Woman was at the mercy of every wind--to-day honoured--to-morrow despised--now a G.o.ddess--and anon a slave! Viewing heathen countries in the most favourable aspect in which history presents them, and admitting to the fullest extent the correctness of those details of virtue and valour which she has transmitted to us, the conduct of the Celtic and Scandinavian nations, and instances deduced from cultivated and cla.s.sic regions, or from modern times, can only be considered as _exceptions_ which do not impugn the general alignment, corroborated as it has been by a historical and geographical delineation of society in every age of the world, and every quarter of the globe.
Behold Christianity, then, walking forth in her purity and greatness to bless the earth, diffusing her light in every direction, distributing her charities on either hand, quenching the flames of l.u.s.t and the fires of ambition, silencing discord, spreading peace, and creating all things new!
Angels watch her progress, celebrate her influence, and antic.i.p.ate her final triumphs! The moral creation brightens beneath her smiles, and owns her renovating power; at her approach man loses his fierceness and woman her chains; each becomes blessed in the other, and G.o.d glorified in both!
Appendix.
(SEE p. 320.)
The concurrent evidence of a variety of pa.s.sages of Scripture respecting the existence of Satan, ind his interference in human concerns, have been rejected with singular and pertinacious audacity, solely upon the ground that the whole of these representations must be figurative, because they are not consonant to _human reason_--which seems to be a very dignified sort of personage, a.s.suming to herself the right of calling revelation to her bar, and disposing at pleasure of the doctrines of Heaven. As, however, truth will always bear investigation, it may not be improper to devote a few additional pages to this subject, with a view of satisfying; the humble inquirer, that sound sense and divine testimony are really and entirely coincident.
Whatever is revealed it becomes us to believe, and simply on this account, that it _is revealed_; if the subject of the revelation be mysterious or incomprehensible, this does not annul our obligation implicitly to believe it, because sufficient reasons may exist in the Eternal Mind for the concealment of its nature, or it may surpa.s.s the comprehension of our limited capacities; but if it be naturally capable of investigation--if it be not only a fact, but a fact in proof of which evidences may be adduced, and explanations furnished, our minds cannot be better employed, than in thus superinducing substantial evidence or vivid probability upon the testimony of divine inspiration.
I. It is highly reasonable to suppose, that there are beings of a distinct and superior order to ourselves in the universe. Nothing can be more improbable than to imagine that this earth is the only inhabited region of universal empire, the only peopled province in the creation of G.o.d; especially when we observe that it forms but one, and that a small globe of matter belonging to a system in which others, and some very superior bodies, are found moving round the came centre, and legulated by similar laws; and that this whole system itself is but one out of ten thousand others that const.i.tute the heavenly constellations, and "pave the shining way to the divine abode."
The productions of Infinite Wisdom are wonderfully diversified. In the present world we have an opportunity of observing them only in the descending scale, from man, the summit of creation, down through all the gradations of animal existence, to the scarcely discernible insects that flit in the summer sunbeams, and to the minuter world of microscopic discovery. But a.n.a.logy would lead us to infer, that there may be beings in the vast dominion of universal s.p.a.ce as much superior to man as man himself is superior to insects or animalculae. It is not probable that creative power should cease to operate precisely at the point where human existence commences; and especially as _mind_ admits of incalculable diversity in the extent of its energies and capacities, and as it is found in all cases to possess a power of improvement and expansion, it is likely, under other circ.u.mstances and in other worlds, it may he inconceivably superior to the highest elevation it his ever attained in this lower region. Hence we infer the great probabilily of angelic existence.
II. It is reasonable to suppose, that superior intelligences were const.i.tuted free agents, and capable therefore of retaining or forfeiting their primeval character and happiness, for this is the evident lay of the rational creation, so far it comes within the limits of our observation.
