in all this is to enable us to keep the requirements of the Law. (V. 4.) IV. That the animus or mind of the Flesh, under any sys- tem, tends always to death : but the animus or mind of the Spirit is always to life and peace. (V. 5-8.) V. And hence that if the Spirit of God dwells in us, all is well. In that case, even this mortal body will finally become immortal. (V. 9-11.) SECTION V. An exhortation to walk according to the Spirit. (V. 12-17.) This the Apostle urges, I. On the ground that we have been freed from the flesh. (V. 12.) II. That the consequence of walking according to the flesh is death. (V. 13.) 352 KEASON AND .REVELATION. III. That the consequence of walking according to the Spirit is life and peace. (V. 13.) IV. That we are now the sons of God. (V. 14-16.) The evidence of this is threefold : 1. That of our being led by the Spirit of God. 2. That of our having the Spirit of adoption. 3. That of the Spirit, as it testifies with our spirits that we are the children of God. This testimony is given in two ways. (1) Directly, by and through the written word. (2) Imlinrtly, by its effects and fruits in our hearts and livi-s. (Gal. v: 22.) V. That we are also the heirs of God, if we faithfully endure sufferings with and for the sake of Christ. (V. 17.) SECTION IV. Encouragements to endure sufferings. (V. 18-39.) I. The first of these is drawn from the consideration, that our present sufferings are nothing compared with the glory that awaits us. And in order to heighten and intensify this motive, the Apostle represents this whole Mundane system, as longing and sighing after the glo- rified state. (V. 18-25.) II. The second ground of encouragement is drawn from the assistance that is given to us by the Holy Spirit. (V. 26, 27.) III. From the purposes and fore-ordination of God, that all things must work together for the good of those that love him. (V. 28-30.) IV. From the infinite love, and power, and goodness of God, that are all pledged for the security and final tri- umphs of his faithful and obedient children. (V. 31- 39.) HERMENEUTICS AND EXEGESIS. 353 CHAPTER III. GOD'S DEALINGS WITH THE JEWS AS A PEOPLE, (ix xi.) SECTION I. TJie scope of this section is to vindicate God's jus- tice and fidelity in rejecting Israel as a nation, (ix : 1-33.) I. Paul begins the discussion with an expression of his great sorrow and sympathy for the Jews. (V. 1-5.) This he felt deeply for two reasons : 1. Because he was once in their condition, an enemy to Christ and his cause. This was in Paul's estimation the same as being accursed from God. (V. 3.) 2. Because of their former religious privileges : and their very important agency and services in the work of redemption. II. He shows contrary to an objection urged in iii : 3, that their rejection implies no failure of God's promises to Abraham respecting his seed, in such passages as Gen- esis xvii: 7. (V. 6-13.) 1. Because Abraham was the father of two families: the first according to the flesh ; and the second according to the Spirit and promise of God. 2. That the promises referred to by the Jews, had reference to the latter, and not to the former of these two fam- ilies, is proved, (1) By the rejection of Ishmael. (2) By the rejection of Esau. III. OBJECTION. Does not this imply that there is un- righteousness or partiality with God. (Y. 14.) IY. ANSWER. Certainly not. It only implies God's abso- lute sovereignty, and his right to deal with all sinners as he wills. (V. 14-18.) Y. OBJECTION. This being the case, God should no longer find fault : for on this hypothesis, all men are but pas- sive instruments in his hands. (Y. 19.) 23 354 REASON AND REVELATION. VI. This objection Paul meets and refutes. (Y. 19-29.) 1. By showing how very wicked and unbecoming such an objection is. (V. 20, 21.) 2. That God has always exercised his sovereignty in love, and with much forbearance toward even the wicked and undeserving. (V. 22-24.) 3. That the rejection of the Jews on account of their infi- delity, and (he calling of the Gentiles, had been long and clearly foretold by their own prophets. (V. 25-29.) VII. The conclusion is therefore, that all who voluntarily accept of justification by iaith are saved: and that all others are rejected Here then is free agency, and here is accountability. (V. 30-33.) VIII. RKMAKKS. 1. This whole discussion has reference to man simply as he is a lost and fidlcn sinner. 2.. All apparently arbitrary distinctions between Jews and Gentiles, had reference merely to certain temporal ar- rangements, designed for the good of all. SECTION II. The scope of this section is to show the ground on which the Israelites were rejected, (x: 1-21.) I. Paul again expresses his sympathy for the Jews. (V. 1.) II. Their great error was their ignorance of God's scheme of justification by faith. (V. 2, 3.) III. The end of the law with respect to justification is attainable only through Christ. (V. 4-13.) For, 1. As has already been proved in the first Chapter of the Second Part, a compliance with the legal conditions of justification is impossible. (V. 5.) 2. But the conditions of the Gospel plan, are plain, simple, and accessible to all. (V. 6-13.) HERMENEUTICS AND EXEGESIS. '355 IV. But hence follows the necessity of preaching the Gos- pel to all. (V. 14-17.) V. IMPLIED OBJECTION. The Jews should not therefore be rejected nor condemned, until at least after they shall have heard the Gospel. VI. True, says Paul ; but they have already generally heard it 1. Through the preachers of the Gospel. (Y. 18.) 2. Through their own prophets. (V. 19-21.) SECTION III. Israel's rejection is neither total nor final. (xi: 1-36.) I. It is not total. (Y. 1-10.) 1. Because Paul himself and many other Jews were saved. 2. But their salvation was of grace. 3. The rest were blinded as their own prophets had pre- dieted. II. Their rejection is not final. (Y. 11-32.) This is ren- dered probable from the following considerations : 1. Their rejection was for the benefit of the world. (Y. 11.) 2. Their conversion would have a powerful influence for good on the whole Gentile world. (Y. 12-15.) 3. As a part of them had been saved, it follows that all of them may be saved. (Y. 16.) 4. This is rendered still more probable, on the ground of their natural affinity to the church. (Y. 17-24.) 5. The Apostle closes his argument by assuring us, that in the fullness of time, the Israelites will generally be con- verted to Christ, and saved through him. (Y. 25-32.) III. Conclusion of the whole argument. How wonderfully are God's attributes and perfections displayed and illus- trated in, and by, and through this Scheme of Redemp- tion! (Y. 33-36.) 356 REASON AND REVELATION. PART III. EXHORTATIONS AND ENCOURAGEMENTS TO THE FAITHFUL DISCHARGE OF ALL OUR DUTIES. (xii xv : 13.) SECTION I. Our duties to God and to the brotherhood. (xii: 1-21.) 1. Exhortation to a full personal consecration of ourselves to God. (V. 1, 2.) II. Exhortation to be humble, and to serve one another, as members of the one body. (V. 3-5.) III. Exhortation to act diligently and faithfully in whatever I -ition or capacity we can be most useful. (V. 6-8.) IV. Exhortation to cherish certain social virtues, and to dis- rhuriiv faithfully sundry social duties. (V. 9-12.) SECTION II. Our duties to Society, (xiii : 1-14.) I. An exhortation to respect and obey civil magistrates. (V. 1-7.) II. An exhortation to so love our neighbor, including our greatest enemies, as to fulfil the whole law. Thus Christians should live above the fear of punishment. (V. 8-10.) III. An exhortation to higher degrees of holiness, and the prompt and faithful discharge of all the aforesaid social duties, drawn from the advanced period of our Christian life, and the near approach of the eternal day. (V. 1 1-13.) SECTION III. The duties and obligations oj Christians to each other, in reference to matters that are in themselves neither rir/ht nor wrong; neither good nor evil, (xix xv : 13.) I. The weak in faith should not be harshly condemned. (V. 1-12.) 1. Because God has accepted him. (V. 3.) 2. Because it is really not the right nor the prerogative of any one to do so. (Y. 4, 10.) * HERMENEUTICS AND EXEGESIS. 357 3. Because the weak brother acts conscientiously out of re- spect to God. (Y. 6.) 4. Because our relations and obligations to God, make the right of private judgment necessary. (V. 7-12.) II. The liberty of the Gospel should not be used to the in- jury of others. (V. 13-23.) This would be inconsistent 1. With the law of love. (V. 13-15.) 2. With the honor of religion. (V. 16.) 3. With the object of the Kingdom. (V. 17.) 4. With the duty of mutual edification. (V. 19.) 5. With the rights of conscience. (Y. 22, 23.) III. The duty of mutual forbearance, love, and Christian unity, still further enforced and illustrated by the ex- ample of Christ and the teachings of the Old Testament, (xv: 1-13.) PART IY. CONCLUSION, (xv : 14 xvi.) SECTION I. Sundry personal matters, (xv : 14^33.) I. Paul's great confidence in the Roman brethren. (Y. 14.) II. His reason for writing to them so boldly. (Y. 15, 16.) III. His labors as an Apostle. (Y. 17-21.) IY. His purpose to visit them after his mission to Jerusa- lem. (Y. 22-29.) Y. He requests their prayers in his behalf. (Y. 30-32.) YI. His benediction. (Y. 33.) SECTION II. Sundry commendations, warnings, and salutations, (xvi: 1-27.) I. Commendation of Phebe. (Y. 1, 2.) II. Salutations addressed to members of the Church of Rome. (Y. 3-16.) III. Warnings against those who disturb the peace, and unity, and harmony of the Church. (Y. 17-20.) 358 REASON AND REVELATION. IV. Salutations of Paul's companions, with his own re- peated benediction. (V. 2124.) V. Doxology. (V. 25-27.) I CHAPTER V. ANALYSIS OF THE EPISTLE TO THE HEBREWS. GENERAL SCOPE. TJie main object of Paul in this Epistle, is to persuade his Hebrew brethren in Christ, to persevere in their begun Chris- tian course. For this purpose, he presents to them the many and great obligations they were under to Christ ; the many encouragements they had to serve him and the dreadful consequences of apostasy from him. The chief danger of the Hebrew Christians arose from the seductive influence of Judaizing teachers. And hence it is, that throughout tin.- whole epistle, there is kept up an almost constant contrast between Judaism and Christianity ; and the infinite superiority of the latter, set forth and illus- trated by a great variety of the most convincing and per- suasive arguments. SPECIAL ANALYSIS. The whole epistle may be conveniently divided into the following chapters and subordinate sections : CHAPTER I. Motives drawn from the Divine nature, dignity and glory of Christ, (i ii : 4.) In the development of this subject, the following points are made, and more or less fully illustrated : HERMENEUTICS AND EXEGESIS. 359 1. The former revelations had been variously made through the Old Testament prophets, as God's ordinary ambas- sadors. But the revelation of the Gospel Scheme was made by his own Son. (V. 1.) 2. The Divine glory, and honor, and dignity of this Son. (V. 2, 3.) 3. Amplification of the same thought, by a comparison of Christ with angels. (V. 414.) 4. Conclusion from the premises submitted, (ii : 1-4.) CHAPTER II. Motives drawn from Christ's identity with us; and his labors, sufferings, and sympathies for us. (ii : 5-18.) The leading idea of this chapter, is Christ's oneness with us. And the reasons assigned for his assuming our nature are as follows : 1. That he might suffer death for every man. (V. 9.) 2. That he might become our Leader and Captain in the great work of restoring to ransomed man his lost do- minion over this world. (V. 5-9.) 3. That he might destroy the works of the devil. (Y. 14, 15. Compare 1 John iii: 8.) 4. That having been made perfect through sufferings, he might be better qualified to sympathize with us, and to succor and support us in all our trials and afflic- tions. (Y. 10, 17, 18.) CHAPTER III. Motives drawn from the Apostleship of Christ, as the Author and Administrator of the New Institution. (iii iv : 13.) In the discussion and development of this subject, the author draws sundry motives from the following sources : 1. From a comparison of Christ with Moses, the faithful Apostle of the Old Institution, (iii : 1-6.) 360 REASON AND REVELATION. 2. From a comparison of our pilgrimage under Christ with that of Israel under Moses. (V. 7-19.) 3. From the more perfect and glorious rest, enjoyed under Christ, (iv: 1-10.) $ 4. From the all-searching nature and character of the word of God, by which we are to be judged at the last day. (V. 11-13. See John xii : 48.) CHAPTER IV. Motives drawn from tfie nature and charac- ter of Christ's Priesthood, (iv : 14 v : 10.) 1. From the exalted character, and availing sympathy and intercession of Christ for us, as our High-Priest, (iv : 14-16.) 2. From a further consideration of the same subject, illus- trated by a comparison of Christ's priesthood with that of Aaron and Melchiscck-k. (V. 1-10.) CHAPTER V. A Digression, consisting, 1. Of an admonition to the Hebrew brethren on account of their inexcusable ignorance. (V. 11-14.) 2. Of a warning to them, on account of their danger of apostatizing, (vi : 18.) 3. Of an encouragement, on the ground of God's fidelity. (V. 9-20.) CHAPTER VI. Motives derived from the superiority of Christ's Priesthood, compared with that of Aaron, (vii viii : 5.) 1. From the superiority of Melchisedek's priesthood over that of Aaron ; and consequently the superiority of Christ's, which was to that of Melchisedek as the substance is to the shadow, (vii: 1-10.) 2. From the change that was made in the Aaronic or Levit- ical priesthood. (V. 11-19.) HERMENEUTTCS AND EXEGESIS. 361 3. From the oath of God, which was made only in reference to the priesthood of Christ. (V. 20-22.) 4. From the frequent changes in the Levitical priesthood caused by death. (V. 23-25.) From Aaron to Christ, there were sixty-seven High-Priests ; and from Aaron to the destruction of Jerusalem, there were eighty-one. 5. From the superior dignity and moral excellence of Christ. (V. 26-28.) 6. Finally and chiefly from the fact that Christ is a High- Priest, not of a typical institution, but of the true Tab- ernacle, (viii: 1-5.) CHAPTER VII. Motives drawn from the superior nature and character of the New Covenant, (viii : 613. Com- pare Jeremiah xxxi : 31-34.) 1. The New Covenant is faultless; the Old was faulty. (V. 7, 8.) 2. The Old Covenant was written on stone ; but the New, on the understanding and the heart. (V. 10.) 3. The subjects of the Old Covenant were not necessarily pious; but all the subjects of the New Covenant must of necessity take Jehovah to be their God. (V. 10.) 4. Most of the subjects of the Old Covenant were introduced into it by a birth of flesh ; and they had therefore to learn afterward even the name of God. But all the subjects of the New Covenant are received into it on the confession of their faith ; and hence they must all know the Lord, from the least of them to the greatest. (V. 11.) 5. There was nothing in the Old Covenant that could really take away sins ; and hence all the sins of the people were again remembered every year, on the day of atone- ment. But under the New Covenant, the sins of the Christian are remembered no more. (V. 12.) 362 REASON AND REVELATION. 6. The Old Covenant was abolished when Christ was cru- cified; but the New will continue while time endures. (V. 13. See also Daniel ii : 44, and Hebrews xii : 28.) CHAPTER VIII. Motives drawn from the superior offerings, sacrifices, and services of the New Covenant, (ix x : 18.) Under this head, the Apostle considers, 1. The structure and the arrangement of the Tabernacle and its furniture. (V. 1-5.) 2. The services of the Tabernacle. (V. 6, 7.) 3. The inefficiency of these services. V. 8-10.) 4. The superiority of Christ's offering. (V. 11-13.) This \- proved chiefly from three considerations: (1) It procures eternal redemption. (2) It purifies the consciousness. (3) It secures for tln>M- who accept of it, the eternal inher- itance. 5. The necessity of Christ's death. (V. 16-24.) This is shown and illustrated in two ways: (1) By the case of a Testator. (V. 16, 17.) (2) By the typical rites and ceremonies of the Old Cove- nant. (V. 18-24.) 6. The great contrast between the one offering of Cfirist's own blood, and the many offerings of the blood of Jewish victims. (V. 25, 26.) 7. The object of Christ's second coming. It will not, in all respects, be like the reappearance of the High-Priest of the Old Covenant, who came out of the Most Holy Place, merely to repeat the same order of things year by year. Christ's second advent will be without a sin- offering, to judge the world. He will come to bless his saints ; but to take vengeance on them that acknowledge not God and that obey not the Gospel. (V. 27, 28.) HERMENETJTICS AND EXEGESIS. 363 8. The inefficiency of the Legal sacrifices. They never took away the guilt of sin. They were but shadows; and could therefore procure but a typical and relative par- don, (x : 1-4.) 9. The great efficacy of the Sacrifice of Christ. It procures final pardon, (x : 5-18.) CHAPTER IX. Motives drawn from the superior benefits, rights, honors, privileges, and relations of the subjects of the New Covenant, (x: 19 ii.) Under this chapter, we have given, 1. An exhortation to greater diligence in the worship and service of God, drawn from a consideration of the great benefits resulting from the death and intercession of Christ. (V. 19-25.) 2. Admonitions and warnings drawn from the awful con- sequences of apostasy ; on the principle that wherever much is given, much is also required. (V. 26-31.) 3. Encouragements drawn from the previous patient endur- ance of the Hebrew Christians. (V. 32-34.) 4. Encouragements drawn from the near approach of their deliverance from existing evils. (V. 3537.) 5. Encouragements drawn from the nature and sustaining influence of their faith. (V. 38, 39.) (1) The great subjective power and influence of faith on the soul : it is the foundation of all our hopes, and the means by and through which we may even now enjoy to some ex- tent the vast resources of the invisible universe, (xi : 1.) (a) Some general illustrations of this important truth. (V. 2,3.) (b) Various personal illustrations of this. (V. 4-37.) (2) The superior privileges and advantages of the Christian, with regard to the object of his faith. Christ the prom- ised Savior h#s now actually come. (V. 38, 39.) 364 REASON AND REVELATION. 6. Exhortations and encouragements drawn from the con- templated presence and observation of a great multitude of victorious spectators. (xii:l.) 7. Exhortation drawn from the example of Christ. (V. 2-4.) 8. From the design of all Divine chastisements. (V. 5-13.) 9. From the dangers and consequences of apostasy. (V. 14- 17.) 10. From the greater and more encouraging privileges of the Christian dispensation. (V. 18-24.) 11. From the greater obligations that now rest on the sub- jects of the New Covenant. (V. 25-27.) 