That each of these chapels was the burial-place of a family, and was

considered as private property, is evident from the remains of a door

at the entrance of several of them, as in the catacomb of S.

Priscilla. In one of these, the stone corbel, with the hole for the

pivot to work in, remains in its place; the lower stone, with the

corresponding hole, has been moved, but is lying on the floor in an

adjoining chapel. Another door has been made to slide up and down like

a portcullis or a modern sash-window, as we see by the groove

remaining on both sides. This is close to a _luminaria_, or well for

admitting light and air, and it seems quite possible that it really

was a window, or that the upper part was made to slide down to admit

the light and air from the _luminaria_. If this was the burial-place

of Priscilla, the paintings were probably renewed in the restoration

by John I., A.D. 523. The lower part of the wall is faced with stucco

paneled with oblong panels, colored in imitation of different kinds of

marble; the stucco is about an inch thick, like slabs of marble, and

the divisions between the panels are sunk to that depth, as if each

panel had been painted before it was placed and fixed to the walls

like marble slabs. There are some long narrow slips of white stucco

lying about, which seem to have been fitted into the hollow grooves

between the slabs. The vaults in this catacomb are in many parts

supported by brick arches; in one place, at a crossing, are four small

low brick arches, the character of which agrees with the period of the

restoration in the sixth century; the mortar between the bricks or

tiles is about the same thickness as the tiles themselves, which are

rather more than an inch thick, so that there are five tiles to a

foot, including the mortar between them. These brick arches are not

subsequent repairs, but part of the original construction to carry the

vault. The _arenarium_, or sand-pit gallery, through which the present

entrance is made, has evidently been used as a subterranean road. A

branch of an aqueduct running along the side of this is part of an

extensive system of irrigation carried on throughout all this

district, the water having been brought from the Aqua Virgo, which

passed in this direction. It was probably part of the original line of

the Aqueduct, which has been altered in the portion near to Rome; this

has not been traced out to any considerable extent, but Signor de

Rossi has found many remains and indications of it. The sand-pit

roads, or _arenaria_, ran for miles parallel to the high roads, and

were probably used by the carters in preference to the open roads in

hot weather, as they are always cool.

_Christian Inscriptions_ are all funereal, and are for the most part

found in the catacombs, or subterranean cemeteries. The word cemetery

is derived from a Greek word, meaning "a sleeping place," hence the

frequent formulæ in the Christian epitaphs, "dormit in pace," he

sleeps in peace; "dormitio Elpidis," the sleeping place of Elpis;

"cubiculum Aureliæ," the sleeping chamber of Aurelia. The term

catacomb was applied to these subterranean cemeteries at a much later

period. The practice of subterranean burial among the early Christians

was evidently derived from the Jewish custom of burying the dead in

excavated sepulchres, and thus may have been adopted by the early

Jewish converts. The Roman Jews had a very early catacomb of their

own, in the Monte Verde, contiguous to their place of abode, in the

Trasteverine quarter of Rome. This subterranean mode of sepulture is

undoubtedly of Egyptian origin. It is generally supposed that the

early Christians used for their burial places the excavations made by

the Romans for procuring stone and cement for building purposes. This

is an erroneous view. Recent geological observations on the soil of

the Agro Romano have shown that the surface of the Campagna consists

of volcanic rocks of different natures and ages. The earliest of the

series, the tufa lithoide, was constantly employed from the earliest

ages in the buildings of the city, as attested by the massive blocks

of the Cloaca Maxima, the tabularium of the Capitol, and the walls of

Romulus; the second, or tufa granolare, which though it has just

consistency enough to retain the form given to it by the excavator,

can not be hewn or extracted in blocks; and the pozzolana, which has

been extensively used in all ages for mortar or Roman cement. The tufa

lithoide and the pozzolana were thus alone used for building purposes

by the Romans, and the catacombs are never found excavated in these.

The catacombs were hewn only in the tufa granolare, and were

consequently excavated expressly for burials by the early Christians.

The Christian architects carefully avoided the massive strata of the

tufa lithoide, and we believe it is ascertained that all the known

catacombs are driven exclusively along the courses of the tufa

granolare. With equal care these subterranean engineers avoided the

layers of pozzolana, which would have rendered their work insecure,

and in which no permanent rock tomb could have been constructed. Thus

we arrive at the curious fact, that in making the catacombs the

excavators carefully avoided the strata of hard stone and the strata

of soft stone, used respectively for building and for mortar, and

selected that course of medium hardness which was best adapted to

their peculiar purpose. The early Christian tomb inscriptions are

characterized by symbols and formulæ peculiar to the Christian creed;

the idea of another life, a life beyond the grave, usually prevails in

them.

The symbols found in connection with the funereal inscriptions are of

three kinds; the larger proportion of these refer to the profession of

Christianity, its doctrines and its graces. A second class, of a

partly secular description, only indicate the trades of the deceased,

and the remainder represent proper names: thus a lion must be read as

a proper name, _Leo_; an ass, _Onager_; a dragon, _Dracontius_. Of the

first kind the most usually met with is the monogram of Christ. The

other symbols generally in use are the ship, the emblem of the church;

the fish, the emblem of Christ, the palm, the symbol of martyrdom. The

anchor represented hope in immortality; the dove, peace; the stag

reminded the faithful of the pious aspiration of the Psalmist; the

horse was the emblem of strength in the faith; the hunted hare, of

persecution; the peacock and the phoenix stood for signs of the

resurrection. Christ, as the good pastor, was also introduced in the

epitaph. Even personages of the Pagan mythology were introduced, which

the Christians employed in a concealed sense, as Orpheus, enchanting

the wild beasts with the music (see page 701) of his lyre, was the

secret symbol of Christ as the civilizer of men leading all nations to

the faith. Ulysses, fastened to the mast of his ship, was supposed to

present some faint resemblance to the crucifixion.

