# God Manifest/Part 2/Chapter 3

CHAPTER III.
SCRIPTURE DIFFICULTIES CONSIDERED.
In the two preceding chapters, we have sought to obviate difficulties in reference to the Divine Wisdom and Goodness, arising, from the existence of evils in man, in nature, and in society. It now remains to consider objections of a different class, namely, such as are derived from Scripture itself, God's revealed Word. Here, at least, it might be said, we should expect to find the most unequivocal declarations of God's wisdom and goodness,—the most positive proofs, in His manner of addressing and dealing with His creatures, that He is a Being of pure love and mercy, as well as of infinite wisdom and power. And, indeed, such proofs and declarations are found inscribed on every page of Holy Writ: they abound throughout the Scriptures, as has been fully shown in a previous chapter. But, on the other hand—as may be and as often has been objected—there are declarations, also, of an opposite character; there are statements in regard both to the sayings and doings of Jehovah, which at least appear to imply a nature the reverse of gentle and merciful; or, at any rate, a mixed character, sometimes kind and good, sometimes harsh and vindictive. And a consideration of these things has tended, in many instances, either to induce on the mind of the firm believer in the Scriptures an idea of God as a ​stern and severe monarch, rather than a loving and Heavenly Father,—or, what is a still sadder alternative, to lead benevolent minds into a state of doubt as to whether the Volume, purporting to be the Word of God, can be truly such, when it presents the Divine Being in a light so different from that in which they would wish to regard Him.
It will be our endeavor, in the present chapter, to show that neither of these alternatives is necessary; that there is a way of reconciling these seeming contradictions; and that when the subject is viewed in a just light, the Holy Scriptures may still be adhered to, as truly the Word of God, and yet the Divine Being be seen to be a God of perfect love and goodness, as well as of infinite wisdom and power.
And what, now, is the principle that can effect this reconciliation between statements so contradictory? what is the consideration, which being kept before the mind while perusing the sacred volume, can render it all satisfactory, can cause it all to shine alike, and can enable us to see, written in every page and every line, the word Love? For as God is Love, and as God also is the Word, therefore, Love must not only be in every part of the Divine Word, but must actually constitute that Word. The great principle of interpretation, the important consideration, which, kept before the mind, will so enlarge and elevate our view of the Scriptures, is an understanding of what may be termed the law of Accommodation,—which is the great law that ever regulates God's dealings with His creatures, the Infinite's dealings with the finite. To perceive the necessity of such a law, we have only to reflect on the infinite distance between God and man— ​on the infinite superiority of the great Self-existent Creator of the vast universe, and of all its stars and worlds and their countless inhabitants,—to one of us little beings, dwelling on one of those worlds; in a word, on the distinction that exists between the finite and the Infinite,—for that alone expresses the difference between man and God. Recollecting this, we shall perceive at once how vain it is for us to think of forming any just conception of the ways, the purposes, and the nature of such a Being,—any otherwise than through such Revelation as He may choose to make of Himself to us; and, moreover, how impossible it must be for Him to reveal Himself to us in any other than a modified aspect,—in a form and appearance accommodated to our narrow and finite ideas. He Himself has declared that "no man can see God and live:" nor is it any more possible for man to behold the infinite God, as He is in Himself, with the eye of the mind, than with the eyes of the body. The highest angels can have but a very imperfect understanding of the Divine nature and doings: how much less, man.
It will thus be readily seen, that the Divine Being, in all His dealings with man, must necessarily accommodate Himself continually to man's ideas. It will follow, that the aspect in which He will present Himself to men, will vary with their characters, with their states of thought and feeling. When addressing or dealing with men in a very gross and low state, ignorant and depraved, He would be compelled to speak to them in seemingly gross and harsh language, or they would neither comprehend nor be moved by ​His words; and obliged, also, to use rough and violent measures, or they would never yield nor obey. But, on the other hand, as they became more refined and elevated, more intelligent and pure. He would be able to address them in milder terms, use gentler measures, and reveal to them more of His true character. Now, here we see just the secret of the marked distinction between the Old and New Testaments. It is God speaking in both, but addressing different classes of men, in different ages of the world. In the former, the Old Testament—especially the earlier part of it—there are recorded His addresses to, and dealings with, a people in a most rude and barbarous age,—when any other language than the most simple and direct, and accommodated to the appearances of the senses, would have been entirely unintelligible; and when any other mode of address than that of positive and even harsh command would not have been regarded or listened to.
Consider the character of the people with whom the Divine Being had undertaken to deal. Mankind, it is to be recollected, had sunk into a most gross, depraved, and idolatrous state, all the world over. Scarcely any knowledge or worship of the true God was left. Palestine, the ancient Holy Land,—with all the surrounding countries,—was filled with idolatry, corruption, and wickedness: Egypt was in a similar state: Europe was then in great part a wilderness. In this emergency, a very remarkable course was pursued in order once more to restore amongst men a knowledge of the one and true God. A single individual was selected, and removed from his friends and kindred, and thus withdrawn, as far as possible, from his idolatrous associations: and then, by a series of direct ​revelations and communications from the Divine Being, he was instructed in the worship of Jehovah. To this person, Abraham, was born a son, Isaac, who was led on in a similar course of Divine teachings; and after him, his son, Jacob. And now, the time had arrived for this single family to expand into a people. To Jacob were born no fewer than twelve sons: and after a time, through a course of providential circumstances, the patriarch with his children and grandchildren, seventy in all, were induced to leave the land of Canaan, in which they had hitherto dwelt, and go into Egypt; but with the Divine promise, that after growing there into a great nation, they or their descendants should one day be brought back again to inherit the land of their ancestors. Accordingly, after a period of about 215 years (how far-reaching are the Divine plans!) when this family had become a people of some three millions in number, an individual of the same nation, but who had been brought up apart from them, and carefully instructed and prepared for his office—Moses—was sent to be their deliverer from the tyranny of the Egyptians, and their guide out of Egypt. In accomplishing this object, a wondrous display of Divine and miraculous power was exhibited, as well for the purpose of convincing the Israelites that their deliverer was indeed the omnipotent Jehovah, as of compelling the Egyptians to let them go. Severe measures had to be taken, to make the latter yield. Plagues of various kinds were brought upon them, and the last and severest of all, the death of their first-born. Then, and not till then, they gave way, and consented at length to let the Israelites go; but even after that consent was given, they rose and pursued them, and ​nothing but the overthrow of the Egyptians in the Sea by miraculous power, saved the Israelites from destruction.
