Part 7

The fields of error have been fully reaped and gleaned; nor shall aught that is new spring up on that field, the whole botany of which is already known and classified. It is only of late that a fair, competent, and elaborate discussion of all the principal questions of theology has taken place; and the result of this discussion waits now to be manifested by some new movement of the human mind. Great and happy revolutions usually stand ready and latent for a time until accident brings them forward. Such a change and renovation we believe to be at the door of the Christian Church. The ground of controversy has contracted itself daily during the last half century; the grotesque and many-colored forms of ancient heresy have disappeared, and the existing differences of opinion (some of which are indeed of vital consequence) all draw round a single controversy, the final decision of which it is hard to believe shall long be deferred; for the minds of men are pressing towards it with an unusual intentness. This great question relates to the authority of Holy Scripture; and the professedly Christian world is divided upon it into three parties, comprehending all smaller varieties of opinion.

The first of these parties, constituted of the Romish Church, and its disguised favorers, affirms the subordination of the authority of Scripture to that of tradition and the Church. This is a doctrine of slavery and of ignorance, which the mere progress of knowledge and of civil liberty must overthrow, if it be not first exploded by other means. The second party comprises the sceptical sects of the Protestant world, which agree in affirming the subordination of Scripture to the dogmas of natural theology; in other words to every man's notion of what religion _ought_ to be. These sects, having no barrier between themselves and pure deism, are continually dwindling by desertions to infidelity; nor will they be able to hold their slippery footing on the edge of Christianity a day after a general revival of serious piety has taken place.

The third party, comprehending the great majority of the Protestant body, bows reverently, and implicitly, and with intelligent conviction, to the absolute authority of the word of God, and knows of nothing in theology that is not affirmed, or fairly implied, therein. The differences existing within this party, how much soever they may be exaggerated by bigots, will vanish as the mists of the morning under the brightness of the sun, whenever a refreshment of pious feeling descends upon the Church. They consist, in part, of mere misunderstandings of abstract phrases, unknown to the language of Scripture; in part they hinge upon political constitutions, of which so much as is substantially evil is by no means of desperate inveteracy: in part these differences are constituted of nothing better than the lumber of antiquity, the worthless relics of forgotten janglings handed down from father to son, but now, by so many transmissions, worn away to an extreme slenderness, and quite ready to crumble into the dust of everlasting forgetfulness. Surely men are not always so to remain children in understanding, that the less shall be preferred to the greater; nor shall it always be that the substantial evils of schism are perpetuated and vindicated on the ground of obscure historical questions, fit only to amuse the idle hours of the antiquary. This trifling with things sacred must come to its end, and the great law of love must triumph, and the Christian Church henceforward have "one Lord, one faith, one baptism."

SECTION V.

THE ENTHUSIASM OF PROPHETIC INTERPRETATION.

Disappointment is perhaps the most frequent of all the occasional causes of insanity; but the sudden kindling of hope sometimes produces the same lamentable effect. Yet before this emotion, congenial as it is to the human mind, can exert so fatal an influence, the expected good must be of immeasurable magnitude, and must appear in the light of the strongest probability; nor must even the vagueness of a distant futurity intervene; otherwise, tho swellings of desire and joy would be quelled, and reason might maintain its seat. On this principle perhaps it is, that the vast and highly exciting hope of immortal life very rarely, even in susceptible minds, generates that kind of emotion which brings with it the hazard of mental derangement. Religious madness, when it occurs, is most often the madness of despondency. But if the glories of heaven might, by any means, and in contravention of the established order of things, be brought out from the dimness and concealment of the unseen world, and be placed ostensibly on this side of the darkness and coldness of death, and be linked with objects familiarly known, they might then press so forcibly upon the passion of hope, and so inflame excitable imaginations, that real insanity, or an approach towards it, would probably, in frequent instances, be the consequence.

A provision against mischiefs of this kind is evidently contained in the extreme reserve of the Scriptures on all subjects connected with the unseen world. This reserve is so singular, and so extraordinary, seeing that the Jewish poets, prophets and preachers, were Asiatics, that it affords no trivial proof of the divine origination of the books: an intelligent advocate of the Bible would choose to rest an argument rather upon the paucity of its discoveries, than upon their plenitude.