If this be the case, some of these beings may probably have misused their liberty, and become depraved and corrupt. It is essential to the notion of free agency, to suppose this possible, and though from the infinite benignity of the Divine Being, we should infer that he would _create_ them holy and happy, we cannot conclude they must _necessarily_ be _preserved_ in such a state. There is nothing in the nature of the blessed G.o.d, as a just and holy Being, to require this, no obligation to do so resulting from the mere circ.u.mstance of their being thus created, and nothing, in a perfect system of holy government, to demand it. Indeed, quite the reverse, because it is natural to infer, that the subjects of divine government, however elevated in character and condition, should be responsible to their Ruler, and liberty of thought and action, the power of choice, and refusal of obedience and disobedience, is essential to responsibility. There may, therefore, probably exist unholy or evil spirits, such as have not kept their first estate, and consequently amenable to righteous laws, and proper objects of punishment.
III. As it is reasonable to suppose that the government of G.o.d may admit of the existence of fallen and evil spirits, as well as those of a more honourable cla.s.s, it is equally so to conclude, that a similar or a.n.a.logous variety of talent, capacity, and guilt may obtain to that which we observe in the const.i.tution of other intelligent creatures both good and evil, in this world. Wicked men are not satisfied to be sought by criminals, they have no wish to be alone in sin but are uniformly anxious to seduce others into the perpetration of those iniquities which they themselves have dared to commit. The first action of Eve after her transgression, was to hand the forbidden fruit to her husband, and persuade him to eat, and it is the earliest wish of a rebellious heart to involve others in the guilt and misery of their own deeds, partly for the sake of concealing their enormity, by diverting the eye from observing the awful proportions of then individual offences, and partly to acquire encouragement and support in the commission of yet unpractised crimes.
Hence "_one_ sinner destroyeth much good." According to his capacity or opportunity he becomes the centre of a large circle of impious a.s.sociation, he sways inferior minds, and forms them into so many satellites round his person, who individually acquire a l.u.s.tre from his pre-eminence, and feel the attraction of his base superiority. Hence the world of wickedness is ruled by an incalculable number of petty princes, who each a.s.sume independent empire, but all combine to carry on eternal war against the order of providence, the good of society, and the glory of G.o.d,
It is not absurd, then, to conclude, that a similar diversity prevails amongst evil beings of a superior cla.s.s, that some may be far more atrocious in their characters than others, and more capacitated to do extensive mischief. It is equally likely, that their influence over other evil spirits may be proportioned to these circ.u.mstances, and that their example or advice may excite to deeds of infernal daring. These considerations would eventually conduct us to the probability of the existence of one, pre-eminent above the rest in crime and in capacity, who may influence the several chiefs of the infernal empire, as they exercise a power over inferior demons; or that Satan, or the devil, is "the prince of the power of the air."
IV. The _invisible_ nature of diabolical agency can be no sufficient objection to its existence. Admitting that there are other proofs, this circ.u.mstance could not diminish their force, much less destroy their evidence. It must be granted, that without other proofs it would be a radical objection, because in such a case the whole statement would he gratuitous and conjectural. If it were allowable to suppose such an agency, it might be equally so to refuse admitting it; every one may be amused or not with a pure fiction, an imaginary creation. But do not plead, that the invisibility of diabolical agency is any proof or any presumption of its reality; but simply that it is no objection, that it has no power to neutralize the evidence produced, and that unbelievers have no authority, on this account, to treat the subject with that profane and impertinent ridicule, which is a mere commonplace artifice to evade unwelcome convictions.
G.o.d is invisible--but is this any argument against his being? The human soul is invisible--is this a proof that it does not exist? The magnetic influence cannot be seen--is this a reason that it does not operate? Are the opinions or philosophers deduced from the a.n.a.logies of nature, that suns and stars and systems occupy the distant regions of s.p.a.ce, which have never yet been penetrated by the best constructed telescopes, rendered improbable by the allegation, that no eye and no instrument can discern them? The existence and operations of the devil are admitted to be invisible to sense, and in many cases, perhaps, difficult of investigation by reason--what then? Nothing.