12. From the stability of Christ's Kingdom. (V. 28, 29.) CHAPTER X. Exhortations to various practical duties. (xiii: 1-19.) 1. To continue in brotherly love. (V. 1.) 2. To be hospitable. (V. 2.) 3. To sympatlii/e with those that are in bonds and afflic- tions. (V. 3.) 4. To be faithful in the marriage relation. (V. 4.) 5. To be content and confiding. (V. 5, 6.) 6. To imitate the fidelity of their teachers. (V. 7.) 7. To be stable in doctrine. (V. 8-15.) 8. To be benevolent. (V. 16.) 9. To submit to their rulers. (V. 17.) 10. To pray for the Apostle and his co-workers. (V. 18, 19.) CHAPTER XI. Conclusion of the Epistle. (V. 20-25.) 1. Benediction. (V. 20, 21.) 2. Admonition. (V. 22.) 3. Timothy's release. (V. 23.) 4. Salutations. (V. 24, 25.) PAET SIXTH. THtf LAST AND HIGHEST FUNCTION OF REASON, The last and, perhaps I might say, the highest function of Reason in matters pertaining to Divine Rev- The Heventh elation, is to cordially and fully acquiesce in the a last Prov- . ince of Reason. fitness, the wisdom, and the correctness oj what- ever God has clearly revealed. His authority is supreme. From it, there is no appeal. And hence to refuse to submit to it in any case, and under any circumstances, is most irra- tional and absurd. If Reason is not fully satisfied with the entire chain of evidence, she may reexamine it. She may, if suppose that she pleases, again consider each of the questions, 8a ^sfied wuh Whether the Bible is the word of God : whether the evidence - it is the pure word of God : whether it is the pure and in- spired word of God : whether the Principles of interpreta- tion are all founded in truth : and finally, she may examine and see with the most rigid and scrutinizing exactness, whether the Rules and Principles have all been correctly and judiciously applied in the course of the exegesis. But all these points having been found correct, and having been conceded, then indeed REASON HAS NO ALTERNATIVE LEFT BUT TO CORDIALLY AND FULLY ACQUIESCE IN THE TRUTH- FULNESS AND PARAMOUNT AUTHORITY OF EVERY ORACLE THAT BEARS THE SEAL AND STAMP OF GOD*S OWN INSPI- RATION. (365) 366 REASON AND REVELATION. We have no right to reject it on the ground that we can whether K.-V- not comprehend it: or that we can not reconcile rljc't'li'o^tho it with ur preconceived notions and opinions. PI-..IMI.I <.f us jj S&UQ man go reasons j n anv other department iiicoiiipn-lii'ii- Bibiiity. of knowledge, science, and literature. On the contrary, we all receive as facts, in other branches of learning, many things that we do not and that we can not comprehend. We believe, for instance, that the sun holds the earth in its orbit, ami regulates its motions: but does any Illustrations. * living astronomer profess to comprehend fully the philosophy of these phenomena ? We believe, that food received into the stomach is converted into all the various cells and tissues of the l>dy: but does any physiologist, however learned, presume to understand fully and perfectly these mysterious processes? We led perfectly sure that the soul dwells within the body as its clay tabernacle: that it preserves it; moves it; gives tone, energy, beauty, and vi- tality to it: but has any metaphysician ever pretended to explain how it accomplishes all these results? These and ten thousand other phenomena equally mysterious are now received as facts by every man of ordinary intelligence: not because we fully understand them; but simply because no one can any longer reasonably doubt the evidence of their reality. And just so it is with respect to many things contained in The mysteries the Holy Bible. Xo philosopher can explain of Revelation them : but even the child may, on the evidence are confessedly . great a.,d uu- submitted, believe and receive them as the real and veritable oracles of that Spirit which searches all things, yea even the deep counsels and purposes of Jeho- vah. Such, for instance, are the following : 1. The fact that God has existed from all eternity. (Gen- niustrativo ex- GS ^ S l ' 1 > Deut. xxxiii : 27 ; John i : 1 ; 2 ; Acts xv : 18.) ACQUIESCENCE OF REASON. 367 2. The fact, that the Father, the Son, and the Holy Spirit are the One ever-living and true God. (John x : 30 ; xiv : 9-11; Actsv: 3,4; Matthew xxviii: 19.) 3. The fact, that in the beginning, God created all things out of nothing. (Gen. i : 1 ; John i : 13.) 4. The fact that at the bidding of Joshua, he caused the sun and the moon to stand still; and that in the adminis- tration of his government, he has often from the beginning wrought many other miracles. (See, for instance, the inspired account that we have given of the mission of Moses and of Christ.) 5. The fact, that all persons are by nature ( ' J jjii.i.-sjn.iii.ibe ever may be their rank or their position in Society : I mean, of course, THE HOLY BIBLE. This follows of necessity from the chief end and object of life. We live in a wide world: a world in which there are a uTcat many objects to be accomplished. And hence a di- vi-ion of labor is necessary to success. Some men should cultivate the soil; some should entire in commercial pur- suits; some should attend to the civil wants and iute; of society; and others airain should act as the physicians and the educators of mankind. JJut there is one common calling to which all others are subordinate: one common object for which every man should labor from his cradle to his f/fni-ifi/ <}<> < njnif h i 'm forever. Without stopping to define just now what an education Threefold pro ^ ^ m *J ^ conveniently regarded and con.sid- or .iuc:i- ( threefold process: vix., the acquiring Hon. iii- f process; the developing process; and the torm- ative process; in all of which the study of the Bible is of paramount importance. This I will endeavor to show in the following sections. SECTION I. THE ACQUIRING PROCESS. This consists in the acquisition of useful knowledge: and in what the especially of that knowledge that will best qual- Pro- ify us for all the great ends and purposes of our cess consists. . T . . existence. In this department, the knowledge of God, the knowledge of man, and the knowlege of the way opinions of of life and happiness stand preeminent. So P taught Confucius, Zoroaster, Thales, Pythago- THE BIBLE AS A MEANS OF EDUCATION. 371 ras, Socrates, Plato, Aristotle, Zeno, Cato, Cicero, and nearly all of the most eminent of the ancient philoso- , Their failure to phers, as well as the Prophets and Apostles, acquire tins And for the attainment of this knowledge, many of them labored with a zeal that is worthy of all commenda- tion ; but with very little success : " For self to self, and God to man revealed Are themes to Nature's eye forever sealed." It was reserved for that Spirit that searches all things, yea even the deep counsels and purposes of Jehovah, to reveal to man these great mysteries. This it has done in the Holy Bible. Those things which were concealed from ancient sages, God has, in this won- derful volume, revealed unto babes. So that a child who now sits at the feet of Jesus, may really know vastly more of these sublime themes, than the greatest of naturalists : for they are spiritually discerned. I know, the Heavens declare the glory of God ; and the firmament showeth forth his handiwork. I am Knowledge of well aware that all nature is, to the believer, but God among the an expression of the infinite wisdom, and power, and goodness of God. ( But I am also aware, that it is a well- attested historical fact, that " the world by wisdom knew not God :" and that in nearly every place where the light of the Bible has not been enjoyed, Polytheism has been the popular belief. And the same may be said in substance of man himself, and of the only possible efficient scheme of life Their and happiness. After all that has been learned from the light of nature, it is a well-known his- Gos P el - torical fact, that the origin of man ; the present state and con- dition of man ; and the destinies of man, are still mysteries to all who are without the knowledge of the Holy Scriptures. 372 REASON AND REVELATION. And where in all the revelations of nature and the learned discussions of heathen philosophy, is the name of JESUS to be found ? And where, save in and from the Bible, can we learn any thing of that SCHEME OF REDEMPTION of which he is the Author and the Finisher ; and which is really the only scheme known under the whole heavens or given among men, whereby poor sinners may be saved and made heirs of immortality ? ! Manifestly, the knowledge of the Bible is of paramount importance to every man. This will become more and more evident as we proceed with the con- sideration of the two remaining elements of education. SECTION II. THE DEVELOPING PROCESS. This comixfs in the full and perfect development of all tJie in what th powers and euwptihilitiie* of man's entire nature, Process l en- w harmony with their relations to each other, and ist8 - also in harmony with all the relations that man himself sustains to the entire universe. To do this, it is necessary that every faculty be exercised HOW this may on i* s own corresponding and appropriate ob- bedone. j^g . ^hat is, on objects suited to its own nature and capacity. The eye could never be developed without light ; nor the ear without sound ; nor the lungs without an atmosphere ; nor the heart without purified blood. "VVe must, then, in the first place, have an object divinely adapted to the development of each faculty : and in the second place, said faculty must be duly exercised on it, or by means of it. But where shall we find objects corresponding with all the These objects faculties of the human soul ? Can they be found 7 " ^ n ^ ne curriculum of studies that has been very generally adopted by our oldest and most influ- ential Literary Institutions ? No doubt many of them can. There is much in the Greek and Roman Classics; in the THE BIBLE AS A MEANS OF EDUCATION. 373 science of Mathematics ; in the department of Metaphysics ; and in every branch of Natural Philosophy and Natural History, to improve the memory ; to cultivate the taste ; to expand the intellect; and to mature the judgment. But how much is there in all these to cultivate the heart ; to ed- ucate our emotional nature; and especially to develop and to strengthen in due proportion our moral and religious powers and susceptibilities? I am aware that almost every branch of science and lit- erature has some tendency this way. I know that the mor- ally beautiful is to be found in some of the poems of Homer and in the orations of Demosthenes and Cicero, as well as in every branch of Natural Science. But I also know, that in the whole created universe there is really Their chief de . nothing which in this respect is fully adequate ficienc y- to meet and to satisfy all the wants of the human soul. The Earth finds an object of attraction in every planet, in every comet, in every star, and even in every particle of matter however small and however remote. But the Sun only has power to regulate its motions, and to preserve the harmony of our mundane system. And just so our hearts tend to cluster around ten thousand lovely and beautiful objects in both nature and art : but God himself is the only The only 8atis . object in the wide universe that can fill the vast fr in gp rtion of the human capacity of the human soul ; that can satisfy all soui. its desires after happiness ; and that can properly excite, de- velop, strengthen, and regulate all its moral and religious powers arid susceptibilities. And to attempt to accomplish all these ends in any other way and by any other means, is like attempting " To satisfy the ocean with, a drop ; To marry Immortality to Death : And with the unsubstantial shade of time, To fill the embrace of all eternity." 374 REASON AND REVELATION. " My flesh and my heart fail," says the Psalmist, " but God is the strength of my heart and my portion forever." * Every rational system of education, then, must begin and The study of end with the study of God. It is not enough God an essen- to teac k our children that it is their duty to re- tial element in * every system member their Creator in the days of their youth. We must help them to do this. We must lead them to such views and conceptions of God, as will enable them to love him with all their hearts, and soul, and mind, and strength. In this way, and in this way only can we properly develop, cultivate, and educate! their benevolent affections; and restore to LOVE its supremacy and empire in the government of the human soul. But how may this be done? is now the great question. I say now : for there was a time when it was not Man's inter- * course with a question i when the glory of God shone as God in Eden. j. , \ M . . , j directly and as naturally into the deep recesses of the human soul, as the rays of light now penetrate the lenses of the eye : when God and man spoke, face to face, as friend to friend. Then was the Golden Age of humanity. Then it was, Happy results that all the faculties of the human soul were and conse- ^ u ]y anc | p rO p er ly exercised on their own cor- Quencea of this A - 1 uuionandcom- responding and appropriate objects: and man's whole nature was developed according to the most exact laws and principles of Divine harmony. The empire of Love was then supreme ; and every other passion and emotion was kept in perfect subordination to this all- permeating and governing principle of the human soul. But sin separated man from his Maker. It interposed a dark and thick cloud between the parties. God Effects and * consequences of no longer appeared toman in his true character. His glory was obscured; and the Divine love- * Psalms Ixxiii: 26. THE BIBLE AS A MEANS OF EDUCATION. 375 liness of his whole nature was perverted through the influ- ence of a false medium. There was no longer an object adequate to the proper development and discipline of man's moral and religious faculties. Love was no longer duly and properly exercised. It became, as a consequence, weak and powerless. And selfishness -supreme selfishness, stimulated and excited by ambition, envy, jealousy, hatred, and re- venge, took possession of the human heart ! It is chiefly owing to man's having fallen into this preter- natural condition, that his education has become p rese nt diffl- a problem of so much difficulty. Even under cult y fedu - *- > eating man- the most favorable circumstances, the full, per- kind. feet, and harmonious development of all the powers and susceptibilities of the human soul, would have been a ques- tion worthy of the most exalted genius. Who, then, is now sufficient for these things, since human nature has become a wreck by sin? Since all its passions have been preternatu- rally excited ? Since the heart itself has become more like a Hydra, pouring out its venom from a thousand serpentine heads, than like that Divine image in which it was origi- nally created? and since the great source of all moral light and moral influence has been veiled from the eyes of mor- tals?! No wonder that, under such circumstances, the whole hea- then world has been so badly educated. No Practical evi- wonder, that the most favored and enlightened dencesofthi8 - nations of antiquity, degenerated even under the instruction of a Socrates, a Plato, an Aristotle, and a Cicero. No won- der that woman has been enslaved ; and that the world has been so long governed by a set of intellectually-educated, but heartless monsters. The light and heat of the Divine ef- fulgence, are just as necessary to the development and proper education of the human heart, as are the rays of the Sun to the healthful and perfect development of the rose, the lily, 376 REASON AND REVELATION. or the pink. Without them, no fallen son or daughter of humanity, was ever yet properly educated, and from the nature of the case, as it now stands, it is utterly impossible that any one ever can be. What, then, was to be done for man fallen as he was Man' educ from his primitive glory? Must he forever tionnottobe remain uneducated? Must the Godlike powers of his moral nature remain forever undeveloped for want of some proper object on which they might be ex- ercised? This was not consistent with cither the will or the purposes of G<><1 eonrrrnini: man. Shall the veil, then, be removed? Shall the unclouded Nor the fuiu splendors of the Divine glory be again allowed iinhl-DMnl tn sllin(> t>nrtl1 with :l11 tll(>ir Dazzling brilliancy rt-be into tlic (lark, cold, and chilly recesses of the human soul? Impossible. This would have been inconsistent with both the glory of God and the hap- piness of man. " Thou canst not see my face ; for there shall no one see me and live," * was the reply of Jehovah to one of the meekest, the holiest, and the best of men. The case of man was therefore most peculiar. The eyes of his understanding were diseased. The retina of his moral vision had become morbidly sensitive. He was not in a con- dition to bear the full and open blaze of God's glory; and yet he really needed more of such Divine influences on his soul, than he had ever felt even in the groves and bowers of Eden. The problem was therefore one of extreme difficulty. But nothing is too hard for the Almighty : nothing is too solution of the profound for infinite wisdom. And the question Problem. was therefore finally solved, no doubt to the en- tire satisfaction and profound astonishment of all the higher created intelligences. The awful majesty of Jehovah was concealed; and those rays of glory which reflected most of * Exodus xxxiii : 20. THE BIBLE AS A MEANS OF EDUCATION. 377 his love, and his mercy, and his benevolence, and his philan- thropy, were concentrated and brought to a focus of tran- scendental power, in the person of Jesus of Nazareth, our Immanuel, and the Divine Shekinah of the New Institu- tion. Thence they were, by the Holy Spirit, reflected and transmitted to the sacred pages of the Holy Bible : so that looking into it, we can now, with open face, behold as in a mirror, the glory of the Lord ; until under its transforming influence, we are changed from glory to glory even as by the Spirit of the Lord.* The Bible, then, is in this respect a substitute for the more direct original displays of God's glory. It con- Tho Bible is tains the only manifestation of his philanthropy, therefore essen- J fJ* tial to our spir- that is at all adequate to eradicate the selfishness ituai deveiop- and deep-rooted enmity of the human heart; and to enable us to love Him who first loved us.f And hence it follows, that the study of the Holy Scriptures, is just as nec- essary to the proper and rational development of the human soul, in harmony with its relations to the universe, as food is to the healthful development of the body ; and as the rains, dews, and sunshine of heaven, are to the growth and fra- grance of the rose of Sharon and the lily of the valley. Whether, then, the Bible should be taught and studied in our families, our Sunday-schools, our common n should be schools, our academies, our female seminaries, madeaTex *- 7 Book in every our colleges and our universities, as a means of department of moral discipline and spiritual development, is not a question of mere expediency or metaphysical specula- tion. It is not a matter of mere Protestant, Catholic, or Jewish prejudice. It is a question which has its origin in the wants and deep-seated principles of the human soul : and which involves man's highest interests for time and for eter- nity. *2 Corinthians iii: 18. t Colossians i: 20-22, and 1 John iv: 19. 