In classifying the Roman inscriptions, M. de Rossi has adopted the

following divisions. The first comprises those inscriptions only which

contain some express note of time, and are therefore susceptible of

exact chronological arrangement. The second comprises the select

inscriptions, viz.: first, sacred and historical ones, and next those

which, either by testimony, by forms, or by symbols, illustrate the

doctrines, the worship, or the morals of the Christians. The third,

the purely topographical, assigns each inscription its proper place

among the ancient localities of Rome. This comprises also inscriptions

of unknown or uncertain locality, as well as inscriptions of spurious

origin or doubtful authenticity.

In considering the chronological arrangements of Christian

inscriptions, it is important to keep in view that in the earlier

centuries the Christians kept note of time either by the years of the

bishop, or by some of the civil forms which prevailed in the various

countries in which they resided. In Rome the common date was that of

the consular year. The common use of the Christian era as a note of

time began, as is well known, later than the sixth century, at which

M. de Rossi's series terminates. In M. de Rossi's collection one

inscription bears date from the year A.D. 107, and another from 111.

Of the period from the year 204, in which the next inscription with a

date occurs, till the peace of the church in 312, twenty-eight dated

inscriptions have been found; after the peace of the church the number

of dated inscriptions increases rapidly. Between the accession of

Constantine and the close of the fourth century, his collection

contains 450 dated inscriptions, and the fifth century presents about

the same number; but in the sixth, the number again declines, that

century producing little more than 200.

In those cases where no note of time is marked, M. de Rossi has

availed himself of other chronological indications and tests, founded

on the language, on the style, on the names, and on the material

execution of the inscription, in determining the date. Out of the

11,000 extant Roman inscriptions anterior to the seventh century, M.

de Rossi finds chronological evidence of the date of no fewer than

1374.

There are also varieties in inflection, such as "spiritu sancta" for

"spiritu sancto," "pauperorum," for "pauperum," "vocitus" for

"vocatus," "requiescent" for "requiescunt," etc.

There are also new or unusual terms, or new familiar words in new or

unusual meanings, such as "pausavit, rested, bisomus, trisomus,

quadrisomus," holding two, three, four bodies; compar and conpar

(husband and wife); fecit for egit, _passed_; "percepit," received,

_scil._ baptism, as also "consecutus est," in the same sense, etc.

Sometimes Latin is written in Greek characters and sometimes Greek in

Latin.

The age is expressed by "vixit," or "vixit in sæculo," "annos" (or

"annis") "menses," "dies" (or "diebus") ----, with the number of hours

sometimes stated. Sometimes "qui fuit" stands for "vixit;" sometimes

neither is expressed, and we have the form in the genitive, "sal.

annorum," etc.

Frequently the time passed in married life is mentioned, and we find

such phrases as "vixit mecum, duravit mecum, vixit in conjugio, fecit

mecum, fecit in conjugio, fecit cum compare," with a precise statement

of the number of years, etc., and often with some expression marking

the happiness of the couple's married life.

The epithets applied to the deceased indicate strong affection, and

the eulogies are sometimes extravagant.

The occupation or position in life is stated, with the proper titles,

in many dated Christian epitaphs. But they are all, it is supposed,

later than the time of Constantine.

The same designations of the place of burial and of the tomb are found

in both Christian and Pagan epitaphs.

Acclamations or expressions of good wishes or prayers to or for the

deceased frequently occur in the inscriptions.

The letters also of these inscriptions are usually very irregular.

They are from half an inch to four inches in height, colored in the

incision with a pigment resembling Venetian red. The sense, too, of

the inscriptions is not always very obvious. An extreme simplicity of

language and sentiment is the prevailing characteristic of the earlier

inscriptions. But, on the other hand, exaggerated examples of the

opposite style are occasionally met with.

Another peculiarity in these Christian inscriptions is the disuse of

the three names usually assumed by the Romans. M. de Rossi has given

twenty inscriptions with the names complete, prior to Constantine. Of

these, no fewer than seventeen have prænomina, whereas after

Constantine prænomina may be said entirely to disappear.

The year is usually indicated by the names of the consuls. The

abbreviation COS for "consulibus" was in use up to the middle of the

third century, when COSS, CONS, and CONSS began to be adopted; COS is

very seldom found during the fourth century, and almost never in the

fifth or sixth; COSS fell into disuse about the first quarter of the

fifth century, and after that CONS was used; in the time of Diocletian

with S for one consul and SS for two. At the same time CC. SS. CS were

introduced, but they were very rarely used in the fifth, and there is

scarcely an example of them in the sixth. From about the middle of the

fourth century CONS began to be placed before instead of after the

names, and this usage became the prevalent custom in the fifth and

sixth.

At the date of the discovery of the Roman catacombs, the whole body of

known Christian inscriptions collected from all parts of Italy fell

far short of a thousand in number. Of these, too, not a single one was

of subterranean origin, and not dated earlier than A.D. 553. At

present the Christian inscriptions of Rome on catacombs alone, and

anterior to the sixth century, considerably exceed 11,000. They have

been carefully removed from the cemeteries, and are now systematically

arranged by M. de Rossi, on the walls of the Christian museum,

recently formed by order of Pius IX., in the Lateran Palace. A large

number of these inscriptions are also inserted in the walls of the

Galleria Lapidaria in the Vatican.

EARLY INSCRIPTIONS.

VG. VESPASIANO III COS

IAN A.D. 71.

This fragment has been received as a part of a Christian epitaph by

Reggi, Marini and de Rossi. It is the most ancient of all such as bear

dates.

SERVILIA. ANNORVM. XIII

PIS. ET BOL. COSS.

Servilia, aged thirteen, died in the consulate of Piso and

Bolanus. A.D. 111.

TEMPORE. ADRIANI. IMPERATORIS. MARVIS. ADOLESCENS DVX.

