History

History embraces a record and description of past facts and events in reference to all the nations and ages of the world, in so far as they are known, and have been transmitted to our time.—As Natural History contains a record of the operations of the Creator in the material world, so Sacred and Civil History embraces a record of his transactions in the moral and intellectual world, or, in other words, a detail of the plans and operations of his Providence, in relation to the inhabitants of our globe.

During the period of 3500 years from the creation of man, the Sacred History contained in the Old Testament is our only source of information in reference to the state of mankind, and the events which happened to the human race throughout that long interval. From the creation of Adam to the Deluge—a period of about 2000 years, according to the Septuagint chronology—we have no authenticated account of what happened to the inhabitants of the world, but that which is recorded in the first eight chapters of the page 113 book of Genesis. And during a period of 1500 years after the flood, the Sacred History is still our only sure guide as to the events which took place among the nations of the earth. This history, however, relates chiefly to the inhabitants of Judea, and the surrounding nations,—so that the greater portion of the history of man, in reference to all the other nations of the world, remains to be learned in a future state. The Old Testament records carry down our views of the history of man to the period of the Jewish captivity, and to about a hundred years posterior to that event, that is, to within four or five hundred years of the Christian era. About this period Civil History becomes definite and authentic, and fills up, in some measure, the chasm which is left in the Sacred History, so that, from this period downward to the present time — with the exception of the New Testament records—we are indebted to civil or profane history, written by men of different nations, for all our knowledge of the transactions of mankind and of the events which have befallen them during the bypast period of 2500 years.

Civil history has been divided into Ancient and Modern History. Ancient history stretches back as far as the authentic records of nations can carry us; but we have no records to be depended upon, separate from Revelation, which can carry us farther back in the lapse of past ages, than about a thousand years before the Christian era. This department of historic record comprehends the history of the Egyptians—the Assyrians and Babylonians — the Jews and Phenicians — the Medes and Persians—the Scythians and Celts—the Carthagenians,— and particularly the history of the Greeks and of the Romans, which forms by far the larger portion of ancient history, extending from the building of Rome in the year 753 before Christ, to the subversion of the Roman empire in the 6th century of the Christian era, a period of about 1300 years.— Modern history commences where ancient history ends, about the 6th or 7th century, and comprises the history of France, Germany, Britain, Spain, Portugal, Italy, and other countries in Europe, together with what is known in modern times respecting the events which have happened in the kingdoms of Asia and Africa, and in the settlements of Australasia and America. In reference to all such historical records, it is deeply to be lamented that they contain little else than details of wars, slaughters and devastations, and chiefly present to our view pictures of extortion, assassinations, wholesale robberies, the destruction of empires, the burning of cities, and the desolation of provinces. From these records, however, we may learn such instructions as the following:—

Through the medium of sacred history we learn the period and the manner of man's creation;—the reason of his fall from the primitive state of integrity in which he was created, and the dismal consequences which ensued;—the various movements of providence in order to his recovery, and the means by which human redemption was achieved;—the manner in which the Gospel was at first promulgated, the countries into which it was carried, and the important effects it produced.—Through the medium of civil history we learn the deep and universal depravity of mankind, as exhibited in the wars, dissensions, and ravages which have desolated our fallen race in every period and in every land; we learn the desperate wickedness of the human heart in the more private acts of ferocity, cruelty, and injustice, which in all ages men have perpetrated upon each other;—we behold the righteousness of the supreme Ruler of the world, and the equity of his administration in the judgments which have been inflicted on wicked nations; and the improbability, nay, the impossibility of men being ever restored to moral order and happiness, without a more extensive diffusion of the blessings of the gospel of peace, and a more cordial acquiescence in the requirements of the divine law.

