ARTICLE IX.

BIBLE ETHICS.

By Professor TAYLER Lewis, L. L. D., University of New York.

Religion Teaching by Example, by RICHARD W. DICKINSON, D. D., New York, ROBERT CARTER, Canal St., 1848.

The author of this book is entitled to our thanks for its title, even if it had possessed little of any other merit. Religion has in modern times, been taught in almost every other way, than by an exhibition of the rich and instructive examples furnished by the records of revelation. It has been presented, both in books and from the pulpit, in the form of philosophy, of metaphysical analysis, of abstract theological dogmas, of dry argumentative discussion, of a lifeless and casuistical morality, or of a prattling sentimentalism. The work before us adopts a method quite different from all these. It is one, however, familiar to religious writers and preachers of past centuries, although in their hands accompanied with a quaintness, and apparent affectation of style, which the author of this volume has happily avoided. At the same time, there is an equal freedom from that affectation of an opposite kind, which so naturally results from certain very prevalent modern views respecting the Bible, and the moral position of the earlier characters whom it presents to us. The most sacred truths, as found in connection with the living and life-like examples of the Scripture, are exhibited without any compromise of their importance; at the same time, without any false refinement upon the simple outlines of revelation, and without any appearance of forced accommodation to an ethical standard assumed to be in advance of the rude morals of the ancient periods of sacred history. There is no resort to any mythical drapery, to cover up whatever may seem offensive to some species of rationalism. The Abraham, and Moses, and David of the work before us, are very different from those imaginary characters of Herder, to whom revelation comes speaking as unto infants incapable of appreciating the first elements of moral truth, and for whom, therefore, it is supposed to clothe itself in the spirit of natural phenomena, or in the accommodations of a pictorial and traditional mythology. They are the same Old Testament worthies to whom we have been accustomed from the days of our primers and catechism. There comes from them, in our author's hands, the same impression of holiness, of faith, of communion with God, which so fills the young mind with an indes

cribable awe, forbidding the thought of the moral inferiority of these ancient saints, as dishonoring to the God who walked with them from day to day, and who made known to them his will through such near and frequent communion. And yet, without any compromise of the true Scriptural representations, the author has drawn from them a depth of morality, and a light for the conscience, which would in vain be sought in the pages of either a philosophical or a poetical rationalism.

We may say, therefore, without further introduction, that the writer has furished what may truly be regarded as a rare thing in this age-an admirable book of practical religion. It is a species of writing, which seemed to have almost gone out of use. We have had the philosophy of religion, the philosophy of redemption, the philosophy of salvation, the philosophy of holiness. We have plenty of casuistical morality, of reforming philanthropy, looking to periods, and masses, and great movements of humanity, rather than to common individual duties, and the cultivation of the individual conscience. It almost seems, that in our great efforts in behalf of an abstract humanity, and in our extravagant conceptions respecting the superior light and reason of the age, it had become settled that we have little more to do with the antiquated Scriptural examples, and especially such as are taken from the Old Testament. There is getting to be an impression, (and that too among some who would not pride themselves in the name of rationalists,) that there is but little now to be learned from those old-world saints, who may have been burning and shining lights in their day, or when the apostle put them upon his list of elders, who pleased God and obtained a good report, but who would be rather dim amid the moral, and religious, and philosophical splendors of the present period. They have "fulfilled their mission," it is said by some, and thought by others. From the stand, it is alleged, of a higher morality, we see their imperfections and their unfitness as models of imitation, either in respect to faith or works.

The same feeling has prevailed, and is prevailing, in respect to books on experimental religion. In this age of bustle and outward effort, works of inward examination are regarded in a great measure, as unnecessary. They have, accordingly, become extremely scarce, except where they remain as relics of a former period, and of a style of religious feeling very different from that which now prevails.

To the rectification of both these habits of thought, the book under review, we think, is admirably adapted. It will disturb this self-complacent taking for granted, that means once most available for the cultivation of experimental religion, in former times, are not suited to present spiritual wants. In the reading

of Dr. Dickinson's pages, we feel that the Scriptures are yet, as of old

A broad land of wealth unknown,
Where hidden glory lies-

a rich mine of practical ethics to all who will search them as for silver, and dig in them as for hid treasures-a vein which, although worked for ages, is still as far as ever from being exhausted.

In his hands, the Old Testament appears no longer an obsolete book; the Patriarchs are something more than venerable Arab Shieks; Moses is something more than the barbarous lawgiver of a barbarous people. Under his treatment, the simple story of Joseph most easily and naturally suggests some of the deepest questions connected with the philosophy of the conscience. So also a true contemplation of the character of David, brings before the spiritual mind something more than a bare recital of wars, and torturings of enemies, and apparently harsh and unjustifiable measures of public policy. The superficial reader sees all this, and sees but little more. Such is the simplicity and unobtrusiveness of the Bible narrative, so little careful is it to bespeak the reader's favor for its heroes, so silently and with so little parade are brought out those incidents which for the spiritually-minded may be said to constitute its key notes, its cardinal points of moral interest, that it is no wonder that the superficial examiner finds so little to interest him in its historical and biographical sketches.