MILITVM QVI SATIS. VIXIT DVM VITAM PRO CHO CVM. SANGVINE

CONSVNSIT. IN. PACE. TANDEM QUIEVIT. BENE MERENTES CVM.

LACRIMIS. ET. METV. POSVERVNT. I.D. VI.

"In the time of the Emperor Adrian, Marius, a young military

officer who had lived long enough, when with blood he gave up

his life for Christ. At length he rested in peace. The

well-deserving set up this with tears and in fear, on the 6th

before the ides." A.D. 130.

ALEXANDER MORTVVS NON EST SED VIVIT SVPER ASTRA ET CORPVS

IN HOC TVMVLO QVIESCIT VITAM EXPLEVIT SVS ANTONINO IMP^o

QVIVBI MVLTVM BENE FITII ANTEVENIRE PRAEVIDERET PROGRATIA

ODIVM REDDIDIT GENVA ENIM FLECTENS VERO DEO SACRIFICATVRVS

AD SVPPLICIA DVCITVRO TEMPORA INFAVSTA QVIBVS INTER SACRA

ET VOTA NE IN CAVERNIS QVIDEM SALVARI POSSIMVS QVID MISERIVS

VITA SED QVID MISERIVS IN MORTE CVM AB AMICIS ET PARENTIBVS

SEPELIRI NEQVEANT TANDEM IN COELO CORVSCANT PARVM VIXIT

QVI

VIXIT IV. X. TEM.

"In Christ. Alexander is not dead, but lives beyond the stars,

and his body rests in this tomb. He lived under the Emperor

Antoninus, who, foreseeing that great benefit would result from

his services, returned evil for good. For, while on his knees,

and about to sacrifice to the true God, he was led away to

execution. O, sad times! in which sacred rites and prayers,

even in caverns, afford no protection to us. What can be more

wretched than such a life? and what than such a death? when

they could not be buried by their friends and relations. At

length they sparkle in heaven. He has scarcely lived who has

lived in Christian times." A.D. 160.

_From the Cemetery of St. Callisto._

AVRELIA DULCISSIMA FILIA QVAE

DE. SAECVLO RECESSIT VIXIT ANN. XV. M. IIII.

SEVERO ET QVINTIN COSS.

"Aurelia; our sweetest daughter, who departed from the world.

She lived fifteen years and four months. Severus and Quintinus

being consuls." A.D. 325.

Consule Claudio et Paterno, nonis Novembribus, die Veneris,

luna XXIV, Leuces filiæ Severæ carissimæ posuit et spiritui

sancto tuo. Mortua annorum LV et mensium XI dierum X.

"In the consulship of Claudius and Paternus, on the nones of

November, on Friday, the 24th day of the moon, Leuce erected

(this memorial) to her very dear daughter, and to thy holy

spirit. She (died at the age) of fifty-five years, and eleven

months, (and) ten days." A.D. 269.

D. M.

P. LIBERIO VICXIT

ANN N. V MENSES N. III

DIES N. VIII R. ANICIO

FAVSTO ET VIRIO GALLO

COSS

"Publius Liberio lived five years, three months, and eight

days. He retired (from this world) in the consulship of Anicius

Faustus and Virius Gallus." A.D. 298.

B.M.

CVBICVLVM. AVRELIAE. MARTINAE. CASTISSIMAE ADQVE. PVDI.

CISSIMAE FEMINAE QVE FECIT. IN. COIVGIO. ANN. XXIII. D. XIIII.

BENE MERENTI. QVE VIXIT. ANN. XL. M. XI. D. XIII. DEPOSITIO EIS

DIE. III. NONAS. OCT. NEPOTIANO. ET FACVNDO. CONNS. IN PACE

"To the well-deserving.

The chamber of Aurelia Martina, my wife, most chaste and

modest, who lived in wedlock twenty-three years and fourteen

days. To the well-deserving one, who lived forty years, eleven

months, and thirteen days. Her burial was on the third nones of

October. Nepotianus and Facundus being consuls." In peace. A.D.

336.

_Galleria Lapidaria. Vatican._

Another in Greek characters:

"Here lies Euterpe, the companion of the Muses, having lived

simply and piously, and irreproachably for fifteen years,

twenty-two days, and three months. She died on the fifth day

before the calends of December, in consulship of our lords, for

the tenth time, and for the third time (_i.e._, in the

Consulship of Constantine, for the tenth time, and Julian for

the third time)." A.D. 360.

ROMANO. NEOFITO

BENEMERENTI QVI VI

XIT. ANNOS. VIII. DXV.

REQVIESCIT IN PACE DN

FL. GRATIANO. AVG. II. ET.

PETRONIO PROBO. CS.

"To Romanus, the neophyte, the well-deserving, who lived eight

years, fifteen days. He rests in the peace of the Lord. Flavius

and Gratianus and Petronius Probus being consuls."

HIC QVIESCIT ANCILLA DEI QVE DE

SVA OMNIO POSSIDIT DOMVM ISTA

QVEM AMICE DEFLEN SOLACIVMQ REQVIRVNT.

PRO HVNC VNVM ORA SVBOLEM QVEM SVPERIS.

TITEM REQVISTI ETERNA REQVIEM FELICITA.

S. CAVSA MANBIS IIIIX. KALENDAS OTOBRIS

CVCVRBITINVS ET ABVMDANTIVS HIC SIMVL QVIESCIT

DD. NN. GRATIANO V. ET TEODOSIO. AAGG.

Hic quiescit ancilla Dei, quæ de suis omnibus possidet domum

istam, quam amicæ deflent solaciumque requirunt. Pro hac una

ora subole, quam superstitem reliquisti. Æterna in requie

felicitatis causa manebis, XIV. kalendis Octobris, Cucurbitinus

et Abumdantius hic simul quiescunti. DDNN Gratiano v et

Theodosio Augustis (Consulibus).

