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from Genesis to the Revelations; that its writers, in their portraiture of our great adversary, employ the same images, and adhere to the same appellations throughout; that a complete identity of character is exhibited, marked with the same features of force, cruelty, malignity, and fraud. He is everywhere depicted as alike the enemy of God and man; who, having appeared as a serpent in the history of the fall, is recognised by St. Paul under the same character, in express allusion to that event, and afterward by St. John, in the Apocalypse, as "that old serpent the devil, and Satan, which deceiveth the whole world."+

We have, therefore, just the same evidence of the real personality of Satan, as of the Holy Spirit, and exactly of the same kind; both are described by inspired persons; to both, volitions, purposes, and personal [characteristies] are ascribed. A uniformity of representation, an identity of character, distinguished respectively by the most opposite moral qualities, equally pervade the statements of Scripture as to each, to such a degree, that supposing the sacred writers to have designed to teach us the proper personality of Satan, it is not easy to conceive what other language they could have adopted. Notwithstanding, however, this accumulation of evidence, there are those who contend that all that is said on this subject is figurative, and that the devil, or Satan, is a mere prosopopæia, or personification; but what it is designed to personify they are not agreed; some affirming one thing and some another, according to the caprices of their fancy, or the exigences of their system. The solution most generally adopted by our modern refiners in revelation is, that Satan is a figure or personification of the principle of evil. For the benefit of the illiterate part of my audience it may be proper to remark, that a personification is a figure of rhetoric or of poetry, by which we ascribe sentiment, language, and action to things which, properly speaking, are utterly incapable of these: for example, Job, in a lofty strain of poetry, inquiring where is the place of wisdom,-" Man,” saith he, "knoweth not the price thereof; neither is it found in the land of the living. The depth saith, It is not in me, and the sea saith, It is not with me. Destruction and death say, We have heard the fame thereof with our ears." this bold personification of the Depth, the Sea, Destruction, and Death, there is grandeur and imagination, but no obscurity; every one perceives, that in bestowing sentiment and language on these natural objects, the writer merely obeys the impulse of poetic enthusiasm. St. Paul, on several occasions, makes use of the same figure, and personifies the Law, the Flesh, and other things of an abstract nature, and no one mistakes his meaning. The legitimate use of this figure is, to give vivacity and animation to the exhibition of sentiment; every sober writer employs it sparingly and occasionally, and will rarely, if ever, have recourse to it, until he has elevated the imagination of his reader to a pitch which prepares him to sympathize with the enthusiasm it betrays. A personification never dropped, nor ever explained

In

* 2 Cor. xi. 3.

↑ Rev. xii. 9.

Job xxviii. 12-14, 22,

by the admixture of literal forms of expression in the same connexion, is an anomaly, or rather absurdity, of which there is no example in the writings of men of sense. Of all the figures of speech by which language is varied and enriched, the personification is perhaps the most perspicuous; nor is there an instance to be found in the whole range of composition, sacred or profane, in which it was so employed as to make it doubtful whether the writer intended to be understood in a literal or figurative sense. Let those who deny the existence of Satan adduce, if they are able, another example from any author whatever, ancient or modern, sacred or profane, in which this figure is employed in a manner so enigmatical and obscure, as to have been interpreted for ages in a literal sense. There is a personification spreading itself through the whole Bible, if we believe these men, [now] discovered for the first time, in writings which have been studied by thousands, possessed of the most acute and accomplished intellect, for eighteen hundred years, without one of them, during all these ages, suspecting that it existed. It is scarcely necessary to say, that a more untenable position was never advanced; nor one which, if they really believe that the sacred writers meant to be understood figuratively, evinces a more unpardonable inattention to the operations of thought, and the laws of composition. On any other subject but religion, such a style of criticism could not fail to expose its authors to merited derision.

