Solution of Bible problems and logic of the Scriptures ...

Preface

Is there a logical solution shown for the mysteries of nature, by the church or the world, either with or without the Bible? For, those who do not acknowledge the bible, do not, cannot, show any solution of the mysteries of nature. And the orthodox world with the Bible in hand has accepted interpretations that show collisions and disputes, and inexplicable passages; and seems to assume that it is the strength and dignity of the Bible to be so high and so deep that the human intellect can never comprehend its vastness. But if the Bible does show clear logical reason, and harmony in itself, and in all nature with it, then those that have the Bible and profess to believe it, and still will concede the point that the Bible is dark and mysterious, such should search with becoming vigilance until the clearest solution is found for the existence of all things in nature, in the light of Bible teaching. But the very eminent minister of the cross will approach those passages that are called dark, and as if by immovable fate, they close the door of investigation against the human race. They say do not bring hypothesis on this sacred ground; we can only receive a u Thus saith the Lord

4 PREFACE.

when you presume to step on this undisputed ground for investigation." But divest the mind of prejudice and scrutinize closely any and all theology that does concede the charge of mystery and darkness in the Bible to be true; and it cannot be denied that all such theology rests on hypothesis, because there are many passages of the Bible correctly inserted in their theories, and these passages were selected according to the ideas of those who selected them. Again, those passages in the absence of other passages seem to contain the idea that the writer was trying to prove. But they do not furnish a "Thus saith the Lord" for the religious tenet they wish to establish, but on hypothesis, purely and only, they declare their theology proven by the scripture.

But in the following pages the object will be to show that the authorized version, or the King James translation of the Bible is perfectly clear, and without collision or self dispute, or mysteries or darkness, but is perfectly philosophical in all its parts, and we venture on hypothesis less than any theology we have seen or read. I could not expect to produce any treatise on such a subject without the use of some words or ideas that a reader might regard as being hypothetical. Neither do I expect to show even so small a volume, without many detectable mistakes. But I claim at the hand of every honest reader of these pages, that if you cannot condemn the ideas ad-

PREFACE. 5

vanced, but are convinced that the object of the writer is reached, that you will not stiike at it because of its imperfect, manner of appearance. But if you are a scholar, or a writer, or a thinker, come up to the help of the truth, and bring this subject out plain as noonday sun, and lift the Bible and its author out of the slander it has lain under so long before the world, and the church, also. And take from the infidels their weapon of power by which they have trampled down the Bible, and the truth, and the hope of the world, and the light of the world, and have by that very means held Christianity in the back ground; and turned millions of inquiring hearts away from the source and hope of life.

For the highness, the richness, the glory, and the splendor can be seen only when the Bible is clearly understood, without mystery or darkness, or appearance of self contradiction. The Author.

Introduction

The stronghold of infidelity against the Bible, and against Christianity is that they charge the whole revelation with lack of reason, logic, philosophy and harmony within itself:

1. They say there is no trustworthy evidence of a God only in the Bible, and that they dispute. But that is treated in chapter 1, first part.

2. They say that the doctrine of the atonement is perfectly insupportable, being neither philosophical, nor logical, nor reasonable, and is a violation of justice and truth, love and mercy. The atonement is treated in the first chapter.

3. They say that geological testimony proves the bible account of creation to be untrue. But creation is treated in chapter 2 of this writing, and in chapter 3 on formation.

4. They say the origin of sin involves unsolvable difi&cultv, and the church does not meet them on that- But that is treated in chapter 4.

5. Fall of angels and men is not reconcilable with the perfect character that is ascribed to the God of the Bible. But see chapter 5 of this writing.

6 They say that if a God of infinite power and

8 INTRODUCTION.

wisdom did create this earth, and does over-rule all its inhabitants, then he must be the author of all that is done by all his creatures, and is responsible for all the consequences of sin, and misery, and death, both temporal and eternal. But see warfare in chapter 6, and also treated in chapters 4 and 5.

7. Types of the old testament. They say that the flood, and the universal destruction in wars of human life is not in harmony with infinite goodness But these were necessities in nature and are treated of in chapter 7.

8. They say that the doctrine of human salvation by faith is wholly insupportable and is the sacrifice of justice and truth. But see chapter 8.

9. They say the Bible doctrine of future reward and punishment is the sacrifice of justice and truth, love and mercy. But see chapter 9 on the philosophical necessity of the doctrines, based on cause and effect.

10. They say there is no evidence of the divine authenticity of the scriptures, neither that it is the genuine work, as was first given to the world. This is treated in chapter 11.