"Here rests a handmaid of God, who out of all her riches now

possesses but this one house, whom her friends bewail, and seek

in vain for consolation. Oh pray for this one remaining

daughter, whom thou hast left behind! Thou wilt remain in the

eternal repose of happiness. On the 14 of the Calends of

October. Curcurbitinus and Abumdantius rest here together. In

the consulship of our Lords Gratian (V.) and Theodosius

Emperors." A.D. 380.

HIC POSITA EST ANIMA DVLCES

INNOCA SAPIENS ET PVLCHRA NOMINE

QUIRIACE QVE VIXIT. ANNOS. III. M III. DVIII.

DP IN PACE IIII. ID IAN. CONSS. DN. TEVDOSIO.

AVG. II ET MEROBAVDE. VC. III

Hic posita est anima dulces (dulcis) innoca (innocua), sapiens

et pulchra, nomine Quiriace, quæ vixit annos III., menses III.,

dies VIII. Deposita in pace, IV. Idus Januarias, Consulibus

Domino nostro Teudosio (Theodoric) Augusto II. et Merobaude

Vire Clarissimo III.

"Here has been laid a sweet spirit, guileless, wise and

beautiful, by name Quiriace, who lived three years, three

months, and eight days. Buried in peace, in the fourth day

before the Ides of January, in the consulship of our Lord

Theodorius Augustus, for the second time, and Merobaudes, a

most distinguished man, for the third time." A.D. 388.

PERPETVAM SEDEM NVTRITOR POSSIDES IPSE

HIC MERITVS FINEM MAGNIS DEFVNCTE PERICLIS

HIC REQVIEM FELIX SVMIS COGENTIBVS ANNIS

HIC POSITVS PAPAS ANTIMIOO VIXIT ANNIS LXX

DEPOSITVS DOMINO NOSTRO ARCADIO II ET FL. RVFINO VVCCSS NONAS

NOBEMB.

"You, our nursing father, occupy a perpetual seat, being dead,

and deserving an end of your great dangers. Here happy, you

find rest, bowed down with years. Here lies the tutor, Antimio,

who lived seventy years. Buried on the nones of November; our

Lords Arcadius for the second time, and Flavius Rufinus being

consuls." A.D. 392.

_Galleria Lapidaria._

HIC REQVIESCET IN SOMNO PACIS

MALA QVI VIXIT ANNOS XXXVIII. M. V. DV.

ACCEPTA APVT DE IV. IDVS IVNIAS AETIO CONL.

Hic requiescet (requiescit) in somno pacis, Mala qui (quæ)

vixit annos XXXVIII. menses V. dies V. Accepta aput (apud)

De(um) IV idus Junias. Aetio Consule.

"Here rests in the sleep of peace Mala, who lived thirty-eight

years, five months, five days. Received before God, on the

fourth day before the Ides of June, in the consulship of

Aetius." A.D. 432.

LEVIVAE CONIVNX PETRONIA FORMA PVDORIS

HIS MEA DEPONENS SEDISVS OSSA LOCO

PARCITE VOS LACRIMIS DVLCES CVM CONIVGE NATAE

VIVENTEMQVE DEO CREDITE FLERE NEFAS

DP IN PACE III NON OCTOBRIS FESTO VC. CONSS.

"Petronia, a priest's wife, the type of modesty. In this place

I lay my bones; spare your tears, dear husband and daughters,

and believe that it is forbidden to weep for one who lives in

God. Buried in peace on the 3d nones of October, in the

consulate of Festus." A.D. 472.

IN PACE

AVRELIO. FELICI QVI BIXIT CVM COIVCE

ANNOS X. VIII DVLCIS. IN COIVGIO

BONE MEMORIE BIXIT. ANNOS. L. V

RAPTVS ETERNE DOMVS. XII KAL. IENVARIAS.

"In peace

To Aurelius Felix, who lived with his wife eighteen years in

sweetest wedlock. Of good memory. He lived fifty-five years.

Snatched away eternally on the twelfth kalend of January."

IRENE IN PACE. ARETVSA IN DEO

"Irene sleeps in peace." "Aretusa sleeps in God."

[Illustration: "Valeria sleeps in peace."]

ZOTICVS HIC AD DORMIEN DVM.

"Zoticus laid here to sleep."

DOMITIANUS ANIMA SIMPLEX

DORMIT IN PACE.

"Domitianus, a simple soul, sleeps in peace."

NICEFORVS ANIMA

DVLCIS IN REFRIGERIO.

"Nicephorus, a sweet soul, in a place of refreshment."

PRIMITIVS IN PACE QVI POST

MVLTAS. ANGVSTIAS FORTISSIMVS MARTYR

ET. VIXIT. ANNOS P.M. XXXVIII CONIVG. SVO

PERDVLCISSIMO BENEMERENTI FECIT.

"Primitius in peace: a most valiant martyr after many torments.

Aged 38. His wife raised this to her dearest well-deserving

husband."

LANNVS XPI. MARTIR HIC REQVIESCIT.

SVB DIOCLIZIANO PASSVS.

"Lannus, a martyr of Christ, rests here. He suffered under

Diocletian."

NABIRA IN PACE ANIMA DVLCIS

QVI BIXIT ANNOS XVI. M. V

ANIMA MELEIEA

TITVLV FACTV

A PARENTES

"Navira in peace; a sweet soul who lived sixteen years and five

months; a soul sweet as honey: this epitaph was made by her

parents."

SEVERO FILIO DVL

CISSIMO LAVRENTIVS

PATER BENEMERENTI QVI BI

XIT ANN. IIII. ME. VIII. DIES V.

ACCERSITVS AB ANGELIS VII. IDVS. IANVA.

"Laurence to his sweetest son Severus, borne away by angels on

the 7th ides of January."

MACVS PVER INNOCENS

ESSE IAMINTER INNOCENTIS COEPISTI.