378 REASON AND REVELATION. And hence no other Divine precept was ever expressed Divine direc- w ^k niore point, emphasis, and particularity, than that which expresses and enforces the duty subject. _ .. 11 . 1.11 .1 or training and educating our children in the very words, and through the instrumentality of the Living Oracles. " These words which I command thee this day" said God to his ancient people, " shall be in thine Jieart ; and thou shaft diligently teach them to thy children; and shalt talk of them when thou sittest in thy house, and when thou walk^t by the way, ?///< n thou I lest down and when thou risest up. And thou shalt bind them for a sign on thy hand; and they shall be as frontlets between thine eyes. And thou shalt write Hn'ni on the posts of thy house, and on thy gates."* SECTION III. THE FORMATIVE PROCESS. This consists in the formation of such HABITS of thought, in what the an< ^ f ee ^ n ff> ana CLction, as are essential to the Formative Pro- perfection of our own character; and as will best enable us to discharge with facility and pleasure, all the duties and obligations that we owe to God and to society. It is of course very closely connected with the developing itissimuita- process. Indeed, it is only in theory that we CSLn s P arate tncm - While our latent powers, Developing energies, and susceptibilities are being brought out from the deep recesses of our being, by each one's being exercised on its own appropriate objects, they all, at the same time, receive a particular cast : they are, as it were, molded in the types of the educator. They are either brought into a state of more active and sympathetic harmony; or they are perverted, and peradventure even crushed beneath the fetters of the most tyrannical, inexora- ble, and oppressive despotism. * Deuteronomy vi : 6-9. THE BIBLE AS A MEANS OF EDUCATION. 379 This is so very obvious, that it scarcely needs any illustra- tion. It is a matter of daily consciousness, with Formation of every youth, that the performance of any one habits - action, begets in his system, an increased facility for its repe- tition. This again strengthens the same tendency : and so on, till a corresponding habit is formed. We all know with what fear and trembling we made our first essay . i. i rn P Illustration. in the simple art of chirography. To form even the first letter in the alphabet, required, at that time, a very considerable effort. But now, since a habit has been formed, we make it almost unconsciously : provided, however, that our chirographic organs have received the proper training and discipline. This is a very simple and familiar illustration of the force and power of habit, over all the faculties of the The very pias- body, soul, and spirit of man. So plastic, indeed, the^nflnt is the infant constitution, that it may be easily mind> cast into almost any mold whatever. I do not of course by this remark, intend to indorse the very absurd dogma, that " Man is a mere creature of circumstances." Certainly not. Such a hypothesis has no foundation whatever in fact. There is evidently in the mind of every man, a natural affinity for truth ; just as there is in his body, a natural tendency to as- sume the upright position. But we all know that the human frame has, in its infancy, been distorted into a thousand hid- eous forms : and we are just as painfully conscious, that the infant mind has, as often, been cast into false systems of pol- itics, philosophy, morality, and religion. The present chart of the civilized world is a melancholy illustration of this fact. How exceedingly important, then, it is, that Importance of during the process of education, all the facul- conducting this process ties of every youth, should not only be fully properly, and developed, but also so molded, trained, and dis- \ ciplined in the truth, as to form habits in bar- r 380 REASON AND REVELATION. mony with his own nature and with all the relations that he sustains to the entire universe. This is a matter on which there is no room for exaggeration. Here it is, that all the powers and resources of language become utterly bankrupt ; and every attempt at hyperbole, falls far short of expressing the simple, eternal realities and consequences that are in- volved in the education of every son and daughter of our fallen race. Here, then, the study of the Bible again becomes a matter of infinite importance to every man. He who made man, and who knows what is in man, made Cl ^ the Bible also for man ; and especially for his in- tellectual, moral, and religious discipline. Of course, then, it is perfectly adapted to this end. And all that is now want- ing is simply this, that it be properly used as a book of in- struction, correction, and discipline by all parents and other educators of youth. Let this be done, and soon " The wolf also shall dwell with the lamb, And the leopard shall lie down with the kid ; And the calf, and the young lion, and the fatling together ; And a little child shall lead them. And the cow and the bear shall feed of its Their young ones shall, lie down together : And the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the cocka- trice's den. They shall not hurt nor destroy in all my holy mountain : FOR THE EARTH SHALL BE FULL OF THE KNOWLEDGE OF THE LORD, AS THE WATERS COVER THE SEA." (Isaiah XI : 7-9.) QUALIFICATIONS OF THE BIBLE STUDENT. 381 .ons pertaining to the Bible stu- dent. CHAPTER II. QUALIFICATIONS OF THE BIBLE STUDENT. OUR next theme is the necessary and proper Three kinds of Qualifications of the Bible student. These may * ualificati ~ ^ pertaining be conveniently considered under three heads : viz., the Intellectual, the Moral, and the Lit- erary. SECTION I. INTELLECTUAL QUALIFICATIONS. I will omit, in this discussion, the consideration of the distinct elementary faculties : such as Percep- In what these tion, Memory, Imagination, Judgment, and In- chiefl y consist. tuition : and merely say a few words on those happy combi- nations of these faculties, and those peculiar habits of mind, that most serve to qualify the student of the Bible for a correct and practical understanding of the Sacred Volume. These may perhaps be all generically comprehended under what we usually call GOOD COMMON SENSE. But what is Good Common Sense? This is not strictly a fixed quantity, as a mathematician would say. . J Two elements It admits of some variations, according to cir- of common cumstances. But I presume, that it will always be found, on analysis, to comprehend two very different pow- ers and capacities of the understanding. The first of these is intellectual acumen; or the power to discriminate between things that differ. And the second is intellectual expansion ; 3S2 REASON AND REVELATION. or the power to comprehend all the parts and elements of one united whole in their true and proper relations to each other. An excess or deficiency of either of these elements is apt to unbalance the mind and lead to error. These, then, are the two intellectual qualifications that TW.. things should be most earnestly sought for by every i in .student <>f the Holy Scriptures. The Bible, if onl'-r t< mi- .M.I the Comprehended at all, must be understood; first, with respect to its elements; and secondly, with respect to the one irrand and comprehensive scheme of re- demption which ju-rvadcs the wliolc volume, and extc-nds from its alpha to its oniepi. Tho.-e who Tail at either of these point-, can never be sale interpreter.- of the Living Oracles. SECTION II. MORAL QUALIFICATIONS. TJie first of these is a profo rence for the Bible. We M((ra i should never separate (J<>d from his word: but Qualification. j n a ]j ( . ;IH . S> ail( ] un der a ll circumstances, we. should approach the Bible as we would approach its Divine Author. To read it as we read a heathen cla.->i-, is of but little use; perhaps often an injury. The second moral qualification of the Bible student is an second Moral honest and sincere desire to know the truth. It is Quaiithatinn. not enoll gh to go to the Bible for proof-text-. "We must go to it for the truth, at all risks and at all haz- ards. This may indeed sometimes prove ruinous to our pre- conceived systems of philosophy and theology: but be it so. This desire should also be accompanied with an honest y ////- Thir.i Quaiifl- P ose ana determination to obey the truth. Other- cation, wise, the study of the Bible may only serve to blunt the sensibilities, and to harden the moral and religious affections. Such is often the case with the man who is accustomed to witness the effects of poverty and distress, QUALIFICATIONS OF THE BIBLE STUDENT. 383 without making any effort to relieve them. And hence Christ says : "If any man will do his (God's) will, he shall know of the doctrine, whether it be of God or whether I speak of myself" * We should, then, tremble, when we feel our- selves in any measure disposed to trifle with any of God's commandments. SECTION III. LITER AKY QUALIFICATIONS. These are very numerous and various. For although the Bible is, in some respects, one of the most simple Amciunt of and intelligible of all books, it is, in other re- learning neces- , ^ -i i ,1 sar y to nder- spects, the most profound volume that was ever stand the Bib- written. And hence it really requires more ble * learning to understand the Bible perfectly than to understand any other book extant. And consequently the man who has the most knowledge, other things being equal, is always best qualified to understand and interpret the Living Oracles. But, nevertheless, there are certainly some branches of science and literature that are of special import- Branches of ance to every man who desires to understand for most import- himself the Holy Bible. Such, for instance, are the following: I. A thorough knowledge of his own vernacular. This is absolutely necessary in order to carry on success- knovled e fully any train of thought whatever. We may think as the infant must think without language : but we can never reason without it. And unless we become master of it, it is very apt to become master of us. The lit- erature of the world is full of illustrations on this point. II. A critical knowledge of the original Greek Aknowled and Hebrew will be of great service to the stu- Greek and He- dent of the Holy Bible, in several ways. *John vii: 17. one s own ver- nacular. 384 REASON AND REVELATION. 1. It will enable him to understand the meaning of many obscure passages. E. g.: In Mark xvi : 15, Christ said to his Apostles : " Go into all the world and preach (x^oucare) the Gospel to every creature." And in Acts viii : 4 : " They that were scattered abroad (on account of the persecution) went every-where preaching (eua^e^ofjLSvot) the word." 0o) means to preach or to proclaim by authority ; and /'/.'> means simply to announce or proclaim good news. 2. It will greatly assist him in comprehending the beauties of many portions of the Bible. E. g.: In Psalm c: 1, we have this exhortation: "Make a joyful noise unto the Lord, all ye lands." This is certainly very beautiful; but not so beautiful as the original is to t lie Hebrew ear. Every Hebrew scholar sees at once in the word ^in (R. J/n ? to make a loud noise) an allusion to the sounding of the Jubilee trumpet. Another very good illustration occurs in 2 Peter i : 5 : " Besides this," says the Apostle, " giving all diligence, add to your faith, virtue; and to virtue, knowledge," etc. Here the word used for add is not -(tooTtdyfjLe or err^soa*, but e-yoftrrfsa), to furnish besides or in addition, from e/rr, on, and %oprjoz, a chorus-leader: and this again from, %o t ooz, a dance, and ayco, to lead. In the use of this word, then, the Greek scholar at once recognizes an allusion to the ancient Drama, iu which the ypprffos, or chorus-leader, led the way, taking by the hand the next in order; the second in like manner led the third ; the third, the fourth ; and so on, until the entire chorus appeared on the stage. 3. It will greatly strengthen his faith, and give him a be- coming confidence in the correctness of his own conclusions. This is no doubt the common experience of all critical stu- dents of the original Greek and Hebrew Scriptures. III. A general knowledge of history. This will greatly General ma- assist him in understanding many portions of the Sacred Scriptures; particularly the prophe- QUALIFICATIONS OF THE BIBLE STUDENT. 385 cies: and at the same time furnish him with a fund of the most simple and appropriate illustrations. IV. A knowledge of Ancient Geography. This will assist the Bible student in fixing the locality of events. Ancient And besides it is well to remember, that no other Geography, class of names are more liable to vary in the extent of their meaning. The word Asia, for instance, in the days of Ho- mer, referred only to a very small district in the south-west portion of Asia Minor ; in the time of Paul, it embraced the entire western part of Asia Minor, of which Ephesus was the capital ; and now it is applied to a continent. The words Eu- rope, Africa, and many other geographical terms, have passed through similar changes. And hence in any given case, it is necessary to understand the historical meaning of such words. V. A knoivledge of the different systems of Chronology is also essential to a correct understanding of many portions of the Holy Scriptures. It would puzzle temsof chro- an American, for instance, without any knowl- edge of Jewish Chronology, to understand how it was that "the early rain" could fall about the first of November; and " the latter rain" about the middle of March. But when he is informed that the civil year of the Jews commenced about the autumnal equinox, the mystery is solved. VI. A knowledge of Archceology or of Sacred and Profane Antiquities. This will very greatly assist the student in understanding the many references and allusions that are made by the Sacred writers, E. g. : In Matthew v: 21, 22, there is an allusion to the inferior courts, composed in the time of Josephus of seven judges; to the Sanhedrim, composed of seventy judges, besides the High-Priest and his deputy ; and also to a still higher tri- bunal. For at that time, the Sanhedrim had no power to put any man to death. (John xviii : 31.) In Hebrews xii: 1, Paul refers to the Grecian foot-races. 25 386 REASON AND REVELATION. VII. A knowledge of Mental Science. This will be of Mental Phiios- service to the student in many ways: and espe- ophy - cially in the study of man's powers, capacities, and responsibilities; and the secret springs and workings of the human heart. VIII. The last subject that I shall name for the present, physical act- * s a knowledge of the Pfiysical Sciences and of *nces. God's physical govcnnnnd. If God is the Au- thor of both Nature and Revelation, it is reasonable to sup- pose that these two volumes would mutually serve to explain and to illustrate each other. And such we find to be the case in fact. The points of resemblance and analogy that exist between these two expressions of the Divine will and char- acter, are just as full and complete as the nature of the case and the subjects will permit. (See Butler's Analogy.) CHAPTER III. HELLENISTIC GREEK. SECTION I. ITS HISTORY. ABOUT a century before the beginning of the Christian Decline and Era, the Hebrew ceased to be a living language. Indeed, from the time of the captivity, the corn- Hebrew Lan- J ' guage. mon people seem to have rapidly changed their own vernacular for the Chaldee (Nehemiah vii : 8) ; though the Hebrew was certainly used by the learned, especially in writing, till after the time of the Maccabees. But about one hundred years before Christ, the Hebrew The Jews' ver- was wholly superseded, both in speech and in nacularinthe i T i time of Christ, writing, by that corrupt Aramaean dialect, com- HELLENISTIC GREEK. 387 monly called the Syro-Chaldaic. This was therefore the ver- nacular dialect of both Christ and his Apostles. Why, then, was not this new dialect of the old Hebrew, made the medium of communicating to the world, the Gos- pel of our Lord and Savior Jesus Christ ? The testimony of the Fathers is full and explicit to this effect : that all the writers of the New Testament wrote in Greek. 1D6 JM CW -16S- with perhaps the exception of Matthew. He tamentwrit- . * . . . ten in Greek. seems to nave written in both the Aramaean and the Greek : first, in the Aramaean, for the sake of his Hebrew brethren in Palestine ; and afterward in Greek, for the benefit of his Hellenistic brethren who were scattered abroad. But why was this ? Why did God prefer the Greek to the vernacular of Christ and his Apostles in giving to mankind a revelation of his will and his purposes of mercy? Chiefly, I presume, for two reasons : seasons for 1. Because the Greek was in all respects a this> more perfect language than the Aramaean. 2. Because, through the conquests of Alexander the Great, and the constant intercourse between the Greeks and the Romans, the Greek language had, for about three hundred years, been the common medium of communication through- out the whole civilized world. But the Greek of which I now speak, was not the Greek of Plato and Demosthenes. By the conquests origin of the of Alexander the Great, the hitherto independ- HeZ D Ta- ent States of Greece were all fused into one lect - empire. And as a consequence, their various dialects were all fused into one Common or Hellenic Dialect (fj xoevy or ^ ^EMrjvtxq dcahxTos) ; having for its basis the ancient Attic ; but being, at the same time, very greatly modified by the Ionic and the ^Eolic; and even still more by the Doric, which was the prevailing dialect of Macedonia. Out of this Common Dialect was formed, at an early REASON AND REVELATION. period of its history, by and through Hebrew and Aramaean origin of iiei- influence, that variety of the language, which " Greek - since the time of Scaliger (1550), has been gen- erally known as Hellenistic Greek ; i. e., the Greek spoken and written by those who were, by birth, Jews or Israelites. The purest specimens of this dialect ii<>\\- extant are found in the Scptiia-int, the Apocrypha, and tin; Nc\v Testament. It is distinguished by many peculiarities; the most impor- tant of which, I will briefly notice in the next section.* SECTION II. CHARACTERISTICS OF HELLENISTIC GREEK. The chief peculiarities of Hellenistic Greek Greek: may be briefly summed up as follows: Tran * f I. It contains many words and phrases, which words and phrases. are never found in the classic authors. E. g. : 1. Apfa father; Chal. 3X; Heb. 3K. (Mark xiv: 36; Romans viii: 15; Galatians iv: 6.) 