In the account of these transactions, recorded in the sacred Volume, an expression is used, which has often called forth animadversions as tending to detract from the Divine goodness and justice. It is said, that "the Lord hardened Pharaoh's heart, so that he would not let the Israelites go;" and it is asked—with some appearance of truth—was it just to harden Pharaoh's heart, so as to cause him to do wrong, and then punish him for it? But a little reflection will show, that this language is not to be taken literally,—that it is used merely in accommodation to man's gross apprehension of things,—in the same way as God is said to repent, to be angry, and to have other human passions. It is to be remembered that this record was intended, originally, for the teaching and guidance of a people existing in a most rude and barbarous age, surrounded by idolatry, and just emerging from it themselves; a people, who had been accustomed to worship gods, endowed, according to common belief, with all the loves and hates, jealousies and revenges, of men; and who were represented as having the power to throw their enemies into all bad and wretched states of mind and body, at their pleasure, as well as to favor their worshipers with all happy and agreeable things and manifold advantages. Now, to suit these their gross ideas of Divinity, and to assure the Israelites that their own God, Jehovah, was truly omnipotent and above all other gods, and able to torment their enemies, and make them instruments for the exhibition of His own power, as well as to favour His ​friends,—the above language and all similar expressions found in Scripture are used. Expressions more elevated or refined, the Israelites would not have understood nor been affected by.
That the Lord did not really harden Pharaoh's heart, nor was the cause of his evil and stubbornness, but that in truth Pharaoh hardened his own heart—is both directly implied and expressly declared in the sacred narrative. Thus, in the eighth chapter of Exodus and the fifteenth verse, it is said, "But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them, as the Lord had said;" and again, in the thirty-second verse, "And Pharaoh hardened his heart at this time also, neither would he let the people go." So, in the ninth chapter (verses 29, 80, 34): "And Moses said unto him. As soon as I am gone out of the city, I will spread abroad my hands unto the Lord, and the thunder shall cease, neither shall there be any more hail; that thou mayest know that the earth is the Lord's. But as for thee and thy servants, I know that ye will not yet fear the Lord God. And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants."
It will be found by one who carefully examines the Scriptures, that they always, in this way, explain themselves; that while, in one place, language is used such as was accommodated to the gross people to whom it was first addressed,—yet, in another place, usually not far off, there will be found other expressions that modify the former,—expressions that bring out the real truth, and show the Divine character as it really is. And this is, doubtless, intentionally so ordered by ​the far-seeing and all-wise Author of the Scriptures, who had all men in view, when He wrote or dictated. His Word,—those of a future age as well as those to whom it was directly addressed. He knew who would be reading it three thousand years from that time, as well as He knew who would read or listen to it when first it was uttered: and he took care to accommodate it to both. And this character of accommodation to men of all times is one of the wonders of the Scriptures. It is this peculiarity, which enables it to hold thousands and millions of minds fast to its pages, in this our day, as well as in ages long past. Man's mind in every state and in every stage, from the rudest to the most cultivated, and from childhood to old age, finds food for itself, instruction and delight, in these wonderful Writings. The child pores over this narrative of the deliverance of the Israelites from their Egyptian bondage, with unflagging interest; and when he comes to the expression about God's "hardening Pharaoh's heart," he thinks it a little strange, and wonders a moment, but soon he goes on again, doubting not that it is all right, and can be explained in some way, which he will understand as he grows older. It is good angels that keep him in this thought,—in this state of childlike belief and trust; it is the Lord Himself, who, from the centre of His Word, beams forth not only rays of spiritual light into that childish mind, but also warmth and sweet peace into his heart, and makes him happy while reading this wondrous scroll,—so written that the simplest child can comprehend the meaning on its surface, while the highest angel cannot exhaust the wisdom that lies in its depths, for it is infinite and Divine.
​It is for the same reason, too, that the good and pious, in all ages, have held fast to the sacred Volume, in spite of its many strange, and at first sight inexplicable, statements and expressions; while, on the other hand, the caviller and the impious have always been able to find, in those peculiarities, objects for their attack. The latter, looking only for faults, blots, and defects, seize at once upon those strange and harsh expressions, which, as already explained, the Volume necessarily contains on its surface, (or it would never have been suited for the time in which it was written, or for the people to whom it was first addressed); and holding these up in the brighter light of our day—a light which, in fact, has itself come from the pure beams of another part of the same Volume, the Gospel,—they strive to show their deformity and absurdity, their contrariness to genuine truth and goodness. And let them do so: it is but the carrion-bird seeking the food that it loves: they wish to find death and not life in the sacred Volume, and they find it. "With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself unsavory." God shows Himself (and His Word also) to men, just according to their states of mind. If they are in evil, they will see Him as evil,—"wrathful," "jealous," "furious;" but if in good, they will see Him as good, gentle, loving, merciful: "with the merciful, thou wilt show thyself merciful, and with the upright man thou wilt show thyself upright." The simple good man, while reading his Bible, finds many things, indeed, which he cannot understand, and which seem to him a little strange,—but he passes them by, saying to himself that it is not ​wonderful that he should not be able to understand everything in a Divine composition like this. One thing he knows, that there is enough there that he does understand, and which in his heart of hearts he feels to be true and to be God's Word; and for the sake of that, if for no other reason, he will hold fast to the Holy Volume as long as he lives. It has been a comfort to him in many an hour of sickness and trouble, and—let doubters say what they may—he desires to die with it under his pillow.