QVAM STAVILES TIVI HAEC VITA EST

QVAM TELETVM EXCIP ET MATER ECLESIAE DEOC

MVNDO REVERTENTEM COMPREMATVR PECTORVM

GEMITVS STRVATVR FLETVS OCVLORVM.

"Macus (or Marcus) an innocent boy. You have already begun to

be among the innocent ones. How enduring is such a life to

you! How gladly will your mother, the church of God, receive

you, returning to this world! Let us restrain our sighs and

cease from weeping."

_Galleria Lapidaria._

PAX

HIC MIHI SEMPER DOLOR ERIT IN AEVO

ET TVVM BENERABILEM BVLTVM LICEAT VIDERE SOPORE

CONIVNX ALBANAQVE MIHI SEMPER CASTA PVDICA

RELICTVM ME TVO GREMIO QVEROR.

QYOD MIHI SANCTVM TE DEDERAT DIVINITVS AVTOR

RELICTIS TVIS IACES IN PACE SOPORE

MERITA RESVRGIS TEMPORALIS TIBI DATA REQVETIO

QVE VIXIT ANNIS XLV. MENV. DIES XIII

DEPOSITA IN PACE FECIT PLACVS MARITVS

Peace.

"This grief will always weigh upon me: may it be granted me to

behold in sleep your revered countenance. My wife, Albana,

always chaste and modest, I grieve, deprived of your support,

for our Divine Author gave you to me as a sacred (boon). You,

well-deserving one, having left your (relations), lie in

peace--in sleep--you will arise--a temporary rest is granted

you. She lived forty-five years, five months, and thirteen

days. Buried in peace. Placus, her husband, made this."

_Galleria Lapidaria._

CHURCH OF S. SEBASTIAN "IN CATACUMBIS."

I. INSCRIPTION OF POPE DAMASUS IN HONOR OF S. EUTYCHIUS, THE MARTYR,

IN TWELVE VERSES (on the left hand on entering the church). These

inscriptions are very numerous in the catacombs, and all of this

beautiful calligraphy, and usually in Latin verse, not without

elegance of style, though the construction of the sentences is

sometimes not clear. Damasus restored all the catacombs, after they

had been damaged during the persecution under Julian the Apostate.

EVTYCHIVS. MARTYR. CRVDELIA. IVSSA. TYRANNI

CARNIFICVMQ. VIAS. PARITER. TVNC. MILLE. NOCENDI

VINCERE. QVOD. POTVIT. MONSTRAVIT. GLORIA. CHRISTV

CARCERIS. INLVVIEM. SEQVITVR. NOVA. POENA. PER. ARTVS

TESTARVM. FRAGMENTA. PARANT. NE. SOMNVS. ADIRET

BISSENI. TRANSIERE. DIES. ALIMENTA. NEGANTVR

MITTITVR. IN. BARATHRUM. SANCTVS. LAVAT. OMNIA. SANGVIS

VVLNERA. QVAE. INTVLERAT. MORTIS. METVENDA. TOTESTAS

NOCTE. SOPORIFERA. TVRBANT. INSOMNIA. MENTEM

OSTENDIT. LATEBRA. INSONTIS. QVAE. MEMBRA. TENERET

QVAERITVR. INVENTVS. COLITVR. FOVET. OMNIA. PRESTANS

EXPRESSIT. DAMASVS. MERITVM. VENERARE. SEPVLCHQVM F

"That Eutychius, the Martyr, was able to overcome the cruel

orders of the tyrant, and equally at that time the

executioners' thousand ways of torment, the glory of Christ

shewed. A new punishment follows the filth of the prison. They

provide breaking of tiles on his limbs, to prevent sleep

approaching. Twice six days passed, food is refused. The saint

is thrown into a pit, blood bedews all the wounds which the

dread power of death had caused. In night, which usually brings

sleep, sleeplessness troubles his mind. The place of

concealment which held the limbs of the innocent, manifested

them(?). He is sought for, being found he is reverenced, he

benefits all things. Damasus shewed forth his exceeding merit;

venerate his tomb."

2. ANOTHER INSCRIPTION IN THE SAME CATACOMB CHURCH (over a door on the

right-hand side, looking towards the altar).

VISITET. HIC. PIA. MENS. SCTORVM. BVSTA. FREQVENTER

IN. CRISTO. QVORVM. GLORIA. PERPES. ERIT

HIC. EST. CEMETERI[=V]. BEATI. CHALIXTI. PAPE. ET. MARTIRIS INCLITI.

QVIC[=V]QVE. ILLVD. C[=O]TRICTVS. ET. C[=O]FESSVS. INGRESSVS FVERIT.

PLENAM. REMISSIO[=N]E. OMNI[=V]. PE[=C]TOR[=V]. SVOR[=V]. OBTINEBIT

PER. MERITA. GLORIOSA. CENT[=V]. SEPTVAGINTA. QVATVOR. MILI[=V]

S[=C]TOR[=V]. MARTIR[=V]. QVOR[=V]. IBI. CORPORA. IN. PACE. SEPVLTA.

S[=V][=T] VNA. C[=V]. QVADRAGINTA. SEX. PONTIFICIBVS. BEATIS. QVI.

OMNES EX MAGNA. TRIBVLATIONE. VENER[=V]T. ET. VT. HEREDES. IN. DOMO

DOMINI. FIER[=E]T. MORTIS. SVPPLICIVM. PRO. CRISTI. NOMINE PERTVLERVNT

"Here let the pious mind often visit the tombs of the saints,

Whose glory will be everlasting in Christ."

"Here is the cemetery of the blessed Calixtus, renowned Pope

and Martyr. Whoever shall have entered it contrite and after

confession, shall obtain full remission of all his sins,

through the glorious merits of 174,000 martyr saints, whose

bodies are buried here in peace, together with forty-six

blessed pontiffs, who all came out of great tribulation, and

suffered the punishment of death for Christ's name, that they

might become heirs in the Lord's house."

PAINTINGS.