But now a confident and dogmatical interpretation of those prophecies that are supposed to be on the eve of fulfilment, has manifestly a tendency thus to bring forth the wonders of the unseen world, and to connect them in sensible contact with the familiar objects and events of the present state. And such interpretations may be held with so full and overwhelming a persuasion of their truth, that heaven and its splendors may seem to stand at the door of our very homes: to-morrow, perhaps, the hastening crisis of the nations shall lift the veil which so long has hidden the brightness of the eternal throne from mortal eyes: each turn of public affairs, a war, a truce, a conspiracy, a royal marriage, may be the immediate precursor of that new era, wherein it shall no longer be true, as heretofore, that "the things eternal are unseen."

When an opinion, or, we should rather say, a persuasion of this imposing kind is entertained by a mind of more mobility than strength, and when it has acquired form, and consistency, and definiteness, by being long and incessantly the object of contemplation, it may easily gain exclusive possession of the mind: and a state of exclusive occupation of the thoughts by a single subject, if it be not real madness, differs little from it; for a man can hardly be called sane who is mastered by one set of ideas, and who has lost the will or the power to break up the continuity of his musings.

Whether or not this explanation be just, it is matter of fact that no species of enthusiasm has carried its victims nearer to the brink of insanity than that which originates in the interpretation of unfulfilled prophecy. It need not be asked whether there is not some capital error on the side of many who have given themselves to this study; for the indications of pitiable delusion have been of a kind not at all ambiguous. There must be present some lurking mischief when the study of any part of Holy Scripture issues in extravagance of conduct, and in an offensive turgidness of language, and produces—not quietness and peace, but a wild and quaking looking-for of impending wonders. There must be a fault of principle, if the demeanor of Christians be such that those who occupy the place of the unlearned are excused when they say "Ye are mad."

That some peculiar danger haunts this region of Biblical inquiry is established by a double proof; for not only have men of exorbitant imaginations and feeble judgment rushed towards it instinctively, and with the eagerness of infatuation; but sometimes the soundest understandings have lost, in these inquiries, their wonted discretion. At several periods of church history, and again in our own times, multitudes have drunk to intoxication of the phial of prophetic interpretation; and, amid imagined peals of the mystic thunder, have become deaf to the voice both of common sense and of duty. The piety of such persons—if piety it may be called—has made them hunger and thirst, nor for "the bread and water of life," but for the news of the political world. In such instances it may be confidently affirmed, previously to a hearing of the argument, that, even if the interpretation were true, it has become entangled with some knotted thread of error.

The proper remedy for evils of this kind is not to be found in the timid or overbearing prohibitions of those who endeavor to prevent the mischief by interdicting inquiry; and who would make it a sin or a folly for a Christian to ask the meaning of certain portions of Scripture. Cautions and restrictions of this nature are incompatible with the principle of Protestantism, as well as unnecessary, arrogant, and unavailing. If indeed man possessed any means of intrusion upon the mysteries of the upper world, or upon the secrets of futurity, there might be room to reprehend the audacity of those who should attempt to know by force or by importunity of research what has not been revealed. But when the unseen and the future are, by the spontaneous grace of Heaven, in part set open, and when a message which might have been withheld, has been sent to earth, encircled with a benediction like this—"Blessed are they that hear, and keep these words:" then it may most safely be concluded that whatever is not marked with the seal of prohibition, is open to scrutiny. In truth, there is something incongruous in the notion of a _revelation_ enveloped in menace and restriction. But be this as it may, it is certain that whoever would shut up the Scriptures, in whole or in part, from his fellow disciples, or who affirms it to be unsafe or unwise to study such and such passages, is bound to show reasons of the most convincing kind for the exclusion. "What God has joined, let not man put asunder;" but he has connected his blessing, comprehensively, with the study of his word. It should be left to the Romish Church to employ that faulty argument of captious arrogance, which prohibits the use of whatever may be abused. Unless, then, it can be shown that a divine interdiction encloses the prophetic portions of Scripture, it must be deemed an ill-judged and irreligious, though perhaps well-intended usurpation, in any one who assumes to plant his little rod of obstruction across the highway of Revelation.