V. The supposition that the operation of invisible spirits is secret and imperceptible to ourselves, cannot be adduced as demonstrative against its reality. What is more difficult to ascertain than the operation of our own minds, and the motives by which we are impelled? Nor is it difficult only to trace the process of reasoning that has led us to any particular conclusion, and to recall the fleeting thoughts flinch have pa.s.sed through the mind in rapid succession, so as to tell how we came to be influenced to a certain conclusion; but we often cannot discover what external objects or what incidental circ.u.mstances, first directed us into the inquiry, or led to the result.
Still more inconceivable is the manner in which spirit operates upon spirit, where there is no external agency; and it is inconceivable, because of our little experience on the subject, and because the usual modes of impression are through the medium of sense. The ear, the eye, the touch, convey impressions to the spirit; but when neither are sensibly affected, we cannot trace the influence exercised upon us, although it is highly irrational to deny its possibility. Besides, we know that "G.o.d, who is a Spirit, operates upon our souls at times and under circ.u.mstances, when we are unconscious of this influence; and, if we had no evidence from Scripture, reason must admit that such an operation is not improbable."
The only objection which can arise here, is that of supposing the evil spirit in any respects independent of G.o.d; a supposition, however, which is not to be charged upon the advocates of diabolical agency. "It is evident," says Dr. Leland, "to the common sense of mankind, that there is a vast difference between the supposition of an almighty and independent evil being, a supposition full of absurdity and horror; and that of an inferior dependent being, who was made originally pure and upright, but fell by his own voluntary defection into vice and wickedness; and who, though permitted in many instances to do mischief, and to act according to his evil inclinations, as wicked men are often permitted to do in this present state, yet are still under the sovereign control of the most holy, wise, and powerful Governor of the world. For, in this case, we may be sure, from the divine wisdom, justice, and goodness, that G.o.d will, in the fittest season, inflict a punishment upon that evil being and his a.s.sociates, proportionable to their crimes; and that in the mean time, he setteth bounds to their malice and rage, and provideth sufficient a.s.sistance for those whom they endeavour to seduce to evil, whereby they may be enabled to repel their temptations, if it be not their own faults; and that he will in his superior wisdom bring good out of their evil, and overrule even their malice and wickedness, for promoting the great ends of his government, This is the representation made to us of this matter in the Holy Scripture, nor is there any thing in this that can be proved to be contrary to sound reason. And we may justly conclude, that in the final issue of things, the wisdom as well as righteousness of this part of the divine administration will most ill.u.s.triously appear."
END.
Footnotes
[1]: Compare Ps. cx.x.xii. 11. Isa. xi. 1. Jer. xxiii 5, and x.x.xiii. 15. Gen.
xii. 3, xxii. 18, xxvi. 4, and xxviii. 14.
[2]: Lowth"s Isaiah, ch. xi. translation and notes, VOL. II.
[3]: DODDRIDGE.
[4]: There are, according to the Jews, four angels that surround the throne of G.o.d--Michael, Uriel, Raphael, and Gabriel. The latter they place, conformably with his expression to Zacharias, [Hebrew], _before him_, or _in his presence._
[5]: The Ethiopic version, instead of "in those days," renders the expression in the thirty-ninth verse of 1st chap. of Luke, "in that day."
[6]: Selden. Uxor. Heb. lib. ii. cap. 1.
[7]: This remarkable time cannot be stated with any certainty. The earliest antiquity determines nothing upon the subject. Towards the end of the second, or beginning of the third century only, was this attempted; when those who were most curious in their researches fixed it about the twentieth of May. Clemens Alexandrinus thinks that it was the twenty-eighth year after the battle of Actium; that is, the 41st year of Augustus; but Joseph Scaliger places it in his forty-second year; and, after a most laborious investigation, shows that Christ was born about the autumnal equinox, the latter end of September, or beginning of October.