If the tombs of the early martyrs, before "the peace of the church,"

were commonly decorated with paintings at all, which is not probable,

it is almost certain that some of those paintings have been renewed at

various subsequent periods. The best monuments of the first three

centuries are the tomb stones with inscriptions and small simple

emblems incised upon them.

It is difficult to decide by the art of drawing only between the end

of the third and the beginning of the fourth century. But this art was

in the height of perfection in the first century, in the second it was

still very good, in the third it had begun to decline, but not so

rapidly as to justify the assumption that the very bad drawings in the

catacombs belong to that period, with the exception of those already

mentioned as not Christian. The drawing of the figures in the mosaic

pictures in the vault of S. Constantia, which are of the first half of

the fourth century, are decidedly better than any of the Scriptural

subjects in the catacombs. The mosaic pictures of the fifth century on

the sides of the nave of S. Maria Maggiore, published by Ciampini,

are much more like them.

S. Paulinus, bishop of Nola, writing in the fifth century, says that

he had painted a catacomb, _for the pilgrims_, and gives his reasons

for doing so. He thought good to enliven the whole _temple_ of S.

Felix, in order that these colored representations might arrest the

attention of the rustics, and prevent their drinking too much at the

feasts. The _temple_ here evidently means the tomb or crypt in which

the commemorative feasts were held, and were represented by paintings.

His expressions imply that such paintings were not then a received

custom.

That the painted vaults in the catacombs were used for feasts on

various occasions in the same manner as the painted chambers in the

Pagan tombs, is evident from the manner in which several writers of

the fourth and fifth centuries mention them; in addition to the

letters of Paulinus of Nola and S. Augustine, and the hymns of

Prudentius, there is also a remarkable passage in a sermon of

Theodoret on the Martyrs (written about A.D. 450):

"Our Lord God leads His own even after death into the temples for your

Gods, and renders them vain and empty; but to these [Martyrs] He

renders the honors previously paid to them. For your daily food and

your sacred and other feasts of Peter, Paul, and Thomas, and Sergius

and Marcellinus, and Leontius, and Antoninus, and Mauricius, and other

martyrs, the solemnities are performed; and in place of the old base

pomp and obscene words and acts, their modest festivities are

celebrated, not with drunkenness and obscene and ludicrous

exhibitions, but with hearing divine songs and holy sermons, and

prayers and praises adorned with tears. When, therefore, you would

dilate on the honor of the martyrs, what use is there in sifting them?

Fly, my friends, the error of demons, and under their guidance seize

upon the road that leads to God, and welcome their presence with holy

songs, as the way is to eternal life."

Bosio enumerates six _cubicula_ or family burial-chapels in the

cemetery or catacomb of Priscilla, and thirteen arched tombs with

paintings. These pictures, of which he gives engravings, were far more

perfect in his time than they are now. His engravings are good for the

period when they were executed; but it was a time when all drawing was

bad, slovenly, and incorrect, so that the general idea only of the

picture is all we can expect. The costume and ornaments do not

indicate any very early period of art, but rather a time when it had

declined considerably. Costume in Rome, as in the East generally, was

far more stationary and less subject to changes than in the West, and

these _may_ be as early as the fourth or fifth century, but can hardly

be earlier. Several of the martyrs buried in the Via Salaria suffered

in the tenth persecution under Diocletian, called the great

persecution, about the year 300: the decorations of their tombs,

therefore, can not be earlier than the fourth century, and many of

them have been restored or renewed at subsequent times. John I., A.D.

523, is recorded to have renewed the cemetery of Priscilla, and this

probably means that he renewed the paintings in the style of his own

time, as the greater part of the paintings now remaining are of the

character of that period.

On comparing the costumes of the figures in this catacomb with those

in the illuminations of the celebrated manuscript of Terence, usually

attributed to the seventh or eighth century, and which can hardly be

earlier than the fifth, we see at once that the long flowing robe was

the ordinary costume of the period, and that the narrow scarf of black

ribbon hanging over the shoulders, with the ends reaching nearly to

the ground, was the usual badge of a servant. This seems to have been

adopted as part of the costume of a Christian going to pray to God,

whether in a church or chapel or any other place, emblematical of the

yoke of Christ, as Durandus says. The surplice and stole of the priest

of the Anglican Church is a more close copy of this ancient costume

than any now worn in the Roman church. The rich cope, cape, or cloak

was the dress of the Roman senator and of the Pagan priests; it was

probably adopted by the Bishop of Rome when he assumed the title and

office of Pontifex Maximus, and after a time the custom was followed

by other bishops and priests of his communion.

GLASS VASES.

A valuable work on the ancient glass vases found in the catacombs was

published by F. Buonarotti in Florence, nearly simultaneously with the

work of Boldetti on the catacombs, and of Fabretti on the inscriptions

found in them. This is the foundation of all the subsequent works on

the subject; the figures are badly drawn and engraved, according to

the fashion of the period, but many of the later works are not much

better. The subjects are generally the same as in the paintings on the

walls: the Good Shepherd, more numerous than any other; Adam and Eve,

Moses striking the Rock, Noah and the Ark, the raising of Lazarus,

Peter and Paul, generally busts--these are very numerous. Both the

style of drawing and the character of the inscriptions indicate late

dates and frequent copying from the same type. In one are three

figures, S. Peter, S. Paul, with S. Laurence seated between them. S.

Agnes occurs frequently, always drawn as in the usual type of the

eighth century. Other busts are evidently portraits of persons

interred. In some are the father, mother and child;--one has the name

of Cerontius; another of two busts, Cericia and Sottacus;--another is

a family group, father, mother and four children; the name is partly

broken off ....N ... BVSVISTRIS. P. Z. remains.--Abraham with a drawn

sword in his hand, and Isaac with his eyes bound, kneeling at his

feet, with the ram. A tall female figure with the hands uplifted in

prayer; the inscription is PETRVS PAVLVS ANE possibly for AGNES.