But the pious man, who is at the same time intelligent and thoughtful, and who would be glad to have some satisfactory solution of these difficult questions, will always, we are persuaded, find at least a general explanation, by applying the principle that has been laid down—namely, that the Holy Scriptures (and the more ancient parts in particular) having been written in an age of the world, when mankind were in a comparatively rude and barbarous condition, the language of its letter was necessarily and most wisely accommodated, in a great degree, to their unrefined ideas. Keeping this in mind, the peculiarities referred to will not prevent the Christian from receiving benefit and delight from the same Volume, because, as before said, its Divine Author has taken care to introduce an abundance of passages and expressions which neutralize or modify the effect of the others, by throwing light upon their true meaning,—and which reveal the Divine character in its true tenderness and beauty. For instance, the enlightened reader finds Jehovah calling Himself, to the Jews, a "jealous God," and describing Himself as "angry" and even "furious," against the disobedient, and threatening them with destruction. ​But what does he see to be the obvious meaning of those expressions? He calls Himself before the Jews, a "jealous God," that is, One who is unwilling that any other god than Himself should be worshiped: why? because He wished to prevent the Jews from sinking into idolatry, like that of the nations around them, and thus to save their souls and those of their posterity from the low and degraded state into which the worship of idols sinks the mind. It might have appeared to the Jews, that He was speaking for His own sake, and because He desired to be worshiped; whereas it was for their sakes and to secure their elevation and happiness, that He so spoke.
In like manner, when God represents Himself in the Scriptures as "angry" and "wrathful" against those that disobey, and as threatening them with His "vengeance," unless they turn from the evil of their ways, what is the plain interpretation of this language? Not that it can be supposed for a moment, that the infinite Divine Being is inflamed with the feeling of anger, which is a merely human passion, and the existence of which with Him would be as contrary to His attribute of wisdom and omniscience, as to that of love and goodness. For anger is a passion produced in the mind by an attack upon its self-love or by opposition to its desires, and is in its very nature a sudden passion: consequently it can have no existence with a mind that foreknows all things—that foresees all the opposition and all the disobedience of men, for ages beforehand. Still less can the passion of anger exist with a mind that is essential love, and which is at the same time, unchangeable; and both these the Lord declares Himself to be. "The Lord," says the ​Psalmist, "is good to all, and His tender mercies are over all His works." This language is most comprehensive: none are excepted from His love, not even the evil. This is still more distinctly affirmed in the Gospels, where it is declared that He is " kind" even "to the unthankful and to the evil." Moreover, from this state of mind He never varies or changes; "I am the Lord: I change not: therefore ye sons of Jacob are not consumed;" "With whom," says the Apostle, "is no variableness, neither shadow of turning." This language is sufficiently clear: God is Love, and never other than Love; He is Good to all, and never otherwise than Good. Then, what can be the meaning of the terms "anger," "fury," and the like, which occur so frequently in the Old Testament, in speaking of Jehovah? How plain to see that these expressions describe, in fact, the state of man in reference to God, rather than of God in relation to man! When men plunge themselves into sin, and so bring themselves into a state of opposition to their good Creator, He becomes darkened before their minds. Through the cloud and mist which their own evil passions call up around them. He appears, in the distance, as frowning and revengeful, and about to pour out His wrath upon them in punishment of their misdeeds—because their own consciences convict them of deserving such, and because there is burning in their own hearts hatred against Him, which they interpret into a like feeling in Him towards them. But, as the sun of nature shines ever calmly and ever the same, though as beheld through the mists and ​clouds that arise from the earth, he appears of all hues and aspects—sometimes dim and obscure, sometimes red and fiery, and sometimes as blotted out altogether:—so, the Heavenly Sun, the Lord, appears to men variously in their various states of mind,—sometimes bright and smiling, sometimes cold and hard, sometimes flaming with anger—and even, at times, "the fool saith in his heart, There is no God." Nevertheless God is, and He is the same: He shines on and smiles on, ever, with the same beaming love, over angels and men, giving light and life to all. It is man that changes, not God. As the earth turns away from the sun, and so makes its own night, though it appears as if it were the sun that set and left the earth—so man, averting his heart from God, produces his own mental night, though, in that evil state, it appears to him as if God had produced it.
Now, the language of Scripture is often expressed in accordance with this appearance, instead of according to the fact as it really is;—just as we say, "the sun sets," though every well informed person knows that the sun does not in fact move at all, but that it is the earth that moves and turns itself away from the sun. Yet even philosophers may and do use this language in common parlance, and say "the sun sets;" but every thinking hearer puts the right construction upon it, and no harm ensues from thus speaking according to the appearance. In like manner. Scripture often speaks of the Divine Being, in a way accommodated to the ideas of man, and in accordance with the appearances existing in man's mind. For instance, it is said in one place, that God turns away and hides His face from man: thus, in ​Isaiah, "Thou hast hid Thy face from us, and hast consumed us because of our iniquities." But in another place in the same prophet, it is declared what it is that causes the appearance of God's face being hid, namely, something in man's own mind coming like clouds between; thus: "But your iniquities have separated between you and your God, and your sins have hid His face from you." But in a third place, the real fact is stated, and the real relation of man to God shown, and that the turning away is on man's part; thus: "They have turned unto me the back, and not the face." So, in one place it is said, "The Lord revengeth, and is furious:" yet in the very next verse, it is said, "The Lord is slow to anger;" and in another place, "Fury is not in me." And it may be observed, as something curious, that, very often, after the most terrible threatenings against men for their sins,—presently, the Divine voice softens down into tenderness, like that of a father dutifully but unwillingly rebuking his children for their good: he cannot long retain the countenance of anger, while his heart really melts with love. For instance, in Isaiah, this passage: "For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee." So, in another place: "Ye have forsaken me, and served other gods; wherefore I will deliver you no more. Go and cry unto the gods, which ye have chosen: let them deliver you in the time of your tribulation. And the children of Israel ​said unto the Lord, We have sinned: do Thou unto us whatsoever seemeth good unto Thee; deliver us only, we pray Thee, this day. And they put away the strange gods from among them, and served the Lord: and His soul was grieved for the misery of Israel." Here we see, the moment man changes, the Lord appears to change: the instant man refrains from sin, the Lord at once appears kind and good again. Yet we know, from Scripture itself, as well as from reflection, that there can be no changes in the infinite God: but He appears to men just according to their varying states, and the narrative describes Him in the aspect in which He appears to them. In like manner, it is said sometimes that God repents, and again that He does not repent. Thus, "God is not a man, that He should lie, neither the Son of man, that He should repent." And again, "The Strength of Israel will not lie nor repent; for He is not a man, that He should repent." But elsewhere it is said, "The Lord repented Him of the evil which He thought to do unto His people;" and also that "It repented the Lord that He had made man on the earth, and it grieved Him at His heart." Now it is plain that a Being of infinite wisdom and all foreknowledge cannot repent, because He can neither err nor be disappointed,—and these are what cause one to repent of any course. But such language is used to suit man's simple ideas, and to convey the impression of God's displeasure at sin, as well as of His readiness to forgive, the moment man refrains from sin.