2. Afiaddajv, Heb. jn?, destruction, (Revelation ix: 11 ;) Greek a.7zoXXua)v. The usual word for destroyer in Hebrew is rrrupp, Sept. 6 oloOpeucov. (Exodus xii : 23.) 3. Afiyv, Heb. fQN; properly an adjective, true, faithful: also as an adverb, truly. 4. AxeldafjLOL, Aramaean Spn, a field, and N^, blood. (Acts i: 19.) 5. Apftafttidcw, Armageddon, Heb. "n, a mountain, and i"U?, Megiddo. (Revelations xvi: 16.) 6. Bydwda, Bethesda, Aram. rr3 ; house, and ^9^, mercy. (John v: 2.) 7. Brfiavta., Bethany; Heb. rv3, a house, and \rn, dates. 8. IJapadseaoz, Paradise; Heb. D"?.")? from the Sanscrit paredeca, a pleasure garden. * For a full discussion of these matters, see Winer's Grammar of the New Testament Diction. HELLENISTIC GREEK. 389 9. Teevva, Gehenna, Heb. N^, a valley, and oari^ Hinnom: used as a symbol of Hell. (Matthew v: 22.) 10. 2V.rvc or aarav, Satan; Heb. j^i^ an adversary; Gr. 6 deapoloc. All such words are mere Oriental terms in Greek letters. And hence their meaning must be sought for, not in the Greek, but in the language or dialect from which they are taken. 11. The second characteristic of Hellenistic Greek consists in the use of many words and phrases of Greek origin ; Greek Word3 but which are, nevertheless, used in a sense that is " sed in * J 16 ' brew or Chris- either wholly or partially different from that which tian sense. was usually given to them by profane writers E. g. : 1. c *c> one, in the sense of r^c or xpcoroz; like the Heb. (Genesis i: 5.) . Thus in Matthew viii: 19, we have i^c one scribe, for rrc ypctftfjiaTeuc, a certain scribe. 2. Ilaaa aao^, all flesh. In classic Greek this means simply " the whole flesh " of a man or an animal, as the case may be. But in Hellenistic Greek it means all mankind. (Acts ii: 17.) Heb. ^V^. 3. So ou naffa aap^, Heb. "W3- L >3 ify means t( no flesh;" no part of mankind. (Matthew xxiv: 22; 1 Corinthians i: 29.) The negative particle, in such cases, qualifies the verb and not the adjective. Hence the phrase in 1 John ii: 19, ore oox ecffc Travrec ec fyuou, should be translated "that none of them are of us." 4. 'Ai/jta *%(, to pour out blood. In classic Greek, this means simply "to shed blood:" but in Hellenistic Greek, it means, "to kill" or "to put to death." The reason of this is found in the Jewish sacrificial formula D^ ^jf)^ Sept. fafjia exyz: ; because to shed the blood of a victim for sacrifice was equivalent to taking its life. 5. The word ovofta, name, is more expressive in Hellen- istic Greek than it is in either the Hellenic or the classic. 390 REASON AND REVELATION. In the Inttor it was a mere arbitrary sign of the person so designated, But in the former, it was also expressive of the attributes and characteristics of the person referred to. And hence in Hebrew and Hellenistic Greek the words at? and ('^n'ui. (name) are each made equivalent to the person which it represents. The expression, "Calling on the name of the Lord" is equivalent to calling v is used CoojunetioM. for exee, wars, or ore. This again is owing to the Hebrew custom of expressing many relations by the same conjunction. 3. In the use of nouns for adjectives. E. g. : Sons of God for godly men; sons of Belial for wicked men; Nouns for newness of life for a new life. Adjectives. 4. In the frequent use of the possessive case of Personal Pronouns instead of the Possessive Adjective J Genitive case Pronouns. E. g., GOD for oz or ffyerepoz. This arises from the Jewish habit of using personal suffixes. 5. In the use of the Personal Pronoun after the Relative to express more particularly its person, num- Per80ivi , Pro ber, and gender. The Hebrews had but one noun after the T i -r* i i T i Relative. lielative Jrronoun ; and it was indeclinable. And hence the necessity of expressing its person, number, and gender by an additional Personal Pronoun. This construc- tion occurs very frequently in the Septuagint; and occasion- ally in the New Testament. E. g., y ^ ey r^ au xaroexect; 7i auryz, "the land whereon thou liest, upon it." (Genesis xxviii t 23.) Ou rq* puoX&nt aurou cddyTs, by whose stripes of him ye were healed. 6. In the uses of the tenses of verbs. The Hebrews had but two tenses : the Preterite and the Future. Tenses of verbs. And they had no Potential, Optative, or Sub- junctive mood. All that the Greeks expressed by these moods, the Hebrews attempted to express by their Future tense; generally lengthened in the first person, and short- 392 REASON AND REVELATION. ened in the second and third. And hence it is, that in Hel- lenistic Greek, the Future Indicative is often put for any tense of the ( )j>t;itive, Potential, or Subjunctive mood. E.g.: In Matthew xii: 31, 32, it is said: 7:0.00. bpaarta xac flXaa- (pr}[jLta ayedycrsTGu Toez avdparxotd x. T. L Here the Future Indicative passive of the verb dyeyfju is evidently used for the Present Potential. The meaning is, "All sin and blas- phemy may be forgiven men." In Romans vi : 5, the Fu- ture Indicative sffo/jisda is put for the Imperfect Optative iirjjisv. The meaning is, " \Ve should be in the likeness of his resurrection." 7. In the use of the Nominative Case Absolute instead of Nominative anv other case, a Tier the government has been case Absolute. once ( .i ( . ;ir l v indicated in a preceding word or clause. E. g., its TOV TOTTOV TOV xovypov ronov TOTTOC bu 6i> ffTTStfiSTat. "Into this place, this evil place: a place where seed is not sown." (Numbers xx: 5.) Kac TO opo? exaes-ro ~')i>i ewe TOD ovpavoi), GXOTOZ, fvoyoz, QotHo, "And the mountain burned with lire, even to the midst of heaven : (wifh) darkness, and a black cloud, and a tempest." (Deu- teronomy iv: 11.) These are not solecisms but Hebraisms. By this construction, great emphasis is given to the words put in the Nominative Case Absolute. From the preceding examples, then, it is evident that we have i^ivi-n in the New Testament, three distinct ' Three elements of the N,. w elements, viz., the Greek, the Hebrew, and the Christian. The words and letters are Greek; the idiom is a mixture of the Greek and Hebrew ; and the thoughts are Christian. FAITH AND INFIDELITY. 393 CHAPTER IV. FAITH AND INFIDELITY. SECTION I. FAITH. " For with the HEART, man believeth unto righteousness" (Romans x: 10.) THERE is, perhaps, no truth more fully illustrated in the whole Bible, than that God requires every Blessin man to do something:, as a test of his loyalty, promised co>- , , ,.~r' . . ,1.1 ditionaUy. and also as a condition of enjoying that salva- tion which Christ has purchased with his own blood. Al- most every page of the Living Oracles contains some pre- cept that is to be obeyed, in order to the enjoyment of some blessing that is promised. Even in Eden, Adam was re- quired to abstain from the fruit of the Tree of Knowledge, as a condition of his having free and continued access to the Tree of Life. So, too, were the Israelites in the wilderness required to be obedient in all things, as a condition of their entering the Promised Land. And, in like manner, Christ offers rest to all who are weary and heavy-laden, on con- dition that they come to him ; take his yoke upon them ; and continue to learn of him.* What these terms and conditions of enjoyment are, can, of course, be learned only from the Holy Bible. The It is the only revelation that God has ever made of 8alvatil>u - J revealed only to fallen man, on the subject of his salvation * Matthew xi: 28-30. 394 REASON AND REVELATION. from sin. On this point, nature is a perfect blank ; and all human philosophy is as silent as the grave. And hence it follows, that to the Bible, and the Bible alone, we must ever look for all the terms and conditions on which life and im- mortality have been offered to guilty man. Some of these are in their nature and character, poultice : TWO kinds of that is, they depend wholly on God's : til,.'' appointments: and may therefore be changed, thi- 'xiuaraTor ^ v Divine authority, according to circumstances. Moral. Ti,. offering of sacrifices, for example, was, for many year.-, made the duty of every patriarch. He was re- quired to offer frequently bleeding victims both for himself and for his family. But the law of Moses restricted this privilege to the house of Aaron. None but the priests, under the Sinaic covenant, could legally officiate at the altar.* And >inee the advent of the Messiah, the legal cus- tom of offering animal sacrifices has been wholly abolished. ?Spi ritual sacrifices are the only kind that is now required.f Other conditions are immutable. They are founded on God's creative appointments and arrangements: they depend on the nature of things and on the moral relations that man sustains to his Creator : and they are therefore essentially the same in all ages and under all circumstances. Faith is one of these natural and essential conditions. Faith, a natu- ral and MM* And hence it has always been required as a con- dition and means of salvation. It was required in the Patriarchal Age; it was required in the Jewish Age; and it is still required in the Christian Age. And so it ever must and it ever will be required of all who would enjoy the great salvation. " For he that comes to God must believe that he is ; and that he is the rewarder of them that dili- gently seek him."J Numbers iii: 10 and xviii: 3. J Hebrews xi: 6. tl Peter ii: 5. FAITH AND INFIDELITY. 395 But it is important to observe just here, that God never requires of any man, what is impossible. If he Faith at tam- requires us to behold his glory in the firma- able - ment, it is because he has given to us both light and the powers of vision. If he requires us to hearken to the sweet melodies of nature, it is because he has given us an atmos- phere to conduct sound to our ears, and auditory nerves to communicate it to the sensorium. And just so, if he re- quires us to believe, it is because he has endowed us with the necessary faculties, and given us, at the same time, the most reliable and indubitable testimony. This is a matter which Christ himself places beyond all doubt. In speaking of his rejection by the Jews, he says : " If I had not come and spoken unto them, they had not had sin ; but now," he adds, "they have no cloak for their sin." And again he says : " If I had not done among them the works which no other man did, they had not had sin; but now they have both seen and hated both me and my Father." * The first thing, then, that God requires of every man who hears the Gospel, is evidently to study it; and to Firgt requisite weigh well the evidences of its Divine authenticity, in order to It is here that every successful attempt at refor- mation must begin. For without testimony there is no faith ; and without faith, it is impossible to please God in any thing, " for whatever is not of faith is sin." f We can not, then, study the Bible too diligently. We can not too earnestly impress it on the tender minds and hearts of the rising generation. We can not sacrifice too much in our efforts to send it to the benighted nations of the earth ; to those that are perishing through the ignorance that is in them. It is the germ of immortality, which, when planted in the soul, buds, and blossoms, and brings forth the peaceable fruits of righteousness and love. *John xv : 22, 24. f Romans xiv: 23. 396 REASON AND REVELATION. I wish, however, to say here very emphatically, that Tiiw alum; nut something more than the mere study of God's word, is essential to the perfection and consum- mation of our faith. A man may read his Bible more or less every day ; and he may study, with much care and logi- cal precision, the varied and multiplied evidences of its gen- uineness, its authenticity, its integrity, and its inspiration; and still he may come far short of the faith that the Gospel requires. For as the Spirit itself testifies, "It is with the heart that man believeth unto righteousi It is not my purpose to give hen- an analysis of the powers and susceptibilities of the human mind; nor to go into a logical or metaphysical disquisition respecting the intellect and the heart of man. This is not necessary for my present purpose. My readers, no doubt, all sufficiently understand this matter. They know that it belongs to the intellect to think; and to the heart to feel. They know that the former is the seat of perception, memory, imagination, and reason; and that the latter is the seat of the emotions, the ailectious, and the desii They know, moreover, that these two faculties of the mind do not always act in concert and harmony with Reason of this. * each other; that the intellect, for example, is often exercised on one object, while the heart is firmly fixed on something else. Of this all are conscious. And many, at least, are also conscious, that this distraction of mind occurs more frequently on the subject of religion than on any tiling else. God has so multiplied the evidences of Christianity, that a man in this country might about as well attempt to shut out the light of the sun from his eyes, as to shut out the light of the Gospel from his understand- ing. These evidences are seen in the Bible itself; they are seen in profane history ; they are seen in the fulfillment of prophecy ; they are seen in the effects of the Gospel on so- FAITH AND INFIDELITY. 397 ciety ; they are seen every-where. And hence it is, that al- most every intelligent person in this country is willing and ready to give an intellectual assent to the Divine authen- ticity of the Christian religion. But how many of us believe with all our hearts? Ah, this is the question. Before any man can do this, his heart must be set free from its earthly attachments, and allowed to accompany y ... Second reqxii- his understanding in the investigation of the truth, site in order to This is the one thing needful, so far as it re- spects human agency. When this is done, we may say that all is done. The intellect, then, immediately conveys the truth to the heart ; the heart then influences and directs the will ; the will controls the hand ; the hand opens the purse ; and the purse, properly directed, sets in motion the whole machinery of society for the glory of God and the good of humanity. And hence it is, that the true believer has no compromise to make with God. He never stops to inquire how much he must do, or how little he may do, in order to get to Heaven. His only question is, " Lord, what will thou have me to do?" When this is ascertained, he no longer confers with flesh and blood. "Through floods and flames, if Jesus lead, He '11 follow where he goes." To set our hearts free, then, from all the undue and evil influences that the world, the flesh, and the devil, have thrown around them, is evidently the second, and, I may add, the para- mount duty of every man who hears the Gospel of the grace of God; as it is also an essential condition of that faith which works by love, and which purifies the soul. I do not say ,that it is made the duty of any man to do this p 08Si biiityof simply by his own unaided efforts; nor do I doin g this - -say that any man, whatever may be his capacity, can do all this, solely in and of himself. In this respect, we have no 398 REASON AND REVELATION. ability to do any thing. "Without me," says Christ, "ye can do nothing." * We can not even live a single moment -without him. But nevertheless, he has allowed us to have some agency in the preservation of our own lives as well as in the lives of others. And just so it is with respect to the di-eipline and government of our heart.-. We can never control and purify them by our devices. But with the proper use of the means that God has himself provided, and with the gracioii- aasigtanoe that he has prmni.-ed to give us, we may all do so, and do so most effect nally, it' we will. It is only necessary to change our circumstances, and to place Ourselves under the influence of Divine Way and . e, in order to fed a corresponding change in coinplishing it. . j , J our whole mental and moral constitution. How often, for example, have we felt that our hearts were being gradually weaned from the world and its vanities, while we were attending a protracted meeting; while \ve were listen- ing to the pleadings of the sanet uary, or to the songs of Zion, or to the prayers of God's children ? Under these circum- stances, we have felt that it is ^7 an ^ tnr<)ll .- n tn( ' <"ireful study ;in< -lieves it; he does not mean to say that it is the power of God for salvation to every one that merely yields an intellectual assent to the truth of the proposition, that Jesus of Xa/areth is the Messiah, the Son of the living God. Nay verily: for he says afterward, in the same letter, that it is with the heart that man believes unto righteousness.* And in his letter to the Hebrews, he says, that it was by and through this ever-active, vivifying, and fruit-bearing principle, that Noah was moved to build an ark for the saving of his house ; that Abraham was induced to offer his son Isaac upon the altar ; and that many of the other ancient worthies were enabled to work righteousness, obtain promises, stop the mouths of lions, quench the violence of fire, escape the edge of the sword, gain strength in weak- * Romans x: 10. FAITH AND INFIDELITY. 401 ness, become valiant in fight, and put to flight the armies of the aliens.* It is evident, then, as Sir Humphrey Davy well remarks, that " Faith is one of the greatest and best gifts Faithaga that God has ever bestowed on man." As a means of enjoy- means of enjoyment, nothing else will compare with it. It is the eye of the soul that enables it to perceive and to appropriate the beauties and the glories of the spiritual universe. It is the ear that fills the soul with the melodies of heaven. It is the taste that gives us a relish for the bread and the water of eternal life. It is the olfactory sense that regales us with the sweet odors of Paradise. It is the spiritual touch that brings us into direct contact with the invisible world ; that fills the heart with peace, and love, and joy ; that brings us into the enjoyment of a whole uni- verse of pleasure that lies far away beyond the regions of mortal sense. And it is, in a word, as Paul testifies, the substance or foundation of all our hopes, and the demon- stration and realization of things that are unseen, f No wonder, then, that infidelity is every-where regarded and represented in the Bible, as one of the great- Re]ation of In _ est evils that can possibly befall any man. True fidelity to indeed, it is a mere negation. It is the mere absence of faith; just as darkness is the absence of light; and just as cold is the absence of heat. But nevertheless, it has, on every one that is subject to it, a very positive in- fluence for evil. It deprives the soul of all the happiness that faith imparts to it; and finally, it consigns both soul and body to the blackness of darkness forever and ever. It is not, however, as some seem to suppose, a fixed and definite negation. Like its prototype darkness, Its shades and it has every possible grade and shade of intensity, variations - from the first decline of faith, to its absolute extinction in * Hebrews xi. t Hebrews xi : 1. 