Moreover, prohibitions of this kind are futile, because impossible to be observed. Every one admits that the study of those prophecies which have already received their accomplishment is a matter of high importance and positive duty; "we have a sure word of prophecy, to which we do well to take heed." But how soon, in attempting to discharge this duty, are we entangled in a snare, if indeed the study of unfulfilled prophecy be in itself improper; for many of the prophecies, and those especially which are the most definite, and the most intelligible, stretch themselves across the wide gulf of time, and rest upon points intervening between the days of the seer and the hour when the mystery of providence shall be finished: and these comprehensive predictions, instead of tracking their way by equal and measured intervals through the course of ages, traverse vast spaces unmarked: and with a sudden bound, parting from an age now long gone by, attain at once the last period of the human economy. These abrupt transitions create obscurities which must either shut up the whole prophecy from inquiry, or necessitate a scrutiny of the whole; for at a first perusal, and without the guidance of learned investigation, who shall venture to place his finger on the syllable which forms the boundary between the past and the future, and which constitutes the limit between duty and presumption? A prediction which may seem to belong to futurity, will, perhaps, on better information be found to regard the past; or the reverse. These extensive prophecies, and such are those of Daniel and of John, must then either be shunned altogether from the fear of trespassing on forbidden ground, or they must be studied entire, in dependence upon other means than voluntary ignorance for avoiding presumption and enthusiasm. Whoever would discharge for others the difficult office of marking, throughout the Scriptures, the boundaries of lawful investigation, must himself first have committed the supposed trespass upon the regions of unfulfilled prophecy. We conclude, therefore, that a separation which no one can effect, is not really needed.

It is surely a mistaken caution which says—of the Apocalypse, for example—it is a dark portion of Scripture, and better let alone than explored. Very unhappy consequences are involved in such an interdiction. This magnificent book is introduced to the regards of the Church as a discovery of things that must shortly come to pass. Now we must either believe that the ἐν τάχει, was intended to indicate a period of eighteen hundred years (perhaps a much longer term) or admit that the initial, and probably the larger portions of the prophecy have already received their seal of verification from history, and come therefore fairly within the scope of even the most scrupulous rule of inquiry, and in fact should now form part of the standing evidence of the truth of Christianity. To think less than this seems to imply a very dangerous inference. If a part of this prophecy be actually accomplished; and if yet it be impracticable to assign the predictions to the events, will not one at least of the great purposes for which, as we are taught, prophecy was given, have been rather defeated than served? There is not perhaps a fulfilled prophecy on the page of inspiration which learned ingenuity might not plausibly allege to have been hitherto altogether misunderstood, and erroneously supposed to relate to such or such events. It is a matter of course that, when a multitude of minds variously influenced, and too often influenced by a wish to establish a theory upon which literary ambition may build its pretensions, are employed in the exposition of mystic predictions, _every_ scheme to which any appearance of probability can be given, should actually find an advocate. And then those who wish to discourage inquiry may vauntingly say—See how various and how opposite are the opinions of interpreters! Meanwhile, it may be perfectly true, that among these various interpretations there may be _one_ which, though not altogether unexceptionable, or wholly free from difficulties, will firmly secure the approval of every unprejudiced and intelligent inquirer.

Some very sober Christians, while endeavoring by all means to secure the young against the mania of prophetical interpretation, seem little aware of how far they are treading upon the very path which infidelity frequents. To advise a diligent study of prophecy (to those who have the leisure and learning requisite) would it not be far safer, than to shrug the shoulders in sage alarm, and to say—Prophecy! oh, let it alone!

The ancient Church received no cautions against a too eager scrutiny of the great prophecy left to excite its hope: on the contrary, the pious were "divinely moved" to search what might be the purport and season of the revelation made by the "Spirit of Christ" to the prophets; and though these predictions did in fact give occasion to the delusions of "many deceivers," and though they were greatly misunderstood, even by the most pious and the best informed of the Jewish people; yet did not the foreknowledge of these mischiefs and errors call for any such restrictions upon the spirit of inquiry as those wherewith some persons are now fain to hedge about the Scriptures.

To the Christian Church the second coming of Christ stands where his first coming stood to the Jewish, namely, in the very centre of the field of prophetic light; and a participation in the glories "then to be revealed" is even limited to those who in every age are devoutly "looking for him." It is true that this doctrine of the second coming of Christ has, like that of his first, wrought strongly upon enthusiastic minds, and been the occasion of some pernicious delusions; yet, for the correction of these incidental evils, we must look to other means than to any existing cautions given to the Church in the Scriptures against a too earnest longing for the promised advent of her King. To snatch this great promise from Scripture in hasty fear, and then to close the book lest we should see more than it is intended we should know, is not our part. On the contrary, it is chiefly from a diligent and comprehensive study of the terms of the great unfulfilled prophecy of Scripture, that a preservative against delusion is to be gathered. To check assiduous researches by cautions which the humble may respect, but which the presumptuous will certainly contemn, is to abandon the leading truth of Revelation to the uncorrected wantonness of fanaticism.