​Thus we see the manner in which the Scriptures are written, sometimes speaking according to the appearance, and sometimes declaring the exact fact of the case. The former utterance is intended for men in a simple and rude age, or for men in any age, indeed, when in an uninstructed or perverse state of mind,—as also for children, all of whom must be addressed in the language of appearances, or they would not understand: whereas, the latter form of speaking, namely, that which is in accordance with genuine truth, is intended for all that are able to receive it,—for the pure-minded and the reflecting. Such an adaptation of the Scriptures to the different conditions and views of men, must be acknowledged to be a proof of the Divine wisdom, and shows the manner in which the All-wise Creator accommodates Himself to His weak and finite creatures. To cavil, then, at the Sacred Volume for containing these expressions, is as unreasonable as it would be to find fault with a man of science for saying "the sun is setting," instead of saying pedantically, "the earth is now turning away from the sun." The wise man suits his mode of address to the character of his hearers; and the All-wise God accommodates His truth to His creatures, even in their simplest and lowest states. "The Old Testament," says Dr. Pye Smith, "describes the character and operations of Jehovah, in language borrowed from the bodily and mental constitution of man, and from those opinions concerning the works of God in the natural world, which were generally received by the people to whom the blessings of revelation were granted."—"Constant reference," adds Dr. Hitchcock, "is made to material images, to human feelings and conduct, as if the people ​addressed were almost incapable of spiritual and abstract ideas. This, of course, gives a notion of God infinitely beneath the glories of His character; but, to uncultivated minds, it was the only representation of His character, that would give them any idea of it. Nay, even in this enlightened age, such descriptions are far more impressive than any other, upon the mass of mankind; while those, whose minds are more enlightened, find no difficulty in inculcating the pure truth respecting God, even from these comparatively gross descriptions."
Of a similar character are the passages and expressions, which describe God as the author of evil. For instance, in Isaiah: "I form the light, and create darkness: I make peace, and create evil: I, the Lord, do all these things." Now, that God cannot, in fact, be the author of evil, is evident from the consideration that opposite things cannot flow from the same source: the same fountain cannot pour forth both sweet and bitter waters. Now, that God is good, and the Author of all good,—both Divine Revelation and right reason most plainly teach: consequently He cannot be evil nor the author of evil; for that would imply a contradiction. Moreover, He commands us to hate evil: "Hate evil," He says, "and love good;" "seek good, and not evil." Now, if God were evil, this would be a command to hate Himself: whereas we are commanded to love God with all our heart, and mind, and strength. Moreover, He puts Himself and evil directly in contrast, thus: "Ye that love the Lord, hate evil." So, if God were the author of evil, then the ​words, "Hate evil," would be a command from God to hate one of His own works and productions,—which is absurd. Thus, it is plain that God was not and could not have been the creator of evil, in the simple sense of those words. Yet, in one sense, He may be said to be the author of evil—namely, in the sense that He is the author of all power and all life. The force with which the murderer strikes the death-blow, is the gift of God, as is also the life and strength by which he exists and is enabled to stand on his feet: and were not such life and strength communicated from God every moment, man would not be able to do any deed either evil or good. And in this sense, God may be said to be the author of evil, because no evil could be done by man, without such power given from God. Yet God is not truly the author of the evil in the deed—He is only the source of the power: the evil consists in the wrong use of the power,—and for this, man alone is responsible. That power God gives and intends for good; but man, abusing his faculty of moral freedom (necessary to him as man), perverts the power and exercises it for evil: and thus man is, in fact, the author of evil.
The great truth intended to be conveyed in the above passage of Isaiah, is, that God is the one Creator of all things—that there is no distinct creator and source of evil, such as has been imagined in the Oriental theologies. Now, the value of this truth will be seen to be very great, if we consider the age in which it was announced. At the time this prophecy of Isaiah was written, and long after, a very different doctrine prevailed throughout the Eastern world. The famous system of Zoroaster, for instance, which ​was the religion of Persia, and was extensively received through other parts of Asia, taught that there had existed from eternity, not One, but Two, self-existent Beings—Two Creators: the one, Ormuzd, the author of all good; and the other, Ahriman, the source of all evil: and that there was a ceaseless contest between these opposing kingdoms of light and darkness. In like manner, the system of the Gnostics, a sect very numerous and widely spread in the early ages of Christianity, held that there were from eternity two distinct Existences, namely, God, the author of all good, and Matter, the source of all evil; that in man these two powers meet, and hence the constant struggle between the flesh and the spirit. Now, we may perceive that such an idea as this, received into the mind, corrupts the first principles of religion, both speculative and practical, and tends to induce despair. If there be a self-existent, eternally existent, source of evil, then evil is a part of the original constitution of things, and consequently would have existed whether man had sinned or not. This idea at once presents to the mind a dark picture of the system of the universe, which saddens all man's views; and it also materially affects the view of man's responsibility, and of all the doctrines dependent upon it. Again, if this source of evil be matter, then, in our material bodies, we are carrying about with us a load of essential evil. Such a thought is sufficient to cast a gloom over all our existence in this world, and even to throw its baneful shadow far into the next.