SCALIG. Animad. ad Chron. Euseb. p. 174, et seq.--It was not till the fourth century that this great event was believed to have occurred on the twenty-fifth of December. They have not failed to a.s.sign what they deemed important reasons for this decision. As the sun, they say, is then beginning to rise on our hemisphere, and again to approach our pole, it is the proper period to which the rising of the Sun of Righteousness should be referred. The Romans have another reason, deduced from the preceding.
At the return of the sun the feast of the Saturnalia was celebrated at Rome. It was thought proper to subst.i.tute in the place of this feast, which was distinguished by its profane rejoicings, that of our Saviour"s birth, for the purpose of inducing the people to separate joy from riot.
It is, however, the _event_, and not the _day_, we celebrate.
Comp. SAURIN, Discours Historiques, Critiques, &c. continuez par Beausobre, tom. ix. p. 146-148, 8vo.
[8]: Compare Lev. xii. 2, 4, 6, 8. Numb. viii. 16, 17. xviii. 15, 16. Five shekels amounted to about twelve shillings and sixpence of our money.
[9]: "This (_wise men_ from the East) is not only an indefinite, but an improper version of the term. It is indefinite, because those called a??? were a particular cla.s.s, party, or profession among the Orientals, as much as Stoics, Peripatetics, and Epicureans were among the Greeks.
They originated in Persia, but afterward spread into other countries, particularly into a.s.syria and Arabia, bordering upon Judea on the East.
It is probable that the Magians here mentioned came from Arabia. Now to employ a term for specifying one sect, which may with equal propriety be applied to fifty, of totally different, or even contrary opinions, is surely a vague way of translating. It is also, in the present acceptation of the word, improper. Formerly the term _wise men_ denoted philosophers, or men of science and erudition: it is hardly ever used so now, unless in burlesque. Some say _Magi_; but _Magians_ is better, as having more the form of an English word." CAMPBELL"S Translation of the Four Gospels, vol. ii. _notes_.
[10]: "Salvete, flores Martyrum, Quos, lusis ipso in limine, Christi insecutor sustulit, Ceu turbo nascentes rosas.
Vos, prima Christi victima, Grex immolatorum tener, Aram ante ipsam, simplices, Palma et coronis luditis."
[11]: Bishop Horne.
[12]: Josephus has given an affecting account of this awful death. Vide Joseph. Antiq. lib. xvii. cap. 6. and Bell. Jud. lib. i. cap. 33.
[13]: So say the Jews, [Hebrew] _the pa.s.sover of women is arbitrary_.
[14]: Misn. Sanhedrin c. v. sec. 4. ap. GILL in loc.
[15]: _At my Father"s_ e? t??? t?? pat??? ?? Syriac [Hebrew], _in domo patris mei_. The Armenian version renders the words in the same manner.
It has been justly observed that ta t?? de???? is a Greek idiom, not only with cla.s.sical writers, but with the sacred penmen, for denoting the house of such a person.... Campbell.
[16]: Judg. xi. 12. 2 Sam. xvi. 10. I Kings xvii. 18. 2 Kings iii. 13. and ix. 19. _Sept. translation_,
[17]: Blackwall observes, ""Tis the opinion of some learned men, that the holy Jesus, the most tender and dutiful Son that ever was born, when he called his mother plainly _woman_, declared against those idolatrous honours which he foresaw would be paid her in latter ages, which is no improbable guess. But in the more plain and unceremonious times it was a t.i.tle applied to ladies of the greatest quality and merit by people of the greatest humanity and exactness of behaviour. So Cyrus the Great says to the queen of the Armenians, ???? s? ? ???a?: and servants addressed queens and their mistresses in the same language." Blackwall"s Sacred Cla.s.sics, V.
ii. p. 206. _second edit_.
[18]: These water-pots contained two or three _baths_ apiece. A bath was about seven gallons and a half.