Chapter 10 treats of the possible design of revelation. Chapter 12 treats of the translation of A. D. 1611. These are the main points on which the infidel holds the appearance of success against the Bible. But out of them grows multitudes of objections of much smaller consequence and inferior importance.

INTRODUCTION. 9

And they boldly and defiantly challenge the world and the church to show reason or logic on these special points, and if these ten or twelve main points of Bible teaching cannot be shown to be logically reasonable by the church, and the advocates of the Bible, then it is claimed that whatever grows out of these leading passages has as strong claim to truth as the leading passages they grow out of.

They further say that the most profound critics, and thinkers, and writers all agree that the best interpretations of the scriptures do involve these collisions, these irreconcilable passages, and that it is impossible to show reason in them, either with or without the aid of the Bible, or by any possible argument that can be brought, none can show logical truth in the Bible at these points of apparent contradiction. And the minister that finds more interest in the sumptuous feast, with the sprightly company than he finds in searching out the depths of the word of life, these are apt to say "Do not bring any argument in defense, of such a cause, except it is supported by a l Thus saith the Lord/ So then argument is barred by the Christians and defied by the infidel.

But if there is argument brought, either from revelation or from nature,or from both, that will show these several topics to be in harmony with themselves and with all nature, then the infidel is answered. But if another interpretation of the Bible is shown that is

10 INTRODUCTION.

based on the clearest philosophy , but holds the entire scripture in perfect harmony, and that it is true on the ground of natural necessity, and clears up every objection that was ever, or can ever be brought against the Bible, then the objecting Christian should feel answered, and the Bible should be regarded a philosophical book.

The object of this writing is to defend all parts of the scripture in the light of the clearest philosophy, without dispute or difficulty in any part of it.

B. C.

Chapter I

Philosophy Demonstrates the God of the Bible by the Laws of Nature. — His Attributes Security for all Created Things. — Necessity for Attonement Before Creation. — Testimony

■ Natural and Scriptural.

In order to show a logical solution of the mvsteries of nature there must be information brought from some source bevond nature itself, for it is clear that nature alone does not solve the mystery.

But can the book of Revelation show philosophical reason for all things in clear harmony with all nature? Can the Grod of the Bible be demonstrated by the testimony of nature, independent of the Bible? If it can be so . done, then the Bible mav be considered reliable. Now, when we see many things in nature which are absolutely necessary to human life, as well as all animal life, which are not produced by visible power, but design meets necessity perfectly, that proves a designer. And if the learning and talent of man utterly fail to show the first principles of such design, or its origin; when it is further shown that the Bible account is in perfect harmony with all nature, and will clear up all mysteries in nature, then the God of the Bible is demonstrated in the light of the clearest philosophy. But if it is said that the mysteries of nature are produced, or brought about by the laws of nature, the answer is that such is the design of the laws of nature to govern the material world. And it is so filled with natural and intelligent design that so perfectly meets natural necessity that it is impossible for honest inquiry to fail to see the indisputable evidence of a designer. And when very many things are seen that are not necessary to life, but of great convenience, in which design and necessity meet perfectly, the evidence of a designer is still more abundant. And when all nature, apart from Revelation, utterly fails to find the origin of these designs, and there cannot be an effect without a cause, then can philosophy be stronger, or more perfectly clear in anything than is shown for the God of the Bible? Hence the absurdity of the idea that the laws of nature exist without a designer; and effects so filled with design exist without a cause, or intelligent designer, although men of great power of mind have adopted those ideas, and no marvel, because such do not make the subject their study. But when the objection is overcome in the hands of great men, then the truth will be indisputably proven.

If the great of the earth did not defend the wrong, then the wrong could not be perfectly overcome and the world would fail of its mission. But the wrong must be overcome in the hands of the strongest men that choose to take hold of it.

But notice some of the evidences that nature bears to the existence of the God of the Bible, in such things as are necessary to life, and their perfect fitness to supply the demands, and their comforts and bliss to animal life, and wherein necessity, intelligence and design are fully developed in the same thing. Think of the folly of doubting a designer?

1. The breath of life, or atmosphere. Deprive animal life of air, and one hour would extinguish all animal life. But man is a necessity in nature very far beyond anything that is in himself, and the intelligent design of air for his support is perfect, and for the support of all animal life for man's sake directly and indirectly.

2. Water. All animal life must perish of thirst if water could not .be obtained. But how it abounds in the earth, and no man can estimate its value as a comfort, a blessing.