Now, how different is the system of Revealed Religion. This teaches that evil is not a part of the original constitution of things,—that in the beginning ​all was good, derived from the One good Creator of all things; but that man, being necessarily endowed with freedom of will, in order that he might be a likeness of his Maker, a quasi independent being, seeming to think, feel, and act for himself,—did, in the course of time, abuse that freedom, and so brought disorder into his constitution and into the world: still, that by turning again to his Maker and Saviour, in a spirit of humble repentance and dependence, he may once more be brought back to order and to happiness. And to this hope is added the positive prophecy and promise, that the world shall be again brought into a state of goodness and joy, and the end be like the beginning. Now, this view throws a cheerful light both over our individual existence, and also over the world and the destiny of man.
It was, then, to destroy the great fundamental falsity just described, and to establish the vital truth that there is but One Creator and Source of all things,—that it is declared in Isaiah—"I am the Lord and there is none else; I form the light and create darkness; I make peace and create evil: I, the Lord, do all these things," Here, the statement is made in broad general terms, so as to make a strong impression on the mind, of the oneness of the Creator. To modify it in this place, by any exceptions or explanations, would destroy the effect, and, moreover, would lead simple minds into confusion. The Sacred Volume was intended, not as a book of philosophy, but of practice,—the All-wise Creator knowing well, that if the life was but made right, philosophy would follow, in good time—if not in this world, in the next. Wisdom ever follows in the train of goodness: secure the latter, and the former will come of itself: from the flame of love in the ​heart, a bright and heavenly light irradiates the understanding. Let man but receive, not into his head only, but into his heart, the perception that his God and Heavenly Father is a Being of infinite love and goodness, as is declared throughout the Holy Scriptures—and he will find little difficulty in explaining and reconciling such passages as speak of God as angry, and as the Creator of evil, and the like: he will easily perceive the modified sense in which such expressions are to be understood. He will find little difficulty in explaining them, so as to reconcile them with the other portraitures of the Divine nature. Here, for instance, in the same passage it is said, that God "creates darkness." But in what sense does he create darkness? Darkness is not a positive thing,—it is the mere absence of light. The meaning simply is, then,—not that any darkness flows from God, or from the Sun, but that the Creator has so constituted the material universe, that when the earth turns herself away from the sun, the part so averted, cannot have the light of the sun, and consequently is in that temporary state of absence of light, which we call darkness. In an analogous sense, the Creator has so formed man, that by averting his thoughts and affections from God, he brings himself into a state of mental darkness, disorder, and unhappiness. And in this sense, the Creator may be said to be the Author of evil—having so constituted man that evil was possible to him. Yet, in a true sense, God is not the author of evil, because He gave man all power to refrain from evil if he would,—and expressly taught and commanded him, not thus to turn himself away from his Maker, warning him of the consequences if he did. But man disobeyed, and so brought evil on ​himself. But if it be further asked, why God so constituted man that evil was possible to him under any circumstances whatever—we must refer the inquirer to a previous chapter, where the question is discussed at large. Suffice it here, to say in general terms, that man, otherwise constituted, would not have been, man, but rather like the inferior animals,—which, indeed, cannot violate the order of their natures, but which, nevertheless, in that inability to change, are incapable of rising as well as of falling, and are utterly prevented from making, as man can, perpetual advances towards perfection.
​To proceed, now, with our general subject. It may next be said, perhaps, that the difficulties which Scripture presents, in regard to the divine wisdom and goodness, are not confined to certain phrases and expressions, but that they embrace also the records of institutions established, and of actions performed or enjoined, by Jehovah. Deeds, it may be said, speak louder than words; and are not many of the strange ordinances enjoined upon the Israelites, for instance, and the cruel acts imposed upon them as duties, of a character revolting to our ideas of mercy and goodness? Look, for example, at the sacrificial worship, instituted amongst the Israelitish people, in which great numbers of innocent animals were continually slaughtered as offerings to Jehovah; and again, at the seemingly cruel command to destroy their enemies, the Canaanites, men, women, and children, and to leave nothing alive: how can such instructions be reconciled with the character of a Being of essential love and goodness? We will briefly consider these two points.
​And, first, in regard to the institution of sacrifices. This, again, was an accommodation to the ideas and usages of a barbarous age. By an examination of the early history of nations, it will be found, that throughout the whole world, in ancient times, worship by sacrifices existed. Among the tribes of Asia, of Europe, and even of distant America,—amongst Greeks, Romans, and barbarians of all descriptions,—sacrificial worship was practised. More than this, the offering up of human sacrifices very widely prevailed. The Phoenicians offered up children to their idol Moloch; as did also the German nations, and the Mexicans and Peruvians, to their gods. When Cortez took the city of Mexico, he found it full of altars, from which continually streamed the blood of human victims. Among the Greeks, the famous tale of Agamemnon offering up his daughter Iphigenia, shows the same idea existing with that people. Whence arose so strange a custom? It doubtless had its origin in a tradition, widely spread at an early day through the world, and derived no doubt from ancient prophecy, that the Son of God was to offer Himself up a sacrifice for mankind. Hence, it was thought meritorious and pleasing to the Deity, to offer up their children in sacrifice.