26 402 REASON AND REVELATION. the human soul. And hence it is, that it is so very diffi- cult to describe this Chameleon or Proteus-like negation; to ('numerate and classify its phases; and to treat of it with any degree of logical precision and accuracy. And indeed it is not often necessary to do this. The best way to remove darkness from a room, is to fill it with light. And the be>t w:iy to remove all infidelity l'nm the soul, is to fill it with i'aitli which comes to us through the multiplied evidences of God's love. But sometime- there is an advantage in looking at the A-h-.-uifsi",. of negative, :ls W ell as at the positive side of a qu< s- JJU^JSl" tion. And then- arc certainly some prominent features and forms of infidelity which all persons should endeavor to understand. 11' a knowledge of them does ii"t 9CTV directly to promote and to increase our hap- piness; it may do so indirectly, by guarding us against the Hians and vices into which they are ever prone to betray the unwary. If it does not fill the soul with the joys of the redeemed, it may at least help to save it from the agonies of the damned. To the very brief eon-id, ration, then, of some of the most prominent and popular forms of infidelity, I now respectfully invite the attention and consideration of my readers. The first of these is that to which the Apostle refers in our introductory quotation from his second letter to First grade or ^ A pr.Ti,-s of inn- Timothy. It is commonly called Formalism; and as its name implies, it consists in having the mei*e form of godliness without its power. It is the body of religion, or rather, it is its lifeless carcass without its soul. It is a disease of the heart. As a form of infidelity, it is peculiar to no time or place. AVherever true religion has prevailed, there Instances of it. 7 Formalism has, to some extent, prevailed also. FAITH AND INFIDELITY. 403 The ancient Hebrews were often charged with it ; * so too were the Pharisees.f But it is in the Church of Rome, that Formalism has received its fullest and most complete devel- opment. And it is probable, that it is to this phase of it, that Paul particularly alludes in his letter to Timothy.;]; But be this as it may, one thing is very certain, that Formalism is not now confined to the Catholics. It exists, to a most alarming extent, among all classes of Protestants. Indeed it would be difficult to give a more perfect description of modern Christendom, than the Apostle has given in this short paragraph. These are certainly perilous times. There is also now a great amount of selfishness in the Church, and covetousness. Many who profess to be the followers of Jesus, are " boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-break- ers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God ; having a form of godliness, but denying the power thereof" But wherever Formalism exists, whether among Jews or Gentiles, Catholics or Protestants, it always proceeds from one and the same cause ; it may always be traced back to one and the same source. It is, in all cases, a com- Source and ori- promise between conflicting principles; between gin of Formai- the natural tendency of the soul to worship God, and the preternatural alienation of the heart from him. The fact is manifest, that mankind will worship something; and it is, moreover, just as manifest, that they will worship this real or imaginary divinity, whatever it may be, under some material form, or through some material medium. Such is man's nature, and such is his history. But under the full blaze of Christianity, men are almost compelled to assent to * Isaiah i: 10-15, and xxix: 13, 14. J2 Timothy iii: 1-5. t Matthew xxiii : 23-28. 404 REASON AND REVELATION. the claims of its evidence. They concede that it is from God ; and many are constrained to accept and to adopt its form of worship. But the misfortune is, that in many cases, their hearts are not in it. Their spirits do not lay hold of it, and appropriate it as a means of union, communion, and fellow- ship with God, through Christ. Like the ancient Israelites, many of us are still prone to worship God with our lips, while our hearts are far from him.* And hence it is evident that Formalism, wherever found, vi,yitiwone ls utterly worthless. We might as well attempt than uacivu. f () S ;, t j^|y the appetite, and to supply the wants of the body, with the mere pictures or shadows of bread and water, as t sati-iy the desires of the soul with the empty forms and ceremonies of any system of religion. So teaches the Holy Bible.f So teaches all sound philosophy, and so teaches all human experience. Indeed, a merely formal profession of religion is always worse than useless. I know of no condition that is so much to be dreaded as that of the formalist ; as that of the man who is nominally alive in the Church, but who is really dead in spirit. O, it is bad enough to go down into perdition under any circumstances ; even amidst the errors and dark- ness of heathen superstition. But to hear the awful anath- ema, "Depart, ye cursed, into everlasting fire," after we have been baptized into the sacred name of the Father, and of the Son, and of the Holy Spirit ; after we have had our names inscribed on the rolls of the Church, and been al- lowed to participate in all her rites and ordinances this, it seems to me, is the very consummation of human woe ! O, wretched state of deep despair, how can any one endure it ! The very thought of such a state seems to us dreadful and our danger horrible in the extreme. But it is rendered meats" 00 doubly so, from the reflection that many of us * Isaiah xxix: 13, 14. | Isaiah i: 10-15, and John iv: 24. FAITH AND INFIDELITY. 405 will, in all probability, have to endure it, unless we amend our lives. O, brethren, what a contrast there is between the cold and heartless formality of our lives, and the standard of piety and practical godliness that is required by the Holy Scriptures ! But let us not, however, be discouraged. God our Father loves us and pities us. Christ, our elder Brother, has died for us ; nay more, he lives for us ; and he has sent his Holy Spirit to comfort us, and to help our infirmities. We have, moreover, the blessed Bible to guide us. And all that is now necessary, and that is now required of us, is, that we give up our hearts to God, that we be united to Christ ; that we believe in him, and love him and serve him with all our hearts, and with all our souls, and with all our strength, and with all our understanding. Let us do this, and then all will be well. For then, in- deed, we can say with Paul, that all things are ours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come ; all are ours, and we are Christ's, and Christ is God's. Then, indeed, life, with all its cares and labors, will be but a pleasure to us; and death itself will be but a calm sleep, a state of sweet repose, from which we will finally wake up to partake of the joys, and honors, and pleasures of God's everlasting kingdom. There, there is rest for the weary soul; there, there is full- ness of joy ; and there, there are pleasures for evermore. SECTION III. INDIFFEKENTISM. "Because sentence against an evil work is not executed speed- ily, therefore the heart of the sons of men is fully set in them to do evil.'' (Ecclesiastes viii: 11.) There is in the natural world, or under the the physical government of God, a very close connection between cause 406 REASON AND REVELATION. and effect: between the transgression of a law, and the m- connection be- fliction of th e penalty that God has connected ti,- with it, and that he has made consequent upon "'" n i or law ami the it. No man ran tlinist his hand into the fire, and not be burned instantly. No one can pro- p.v..,-i,ment. j^ i,j ms ,.if f rom a l o fty eminence, under the influence of gravitation, without being at once dashed into pieces. But under the present administration of God's moral gov- (2) in his moral ernment, the case is somewhat different. Here, government. ^he p Cna ity is often, in a great measure, sus- pended for a time. And hence it is that the liar, the thief, the profane swearer, and even the murderer, may escape the full measure of their desert, for weeks, and months, and years together. This is no doubt a most benevolent arrangement. Indeed, .:. or tiiia ^ ** ^ onty arrangement thai is possible under (litl " nce - our present state of probation. God is now long- suffering ; not being willing that any should perish, but that all should be brought to reformation. But like every other Divine blessing, this forbearance of God has been miscon- strued and misinterpreted by thousands, to their own ruin and condemnation. Because sentence against their evil deeds Effect of this is not executed speedily, their hearts are fully delay - set in them to do evil. Some of them seem to imagine that there is really no such thing as a moral gov- ernment over the universe. They suppose that every thing happens merely as a matter of chance or accident. Others seem to admit the existence of God's moral government. But then they allege, that its administration is altogether uncertain and capricious. They seem to think, indeed, that it is a matter purely arbitrary with God, whether he should punish any one ; or whether he should permit all transgres- sions of his law to pass with impunity. Others, again, sup- FAITH AND INFIDELITY. 407 pose that God is so very kind, merciful, and benevolent, that he will surely make all his creatures happy in some way. The tendency of all such theories and speculations is very obvious. Though differing much in their details, they all lead to the same ruinous consequences. They all serve to weaken, if not indeed to destroy, our sense of responsibility to God ; and, of course, to make us indifferent to the claims of the Divine government. This, then, is the second stage or form of infidelity, to which I wish to call the attention of my readers. The , f Second grade or first, as I have explained it, is called Formal- species of iufi- ism. It consists in a form of godliness, without its power. But the species of infidelity, now under consid- eration, has neither the form nor the power of godliness. It consists in the denial of man's responsibility; and in the conse- quent indifference which all who are under its influence show with respect to the claims of the Divine government. And hence, for the sake of distinction, we shall call it Indifferentism. This is, perhaps, the most common form and species of infidelity known in this country. It is not like Formalism, confined to professors of religion; nor, like Atheism, is it limited to non -professors. On the contrary, it pervades, more or less, all classes of society. It is owing to its influence, for example, that many neglect the command to search the Scriptures; to believe on the Lord Jesus Christ; to repent of their sins; to confess the name of Jesus; and to be baptized into the name of the Father, and of the Son, and of the Holy Spirit. And it is for the same reason, viz., the influence of this species of infidelity on the soul, that a large number of those who enter the Church, give no farther diligence to make their calling and their election sure. Most of this latter class of persons have no intention of rebelling against God. They never expect to hear the anathema, " Depart, ye cursed, into everlasting 408 REASON AND REVELATION. fire." But for the reason assigned, they have become stu- pidly and alarmingly indifferent, with respect to the one thing needful. Their error consists not so much in denying the Divine Faie assump- authenticity of the Holy Scriptures, as in p ruc- tion on which tically neglecting what is therein contained. it rests. T -i ' i ] i .Like the ancient hudducees, they err in not understanding the Scriptures, nor the power of God. And hence it is, that their whole system (if indeed views so vague, so heterogeneous, and so discordant, can be called a system) rests on a false assumption. They assume, con- trary to all evidence, that the world is now in its natural and normal condition; that the Divine administration is the same now that it ever was ami that it ever will be. And hence they infer, that as many escape here the just reward of their deeds, so it is probable that many will in like man- ner escape It hereafter. This assumption, however, is plainly in opposition to Twofold evi both the light of nature and the evidences of Di- dence of its in- vine H< I'rliitioH. Conscience makes no separa- tion between the crime and its just and merited punishment. And though this is often partially done under Testimony of tne present administration of God's moral gov- conscieuce. ernment ; the Bible assures us that it is owing entirely to God's forbearance and long-suffering toward mankind in their present state of probation ; feeling anxious, as he does, that as many as possible should be brought to repentance. But the same authority also assures us, that the period of our probation is limited ; and that, at its close, all men will be strictly and impartially judged for the deeds done in the body :* so that every man shall finally have to give an account of himself to God.f And hence it follows that the connection between moral * Romans ii : 1-16. t Romans xiv : 12. FAITH AND INFIDELITY. 409 causes and their effects, in other parts of God's universe, may be as close and as intimate as the connection that exists between physical causes and their effects. And this may be the case even in our own world, whenever our state of pro- bation shall have ended. But, after all, the most convincing and satisfactory way of settling this question is by an appeal to the Evidence from Divine administration itself. For although, as the actual ad - ' ministration of I have said, it has been somewhat modified by God's govem- the circumstances of man's preternatural con- dition, there is, nevertheless, enough in it to prove, beyond the possibility of a doubt, that all men are held responsible for every thought, and every word, and every action of their lives. And to this source of evidence, I therefore now re- spectfully invite the attention of my readers. What, then, let me ask, has God done for the punishment of transgressors ? What has he done to suppress rebellion ; to maintain the honor of his throne and the majesty of his government? What has he done by way of vindicating the rights of his subjects, and for the purpose of promoting peace, happiness, and prosperity, throughout his vast dominions ? Or, perhaps, I should rather speak in the first place of what he has not done. And judging; from his J o & All existing works and from his Word, I presume that my suffering a readers will all concede that God has never in- flicted any unnecessary pain or suffering on any of his crea- tures. A being that has displayed so much benevolence in all the works of creation and providence, and that so loved even a rebellious world as to give his own Son for its re- demption, would certainly inflict no unnecessary pain on any thing. And if so, it follows, that whatever penalties men or angels have endured, have resulted from a necessity as profound as the being of Jehovah, and as fixed as the throne of his holiness. 410 REASON AND REVELATION. This, then, being conceded, as I presume it will be, by every thoughtful and reflecting person, I a^ain ask, what lias God done in the way of punishing transgressors of his law, and for the purpose of showing to the universe that his moral creatures are responsible to him for all their ac- tion lie has done much very much ; enough, one would think, B U t a,, to silence all vain speculators; and to secure the " t "" 1 - ino-i perfect allegiance from every man who has an eye to see, a:i car t< hear, and a heart to understand the lationfl of his will. He has ca-t angels out of heaven and thrust them down to hell. "The angels," says Jude, "who kept not their first estate, but left their own habita- tion, he has reserved in everlasting chains, under darkness, unto the judgment of the ^ivat day."* And all this, be it remembered, he has done from the necessities of his own na- ture and vcrument ; and with a full appreciation of all that these fallen seraph.- will have to endure throughout the endless cycles of eternity. How, then, O impenitent sinner, do you expect to escape the righteous judgments of God? If God spared not an angel, a favorite angel, perhaps at that time, or rather pre- vious to that time, the archangel, why do you imagine, O rebellious man, that you will escape the execution of his just and righteous vengeance? But perhaps Satan whispers to you that you are not an angel, but a man : and that to man God has always shown peculiar favor; and therefore, that after all, you will not surely die. If this is the ground of your hope, then let me remind AH men have you that this same arch -deceiver made a similar Buffered on ac- , T^ i i count of Ad- suggestion to our first parents in Eden ; and ^ i ns i nua tj O n has deprived mankind * Jude, verse 6. sn. FAITH AND INFIDELITY. 411 of the pleasure of Paradise ; that it has separated them from the Fountain of life and happiness ; that it has infused the poison of sin into their whole constitution ; and that it has affected their body, soul, and spirit, with ten thousand mal- adies ; that it has laid one hundred and forty generations in the dust of death ; that it has clothed the Earth with mourn- ing, and cursed the very ground from which we seek our daily bread. And remember, moreover, that it has done all this, by simply inducing man to sin ; by leading him to disobey his Maker; to eat " Of that forbidden tree, whose mortal taste Brought death into the world, and all our woe." Now, if one sin, and that, too, in the estimation of most skeptics, quite a venial sin, has done all this, has brought all this ruin upon mankind, under the government and adminis- tration of a just, and righteous, and merciful God, then I ask, O sinner, what must be the legitimate and necessary conse- quences of all the sins that any one of us has committed, unless indeed they be washed away through the efficacy of that blood which alone can take away our sins ! You that make a mock of sin ; that speak of it as a light and trivial matter, go to the death-bed of the old, of the young, and be- hold what sin has done. Go into the grave-yards and cemeteries of Earth go among the skeletons and scattered fragments of the dead, and behold what sin has done. Lift up the curtain that separates Earth from Hades; the visible from the invisi- ble; look upon the agonizing souls of the damned, and behold what sin has done. But, it may be said, that much of this is the consequence of the sin committed before the promise was made that the Seed of the woman should bruise the head of the Serpent ; that we now, however, live under a dispensation of peculiar favor and mercy ; and consequently, that we may still rea- 412 REASON AND REVELATION. sonably hope for some other way of escape than through the obedience that the Gospel requires. If any of my readers are disposed to build on so uncertain All have suf & ^ Ounf l a ^ on > tnen ^ et me re ^ er VOU * tne ^' ls ~ for their tory of the deluge ; to the overthrow of Sodom and Gomorrah, and the other cities of the plain. Let me refer you to the history of God's chosen people ; to their punishment in the wilderness and in Canaan; to their captivity in Assyria and Babylon; to their subjugation by the Romans ; to the destruction of their city and their tem- ple; and to their captivity and oppression in all nations for the last eighteen hundred years. Let me remind you of the ruins of Assyria, Babylon, Egypt, Greece, and Rome; and of the woes pronounced by our benevolent Redeemer on those cities in which most of his mighty works were done, because they repented not. " Woe," said he, " unto thee Chorazin ; woe unto thee Bethsuida; for if the mighty works which have been done in you had been done in Tyre and Sidon, they would have repented long ago, in sackcloth and ashes. But I say unto you, it will be more tolerable for Tyre and Sidon on the day of judgment than for yon. Andthou, Capernaum, which art exalted unto heaven, shalt be brought down to hell. For if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, that it will be more tolerable for the land of Sodom in the day of judgment than for you."