Another similar subject consists of two figures seated facing each

other; over the left hand figure the name CRISTVS, over the right hand

one ISTEFANVS. Several of the subjects are distinctly Pagan; others

are evidently from the Jews' catacomb, as two lions guarding the ark,

and under them two of the seven-branched candlesticks, with leaves and

vases and palm-branch.

S. CALIXTUS.

This is one of the earliest of the catacombs; it is mentioned at a

very early period as a burying-place, then in use, not as being then

just made. Michele de Rossi, in the course of his investigations in

this catacomb, found a brick staircase and some brick _loculi_,

evidently an alteration of and addition to the original catacombs, and

the stamps on these bricks were those of Marcus Aurelius, A.D.

161-180. This staircase is in the lower part of the catacomb, made for

the purpose of enlarging it, and seems to show that the ground had

been used as a cemetery in the first century. The original part was

probably made before there were any Christians to be buried. Although

the staircase is later, and the bricks used again, they were probably

found on the spot.

Calixtus is said to have been entrusted with the government of the

clergy, and set over _the cemetery_ by Zephyrinus his predecessor,

before he became bishop or pope. This expression, _over the cemetery_,

seems to prove that the whole of the catacombs were considered as one

cemetery, and that he had the general superintendence of the burial of

the Christians.

This is the catacomb usually exhibited to strangers and now used for

pilgrimages; its present state is very uninteresting to the

archæologist. The upper part of it nearest to the entrance has been so

much _restored_ that it has lost all archæological importance. This

portion of the catacomb is illuminated on certain occasions, and is

employed to excite the devotion of the faithful. A low mass is said at

an altar fitted up in the cemetery chapel of S. Cæcilia, on the

anniversary of her martyrdom, and this part of the catacomb on that

occasion is illuminated with candles.

The other parts are in the usual state, stripped of nearly every

inscription, and the graves empty. The earliest inscription from this

catacomb, of ascertained date, is of A.D. 268 or 279; it is dated by

the names of the consuls, which would apply to either of these two

dates. One important inscription of Bishop Damasus is preserved, and

is valuable in many ways; it shows that the cemetery chapel, in which

it was found, was made in his time, and the slab of marble on which it

is engraved has a Pagan inscription on the back of it, evidently

proving that it was used merely as a slab of marble, without reference

to that inscription. It shows for what purpose _some_ of the Pagan

inscriptions found in the catacombs may have been brought there. Two

small and very curious tombstones, consisting of mosaic pictures said

to have been taken from this catacomb, are now preserved in the

sacristy of the church of S. Maria in Trastevere. They were for some

centuries in the nave, built into one of the piers; but during the

_restorations_ made in 1868-76, they were removed and built into the

wall of the sacristy. One represents a landscape, with building in the

style of the third century, and a harbor or a lake with a vessel, and

fishermen dragging in a great net, evidently intended for the

miraculous draught of fishes. This is an extremely curious mosaic

picture, the probable date of which is the beginning of the fourth

century. The other small mosaic represents birds of various kinds, and

is much earlier than the view of the harbor, perhaps as early as the

first century. Possibly the birds were intended to be symbolical of

the souls of the faithful. These are engraved by Ciampini in his work

on Mosaics. Some of the original paintings [Bosio gives, on eight

plates, engravings of a number of vases and lamps found in this

catacomb, several views of _cubicula_, and upwards of seventy

paintings. The same subjects have been repeated by Perret and Signor

de Rossi.] remain in the lower part of this catacomb that have not

been restored, and these are of the usual subjects: Daniel and the two

lions, Moses striking the rock, the raising of Lazarus, etc.

[Illustration: PAINTED CEILING.]

THE LAST SUPPER.

S. CALIXTUS.

This painting has more the appearance of being really intended for the

Last Supper than most of the paintings of this class. The central

figure has a certain dignity about it. Upon the round plates on the

table are fishes, and the eight baskets are full of bread. It may be a

Christian painting of a bad period, and intended to commemorate some

of our Lord's miracles. The principal lines on the edges of the

dresses have been renewed. This painting is under an _arco-solium_ in

the chapel of the Sacraments, the burial-place of the Bishops of Rome

in the third century. All the paintings in that part of this great

catacomb that is usually open to the public, and in which masses are

said on certain occasions, have long been said by well-informed

persons to have been _restored_ within the last twenty years, but this

is now denied by the Roman Catholic authorities.

An engraving of this painting is given by Bosio in the sixth

_arco-solium_ of this catacomb, p. 523; he calls it Christ and the

Apostles. It is also given by Perret in the modern French style, vol.

i. p. 28; and by Dr. Northcote in plate xiii., much embellished by

color and improved by the skill of modern artists.

S. PONTIANUS.

The Baptistery, with the Baptism of Christ painted on the wall, over

the arch. He is represented standing in the River Jordan up to His

waist in water, in which fishes are swimming, and at which a hart is

drinking; the Holy Dove is over His head. S. John Baptist is standing

on the bank, and pouring water on His head, or perhaps only holding

out his hand to touch it. On the opposite side is another figure in a

white dress, hiding his face. All the three figures have the nimbus.

AN AGAPE.

An Agape, or love-feast, is a common subject of the paintings in the

catacombs, and sometimes seems to be evidently a representation of the

family gatherings that were held on the anniversaries in these tombs,

in the same manner as they were in the painted tombs in the Via Latina

or the Via Appia. These paintings are often supposed to be the LAST

SUPPER, and sometimes may be so, but the one before us can hardly be

intended for Christ and his Apostles.

CHRIST AND THE CHURCH.