Now, the Israelites, in common with other nations, had this mistaken but deeply rooted idea of the meritoriousness of worship by sacrifices, and especially by human sacrifices. We see this tendency, throughout their history. We see this pictured in the touching narrative of Jephtha's vow. We see the same in their inclination to sacrifice their children, and to "cause their sons and daughters to pass through the fire," in ​worship of Moloch—and this in despite of, and in disobedience of, the express commands of Jehovah. It was, doubtless, also, owing to the same tendency existing in the mind of Abraham, that he was tempted to offer up his son Isaac. It is stated, indeed, that "God tempted Abraham;" but this is spoken only according to the appearance, for it is declared by the Apostle, that "God tempts no man, but every man is tempted, when he is drawn away of his own lust and enticed." It was no doubt permitted as a trial of Abraham's faith; but the trial, in all probability, would not have been made in that form, had not such a tendency existed in Abraham's mind. Moreover, his being commanded to stay his hand and not slay Isaac, would be an intimation both to him and to his posterity, the Jewish people, that the Divine Being did not desire such sacrifices; and thus the result of the temptation, would be rather to free them from the error, than to confirm them in it.
Such being the condition of the Israelitish mind, we may see that it would have been impossible to institute any Church or form of worship amongst that people, of which sacrifices of some kind did not form a part. It would have been in opposition to the whole idea of the age. But to prevent their indulging in the cruel practice of human sacrifices, it was allowed them to offer in sacrifice inferior animals. And this permission being necessary, the various minute directions given in regard to the mode of sacrifice, and the kinds of animals to be sacrificed, was, doubtless, both for the purpose of drawing their attention wholly away from ​human sacrifices, and also in order to cany out those forms of representative worship, which characterized the Jewish Dispensation.
To show that this view of the case is the correct one, and that the Divine Being did not at all desire sacrifices, but that they were only tolerated in accommodation to the state of the Israelitish people, we may adduce the following pointed passages: "To what purpose is the multitude of your sacrifices unto me, saith the Lord: I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks or of lambs, or of he-goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations: incense is an abomination unto me.—Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil: learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." And again: "For thou desirest not sacrifice: else would I give it: thou delightest not in burnt-offering. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise." And again: "Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before Him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? He hath shown thee, O man, what is good; and what doth the Lord require of ​thee but to do justly, and to love mercy, and to walk humbly with thy God?"
Thus does the genuine truth, the real nature and character of our God, break out, here and there, through the appearances of the letter, like the sun breaking through clouds.
Let us turn, now, to the other question—the command given to the Israelites to exterminate their enemies. There is, indeed, at first view, an appearance of cruel severity in this; but when we look more deeply into the case, we find the cause of that severity. When a tribe or people, by a long course of indulgence in wickedness, has sunk itself into the lowest state of degradation and corruption, that tribe or people has always, in the Divine Providence, been at length cut off. This is done, seemingly, indeed, as an act of vengeance for their sins; and so it is expressed in the letter of Scripture—because, as often before remarked, the language of the letter is such as accommodates itself to man's ideas of things: and to the wicked, when punishment comes upon them, it seems an act of violence and vengeance on the part of the inflicter. But, in reality, all such dispensations proceed, not from vengeance, but from the mercy of the Divine Being—mercy to mankind at large, and in order to deliver the world from a moral pestilence. It is a wise proverb, that "mercy to the wicked is cruelty to the good." The judge, who from feelings of misplaced compassion discharges the criminal, and thus lets him out again upon society, is chargeable with cruelty instead of mercy; for while gratifying the selfish wishes and bad ​propensities of one individual, he is doing injury to hundreds. But, on the other hand, the wise and firm judge, by punishing the guilty, is, in fact, protecting the innocent, and guarding society from harm: thus he is truly kind and benevolent, as well as just. It is upon this principle, that the Divine Being, the great Judge of all, deals with His creatures. Even as a Judge, He is still and ever influenced by love, as well as by truth. He is not stern and vindictive, though it may appear so to those who suffer for their sins: just as, to the criminal, it appears as if the judge who condemns him were vindictive and cruel, though he is, in fact, but calmly administering the law; and the law itself is formed on principles of mercy and true benevolence, for the end of protecting society against its disturbers and destroyers. In like manner, the Great Governor of all, who makes and administers the laws of the universe, has ordained those laws for the guidance and for the protection of the good—for the purpose of bringing to happiness and of protecting in peace all those who are willing to obey them and thus to do His righteous will. Those, consequently, who are unwilling to yield to the Divine guidance—who oppose and run counter to the laws of order, by which the great Society of the universe is governed and preserved, and who seek to infest and disturb that Society—as all the wicked do—must be punished; and this, not in vengeance, but for the necessary protection of the good. Divine law, like all right human law, is not vindictive, but protective; and thus is essentially merciful and kind, having the good and happiness of mankind for its object.
Now, apply these principles to the case before us. ​We have abundant testimony that the nations who occupied the land of Canaan and the surrounding countries, had been long sunk in the grossest idolatry, sensuality, and wickedness. Look, for example, at the instance of Sodom. "And the Lord said. Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now and see whether they have done altogether according to the cry of it which is come unto me; and if not, I will know." How gently is this expressed, and how plainly intended for the simplest capacity, even that of a child! The narrative proceeds, and describes, in touching language, Abraham's intercession for the city, "And the men* [the angels] turned their faces from thence, and went towards Sodom: but Abraham stood yet before the Lord. And Abraham drew near, and said, 'Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place, for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked, and that the righteous should be as the wicked—that be far from thee: shall not the Judge of all the earth do right?' And the Lord said, 'If I find in Sodom fifty righteous within the city, then will I spare all the place for their sakes.' And Abraham answered and said, 'Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes. Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five?' And He said, 'If I find there forty and five, I will not destroy it.' And he spake unto Him yet again and said, 'Peradventure there shall be forty found ​there' and He said, 'I will not destroy it for forty's sake.' And he said unto Him, 'O, let the Lord not be angry, and I will speak, 'Peradventure there shall thirty be found there.' And He said, 'I will not do it, if I find thirty there.' And he said, 'Behold now, I have taken upon me to speak unto the Lord: peradventure, there shall be twenty found there.' And He said, 'I will not destroy it for twenty's sake.' And he said, 'O let not the Lord be angry, and I will speak yet but this once: peradventure ten shall be found there. And He said, 'I will not destroy it for ten's sake.'"