Such being some of the benefits to be derived from history, it requires no additional arguments to show that this branch of knowledge should occasionally form a subject of study to every intelligent Christian. But in order to render the study of history subservient to the interests of religion, it is not enough merely to gratify our curiosity and imagination, by following out a succession of memorable events, by tracing the progress of armies and of battles, and listening to the groans of the vanquished and the shouts of conquerors. This would be to study history merely as skeptics, as atheists, or as writers of novels.—When we contemplate the facts which the historian presents to our view, we ought to raise our eyes to Him who is the Governor among the nations, “who doth according to his will in the armies of heaven and among the inhabitants of the earth,” and who overrules the jarring interests of mortals, for promoting the prosperity of that kingdom which shall never be moved. We should view the immoral propensities and dispositions of mankind as portrayed in the page of history, as evidences of the depravity of our species, and as excitements to propagate, with unremitting energy, the knowledge of that Religion, whose sublime doctrines and pure precepts alone can counteract the stream of human corruption, and unite all nations in one harmonious society. We should view the contests of nations, and the results with which they are accompanied, as guided by that invisible hand which “mustereth the armies to the battle;” and should contemplate them either as the accomplishment of Divine predictions, as the inflictions of retributive justice, as paving the way for the introduction of rational liberty and social happiness among men, or as ushering in that glorious period, when “the knowledge of the Lord shall cover the earth,” and the nations shall learn war no more.

Thus I have taken a very cursory survey of some of those sciences which stand in a near relation to the objects of Religion; and which may indeed be considered as forming so many of its subordinate branches. There are many other departments of knowledge, which at first view do not seem to have any relation to Theological science; and yet, on a closer inspection, will be found to be essentially connected with the several subjects of which I have been treating. For example—some may be apt to imagine that Arithmetic, Geometry, Trigonometry, and other branches of Mathematics, can have no relation to the leading objects of Religion. But if these sciences had never been cultivated, the most important discoveries of astronomy, geography, natural philosophy, and chemistry, would never have been made; ships could not have been navigated across the ocean; distant continents, and the numerous “isles of the sea,” would have remained unexplored, and their inhabitants left to grope in the darkness of heathenism; and most of those instruments and engines by which the condition of the human race will be gradually meliorated, and page 114 the influence of Christianity extended, would never have been invented. Such is the dependence of every branch of useful knowledge upon another, that were any one portion of science, which has a practical tendency, to be discarded, it would prevent to a certain degree the improvement of every other. And consequently, if any one science can be shown to have a connection with religion, all the rest must likewise stand in a certain relation to it. It must, therefore, have a pernicious effect on the minds of the mass of the Christian world, when preachers in their sermons endeavor to undervalue scientific knowledge, by attempting to contrast it with the doctrines of Revelation. It would be just as reasonable to attempt to contrast the several doctrines, duties, and facts recorded in the New Testament, with each other, in order to determine their relative importance, and to show which of them might be altogether overlooked and discarded.—The series of facts and of divine revelations comprised in the Bible; the moral and political events which diversify the history of nations; and the physical operations that are going on among the rolling worlds on high, and in the chemical changes of the invisible atoms of matter—are all parts of one comprehensive system, under the direction of the Eternal Mind; every portion of which must have a certain relation to the whole. And therefore, instead of attempting to degrade one part of the Divine fabric, in order to enhance another, our duty is to take an expansive view of the whole, and to consider the symmetry and proportion of its parts, and their mutual bearings and relations, in so far as our opportunities and the limited faculties of our minds will permit.

If the remarks which have been thrown out in this chapter, respecting the connection of the Sciences with Religion, have any foundation, it will follow—that Sermons, Lectures, systems of Divinity, and Religious Periodical works, should embrace occasional illustrations of such subjects, for the purpose of expanding the conceptions of professed Christians, and of enabling them to take large and comprehensive views of the perfections and the providence of the Almighty.—It is much to be regretted, that so many members of the Christian church are absolute strangers to such studies and contemplations; while the time and attention that might have been devoted to such exercises, have in many cases been usurped by the most groveling affections, by foolish pursuits, by gossiping chitchat, and slanderous conversation. Shall the most trifling and absurd opinions of ancient and modern heretics, be judged worthy of attention, and occupy a place in Religious journals, and even in discussions from the pulpit; and shall “the mighty acts of the Lord,” and the visible wonders of his power and wisdom, be thrown completely into the shade! To survey with an eye of intelligence the wide-extended theater of the Divine operations — to mark the agency of the Eternal Mind in every object we behold, and in every movement within us and around us, are some of the noblest attainments of the rational soul; and, in conjunction with every other Christian study and acquirement, are calculated to make “the man of God perfect, and thoroughly furnished unto every good work.” By such studies we are, in some measure, assimilated to the angelic tribes, whose powers of intellect are forever employed in such investigations; and are gradually prepared for bearing a part in their immortal hymn—“Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of Saints! Thou art worthy to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created.”