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It is often not so much the instrinsic qualities of an opinion, as the unwarrantable confidence with which it is held, that generates enthusiasm. Persuade the dogmatist to be modest, as every Christian undoubtedly ought who thinks himself compelled to dissent from the common belief of the Church; persuade him to give respectful attention to the argument of an opponent; in a word, to surrender the topmost point of his assurance, and presently the high temperature of his feelings will come down near to the level of sobriety. To doubt after hearing of sufficient evidence, and to dogmatize where proof is confessedly imperfect, are alike the indications of infirmity of judgment, if not of perversity of temper; and these great faults, which never predominate in the character apart from the indulgence of unholy passions, seem often to be judicially visited with a hopeless imbecility of the reasoning faculties. Thus, while the sceptic becomes, in course of time, incapable of retaining his hold even of the most certain truths, the dogmatist, on the other hand, loses all power of suspending for a moment his decisions; and, as a feather and a ball of lead descend with the same velocity when dropped in a vacuum, so do all propositions, whether loaded with a weight of evidence or not, instantly reach, in his understanding, the firm ground of absolute assurance.

Instead, therefore, of enhancing the arrogance of the half-insane interpreter of prophecy by inviting him to display the blazing front of his argument, it may be better, if it can be done, to demonstrate that even though it should appear that his opinion carries a large balance of probability, there is still a _special_ and very peculiar impropriety in the tone of dogmatism which, on this particular subject, he assumes; so that the error of the general Church, if it be an error, is actually less than the fault of him who, in this temper, may boast that he has truth on his side. Such a case of special impropriety may, in this instance, very clearly be made out.

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The language of prophecy is either common or mystical. Predictions delivered in the style of common discourse, and free from symbols as they are little liable to diversities of explication, do not often tempt the ingenuity of visionaries: they may, therefore, be excluded from consideration in the present instance. Mystic prophecy, or future history written in symbols, under guidance of the divine foreknowledge, in being committed to the custody and perusal of mankind, must be presumed to conform itself to the laws of that particular species of composition to which it bears the nearest analogy. For if the Divine Being condescends at all to hold intercourse with men, it cannot be doubted that he will do so, not only in a language known to them, but in a manner perfectly accordant to the rules and proprieties of the medium he designs to employ. Now the prophecies in question not merely belong to the general class of symbolic writing, but there is to be discerned in them, very plainly, the specific style of the enigma, which, in early ages, was a usual mode of embodying the most important and serious truths. In the enigma, the principal subject is, by some ingenuity of definition, and by some ambiguity of description, at once held forth and concealed. The law by which it is constructed demands, that while there is given, under a guise, some special mark which shall prevent the possibility of doubt when once the substance signified is seen, that substance shall be so artfully depicted that the description, though it be a true representation, may admit of more than one explication. There can be no genuine and fair enigma in which these conditions are not complied with. For if no special mark be given, the true solution must want the means of vindicating its exclusive propriety, when the substance signified is declared; a vague riddle is none. Or if the special mark be not disguised, if no varnishing opacity be spread over it, the substance is manifested at once, and the enigma nullified. Again, if the general description is not so contrived as to admit of several plausible hypotheses, then also the whole intention of the device is destroyed, and the special mark rendered useless; for what need can there be of an infallible indicator which is to come in as arbiter among a number of competing solutions, if, in fact, no room be left for diversity of interpretation?

Whenever, therefore, among mystic enunciations we can detect the existence of some couched and specific note of identification, we may most certainly conclude that it is placed there to serve a future purpose of discrimination among several admissible modes of solution; or in other words, that the enigma is designedly so framed as to tempt and to allow a diversity of hypothetical explanations. An enigmatical or symbolical enunciation, conformed to these essential rules, serves the threefold purpose of presenting a blind to the incurious, a trap to the dogmatical, and an exercise of modesty, of patience, and of sagacity to the wise. And this seems to be the result intended, and actually accomplished by the symbolical prophecies of Scripture.

When the subject of enigma already stands within the range of our knowledge, and requires only to be singled out, the process of solution is simple. The several suppositions that seem to comport with the ambiguous description are to be brought together; and then the special mark must be applied to each in turn, until such a precise and convincing correspondence is discovered as at once strips the false solutions of all their pretensions: if the enigma be fairly constructed, this method of induction will never fail of success. Thus, with the page of history before us, those prophecies of Daniel, for example, which relate to the invasion of Greece by the Persians, to the subsequent overthrow of the Persian monarchy by the Macedonians, to the division of the conquests of Alexander, to the spread of the Roman arms, and to the subdivision of the Roman Empire, are interpreted without hazard of error, and with a completeness and a speciality of coincidence, that carries a conviction of the divine dictation of those prophecies to every honest mind.