Nevertheless, Sodom was destroyed,—showing that there were not ten, and presumably not one individual in that city, who was not given up to sin and wickedness. That this was the case with all, old and young, is expressly stated, in the following chapter, where the people of Sodom are described as gathering round Lot's house, with purposes of violence: "The men of the city, the men of Sodom, compassed the house round, both old and young, all the people from every quarter." The young children, indeed, could not yet have entered into their plans of iniquity, though they might have been among the crowd. But what could be expected of children growing up under such circumstances, and with such examples of wickedness daily before and on all sides of them, but that they should infallibly become heirs of iniquity; and inheriting the propensities, would come at length also into all the wicked practices, of their fathers? In such case, would it not be a mercy to remove them from the world, and thus take them from certain contamination? ​To destroy such a people, then, from off the face of the earth, was plainly a needful purification of the world, a moral benefit to mankind.
Now, similar was the character of the nations whom the Israelites were commanded to destroy. The only difference in the cases, is, that instead of destroying them by fire, as was done with Sodom, the Almighty thought fit to exterminate them by the sword, and the Israelites were made the instruments of that destruction. That those nations were destroyed on account of their wickedness, is expressly and repeatedly stated. Thus:—"Hear, O Israel: Thou art to pass over Jordan, this day, to go in to possess nations greater and mightier than thyself, cities great and fenced up to heaven; a people great and tall, the children of the Anakims, whom thou knowest, and of whom thou hast heard say, Who can stand before the children of Anak? Understand, therefore, this day, that the Lord thy God is He which goeth over before thee; as a consuming fire. He shall destroy them, and He shall bring them down before thy face: so shalt thou drive them out and destroy them quickly, as the Lord hath said unto thee. Speak not thou in thine heart, after that the Lord thy God hath cast them out from before thee, saying. For my righteousness the Lord hath brought me in to possess this land: but for the wickedness of these nations, the Lord doth drive them out from before thee. Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations, the Lord thy God doth drive them out from before thee." And, in another place, after mentioning ​various horrid sins and abominations, it is added, "Defile not yourself in any of these things; for in all these the nations are defiled, which I cast out before you, and the land is defiled: therefore, I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants.—All these abominations have the men of the land done, which were before you, and the land is defiled."
Thus, then, those Canaanitish nations were destroyed, like Sodom, on account of their wickedness. And that this was done, not as an act of vengeance, but for the good of the world, and especially to save the Israelites from being seduced into similar wickedness and idolatry, is also expressly declared: "When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations from before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; and when the Lord thy God shall deliver them before thee,—thou shalt smite them and utterly destroy them. Thou shalt make no covenant with them, nor show mercy unto them. Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy sons from following me, that they may serve other gods: so will the anger of the Lord be kindled against you and destroy thee suddenly. But thus shall ye deal with them: ye shall destroy their altars, and break down their images, and cut ​down their groves, and burn their graven images with fire."
We should understand—what, indeed, it is difficult perhaps at this day fully to appreciate—that one of the greatest dangers to which the Israelites were exposed, in that age, was that of falling into idolatry, like that of all the nations around them, and thus losing all knowledge of the true God. Had this taken place, the whole purpose of their being so carefully guided and instructed, from the time of Abraham downward—would have been frustrated. They were the last hope of the world. All the rest of mankind, as already stated, were at this period sunk in the grossest darkness: the knowledge and worship of God, the Creator of the world, was well nigh lost: with its total extinguishment, mankind would have perished. For men cannot long exist without a knowledge of, and belief in, God their Creator and Heavenly Father. He is the one source of light and life: and these can continue to flow into man's mind, only so long as there is conjunction of spirit with Him,—and this is effected by a knowledge of, and belief in, Him. Were these altogether to cease, men would sink into utter darkness and wickedness,—into mere animal life—such only, indeed, as that of the fiercest animals, lions, tigers, and wolves. The earth would soon become a terrestrial hell: men would fall upon each other, like wild beasts, and tear each other to pieces: and the human race would perish. ​To prevent this terrible result, the Lord is ever careful to preserve, somewhere on the earth, a knowledge of and belief in, Himself,—a true church, whence light may flow to the surrounding nations. When, therefore, a knowledge of the true God had become nearly lost to the world, the Israelitish nation was raised up, and watched over with so much care, in order to become the depositaries of this knowledge; and especially that they might be made the keepers of the Word of Divine Revelation, through which that knowledge might be handed down in a distinct and legible form to posterity. If, then, this nation, also, had relapsed into idolatry, the terrible consequences before described must have followed: the whole world would have been overwhelmed with mental darkness, and sunk in general wickedness, till, at length, all mankind would have perished. Then would have succeeded the silence of universal death, and this globe would have become a desert.
Hence the exceeding care and anxiety manifested by Jehovah, in His dealings with that people, lest they should become contaminated by intermingling with the corrupt and idolatrous nations around them; and hence the command to destroy those wicked nations. Yet, in spite of all these precautions, the Israelites became occasionally ensnared, and seduced for a time from the worship of Jehovah. Thus, we read: "And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. And they
​called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. And Israel joined himself unto Baal-peor. And the anger of the Lord was kindled against Israel: and the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned from Israel." Here we see an instance of the severe punishments necessary to prevent the Israelites from going astray and plunging into idolatry—which they were so inclined to do, even after all the wonders they had seen performed by the great Jehovah. And this punishment, though in seeming anger, was yet inflicted in mercy, for the salvation of their own souls and those of their posterity, and for the sake of preserving the knowledge of truth to coming ages. And, in like manner, the destruction of the wicked nations of Canaan was permitted, not in vengeance, but in mercy to mankind.