The Bible must be studied intently before its richest treasures will be unfolded to us. We must "meditate therein by day and by night." We must have the spirit of him who prayedopen thou mine eyes, that I may behold wondrous things out of thy law." Above all, must we come to it with the rational faith-most rational if it be indeed the word of Godthat whatever is believed to be inspired by God, must, of course, and for that very reason, be profitable, in every part, for doctrine, for reproof, and instruction in righteousness. He who thus comes to the Scriptures-he who studies them with this earnestness of spirit and simplicity of faith, will understand how of all books it is the richest in those most important revelations-the revelations of the human soul to itself. He will see this abundantly exhibited in those profound histories of the Old Testament, which now, by vast numbers in the church, are regarded in no higher light than as antiquated legends. Instead of engaging in rationalistic efforts to excuse and palliate, he will acquiesce most cordially in those decisions as to human character, that seem, at first view, repugnant to a fastidious code of ethics seeking to build up a more refined system of virtue on abstract benevolence, or love to being in general, or regard to the universe, or selfrespect, or enlightened views of happiness-on anything, in short,

rather than on that foundation of all morals so clearly presented in the Scripture, namely, faith in God as our Creator, our Sovreign, and our Judge-making obedience, thus grounded in faith, the first practical duty, and denouncing, as the merest tinsel, or show of virtue, all else, however claiming to be refined and elevated that does not proceed from such a principle.

One who thus reads the Scriptures as our fathers read themas all who have any faith worthy of the name, ought to read them-will see why David was called "the man after God's own heart," and how Saul, with those more showy virtues which the world ever admires as the most precious products of its own self-cultivated soil, was condemned for the sins of pride, selfreliance, and rebellion against the Divine commands. He will see how it is that such crimes may be connected often with traits of character esteemed highest aniong men, but which are, at the same time, abomination in the signt of God. He will see a sublimity of morals in the ancient lawgiver, and in the lofty declarations of the Jewish prophets, above all that can be found in any modern system of casuístical or utilitarian ethics which does not make faith and obedience, and the fear of God, the ground of all duties, and of all saving relations to the Divine righteousness.

But to return to our author. This, we may truly say, was one of the first and most frequent thoughts suggested by the perusal of his most instructive book. In some minds-in many mindsit seemed to us, will it serve as a powerful saving and recovering antidote against that distrust of the old Scriptures which is silently coming upon the church in this minifidian and rationalizing age-an age ever boasting of the Scriptures, ever talking of the spread of the Bible, yet distinguished for taking almost everything else as a guide in morals and politics but the profoundly instructive examples furnished by its inspired records.

But here we are reminded of a remarkable charge which a very astute critic has lately made against the reformer Calvin. It is one in which the book before us will also come in for a large share. It was gravely urged in proof of the unlovely spirit of the Genevan Reformer, that in the list of his sermons and lectures, the greater part of the texts were from the Old Testament. The critic goes into a statistical estimate of ratios and per centages, so as to put the matter beyond all controversy. The burning of Servetus was probably regarded as having become too stale, and, therefore, this was resorted to as being a most original and before unheard-of mode of attack. Whether these texts were applicable or not to the circumstances under which the sermons were preached; whether, in those stirring times of action, when all precept seemed to derive its highest power from life-like examples, a resort to the more historical and exhortatory portions of the Scriptures was not natural and appropriate; all such ques

tions were deemed of no account whatever. In his hot zeal, the writer lost all regard for consistency. He seemed to forget, that however Calvin may have made use of the Old Testament, and especially the Prophets, for purposes of practical exhortation, his great store-house of doctrinal argument was from the writings of Paul, and that the reformer had actually been charged with a rationalistic undervaluing of the Jewish Scriptures, as seeming, to his superficial adversaries, to teach a moral and legal justification on mere repentance, instead of the favorite dogma of righteousness by faith alone. All this, however, went for nothing. Calvin took his text oftener from the Old Testament than from the New. What higher proof could there be, that he must have been bigoted, narrow-minded, and intolerant?

Our author, we say, is strongly obnoxious to the same most astounding charge! Fourteen of his examples are taken from the Old Testament, and eleven from the New. Of course, in the same ratio, according to this acute compiler of anti-Calvinian statistics, the Jewish, or bigoted, or puritanical element must prevail over the Christian. The reader, however, may rest assured, that he will find in this work not only a high and religious morality, grounded on the most solemn and practical appeals to the conscience, but also a most lovely and Christian spirit, even in those parts that are derived from the histories of the most ancient revelation.

In novo testamento vetus patet ;

In vetere testamento novum latet.

The truth of the latter maxim is certainly well exhibited in the work before us. This is done, not by a straining of language in the forced verification of type and prediction, but by showing that the same immutable morality, unrepealed and unrepealable, pervades both covenants; that there is in both the same fear and the same love of God; in short, the same religion, the same law of the conscience, the same standard of piety, the same holiness, the same obedience, the same everlasting righteousness of faith, the same unchangeable way of salvation.

In perusing Paul's long list (Heb. 11,) of the Old Testament worthies, readers of a certain class sometimes wonder at the introduction of some of the names there recorded. A mere sentimental pietism on the one hand, or a refined though heartless casuistry on the other, would see in some of them, (especially those that come between the patriarchs and the prophets,) hardly a trace of what it would call true virtue. They would discover in them no transcendental or elevated religionism; but little that is entitled to the name of pure morality; hardly a vestige of what is sometimes proudly and most egotistically called spirituality. And yet the apostle does directly say of these, that they pleased God." Even Gideon, and Jepthah, and Samson, with