* This does not sound much like universal salvation. This is not a license to continue in sin, because grace has abounded. But it is a very plain illustration of a prin- ciple that has ever been recognized and adopted by all just governments, human and Divine: that wherever much is given, there much should also be required. Matt, xi: 21-24. FAITH AND INFIDELITY. 413 What, then, careless and impenitent sinner, will be your doom, when all men shall be judged according to this prin- ciple for the deeds done in the body? When the inhabit- ants of Chorazin, Bethsaida, and Capernaum shall be ban- ished with an everlasting destruction from the presence of the Lord, where will you stand? You have enjoyed, it may be, the full evidence of our Savior's mission. You live under the full-orbed glory of the Sun of Righteousness. There is now no obstacle in the way of your obedience ; no enemy to terrify you ; no persecuting arm to bind you to the stake. You have an open Bible ; and in it you have all things pertaining to life and godliness. What, then, must of necessity be your portion, if you neglect this great sal- vation ? I acknowledge, with thankfulness, that the Gospel is a dispensation of mercy ; that Jesus Christ has, by the grace of God, tasted death for every man ; that God has set him forth as a propitiation for our sins, to demonstrate his right- eousness in passing by the sins committed, both before and after the coming of the Messiah ; and also to open up a new and living way through which God's mercy might freely flow to penitent sinners. But, while the gift of Jesus Christ is the fullest exhibition of God's love to the world, it is also at the same The death of time the very highest demonstration of his justice, dei j" e of^n's and of the absolute inflexibility of that law which re *pnsibmty. would be satisfied with a sacrifice of no less value. It presents to us a view of the majesty, the purity, and the holiness of the Divine government, which has called forth the admiration of angels. It enables us to understand why it is that the heavens and the earth should pass away rather than that one jot or tittle of the law should fail; and why it is that the Gospel is a savor of life unto life, or of death unto death, to all who hear it. And while it is said that Jesus Christ 414 REASON AND REVELATION. has become the author of eternal salvation to all them that obey him, we can now comprehend why the Spirit should ndd that the same merciful Savior shall be revealed from Heaven in flaming fire, taking vengeance on them that do not acknowledge God, and that o.Vy not the Gospel of his grace. Better, then, O cureless sinner, that you had never been born; that you had never heard of Jesus ; that you had lived in -nine dark recess of this sin-stained earth, where the li^ht of the Sun of Righteousness ha- never shone, than that you should live and die in this land of Bibles neglecting the solemn warnings, admonitions, and precepts of the Gospel. This, then, is a subject in which every man has a deep :l1 "' a ' ( ' ( '' n .- r pi'i'^'iial interest. It is a matter that concerns us all for time and for eternity. If it does not, like the known love of God, fill the soul directly with heavenly peace and holy joy, it may do SO at lea-t indirectly, by restraining us from the commis- sion of many crimes that mi-ht otherwise lead to our ruin. If it take< away all hope from the willfully and pertina- ciously disobedient, it, at the same time, gives to the hum- ble, consistent, obedient followers of the Lord Jesus Christ, a pledge of safety and security that never could be enjoyed under a Government that is carelessly and imperfectly ad- ministered. To all such, it is an anchor of the soul, sure and steadfast. SECTION IV. SPIRITUALISM. "Beware, lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ" (Colossians ii : 8.) CUM, ofiafe- It is a f act; generally conceded by students of nor uuimais. na ture, that God has given to all animals inferior to man, a perfect guide. They have all in the gift of in- FAITH AND INFIDELITY. 415 stinct a perfect rule of action. Under the influence of this mysterious principle, every species perfectly fulfills the ob- ject of its existence. Thus, for example, the bee constructs its comb, and distills its honey, with a degree of accuracy that baffles the skill of the most profound mathematician and the most skillful chemist. And just so it is with most other species of animals, whether living on earth, in air, or in water. They all work with the most perfect accuracy in ac- complishing the object for which they were created.* But to man God has given no such natural powers or fac- ulties. The infant is the most helpless and de- Manj destitute pendent creature on earth. It learns every thing of such . guide. by the slow process of experience ; and even as it grows up to manhood, it is wont to commit the most serious blunders and mistakes in the gravest, as well as in the most common concerns of life. Thus, for instance, while all bees are labor- ing incessantly toward one and the same end, one man is pursuing wealth as his chief good ; another is seeking after power; another, after political or military distinction; an- other, after knowledge ; and a few only are earnestly striving to attain to celestial honor, and glory, and immortality. The reason of this distinction between man and the infe- rior animals, has long been a question with naturalists. But it is a question to which the natural man has never given a satisfactory answer; though it is a subject of which he has often sorely complained. The elder Pliny, after contemplat- ing and examining this subject as far as the Reflections of light of nature and philosophy could carry him, the elder Pliny - concludes his reflections in the following melancholy strain : " A being," says he, " full of contradictions, man is the most wretched of creatures; since the other creatures have no wants transcending the bounds of their nature. Man is full of de- sires and wants that reach to infinity ; and which can never * Parker's Discourse on Religion, p. 136. 416 REASON AND REVELATION. be satisfied. His nature is a lie, uniting the greatest pov- erty with the greatest pride. Among these so great evils, the best tiling that God has bestowed on man is the power to take his own life." The light of Divine revelation is, therefore, necessary to The scripture tne s l u ^ on f tn ^ s problem. With its aid, all eoiution of the is plain, dear and satisfactory. In it we are taught that God designed that he himself should be man's guide; and that for this purpose, and with this view, he formed him alter his own inia^c, and after his own likeness. And for a time, it seems that he admitted him into his own immediate presence, and spoke to him with all the kindness, and love, and familiarity of a father. That was the golden age of humanity, when God conducted Adam and his lovely bride through the green pastures of Eden, and led them beside its still waters. But soon sin broke off this happy union. It very soon interrupted the familiar and agreeable intercourse that origi- nally existed between man and his Creator. God no longer conversed with him, face to face, as friend to friend. He very justly and very benevolently withdrew his presence from erring man. But even then he did not leave mankind without a guide. He gave us the Bible the Holy Bible to lead and direct us in the way of holiness; till readmitted into the prcsencj^f jjnj^rodj we shall see as we are seen, and know even as also we are known. Happy, then, is the man that makes the Bible the guide of The Bible n * s ^ G ' ^ nas a l rea( ty conducted millions of 's guide of our race within the vail, whither the forerunner has for us entered, even Jesus who is made a High Priest forever, after the order of Melchisedek. And, guided by its precepts, many others are still on their way to glory. Wherever its influence is felt, like the river of God, it gives life and health to every thing. FAITH AND INFIDELITY. 417 "Blessed flowers do spring where'er it flows, And deserts blossom as the rose." How glorious, then, and how delightful, would be the effects and consequences, if all men would take the Bible as the guide of their lives ! How soon would enmity be removed from the human heart; how soon would man be reconciled to his Maker, and peace and good-will abound among all the tribes and families of this sin-stained earth. But poor, weak, fallen man has ever been prone to seek a guide of his own. Deceived by his disordered Guide of an . affections, his blinded reason, and many false an- cieilt P hi j os - * phors and mod- al ogies, he has always been inclined to follow ern spiritual - the instincts of his own perverse nature as the guide of his life. This is the rule that was generally adopted by the ancient philosophers ; and it is the same rule that is now followed by the modern Spiritualists. This class of religious sophists maintain that every man has a guide of life within himself ; a guide that is as unerring in its object, as is the instinct of any species of animals ; a religious guide, by means of which the mind takes as direct cognizance of God, and of our relations, duties, and obligations to him, as it takes of things material through the medium of the senses* This is the fundamental and characteristic doctrine of the Parker school in America, and of the Newman school in England. It is also held by many of the so-called philoso- phers of France and Germany. The power or faculty of which they thus speak, is variously designated, as the Reason, the Pure Reason, the Intuitive Faculty, etc. But by what- ever name they may see fit to call it, they all agree with Theodore Parker, that its office is to give us direct knowl- edge of all that is essential in religion. They Fundamental maintain that Christianity proper, or religion ab- modcn/sphit- solute, consists in a system of spiritual philosophy ualists - founded in the nature of things ; and that the mind perceives * Parker's Discourse on Religion, pp. 159, 209. 27 418 REASON AND REVELATION. it intuitively, just as it perceives color by means of the eye; and sound, tli rough the medium of the ear.* The absurd consequences of this theory are very obvious. If nil true religion is lut a system of spiritual philosophy, founded in the nature of things; and if this is really per- ceived and enjoyed l>y all men simply through the exercise of Reason or the Intuitive Faculty ; then, of course, it follows that we need neither a I'ibh- nor a Kedeemer. And this in- deed is the :m\\vd creed of the most distinguished advocates of modern Spiritualism. Theodore Parker, in his Discourse; of on ^ < '''.-'" M > sa . vs : " Our theology," meaning nmits, even for coming ages. And thus it is that the heaven- declare the glory of God, and that the earth shows forth his handiwork. Nor is this all. God has not only placed every creature Natural pow- lm '^' r KIW ' ^ llt ne nas ^ s f to a certain extent, ers: what they made it a depository of his power. It is true, indeed, that all power is of God. The powers that be, whether intellectual, or moral, or political, or reli- gious, or physical, are all, in a certain sense, ordained of God. And thus it is that he creates and establishes what we call second causes. The mind of man, for example, has in itself no inherent or absolute power. But, nevertheless, God has endowed every man with a certain amount of power and energy, which he u-es, in a great measure, according to his own will and pleasure. The sun has no inherent power in and of itself. But God has given to it an influence that is sufficient to keep all the planets of the solar system in their own proper orbits. This is certainly a beautiful arrangement. It detracts u.-iiuty of this nothing from the glory, or power, or wisdom, or arrangement, goodness of the Creator. On the contrary, to the eye of all enlightened reason, it but serves to illustrate more and more fully his infinite perfections. Biit all men have not this faith. And some of them have not even the perspicacity that is necessary to enable them to look up through and beyond these second causes to Him FAITH AND INFIDELITY. 423 who is himself the cause of all causes. They see, or think they see, in those delegated laws and powers of Fundamental nature, enough to regulate and govern the whole principle of created universe. And hence it is that they sepa- rate God wholly and entirely from his works. They allow him to have no longer any care or concern in the government of things celestial, terrestrial, or infernal. Second causes are now, in their judgment, abundantly adequate and sufficient for all practical purposes. Indeed, some would go so far as to say, " There is no God," no First Cause. But it is of Naturalism, and not of Atheism, that I now speak. And the Naturalist professes to recognize in nature the foot-prints of the Creator. He admits that there are evidences of design all around him. But he sees no evi- dence of God's presence in existing phenomena; nor of his energy or power in the present operations of nature. And hence he infers, that nature is a sort of a self-adjusting ma- chine, and that God has retired from any and all participa- tion in its government. The consequences of this theory are numerous; and some of them are pernicious and ruinous in the ex- Its evil ten deri- treme. Carried out to its legitimate results, it cies - of course ignores every thing that is supernatural in the ad- ministration of the universe. Miracles are impossible, for the simple reason, that there is no power left either to sus- pend, or to change, or in any way to modify any of nature's laws. Divine providence is also discarded and ignored by the very conditions of the hypothesis. And hence it follows that prayer, intercession, and all other religious observances, are to be regarded as wholly superstitious and altogether worthless. The Bible, too, according to this theory, is a myth, if not a falsehood ; and philosophy is the only rational guide of life. Such is the form of infidelity that is now taught and in- 424 REASON AND REVELATION. dustriously propagated by many of the most popular writers PO aiar works on both sides of the Atlantic. Combe's " Consti- imi.m-.i with tution of Man" is deeply imbued with it: JMU! Naturalism. T so, too, I regret to say, are many or the more recent and popular works, on almost every department of Natural Science. But all such writing indicates a very partial and superficial view of nature. There is really nothing in the whole scheme of the universe, that, when properly undciMou;!, has the slight- est bearing in favor of Naturalism. But, on the contrary, there it is much that is evidently opposed to it. Geology is all against it. The mountains and valleys around IH are \vitue-c-, not only that God has from the beginning exercised a special care over the world, but also that at several ditlerent epochs of the earth's history, he interposed miraculously, and actually created many IK \v species of both vegetables and animals. Professor Hitchcock says : "If we take only those larger groups of animals and plants, whose almost entire distinctions from one another has been established beyond all doubt, we shall find at least five nearly complete organic revolutions on the globe." * This, then, is a complete refutation of Naturalism. These facts prove conclusively, that God has never forsaken the earth ; that from the beginning, he has watched over it, and taken care of it: and, furthermore, that he has even worked miracles, whenever the occasion and the circumstances required that he should do so. This, I say, is evident from the facts reported by all Geologists. For as the universe originated in miracles, so unquestionably did every species of animals and plants originate in miracle. Second causes may indeed greatly influence and modify both animals and vegetables. But all the laws and powers of nature never did and never can give birth to a new species of either. And hence it is that the * Hitchcock's Elementary Geology, p. 196. FAITH AND INFIDELITY. 425 appearance of a new species of either animals or vegetables, just as clearly indicates the presence and energy of the Cre- ator, as the fall of an apple indicates the existence of gravi- tation. Geology, then, is clearly opposed to this infidel hypothe- sis. And, I think, it may be affirmed with Meteorology is equal certainty, that the science of Meteorology pp sed to " is also opposed to it. For consider why it is, that the phe- nomena of each year are not invariably and uniformly the same. Why have we not the same amount of rain, and snow, and hail, and frost, and vapor, during each and every successive year ? The laws of nature are the same ; and so are also the second causes that serve to produce these phe- nomena. The same earth still exists from age to age. The same quantity of water and the same atmosphere continually surrounds it. The sun, too, is the same. Its relative posi- tions to the earth, are the same throughout the successive days and nights of every year. The same amount of heat, and light, and electricity would therefore seem to be evolved during each successive year, causing the same or an equal amount of evaporation. And yet the quantity of rain, and snow, and hail, varies from year to year. Why is this? There must be a variable power or energy some place. And if it is not in nature, it must be in the power that is providentially exercised, by the Author of na- ture. If it is not in the energy which God has imparted to the ordinances of nature, it must be in the energy which he himself puts forth, and providentially exercises in and through these ordinances. A man, for instance, may impart a certain amount of energy to a clock by suspending weights to the machinery. But he may very greatly increase this energy by laying his own hands upon the weights. In this case he works no miracle. No law of nature, nor even of the piece of machinery, is changed or suspended. Nor does 426 REASON AND REVELATION. the agent exercise his power against, above, or in any way contrary to the laws and forces of nature. He merely, by his own personal agency, adds to the force and energy of causes already acting in harmony with the established laws of na- ture. This is human providence. And when God so acts, it is Divine Providence. This energy he can, of course, increase or diminish at pleasure. And hence, it seems to me, is pro- duced the BStODishing variety that \ve cvcry-where witness amidst the unrl.angin'.: laws and forces of nature. And hence it is, that God, without working a miracle, sometimes gives us plenty of corn, and wine, filling our hearts with food and gladness ; and a-ain, when he withholds the rains, and tin- dews, and the sun.