3. Food. Who can produce food, even if the world were perishing for want of it? Not one, save the Almighty only, and yet men live.

4. Fire. How necessary to life, and vastly more so for comfort and convenience. Man can produce the fire if he has the material, but fire, as a principle in nature, belongs to the Divine only.

5. Rain-fall to make the earth produce. Life depends on rain-fall as really as on breath. But that also belongs to the Divine only.

6. Growth of animals and vegetables without which life must soon become extinguished. But the laws of growth are with the Almighty only.

7. Sleep, as necessary to life as food or drink. But it is of the Lord.

8. The power of sight.

9. The power to hear.

10. The law of life, vegetable or animal.

None of these can be accounted for only as they are solved in the God of the Bible; but the Bible is the most logically reasonable solution of all the mysteries of nature that can be given for anything.

But beside all these there is much more that enters into the necessities of life.

11. For if life is sustained it is by power of motion which is a separate gift.

12. Intelligence, or power of thought, separate.

13. Law of attraction on which not only animal life depends, but also the existence of the planets. Tide or ebb and flow of the sea. The rain-fall is in the right direction. The magnet attracts the needle- But to mention a few more without comment.

14. Electricity ought to be classed with the others.

15. Steam.

16. Nitroglycerine, and all manner of poisons and very much more powder, and all explosives.

And when these are all considered there still remains a question in everything in nature, that the eye beholds, which cannot be answered only as the Bible finds the answer. All bear testimony to the God of the Bible. Now, in the nature of things, it is impossible to prove anything so strong as the testimony of nature proves the existence of the God of the Bible, and that evidence establishes the fact that the Bible account of him is true.

And although these topics are all familiar and are the topics of common conversation, yet when they are brought into such connection as this, who can turn its force aside, seeing it is logical? And more especially, when the philosopher has sought so long in vain to find a reasonable solution of nature's mysteries apart from the Bible. Philosophy brings cause and effect for the explanation of nature. All good. All possible argument from'cause and effect will establish the Bible if the argument finds its right place. But the very law of cause and effect, the boasted weapon of infidelity, will utterly destroy its cause, seeing that cause and effect cannot reach to the bottom of anything in nature independent of the Bible.

Do not these arguments demonstrate the God of the Bible from the book of nature alone, independently of the Bible? And when the God of the Bible is proven by the immovable testimony that nature alone furnishes, independently of the Bible, then is the Bible His word and His work, and then is the Bible itself the philosophical demonstration that it is of divine origin. Then the entire translation of 1611 is seen to be right just as it is, nothing added, nothing diminished.

And here let two propositions be laid down, never to be moved, and nothing admitted into theology that is not in the clearest harmony with both. The first one is the God of the Bible cannot do wrong, nor do evil, nor in any way cause them to be done, but can and does overrule them. The second one is that the origin of all evil, and all wrong is a self existent principle in nature that is the opposite of, the antagonist of all that enters into the divine character, and is the enemv of the universe. Hence, the intelligent agent is not the origin of sin, but he is the willing dupe of the great monster, Wrong, a principle in nature not a person. Herein is the reason why there is a wicked world, because in it is the vast warfare in which this enemy of universal nature must be overcome in all its bearings. This planet exists expressly for that purpose, and the war must go on until that work is completed. All the human race do choose their army to fight in, and all must abide the consequence of their choice. Then why is a miracle not as logical when done by divine authority as if a strong man would perform an act that his little child could not perform? The Bible must be successfully disproved before it is rational to deny the logic of a miracle that is attributed to the Almighty.

This whole subject must be considered in the light of the Bible only, but not in the light of popular theology, and no hypothesis admitted that will not show the most infinite perfection in the divine character, in all its attributes. For righteousness and justice require that when rational, intelligent agents are created who are capacitated to suffer or to enjoy, that the power that created them should provide ample security for their reasonable chance to attain to a state of bliss and happiness. This security is found in the perfection of the divine attributes, of which there are in Scripture seven spoken of each one independent of itself, the seven spirits of God, so called in Rev., 1: iv, and 3: i, and 4: v, and 5: vi. These were typified by the seven lamps always burning in the tabernacle day and night. The lamps burn before the throne. They are sent forth into all the earth. These seven attributes, or eternal principles in nature, and spirits of God are the foundation, the security of all things that are created, whether planet or agent. They are the security of all life, whether angels or men. Hence, in the construction of any 2 theological baste, these seven spirits, these seven lamps, these seven essential attributes, must be maintained in their infinite perfection. To mar one of these attributes would sacrifice God head. It would undeify self-existent Deity, and there could be no perfection remaining in the universe. And as the fact is plain that nothing less than perfect purity, and infinity dwelling in every attribute, can create, then to render one of these imperfect would have been essentially to bar creation everlastingly.

