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its strength was to lie still for ages, until man appeared, and even until he had slowly worked his way far upward towards his high destination.
Does not Redemption, in like manner, look forward to a something far higher and better than the present best? Are there not apparent inequalities and roughnesses on the surface of Christendom, which only ages of experience and attention will wear down? Are there not apparent undulations in the crust which imply a central repose even now, and which are prophetic of a perfect stability and rest, erelong, through the whole mass? Are there not still deep deposits of meaning in Christ's nature, and sufferings, in his love and his words, which only time and development can make plain? And will not time and development make them plain?
The New Testament, in this respect, is peculiarly prophetic. It demands and promises a long future on earth, and a longer future in heaven, in which to unfold the inexhaustible meaning and glories of redemption. Confident of such a~4ong and triumphant future, it is not over anxious to solve all difficulties at once. It can afford to wait As God did not hasten to lay the riches of the coal measures bare to the vulgar and stupid gaze of primitive and untutored men, so He does not now make haste, to parade the riches of his grace in Christ, before those who cannot appreciate it, or be benefited by it. Sometime the whole race will be fully prepared to appreciate it, and therefore it will sometime be fully unfolded.
"Ephes. 3: 10. "To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he proposed in Christ Jesus our Lord."
It may be said that the analogy of geology would lead us to expect a new creation, rather than the recovery of a fallen race.
The creation of the new race was not necessary. The Fall was not a destruction. Man fell, but his man-hood survived. He was still as distinct from, and as superior to, the brute as ever. He was still man, only fallen. He could be raised up. All that was necessary in order that he might become, or be made into, a saint, remained. With some important modifications, he could still be used for the original purpose of his creation, viz: glorifying God and enjoying Him forever. As the corrosive carbonic acid was eliminated from the atmosphere which it poisoned, leaving it a far better supporter of animal life, so could the element of sin be eliminated from fallen humanity, and then that humanity restored, rise to a higher degree of personal happiness than before, and to a loftier tone of praise to God.
To change the figure once more;— the genial temperature of the moral atmosphere into which man was created was suddenly and greatly depressed by sin; but the change was not so great as utterly to drive the life of humanity out of him. Man could yet be saved. Jehovah was not reduced to the necessity of creating a new race in order to secure his plans in regard to man from a perfect failure. He will yet fully answer the original intent of his creation.
Again, with a slight variation of the objection, it may be said that the course of creation, as indicated by geology, favors the idea that man's period, like that of the races which have preceded him, will sometime end, to be followed in due time by the appearance of a race still higher than himself.
Answer. — No higher race is needed to know, use, and exhaust the earth. Already man rides master of the seas; he subdues the stubborn soil; he chains or tames the savage beasts; he yokes the mighty energies of nature to his chariot; he retains the lightning to whisper his messages along the air from state to state; he has put it under bonds to flash them from continent to continent, along the depths of the seas; he probes the solid earth, and brings up its hidden wealth; he analyzes her complex substances, and seals up her elements where he can study their nature and their laws; he knows the earth, and knows that he knows it. No higher order of being is needed to exhaust its capabilities or control its forces. This could not be said of any preceding race. It is admitted that all other races have had in themselves the prophecies and germs of a higher race to come; for no ruling house ever perished without first giving promise of a nobler family to succeed. The mourner over expiring dynasties therefore mourned not as without hope. But for all these races, the earth was the only field they needed. None of them ever panted for more room, or wept for want of wider realms to subjugate. Nay the earth was already too wide and too wonderful a field for them. Among all her inhabitants, there was not yet one which could separate her metals, measure her crystals, or use her coal. Her rich deposits lay slumbering in her bosom, awaiting the appearance of some one to discover, survey, and use them. They lay there as mute and yet unfulfilled prophecies of a something higher than saurian or mammal.
In man these prophecies are all fulfilled. His appearance solves all previous enigmas. He proceeds at once to exhaust these capabilities. He therefore is the glorious " coming one" for whom all the earth had been groaning and travailing in pain, through all the geological ages. At length the earth has brought forth a creature who can discover, survey, analyze, admire, and use the wondrous coal. At his word, this dull, cold, heavy substance comes forth as in resurrection; it softens for him his winters; turns night into day; and drives him, with all his heavy merchandise, over land and sea, with the speed of the wind and the force of the storm. What he does with this particular material he will ere long do with all, according to their destined uses. Thus does he take full possession of the earth.
Like the races before him, he has indeed the germs of a something higher than his present self, but these germs can unfold only in some broader sphere than earth. In his highest and best nature he is still prophetical, but it is no longer a prophecy of a footstool. It reaches unto the skies. He will never be superseded by a loftier race here, for the sphere is already too strait for himself. He is fast exhausting the earth. Erelong it will be to him like a rifled and abandoned mine. Whatever prophecy therefore he has within himself of a better state, points upward into the deep, eternal heavens. When he has exhausted the terrestrial geology, the celestial astronomy offers him for a while an observatory and a home.
BY PROFESSOR JOSEPH TORREY, D. D., BURLINGTON, TT.
It is noticed by a late writer in the North British Review, as a prominent and remarkable feature 'in the controversy respecting Inspiration, that "in the vocabulary of recent discussions the terms revelation and inspiration have so entirely changed their significance as to mean the very opposite, well nigh, of what they meant before;" and he adds that "under the shelter of this ambiguity, a considerable portion of the argument or declamation of recent opponents of Scripture infallibility, amounts to not much more than an attempt, — oftentimes a dexterous, though it may be an unconscious one, — to shift the conditions of the problem and misstate the status quccstionis" How far this representation may be true as to fact, we are not concerned at present to inquire; but of the evil which must unavoidably result, in discussing the question of inspiration, from looseness or ambiguity in the use of the most important terms relating to the subject, we do not entertain a doubt. At the same time, the laying down of definitions for which the way has not been prepared by some previous opening of the subject in hand, showing their necessity, seems to us a rather unsatisfactory mode of proceeding, except within the domain of pure science. We shall not, therefore, at the beginning of this essay, undertake to give a precise definition either of the term revelation or inspiration, but, taking them both for the present in the somewhat vague, but for our immediate purpose sufficiently distinct, sense in which they have ever been used by believers and unbelievers in common, when affirming or denying a source of divine knowledge higher than any furnished by the light of nature, we shall first speak of revelation as an historical fact which has been recognized in all ages of the world, and attempt to show the necessity of admitting the truth of this fact, in order to a satisfactory explanation of the grand course of events shadowed forth by history from the beginning.
The general fact of the recognition of a revelation, and the necessity in this particular case of supposing the reality of that which has always been recognized, having been clearly established on historical grounds, it will then be time to inquire more minutely into the nature of inspiration, and in so doing to lay down all the distinctions which may be found necessary for the purpose of showing how it differs from revelation and from everything else with which it ever has been, or is likely to be, confounded.
Our fundamental position then is this: that revelation, or if you please inspiration, in the sense of a direct communication of religious truth from God to man, is a fact which has been recognized in all ages of the world; and then, that it is a fact the truth of which must be allowed in order to account, in any satisfactory manner, for the actual course of events in the history of our race. It shall be our endeavor to be as brief on both parts of this preliminary proposition as may be consistent with a clear statement of the argument. To establish the first part of it, no further evidence need be required than that which is furnished by the Scriptures themselves. Of course, we shall not be understood as speaking here of the testimony of Scripture to its. own inspiration, but of its testimony to the point that an express revelation from God, as opposed to nature, religion, and mythology, has ever been recognked and believed to exist, by some portion of mankind. Let the truth be as it may with