-hine of heaven, the flowers fade, en>|>s die, and the whole lace of nature seems to languish. And hence it is, also, that Meteorology has never yet been reduced to a science. It is a very remarkable fact, that while the astronomer can foretell the exact time and dura- tion of all the eclipses that will occur within the lapse of many eenturies, he can not tell with any degree of certainty what kind of weather we will have to-morrow. And the same is true, in some measure, of the phenomena TIL- I.II..M..IH- of human life. The art of healing is still a health an '<'P- matter of ex pi-riincnt. All the skill, and knowl- ' l!i edge, and experience of six thousand years, have so far failed to reduce medicine to a science. This is cer- tainly a very remarkable fact. And it does seem to me, that this of itself is a refutation of Naturalism. But as I do not wish to multiply arguments and illus- The Bible is op- trations, I will only say finally, that the Bible posed to it. fa opposed to Naturalism. I assume here, of course, that the Bible is true. And in doing so, I am fully sustained by the common practice of mankind. The me- chanic does not think it necessary, to prove that the square FAITH AND INFIDELITY. 427 described on the hypothenuse of a right-angled triangle, is equivalent to the sum of the squares described on the other two sides, every time that he attempts to square a building. It is enough for him to know that this truth has been once demonstrated to the entire satisfaction of all competent judges. But we have proved the Divine origin and plenary inspi- ration of all parts of the Bible, I hope, to the entire satis- faction of the reader, in the first four parts of this treatise. This is enough. We may now reason from the Holy Scrip- tures, as Ave would reason from the demonstrated proposi- tions of Geometry. It being conceded, then, that t 1 e Bible is the Divinely in- spired word of God, it is an easy matter to dispose of this infidel hypothesis. Almost every page of the Bible is against it. Almost every page of the Bible shows, that God is ever present in all his works, directing, controlling, and govern- ing all things for his own glory, and also for the greatest good and happiness of the whole creation. . Let us take one or two cases, for the present, merely by way of illus- tration. Let us take, for instance, the history of Joseph. How think you, courteous reader, the Naturalist would, on his hypothesis, explain this remarkable chapter of Sacred History ? How, without the presence and agency of God, could he account, not for one event merely, nor for two, but for all the events that led to the promotion of Joseph ; to the enslavement of the Israelites ; and to their final exodus from Egypt, according to the promises which God had before made to Abraham ? On his hypothesis, how could the Nat- uralist explain the eventful biography of Moses, or of Mor- decai, or of Daniel? How could he account for the eman- cipation of Israel by Cyrus, and their restoration to their own land? And above all, how could he explain the his- tory of our Redeemer, and the fulfillment of the many prophe- 428 REASON AND REVELATION. cies that relate to his birth, his early education, his ministry, his death, his resurrection, his ascension, and his glorious reign and government? But it is unnecessary to multiply arguments and illus- trations. The problem is solved, and the truth fully re- vealed, in the few inimitable words of our blessed Redeemer, in which he assures us that God takes care of every thing; that he clothes tJie lily; feeds the young ravens; allows not a sparrow to fall to the ground without his knowledge and care; and that, in a word, he numbers the very hairs of our heads. This is enough. This is a foundation broad enough and strong enough on which to rest our faith and hopes forevn-. Let us, then, "beware lest any man spoil us through phi- and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ." And let us ever rejoice that in God we live, and move, and have our being; and that in him, and through him, and to him, are all things; to whom be glory forever and ever. Amen. * SECTION VI. PANTHEISM. "Beware, lest any man spoil you through philosophy and vain deceit, after the tradition of men ; after the rudiments of the world; and not after Christ. (Colossians ii: 8.) One of the first forms of idolatry known and practiced among men, was the worship of the heavenly Notions of 7 J ancient as- bodies. The great influence of some of these bodies, and especially of the Sun and Moon, upon the Earth, was observed by many of the ancient phi- losophers. They observed, too, that these bodies were con- tinually changing their position in relation to the Earth, and some of them in relation to each other. And hence many inferred that the stars and planets were living beings FAITH AND INFIDELITY. 429 endowed with the power of locomotion; that they were in fact real divinities, each one of which was constantly exert- ing an influence on the fortunes and destinies of mankind. But modern science has completely exploded these notions of ancient astrologers. By the aid of the tele- Kevelations scope, the calculus, and other' means of invest!- of modem T science. gation, it has been discovered that these bodies are composed of inert matter ; that they are but parts of one great system, called the universe; and that their motions and influences are all essential to the stability and harmony of the one grand and universal scheme. This, to the eye of enlightened reason, is a most con- vincing and glorious demonstration of the unity Proof of the of the Godhead. If creation is a unit, so also Divine unity - is its Creator a nnit. If all created things are but parts of one stupendous whole, then indeed it follows that to us there is but one God, the Jehovah Elohim, who in the beginning created, out of nothing, the heavens and the earth, the seas and the fountains of water. This seems to me to be a fair and legitimate conclusion from the premises. But all men do not think so. As we have no direct sensible evidence of God's existence, some have thought and argued that it is more reasonable and more rational to transform all the innumerable origin of Pan- imaginary divinities of the ancients into one di- theism - vinity ; to merely change Polytheism into Pantheism ; and thus to identify God and the universe. Indeed this is not, strictly speaking, a modern notion. It has always prevailed in India : and it is sub- PreTa i once O f stantially the same doctrine that was taught by Pantheism - Pythagoras, in his celebrated school at Crotona, about 500 years B. C. But it was reserved for Germany to bolster up this monstrous absurdity by all the lights and evidence of modern science. The attempt was first made by Benedict 430 REASON AND R! >N'. ite Jew of Am-terdam, about the mid- dle of t i-eenth eontury. Ami more recently this ::i ha- been ! 'funded and variously modified l>y Fichte, 'ling, Jlej.-i. BtranaB, ami other (id-man philosophers. 11 m>\v, in the year Lfi '7. while we are anxiously en- coring t<> mold tin- mind- ami the heart- of the ri-ing ration in the Holy P>il>le, many of the Prof'. ors in the German and Fivm-h Tni j to di- in of infidelity among all ranks and d : ;o.-i I do not feel, the: it I need offer any apology ti.r introdueing to the notice of my reader-, even ><> ah>urd a f the philosophy of religion a.- thai of Pantheism. >:ne <>f the nin-t j.rofoiind thinkers of Europe have heen deceived by its plau-ille pretenfiioiia, the Amei-iean youth may not In- wholly out of danger; they, too. deluded l.y its undue assumptions, and by the prete M ,i,,n< ,, ly so-ealled. Indeed, all Droves, that without a / be induced to be- '/////'/ 1: is creed,< ipatmott any idol, He inu.-t. and he will worship .something. Jf hee.m nnt wor- ship the Creator, he will worship the creature, even in its lowest and mo-t ms, If his soul does not find in the religion of Jesus, he \vill -eek it in Spirituuli-m, Pantheism, or any thing else. And hence it is important to i-d the young against all the prevaling forms of Infidel- ity, and especially to expose their errors, by frequently con- tra>ting them with the very plain, -imple, and rational truths of the Scheme of Redemption, as these are revealed and pre- 1 to us in the Living Oracles. I trust, then, that I shall have the attention and indul- gence of my readers, while with this object in view, I attempt to discuss, very briefly, the claims of even so absurd a sys- tem as Pantheism. /^ / OF THE I UNIVERSITY FAITH AND INFIDELITY. 431 This whole scheme, then, as I have said, is nothing more nor less than Polytheism generalized. It simply Itg funda reduces the universe to a unit. This unit is God; mental Pnn- and God, of course, is the universe. This one dogma is the basis of the whole system. But from this assumption, there follow of necessity many very grave and serious consequences. These, of gome of itg course, constitute a part of the scheme, and must subordinate stand or fall with it. It may therefore be inter- esting and instructive to notice a few of these very briefly, by way of illustration. In the first place, then, it is evident, that, on this hypothe- sis, God is- not a person but a thing, a mere thing, character of having no self-government and no self-control. its Dmmt>r - He makes nothing; and he does nothing. But he is himself subject to constant changes and modifications, owing simply to the inherent, eternal, and immutable laws of his own nature. And hence we see why it is, and how it is, that Strauss and other Pantheists argue so confidently against the possibil- ity of all miracles. On their assumption, a miracle is in- deed an evident impossibility. Admit their premises, and their conclusion foljows of necessity. Another consequence of these premise's is the denial of man's personality, freedom of will, and immortality. If character of the universe is God, and God is the universe, then its Humanit r- indeed, properly speaking, man has not even individuality, and much less has he personality. He is a mere mode or manifestation of the Divine existence ; a phenomenon that appears for a little while, and then vanishes forever. Like bubbles that rise from the ocean, and float and glitter for a few moments on its surface, and are then lost forever in the abyss of waters ; even so, by a fatal necessity, man rises for a little while out of the abyss of the Divine essence; ap- pears for a few days in the beauty of youth and the glory 432 REASON AND RT-YK!.. \TION. of manhood; and then sinks into a slate of unconsciouflness ibsorbed and lost in the fullness of the Divine ice. And this is the repose of Pantheism. This ; heaven. This is its boasted glory and iMieify. One more thought, and I have don- with this part of my Its Moral '.M*^' I* ' ls evident that rduthfixm ofilii' all mor< i; all supposed differences between right and wrong, between moral goo< . 1 1 is incredilile to suppose that one part of a Divinity under the dominion of an absolute necessity, can ever transgres another part. .As well D -pose that the human hand would transgress against the human foot: or that the head would violate i; obligations to the heart. P.- it i- imp'.ssiMr; lor the simple reason, that no such moral Cations exist or can exist between dill' r< nt parts of the human body. And just so it is on the Pant heist ie hypoth- esis ; there being no moral relations, there can, of course, be no moral obligations; and where there are no moral ol>i tions, there can be no moral wrongs or injuries in flirted. Many other consequences of a similar and equally al-nrd nature, necessarily follow from the a Minptioi^ <,f Panthe- i-m. J>ut the points already explained and illustrated an? of tta sufficienf for our present purpose. And I sim- " ply wish now, in conclusion, to say a few things in relation to the merits of the whole system. 1. And the first remark that I wish to make is, that the From ti, cnce of design, taken from the structure and struct'! , /. ., . IT A 'i AT th universe, wiec/MWiwwi oj the universe, is all against if. Ao man in his senses thinks of identifying a watch denco of tho J Bible. and its maker. The evidence of design seen in its structure and arrangement, is proof positive to all sober- minded persons, that it had a designer. And just so it is in the vast empire of nature. The nicely-adjusted mechan- ism of the heavens, and the more delicately-wrought struct- FAITH AND INFIDELITY. 433 ure of every species of vegetables and animals, clearly in- dicate to every sound and well-balanced mind, that the universe is not eternal ; that it did not make itself; and that it is not the result of chance ; but that, as the Bible assures us, " In the beginning God created the heavens and the earth" out of nothing. In this respect, then, the evi- dence of Nature and the evidence of Divine Revelation har- monize most perfectly. And the evidence of both is irre- concilably opposed to all the claims and assumptions of Pantheism. 2. My second argument against this modern scheme of infidelity, is derived from the evidence of our own From our own consciousness. We are all conscious of our own consciousness individuality ; of our own personal identity ; and of our ability to will, and generally to act as we please. We need no evidence beyond that of our own consciousness to prove that we think, and feel, and act for ourselves. Any scheme of philosophy, therefore, that makes man a mere passive machine, or that ignores the highest principles and attributes of his nature, by reducing him to a mere phenom- enon or mode of the Divine existence, must be false, if there is any reliance to be placed in the evidence of our own senses and consciousness. And if we can not rely upon these wit- nesses, then most assuredly we can rely upon nothing. Then, indeed, Pantheism, and every other ism, becomes a mere chi- mera of the brain, and universal skepticism is the inevitable result. Let not, then, the youth of our country be deceived by such wild and extravagant speculations. "Evil communi- cations corrupt good manners." How much more rational and consistent with the testimony of our own consciousness, is the account which God has given us in the Holy Bible, respecting man's powers and capabilities. After Jehovah Elohim had created every thing else pertaining to this world ; 28 434 REASON AND REVELATION. alter lie had filled its mountains and its vallevs with coal, and inm, and other preej,,us minerals for the good of man: aftei he had roveivd it- -url'acc with fruits, and flowers, and all kind- of herbage ; after lie had tilled the water with li-hes. the air with bird-, and land surface with (|iiadnipeds, he >aid within himself: " Let us make man in our own imaire, after our likeness; and let them have dominion over the ti-h of the H-a, and over the fowl of the air, and over the cattle, and over all the earth, and over every rivepin^ tiling that j.eth upon the earth. So God created man in his own image; in the image of ( ted he him; a male and a female rivaled he them." Thi- is the firM le^oii that < lod has taught us concerning man. And the second is that in which he informs us that by the abuse of thi- freedom, man sinnrd. and thus brought death into the world and all our woe. Indeed, in every <)< Itible, man is rep- resented, just as he appears within tin- ihmtnin <>f ///* own con- >i*ness, as a voluntary < /// nit cases to / '/'/ and to choose ttie good. Here, tin -\\, a^ain we have the m'-t perfect and entire hanimny lirtwern Nature and Uevc- lation ; and as in the fir-i iiManer, they arc both in opposi- tion to the claims and a--umptions of Pantheism. 3. Another objection to thi> hyjtln-sis is, that it /x irre- ri m.:.. conri/tt/t/y opposed to the dictates of conscience, or to the impulses of man's moral nature. If it is wltht true, as Pantheism always implies, and as it sometimes ailirms, that human actions have no moral rjuali- : that they are but the legitimate effects of causes as im- mutable as the Divine nature; and that they are therefore all equally good or bad then, I ask, whence and for what j>iirpo.se is this inward monitor that we call Conscience? Why was this lying witness ever placed within the human breast to torment man by its falsehood? Why does a man feel remorse for one action, and the highest degree of com- FAITH AND INFIDELITY. 