But let us, for a moment, waive the other objections to this solution, and, admitting it to be possible, examine how far it will answer its purpose, by applying it to some of the principal passages which treat of the agency of Satan. It is necessary to forewarn my hearers, that the devil, or Satan, according to the notion of our opponents, is by no means a personification, universally, of one and the same thing. It is a Proteus that assumes so many shapes as almost to elude detection. Most commonly, it denotes the principle of moral evil; sometimes, however, it stands for the heathen magistrates, sometimes for the Jewish priests and scribes, and at others for the personal opponent of St. Paul at Corinth.

Let us first apply this solution to our Lord's temptation in the wilderness. 66 Then," says Matthew, "was Jesus led up of the Spirit into the wilderness to be tempted of the devil."* This, our opponents tell us with great confidence, was a visionary scene, and their reason for it is curious enough. It is the form of the expression, "Jesus was led up by the Spirit into the wilderness." Mark has it, "sendeth him into the wilderness." On this principle of interpretation, whatever is represented as performed by Christ under the agency of the Spirit must be understood as visionary; and when it is said "he entered in the power of the Spirit into Galilee," it must be understood as intending, not a real, but a fictitious or visionary removal. It is true that Ezekiel speaks of himself as brought to Jerusalem, in order to witness the abominations practised there, while it is evident his actual abode was

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still in Babylon; but that no mistake may arise, he repeatedly assures us that it was in the visions of God. But no such intimation is given in the instance before us. It has all the appearance of a literal matter of fact, and as such it has been currently received by the church of God. Let it be admitted, however, for argument's sake, to have been a visionary representation; the question still recurs, What is meant by the tempter in this scene? and whether any of the solutions which have been given can possibly be admitted. The devil here cannot be intended to denote the pagan magistrates, or Jewish high-priests or scribes, because our Lord was alone. As little can it mean the principle of evil. The principle of evil must be the principle of some mind; it cannot subsist apart. Where, in this instance, is the mind in which it inhered? None were present but the Saviour and the tempter; if the tempter was not a person, but the principle of evil, that principle must have belonged to the Saviour himself; it must have consisted of some sinful bias, some corrupt propensity in himself, with which he maintained an arduous struggle. But this is refuted by the concurrent testimony of the sacred writers, who affirm him to be "holy, harmless, undefiled, and separate from sinners;"* who emphatically designate him under the character of him "that is holy, him that is true."† It is to be hoped that our modern Socinians have not rushed to that extreme of impiety to impute a principle of evil to the mind of the immaculate Lamb of God, "in whom was no sin." And yet, without this, no intelligible account can be given of the temptation, except that which has been universally received in the church.

Let us apply their theory to another very important passage in the sixth chapter of the Ephesians. We there find the following exhortation: "Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not with flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." By these principalities and powers our modern Socinians tell us we are to understand a general personification of all wicked opposition to the progress of Christianity, whether from the civil or ccclesiastical power, and, in the present instance more particularly, "the opposition of Jewish priests and rulers." But how, we ask, is this comment consistent with the negative branch of St. Paul's assertion, "for we wrestle not with flesh and blood?" Flesh and blood is a very common form of expression in the sacred writings, employed to denote the human race, or mankind. Thus our Lord tells Peter, "Flesh and blood hath not revealed this unto thee, but my Father which is in heaven;" evidently intending to affirm, that he did not derive his information from men, but from God. "Immediately," says Paul, “I consulted not with flesh and blood;" that is, he consulted no human authorities; "nor did I go up to Jerusalem," he adds, "to those that were apostles before me." The first part of the apostle's proposition

then evidently is, that the opposition he had chiefly to sustain was not

↑ Rev. iii. 7. Improved Version, p. 450. Matt. xvi, 17.

Heb. vii. 26.

VOL. III.-D

1 John iii. 5.

Gal. i. 16

from men, nor from adversaries of the human rank and order. The question naturally arises, From what then? He adds, "From principalities and powers, and the rulers of the darkness of this world," or, according to Griesbach," of this darkness;" that is, say the Unitarians, from Jewish rulers and priests. We must perceive in a moment the absurdity of the proposition thus interpreted, where that is denied at the beginning which is affirmed at the close; and human nature, expressed by a general term which can signify nothing else, is formally excluded from the context, to make way for a class of adversaries who are of that very nature, and no other.