That such is the true view of the subject—that this, and all other acts of seeming violence and wrath, mentioned in the Scriptures, were, in truth, deeds of mercy, and thus, that all the doings of the Lord, whatever their seeming character, are from pure love and mercy alone—is strikingly shown in the following beautiful Psalm; in which, after enumerating the various doings of the Divine Being, from the creation downwards, it is declared that each and every one of them was done in mercy, and that His mercy is everlasting. And we cannot, perhaps, conclude this chapter and the Second Part of our Work, more appropriately, than by presenting this remarkable Psalm entire. It is as follows:
O give thanks unto the God of gods: for His mercy endureth for ever.
O, give thanks onto the Lord of lords: for His mercy endureth for ever.
To Him who alone doeth great wonders: for His mercy endureth for ever.
To Him that by wisdom made the heavens: for His mercy endureth for ever.
To Him that stretched out the earth above the waters: for His mercy endureth for ever.
To Him that made great lights: for His mercy endureth for ever:
The sun to rule by day: for His mercy endureth for ever:
The moon and stars to role by night: for His mercy endureth for ever.
To Him that smote Egypt in their first-born: for His mercy endureth tor ever:
And brought out Israel from among them: for His mercy endureth for ever:
With a strong hand, and with a stretched out arm: for His mercy endureth for ever.
To Him which divided the Red Sea into parts: for His mercy endureth for ever:
But overthrew Pharaoh and his host in the Red Sea: for His mercy endureth for ever:
To Him which led His people through the wilderness: for His mercy endureth for ever:
To Him which smote great kings: for His mercy endureth for ever:
And slew famous kings: for His mercy endureth for ever:
Sihon, king of the Amorites: for His mercy endureth for ever:
And Og, the king of Bashan: for His mercy endureth for ever:
And gave their land for an heritage: for His mercy endureth for ever:
Even an heritage unto Israel His servant: for His mercy endureth for ever.
Who remembered us in our low estate: for His mercy endureth for ever:
​And hath redeemed us from our enemies: for His mercy endureth for ever.
Who giveth food to all flesh: for His mercy endureth for ever.
O give thanks unto the God of heaven: for His mercy endureth for ever."
END OF PART II.
* ↑ See the chapter entitled "God Speaking."
* ↑ Exodus xxxiii. 20.
* ↑ 2 Samuel xxii. 26, 27.
* ↑ Psalm cxlv. 9.
* ↑ Luke vi. 35.
* ↑ Malachi iii. 6.
* ↑ James i. 17.
* ↑ lxiv. 7.
* ↑ lix.2
* ↑ Jeremiah xxxii. 33.
* ↑ Nahum i. 2.
* ↑ Isaiah xxvii. 3.
* ↑ liv. 7, 8.
* ↑ Judges X. 13—16.
* ↑ Numbers xxiii. 19.
* ↑ 1 Samuel xv. 29.
* ↑ Exodus xxxii. 14.
* ↑ Genesis vi. 6.
* ↑ Religion of Geology, Lecture II.
* ↑ xlv. 7.
* ↑ Amos. v. 14, 15.
* ↑ Psalm xcvii. 10.
* ↑ See Part II., Chapter I., Section II.
* ↑ From the remark, above made, that the manner in which evil came into existence bears a general analogy to that in which darkness is produced,—we would by no means be understood to imply that therefore evil is the mere absence of good, as darkness is the absence of light. That would be carrying the analogy too far. Evil is not the mere absence of goodness, but it is the opposite of goodness,—the perversion of goodness. As explained in a previous chapter, evil is mental life perverted: evil is the stream of life,—which flows from God good and pure into man's mind,—perverted or changed from its original nature by being received into a diseased mental organism. The life so flowing in from God is essential love—that is, love of others (for love is the mind's life); but by being received into perverted or distorted mental receptacles, it becomes changed into self-love—also into the various disordered inclinations proceeding from self-love, as corrupt lusts and passions, the fire of anger, hate, revenge. This is precisely represented in nature, by the heat of the sun,—which is in itself good and useful, and, as it were, the life of vegetation,—being turned into what is deadly and poisonous, when it falls into plants of a certain nature. Each plant turns that solar fire into an instrument for producing its own fruits, whether useful or noxious: so the murderer strikes a death-blow by means of the same power, as that with which the good man extends his hand in charity. In each case, the life is from God, but the bad man perverts that life from its true purpose into an instrument of evil. Thus, evil is not a mere negative, but a positive, quality,—inasmuch as the perversion of a thing is very different from the absence of that thing: a blow is something more than the absence of a kiss. If it be argued, that, if evil be a positive thing, that would make man a creator, since man is declared to be the author of evil,—we answer, No! man is simply gifted with power to modify, or as it were bend a substance already created. Evil is good perverted—that is, love or mental life perverted. The substance of the thing is created by God; but the perverted form, which that substance has been made to assume, is caused by man.
* ↑ See Judges xi. 30—40.
* ↑ See Jeremiah xxxii. 35; also, 2 Kings xxi. 6.
* ↑ Genesis xxii.
* ↑ James i. 13, 14.
* ↑ Isaiah i. 11—17.
* ↑ Psalm li. 16, 17.
* ↑ Micah vi. 6—8.
* ↑ Genesis xviii. 20—32.
* ↑ Genesis xix.
* ↑ Deuteronomy ix. 1—5.
* ↑ Leviticus xviii. 24, 25, 27.
* ↑ Deuteronomy vii. 1—5.
* ↑ Was not an approach to this state of things seen in France, at the time of the Old Revolution,—when in consequence of the general denial of a God and the almost universal prevalence of atheism,—men seemed to have become like ferocious beasts, slaughtering each other in crowds, till the streets ran with blood? What would be the result, were the whole world in such a state?
* ↑ Numbers xxv. 1—3.
* ↑ cxxxvi.