435 placency on account of another ? Surely there must be some- thing wrong just here. Surely there must be some error in a scheme which is so contrary to every man's experience and to every principle of human government and social order. And what must be still more perplexing to the Pantheist, is the very remarkable fact, that here again the testimony of Nature corresponds exactly with the testimony of Divine Revelation, and that both these witnesses are opposed to his favorite hypothesis. My fourth objection to Pantheism is, that it is opposed to some of the strongest natural desires of the human From the nat- heart; and particularly to man's desire to live for- JJe human ever; to preserve his own personal identity amidst JJEjJi-JJfJ^" the wreck of matter and the crush of worlds. the Bible. That this is true of every man I presume no one doubts. I can conceive of nothing but the fear of everlasting tor- ment that could induce any man to desire annihilation, or to seek for eternal absorption in the Divine essence. But why was the desire to live and to preserve our own person- ality ever implanted in the human breast, if it is not to be gratified; if, in a few days or years, we must all sink into a state of absolute unconsciousness, never again to see the light of heaven, nor to hear the sweet melodies of nature; nor to feel one more emotion of sympathy, or of friendship, or of love? Surely a theory must be greatly at fault which is so contrary to nature, and which is so directly opposed to many of the strongest and most elevating impulses of the human soul. How much more rational and consistent is the doctrine of Divine Revelation. How consonant with our desires and our happiness is the assurance given in that blessed volume that man was made for immortality; that though in Adam all die, yet that in Christ Jesus all shall be made alive; that the hour is coming when all that are in their graves 436 REASON AND REVELATION. shall hear the voice of our Savior, and shall come forth ' they that have done good to the resurrection of life ; to a state of honor, and glory, and immortality in the presence of our God. There, there will be fullness of joy, and there, there will be pleasure forevermore. "No chilling winds, nor poisonous breath Can reach that healthful shore; Sickness and sorrow, pain and death, Arc felt and feared no more." "Beware," then, my drar n -adore, "lest any man spoil you philosophv and vain deceit ; alter the Admonition. ' tradition <>t men; alter the rudiments <>f the world : and not alter ( 'liri-t." ( ), never give up your Iiil>lr-* for any >wh ha>rlrss and unsaii-ta'-;.ry hypothesis as Spir- itnali-m, or Xatiiralism, or Pantheism. They have not the shadow of evidence to support them, and they can only iill the soul with darkness and doubting. But the Bible is i'nll of light, full of joy, and full of comfort. Follow its pre- cept- and they will lead you safely through your earthly pilgrimage; through the dark valley of t lie -hadow of death ; and finally through the gates into the everlasting city of our God. SECTION VII. ATHEISM. "The fool hath said in his heart, There is no God: 9 (Psalm xiv : 1.) This is Atheism: the greatest extreme of infidelity; the The last and most monstrous and absurd negation that was tnme aMU- e ver uttered by human lips. All other fornn of infidelity concede something to Christianity but Atheism concedes nothing. It dogmatically obliterate^ from the Bible, as a falsehood, every thing that is said in it FAITH AND INFIDELITY. 437 respecting God, and Christ, and the Holy Spirit, and the Scheme of Redemption. It is true, there is one form of Atheism, now perhaps more commonly called Secularism, which does not go characteristics sc rar in its affirmations. It is rather more of Secularism - modest and unassuming in its pretensions. It is satisfied with doubting in regard to these matters. It does not pre- tend to decide positively whether there is or is not a God. There may be, or there may not be. This is a matter that does not concern the Secularist. It is enough for him, he thinks, to attend to the affairs of this world : to things of the present life. All beyond this, he regards as uncertain and unimportant. And hence his motto is the old Epicurean maxim revived : " Let us eat and drink ; for to-morrow we die." But the Atheist of which David nere speaks, dogmatically affirms that there is no God : no Christ, no Holy c, . . T , -A -ii-ii Pretensions of fepint, and no redemption from death and the Dogmatic grave. With him, nature is every thing; and every thing is nature. Whether the universe is eternal, as Aristotle taught ; or whether it is the work of chance the mere product of matter in motion, as many of the disciples of Epicurus supposed ; or whether it is the result of an infinite series of developments from primordial and uncreated mo- nads, as most modern Atheists affirm, may indeed be a ques- tion. On this, and also on many other kindred subjects, some of the most enlightened of the school still entertain doubts. But that there is no God; no moral government over the universe ; and no future state of rewards and pun- ishments, are matters clear as sunshine, if we may believe the testimony of such men as Diagoras, Bion, and Lucian among the ancients ; and d'Holbach and Comte among the moderns. I presume, then, that I need not consume more time in ex- plaining what Atheism is. It is all summed up and told in 438 REA:V.V.s AND REVELATION. the affirmation of the fool, "TJiere is no God" But as young us particularly arc very liable to be misled by the inete authority of names, I wish, for their sake, to say a few things on the merits of this so-called system of infidelity. And in the first plan-, I wish all my readers, and particu- Follyandab .f-' V( ' r . V 1 and iinauthori/ed is thi- a rtion of the Atlicist. //>/; does he know that there is no Godf Has he seen all the parts of the universe? Has he explored its in- iinite dimension- ; and does he comprehend every tiling per- taining to it- structure and or-ani/ation material and im- material? You see, at once, that nothing short of infinite l;no\\I,dge can justify any one in making this assertion. And yet it i> made ly a en-atmv that does not know him.-elf: that do.-s not kno\v the pmv. r- and capacities ot' his own .soul : that does not comprehend many things pertaining to the little clay tabernacle in which his spirit has its present abode: a being to whom every blade of grass, and every leaf of the forest, and every partiele of the earth is a mystery : a being who does not know one in a hundred of the creatures that inhabit this world; and who knows almost nothing of the ten thousand times ten thousand other worlds that compose the vast empire of Jehovah. What would yon think of the man who would stand up in a court of justice, and testify that there is no gold, nor silver, nor iron, nor copper in the moon ; though he has never set a foot upon its surface, nor examined a single particle of the vast masses of which it is composed ? How much would such testimony weigh with the court and j ury ? And yet that testi- mony would be reasonable compared with the dogmatical asser- tion made by any man, however learned, that there is no God. There is also another circumstance, which I think detracts very much from the force and credibility of this assertion, You observe that it is not given as a logical deduction from FAITH AND INFIDELITY. 439 premises, either d ily or unduly assumed. On the contrary, it springs from the common source of all infidel- Source of Athc . ity, the desire of the heart. The fool hath said, ism - not in his reason, nor in his understanding, but in his heart, " There is 'no God." He first wishes it were so ; and then he believes it to be so. Such, I think, is the testimony of all infidel experience; and such is certainly the testimony of that Spirit that tries the hearts and reins of the children of men. In speaking of Gentile idolaters and Atheists, Paul says, by the Spirit : "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind i. e., to a mind void of judgment to do those things which were not becoming"* It is not, then, because men are forced by any fair course of reasoning, that they become Atheists ; but it is because, that not liking to retain God in their knowledge, and loving darkness rather than the light, God has given them over to believe a lie, that they all may be damned who obey not the truth, but have pleasure in unrighteousness. And hence you see, in the third place, the bitter fruits and consequences of Atheism. "As they did not like to retain God in their knowledge/ 7 says the queues of Apostle; or, in other words, as they desired to become Atheists, God gave them up to this disposition of mind. And the consequence was, that they became immoral and impious just in proportion as they advanced . \ * Illustrations. in Atheism. " Being filled with all unrighteous- ness, fornication, wickedness, covetousness, maliciousness ; being full of envy, murder, deceit, malignity ; " and at the same time they became "detractors, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, dis- obedient to parents, without understanding, covenant break- ers, without natural affection, implacable, unmerciful." f * Romans i: 28. tRomaiv 8-32. 440 REASON AND REVELATION. It was a question of dispute among the ancients, whcthei Quention a commi iity, leavened throughout with athei-t- ical principles. could nos-iblv, subsist. lint an |.h>l,M, P liers. . . l I , , , a majority of both statesmen and philosopher* wore always on the negative side of tin- <|iicstion, the exper- iment was never practically made and fairly tested, till the time of the French Revolution. True, indeed, the natin.d and neec arv tendencies of this form of infidelity, were verv plainly indicated long before that ever-memorable epoch. Thi- \va- particularly the ease, during the decline of the Greek Republic- and the Roman Kmpire. But in A. 1 >. lv(ho 1793, the reign of Atheism commenced i'i 1'Yancr : and with it commenced, simiiltaneiu<- ly, the Rci-n of Terror. Franer was like the tronMed H'a : it W88, in tliet, a sea of blood. For a time, of ini(|iiity prevailed to a most alarnmi- tent, lint in a little while, there was a re-action in the pnMie mind. The" people soon recoiled from a system so impious and so horrible. And the very same convention that had publicly di-owned th.- M"-t Hi'jli, ignored his an thority, and proclaimed death to be an eternal sleep, wa compelled, by the immense increase of crime, to revoke their edicts; acknowledge the immortality of the soul; and bo\v though reluctantly, to the government of the King eternal immortal, and invisible. Surely, then, a system of such ten- dencies can not be a system of truth. Let us nee. * either make the tree good, and its fruit good ; or . let us make the tree corrupt, and its fruit corrupt ; for the tree is known by its fruit. How beautifully and how gloriously Christianity contrasts, contrast be- in this respect, with this form of infidelity. Its anrchristla fruits are all light, and life, and love. Its tui- dencies are all, "Glory to God in the highest; and on earth, peace and good-will to all men." FAITH AND INFIDELITY. 441 I am aware that much wickedness has been committed in the name of Christianity. I know that " adultery, fornica- tion, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envy- ings, murders, drunkenness, revellings, and such like," have been practiced and tolerated within the very pale of the so- called Church of Jesus Christ. But I also know that these crimes have no proper connection with Christianity. They are the legitimate offspring of infidelity; and can never, with any propriety, be ascribed to the teachings and workings of that blessed Spirit, whose fruits are all " love, and joy, and peace, and long-suffering, and gentleness, and goodness, and fidelity, and meekness, and temperance." Let these virtues become- universal, and the very highest state of civil- ization of which the human race are susceptible, will soon become universal. Man will cease to hate and to annoy his fellow-man; and all the kindreds, tribes, and families of the Earth will be united in one harmonious and delightful brotherhood. My fourth ground of objection to Atheism is, that it is directly opposed to the evidence of design and con- Evidenceofd trivance so clearly and so abundantly manifested in every department of nature. If it is true, that every effect must have had a cause, that every design im- plies a designer, then verily this great universe must have had an Almighty Framer and Architect. Let any man, for example, carefully examine the structure and the mechanism of the human eye, and he will say, with Newton, that the study of this one organ is a cure for Atheism, if indeed it is a curable malady. Or let him look up to those beautiful stars " That nightly roll, And shed their light from pole to pole, Forever singing as they shine; The hand that made us is Divine," sn versus 442 REASON AND REVELATION. and he will ho constrained to say with David, "The hearena declare th<- glory of God, and the earth showeth forth hi* handiwork." I do not say, that without the aid of Divine Revelation, any man could have derived a correct knowledge of the character and attributes of Jehovah from the mere work-, .itnrc. This is not the ijnestion before us. There is a renee a< wide as the poh> the < -i -r Illustrations. tnefact, that the promise made by (jrod in Par- adise, that the seed of the woman should bruise the head of the serpent, has been so exactly fulfilled in the person of Jesus of Nazareth ? How can he account for the fact, that the prophecy of Noah respecting his three sons and their posterity, has been illustrated and confirmed by the history of more than four thousand years? How can he account for the fact, that in and through the seed of Abra- ham, all the nations of the earth have been blessed? How can he account for the fact, that Jesus appeared as the Shiloh or Prince of peace, just a little while before the scepter departed from Judah, and that to him has since been the gathering of the people? How can he account for the fact, that every type of Moses has its exact counterpart in the Christian Institution; and that without the latter, the former would be as empty, and as worthless, and as inex- plicable, as a shadow without a substance? How can he account for the fact, that just at the beginning of the seven- tieth week after the date of the decree to restore and to build Jerusalem, the Messiah appeared : confirmed the cove- nant with many for one week, or part of a week ; and that in the midst of the week, he was put to death as a male- factor, though acknowledged by most modern skeptics to be the greatest and best reformer that ever lived? How can he account for the fact, that soon after this, as predicted by Daniel, the city of Jerusalem was swept away as by a flood ; that the Jews were then scattered among all the nations; and that their present condition, as well as their history for the last eighteen hundred years, exactly corresponds to what Moses and Christ predicted concerning them? How can he account for the fact, that soon after the death of Christ, as has been acknowledged even by Tacitus and other profane 444 REASON AND RKVKLATIOX. new Institution wa- founded by liis few humble ami d'-pi^-d followers; that this Institution lias flourished <1< -.-pile the opposition, and hatred, and malice of Jews and (ientiles; that it now clai: advoeates and Mipporters the most enlightened, the pun>t. and the best portions of the human raee ; and that, jiid-iuu' from the si^ns of the times, thi< Iu>titution or kingdom, which wa- at first indeed but Bfl a -rain of mu-tard-seed, or like a little stone cut out of a mountain without hands, U it-elf likely to become a u'reat mountain, and fill the whole earth? How can he account ibr the/f/<7, that the Ilihle, eonipo- d Bfl it was by BO many authors, and under 8O great a diversity of time, pla- -, and other circiim-tauces, should be perfectly harmonious within f and correspond BO exactly with the most recent de- velopraents of modern science in any and every department of nature to which it refers? Ami finally, how can he account for t\\cf<"f, that when the doetrine- and .-cntiments of this Blessed Volume, ar d into the head and 1 of any man, and developed in his life, they change hi< whole nature, character, and disposition ; lillin.ir his heart with love, and peace, and joy; and, at the >ame time, inspiring him with an earnest desire to do good to all men as he may have opportunity '.' Ah, my dear readers, there is but one way to answer these and ten thousand other questions of like import; Conclusion A ' f>"i" ti and that is by conceding the fact that the Lord God Omnipotent ivi^neth, and that the Bible is a revelation of his will to fallen man. And after all, this is just what every good man dc.-in-s. consolation to ^- o ^ e mora ^. v biipure and corrupt, the idea of ire in God's presence and government, is of course full of terror and remorse. For to all such, God is a consuming fire. But to the pure in heart, nothing can be more delightful and consoling than this thought. To know FAITH AND INFIDELITY. 445 that though we are weak, and erring, and helpless, yet that our Father is omnipotent; omniscient and omnipresent; kind, and merciful, and good; and that if we are only faithful and obedient for a little while, he will cleanse us from all our sins, purify our hearts, and lead us safely through the dark valley of the shadow of death, to the joys, and honors, and pleasures of his everlasting kingdom ; this, I say, is just what every child of God desires. And nothing short of this can ever satisfy the desires of the human soul. " Beware, then, lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." THE END. PUBLISHERS' ANNOUNCEMENT. K. W. CARROLL & CO. Take pleasure in calling the attention of members of the Christian Church, and other Religious Societies, to the great work which they have now ready, entitled, THE LIVING PULPIT OF THE CHRISTIAN CHURCH : A Series of Discourses, Doftrinal and Practical, from Representative Men among the Disciples of Christ. With a Biographical Sketch and Steel Portrait of each Contributor Arranged and Edited by W. T. Moore. Complete in one elegant volume, printed on toned tinted paper, bound in Morocco cloth, and containing twenty-eight steel portraits. Price, $5. It has been the design of the Publishers to issue a work that shall fairly represent the Christian Church, and which shall be equally adapted to the parlor and the study elegant enough for a present, and yet suited to the simplest task of the humblest Christian. The work contains able and eloquent discourses on the all-important topics which involve the salva- tion of man, from preachers whose standing is so exalted that commendation is unnecessary. In the table of contents given on next page will be found the subjects of the Discourses, and a list of contributors and portraits. [OVER TABLE OF CONTENTS. 'I'll ' ' -> 'ion, by D. 8. Burnet. // in tin- 1 1, !>*, by H.T.Anderson. ni--nt. by Thomas Munn*Il. '/.-/ tin- i.nxt, i,y L. L. Pinkerton. tiftU Inritnlin,,. '', L. V, \\ , th<- Gospel IteanonaMr, by Q. W. Longan. \riiul mn-,t Iilotnh,- S,i ,',,!:' l,\ i i. A. liurueSS. / u EM | MM ton oftht /////,/. bj W. K. rendleton. :-nHi,n, hv Robert Graham. .\<-t;.,,,, sni,',, a.,, n'i j. 8. Sweeney. /;//./. MM Esgential >< So \>, . H. Hopson. /.-,/,/,/,,,., , ,, //,, on JFVmiMfaMon, ) . I . i'. Haley. /A. * /" / / . Benjamin ; i ng. \\ M, <,:,,, ;/- / , , //,,/ / r/,r<*t, by John Shackelford. / r/M Redeemed, by J. 8. Lamar. y*..r//i MM! ///.. bf DVM Walk. ' 'i Security of the Christian, by Robert Mllligan. : >ore. /Vo{rreM//A-, G. W. Longan, Isaac Errett, Robert Graham, A. R. Benton, II'. H. Hopson, Thomas Munnell, Tolbert Fanning, L. B. Wilkes, J. S. Larnar, W. K. Pendleton, II '. 7'. Moore, J. S. Sweeney, }\'i/li(t in Baxter, Benjamin Franklin, //. T. Anderson, John Shackelford, James Challen, Robert Milligan, O. A. Burgess, C. L. Loos, Moses E. Lard, A. S. Hay den, T. P. Haley, Joseph King. This work is sold only by subscription and the Publishers, and is not to be had in the bookstores. R. W. CARROLL & CO., Publishers, 117 W. 4th St., Cincinnati. X I UNIV *< L D 21-95m -7, '37 t _J 5 O a e- .. - o & (D ,