It is equally impossible to put the other construction on the passage, that of the principle of evil; because that cannot admit of the plural number. It will surely be allowed, that no intelligent writer, who was desirous of personifying the principle of evil, abstractedly considered, would speak of it in the plural form, under the figure of "principalities and powers, and the rulers of the darkness of this world," since such a mode of speaking could be productive of nothing but mental confusion. This passage, therefore, affords an irrefragable proof of the existence and agency of Satan.

Let us proceed to apply the principle of our opponents to another passage, and inquire whether it be possible to elicit from it a sense worthy of the wisdom of inspiration. The passage to which I refer is in the first Epistle of John, the third chapter: "My little children, let no man deceive you; he that doeth righteousness is righteous, as he is righteous: he who committeth sin is of the devil, for the devil hath sinned from the beginning: for this purpose was the Son of God manifested, that he might destroy the works of the devil." Let us for a moment suppose, with the Unitarians, that the devil is here put for a personification of the principle of evil, or of sin. And what, let me ask, can be more trite, futile, and ridiculous, than gravely to assert that the principle of evil, or sin, sinned from the beginning? Who needed to be informed of this? and what sense can we affix to the phrase, "from the beginning?" which, if it conveys any idea at all, must be intended to instruct us, that the principle of sin did not begin to be sinful from a late or recent, but from a certain very distant epoch, denoted by the words, "the beginning." But is not this more like the babbling of an infant, than the dictates of divine inspiration?

The following passage of John is [beset] with precisely the same difficulties. "Ye," said our Lord, addressing the unbelieving Jews, "are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it."* Here, on the hypothesis of our opponents, we find our Saviour labouring to convince his hearers that the principle of evil, or sin, has been guilty of certain specific enormities, such as murder and lying; that it did not continue in a state of moral rectitude, because there is no rectitude in it Nothing can be more trifling; since, when

John viii. 44.

the very principle of evil in the abstract is under contemplation, every partial kind of evil is, ipso facto, included. Had our Lord discoursed in this manner, it might very properly have been said of him, in a sense very different from that which was originally intended, "never man spake like this man."

The legitimate employment of a prosopopeia, or personification, requires that the literal term, expressive of the passion or principle personified, be strictly adhered to. He who wishes to personify piety, patriotism, or benevolence is never accustomed to drop the literal term by which these principles are respectively denoted. He gives sex, sentiment, and language to each, but on no occasion shall we find him substituting an unusual name for the things which he intends to personify. To change the very terms themselves for certain symbolical appellations would have the effect of involving his discourse in incom prehensible mystery: it would be introducing an enigma, not a personification. Where shall we find a parallel in the whole compass of the Bible for such a licentious abuse of personification? Besides, allowing that this absurd kind of personification could be at all tolerated, the symbolical name ought, at least, to have a determinate meaning; it should invariably stand for one and the same thing. The change of the proper term for the name of a symbolical personage could be justified on no other principle than that it was universally understood to be the substitute of some one object; but in the present case, the word Satan has no precise or definite idea attached to it; it is sometimes the principle of evil, sometimes the Jewish priests and rulers, at others the pagan magistrates. How [repugnant to every sound principle of interpretation!]

VIII.

ON THE EXTREME CORRUPTION OF MANKIND BEFORE THE GENERAL DELUGE.

GEN. vi. 11.-The earth was corrupt before God, and was filled with violence.

THE account in the Scriptures of the history of the world before [the flood] is extremely concise, but at the same time extremely interesting. Of the celebrated personages that then flourished, the names are seldom mentioned, and the transactions in which they were engaged are not specified with any detail of circumstances. The inhabitants of the old world are involved in [obscurity]; they are made to pass before us like the shade of departed greatness, with an infallible judgment only passed by their Creator on their characters, and a distant declaration of their doom: as though it were the deter

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