So let nothing be admitted into theology that will not leave these attributes perfectly clear. These seven are Truth, Love, Power, Wisdom, Justice, Mercy and Immutability. These are productive of all righteousness and all good, but cannot produce wrong or evils, though they have power to restrain and control any and all evil and all wrong. But what relation does the atonement sustain to these attributes? For the scripture shows that the atonement was foreordained before the foundation of the world. I Peter, 1: xx. And in still stronger terms in Mi., 5: ii — "He should come forth out of Bethlehem that should be ruler in Israel whose goings forth have been from of old, from everlasting. 1 ' And Eph., 3: xi says: "According to the eternal purpose which he purposed in Christ Jesus, our Lord." These two passages put the atoner and his work back to the everlasting and to the eternal. Col., 1: xv, xvi, xvii, says: "All things were created by Him, and He is before all things, and by Him all things consist.' 1 The atonement was in force as far back as the name of the Atoner is found, and the atonement was virtually as effective when it was decreed by divine authority as it is to-day. It was in full force in all its bearings before creation did or could commence. Then, and not till then, could the Atoner create planets and agents.

But why would, or how could, Goodness and Righteousness decree that His beloved and only son should fill the place that He did fill in this world to atone for sin when there was not a sin, nor a sinner, in existence?

This is the difficulty that bothers the world, and the church, and holds the Bible in such indefensible weakness.

But if these spirits of God are each of them a virtue, then of necessity each one must have its opposite in principle, which, when developed, is a vice; otherwise there could be no virtue. But the opposite of truth is falsehood; of love is malice; of power is weakness; of wisdom is ignorance; of justice is injustice or wrong; of mercy is cruelty; and of immutability is vacillation. These were the natural antagonists of the divine character, but only as principles in nature, and could not be developed until some created agents would exist that they could act upon. But Wisdom saw this enemy, this antagonistic principle in nature, like the principle of fire that is not developed, but the principle is everywhere. One is a good figure of the other. And Wisdom saw the enemy ready to assail anything that could be created, and his own perfect nature made it impossible to create agents and expose them to that enemy until that enemy was brought under control, and its power virtuallv annihilated.

Here impossibilities seemed to meet, for the enemy could not be overcome without creature agents, and creature agents could not be exposed to that enemy's contamination until the power of that enemy was brought under divine control to the extent that the agents could, if they would, resist the tempter. This condition of things left but one possibility in nature, and that was that self-existent Deity should go in debt for all the expenses of a war sufficiently vast to overcome this enemy, and bring its power to a close forever. Hence, the divine decree that a body should be prepared for Him to wear to make atonement for sin, and a race of beings prepared for soldiers, and suffered to be fallen passively, but all redeemed, and that mercy should be offered to all alike, and that with the end of this world the work of the enemy should be destroyed forever, and the enemy and all his servants should be confined to a safe prison limit everlastingly.

Now, put those seven virtues together and treat them under the head, or word, Right, and also consider the seven vices together and call them Wrong, narrowing the question down to a single word for each side, namely, Right and Wrong. For these seven all enter into the principle of wrong.

Now, if the wrong was as accessible as the right and as readily reached from any place that a spirit or a physical being could occupy, then that was the enemy, and it is from everlasting. Hence, the atonement must measure back with the occasion that required it.

Th s view of the atonement relieves it of all the difficulty that had previously gathered around it, and shows it to be an absolute necessity in nature and to occupy just the place and period that it does in the Lord's rulings and workings in the universe in the light of Bible teaching. But the commonly received opinion is that the atonement was ordained after the fall of man seemed to require it; such opinion must plunge the whole subject into unfathomable and hopeless difficulty. For if man was created very good, and if the fallen spirits were also created very good; but if some of them did originate sin and thus fell, then the power that originated those that are fallen is the cause of all the consequences of the fall, and becomes the author of all sin, and also the cause of- all suffering and death; thus all the lost of this earth and all the lost spirits will charge their loss and their suffering to the creator; all of the seven attributes are sacrificed, and the Bible cannot be regarded as a book of truth.

But if the great adversary of the creator and of all righteousness and all happiness and bliss, and the originator of wrong and sin and suffering and death — temporal and spiritual, was an uncreated principle in nature, eternal as Deity, but was like the principle of fire, it cannot be developed without fuel; but if suitable fuel is prepared, and the match lighted, fire is developed. Very like that was the principle of wrong. It could not be developed until created beings could be reached. But when there were created agents in existence, both spiritual and physical, then the principle was soon developed, and the ordaining of the atonement was the declaration of war; u f or the invisible things of Him are clearly seen, being understood by the things that are made, so that they are without excuse. " — Rom. 1:20. We cannot plead ignorance in so plain a case.

But when the fullness of period arrived to bring the war into active operation, then the world, the ground of action, is here, and the human race for the soldiers; and all was very good, for the Lord couldn't bring into existence anything that was not very good; the armed soldiers with a weapon that could defend them everlastingly if they would use it faithfully; but if they listened to the tempter, and sinned

AND LOaiC OF THE SCRIPTURES. 23

and fell, and all the race with and in them, so that the enemy was permitted to gain a victory over the entire race of man; and the strong man, armed, would fain keep his palace and his goods in peace, but the stronger came on him and took the soldiers of the cross from his ranks and drilled and disciplined them for four thousand vears, then the commander came to the field of action in person, and the hand to hand fight commenced when the two champions met in the temptation in the wilderness, and it was manifest that the strong man could not hold the palace. Though the commander has gone to live in the Capitol, yet he still commands his army, and must, and will, until these seven spirits of God have gained a perfect victory over the enemy in all its possible bearings.

Truth must overcome falsehood, and power must overcome weakness, and wisdom overcome ignorance, and love must overcome malice, and justice overcome injustice, and mercy overcome cruelty, and immutability overcome vascillation; or, to use the two words, right must overcome wrong; and men are invited up to so highly a dignified relation as to take a part in this vast warfare of eternal consequences. Spiritual weapons must overcome carnal weapons.

Chapter II. The Work Of Creation

Creation could not proceed until the work of atonement was ratified and made reliable. But it is said, w In the beginning God created the heaven and the earth." The word " create ' here is often explained by the legislative powers of the world. The legislature of a state often creates a new county by passing and confirming an act that a new county shall be formed from parts of several other counties that exist when the act is passed. But the new county is without form and void like the earth was when it was created. But when the old county officers' term of office expires and the counties, new and old, elect their officers, and they are duly qualified and the new county organized and platted, then it is formed and then it is not without form, nor void. But it exists as a new and a real county as any other in the state, a ready figure of the first chapter of Genesis. All things in nature were created, but were without form and void, until the proper period would arrive for any thing to be useful, then it would be formed and become useful. But in the second chapter it treats of the formation of all vegetables, and animals, of the earth, but not of the earth itself. Neither is it said at what period the earth was formed. But it was found ready for man when man was formed. If the geologist wants to go back any number of years the Bible is not in his road. But more of that under the head of Li Formation. "

But consider the vastness of the work of creation, all planets, and worlds, and the devising, and determining the orbit in which every one should move, and the place in the vastness of space that eA^eryone should occupy, the relative distance of each, from all others, and the laws by which all should be governed in their respective orbits and all laws needful to rule any planet, in any way would be, or was created with the planet, in a connection so inseparable, that when any planet would be required and called for, or formed it would come forth with every nature perfect that is needful for it. Just like any animal or vegetable. When a man comes into being he brings all the faculties of a man with him. All was provided for in creation. And so with every planet that ever did, does now, or ever will exist. But they may not all be formed yet, maybe not the half of them, though all were created in the beginning. But the planet on which we live presents to us more interest than all the others at this time and we have a much more minute description of its creation than all the others. One reason for that is because we could not understand an account of the others if the laws, manners, and habits are different from our own. Another reason is we have no need of such knowledge. But the essential reason why we are instructed more minutely on the creation of this planet than any of the others, is because there are so many unmistakable testimonies that this is the most important planet that the Lord has use for, or that is in nature. But why? Because it is a fallen pla.net ? may be asked. Yes, and in the nature of things Justice required its redemption, and an atonement for sin. And in connection with redemption and atonement for sin also the entire overthrow of every principle of wrong, with all the fruit it bears, and the utter destruction of its power ever to produce insurrection in the Lord's kingdom again or to tempt his weakest servant. All this was embraced in the creation of this planet, and on it that entire work must be finished and yet a great amount more. For on this planet the Lord should make a revelation of himself to all his subjects, a revelation whose words should never pass away, for the revelation the Lord makes was made in wisdom? for necessary purposes, and its necessity can never cease. But this planet was created with perfect adaptedness for instrumentalities that by, and in it, the Lord would make his revelation perfect.