These two figures, one on either side of a small table, on which are

two dishes, one with a fish upon it and the other with bread, are

supposed to represent our Lord after the Resurrection, and the

Christian Church in the form of a woman, with the hands uplifted in

the Oriental attitude of prayer, such as is usually called in the

catacombs an Orante. This explanation is of course conjectural only,

but seems not improbable. The painting is so much damaged that it is

difficult to tell to what period it belongs. A part of this great

catacomb is as early as the second century. In this passage _stravit_

may mean covering the walls with slabs of porphyry also, as well as

the floor. It is evident that in several instances the word _platonia_

is applied by Anastasius to a chapel lined with marble plates for

inscriptions, as at S. Sebastian's.

HEAD OF CHRIST IN AN AUREOLE.--MARY, MOTHER OF

CHRIST, AND MARY MAGDALENE.--ST. MARK,

ST. PAUL AND ST. PETER.

This cemetery or catacomb is on the western side of the Tiber, about

half a mile beyond the Porta Portuensis, on the road to Porto, but on

the hill above, and on a higher level than the road in what is now a

vineyard. The soil in which this catacomb is made is quite different

from the others; instead of the granular tufa, or volcanic sand, which

is the soil generally used for them near the Via Appia and the Via

Ardeatina, this is an alluvial soil formed by the action of water on

the bank of the Tiber. Whether from this cause, or from some others

that have not been explained, the paintings in this catacomb are far

more perfect than those in any other; they are the most celebrated and

the most popular, and those that have been more often engraved and

published than any others.

[Illustration: CHAMBER OF A CATACOMB. (_With head of Christ,

etc., of the first century._)]

The picture of the head of Christ is a very fine one, in an aureole or

circular nimbus, with the cross on it, called also a cruciform nimbus.

This head has been many times engraved and published, and it is

amusing to compare those commonly sold in the shops of Rome with the

original as shown in the photograph. These will illustrate the manner

in which the clever modern artists have _improved upon_ the originals;

it is difficult to understand that they are intended for the same

picture.

The figures of the three saints, St. Paul, St. Peter, and St. Mark,

are painted on the ceiling, while Mary, the Mother of Christ, and Mary

Magdalene are over and on the left side of the head of Christ.

[Page Decoration]

[Page Decoration]

TRUTH OF THE BIBLE.

It may seem presumptuous for us to undertake to write upon this

subject. "It is to paint the sun with charcoal," for the most

scholastic divine to give his reflections on the Word of God. With the

most devout feeling of the infinite value of such an article or the

great evil which might result from the complexity of its appearance,

we have concluded that nothing but the most reverential feeling of the

sacredness of the subject can secure us from falling into dangers not

to be lightly regarded, not merely in regard to facts, but in respect

also to comments and reflections; but with this caution such an

article may be rendered eminently edifying and interesting.

Why should we conclude this work, in this age of infidelity, without

at least stating what was known of the Bible? Why should we not bring

the "cloud of witnesses" of the ruins we have already described? The

discovery of the Assyrian and Babylonian historic records running

contemporaneously with Scripture narratives have afforded innumerable

points of proof. From the ruins of Nineveh and the Valley of the Nile;

from the slabs and bas-reliefs of Sennacherib and the tombs, the

catacombs with their 1,100 Christian inscriptions, and the monuments

of Pharaoh; from the rolls of Chaldee paraphrasts and Syrian

versionists; from the cells and libraries of monastic scribes and the

dry and dusty labors of scholars and antiquarians, the skepticism of

history has almost been silenced by the vivid reproductions of the

ancient and eastern world.

An attentive perusal of the present volume will afford many

illustrations of these remarks. Knowing that the substance of the

narrative is drawn from sources of indisputable authority, the reader

can have no anxiety respecting the truth of the facts recorded. He

will, therefore, be able to resign himself altogether to the gracious

influence which such a history is calculated to exercise on the mind.

The assistance which the reader will derive from a well-arranged

narrative of these sublime events will be found of importance, not

only as exciting attention to facts, otherwise less noticed, but as

habituating him, in perusing the divine originals, to arrange and

classify the several portions of the history for himself. When this

ability is acquired, the mind will have a readier command over the

materials of reflection, and the several arguments on which the proof

of heavenly truth is founded will be seen with greater distinctness,

and appreciated with a more practical feeling of their strength and

value.

With the assistance of the many scholarly productions on this matter,

why should we not at least set the Bible side by side with Homer,

Herodotus, Virgil, Horace, and others, which have already taken quite

a space in the present work. The Scripture surely contains,

independently of a divine origin, more true _sublimity_, more

exquisite _beauty_, purer _morality_, more important _history_, and

finer strains both of _poetry_ and _eloquence_, than could be

collected within the same compass from all other books that were ever

composed in any age or in any idiom.

The Bible accords in a wonderful manner with universal history. There

is nothing more common in history than the recognition of a God.

Sacred and profane history alike involve this principle. The fictions

of the poets respecting the different ages of the world coincide with

Scripture facts. The first, or Golden Age, is described as a

paradisiacal state, feebly representing the bliss of the first pair in

Eden, Gen. ii. And the second, or Iron Age, described in the fiction

of Pandora and her fatal box of evils, which overspread the earth, is

in accordance with the history of the introduction of evil into the

world, Gen. iii. The celebrated Vossius shows, with great ingenuity,

the similitude there is between the history of Moses and the fable of

Bacchus. The cosmogony of the ancient Phoenicians is evidently similar

to the account of creation given by Moses, and a like assertion may be

made respecting the ancient Greek philosophy. Travel north, south,

east and west, and you find the period employed in creation used as a

measure of time, though no natural changes point it out as a measure,

as is the case with the month and year. Consult the heathen classics,

the records of our Scythian ancestors, the superstitions of Egypt, of

the Indies, both East and West, and, indeed, of all the varied forms

in which superstition has presented herself, and in one or in all you

meet with evidences of a universal flood, of man's fall, of the

serpent having been the instrument in it, of propitiatory sacrifices,

of the expectation of a great deliverer. The long lives of men in the

early ages of the world are mentioned by Berosus, Manetho, Hiromus and

Helanicus, as also by Hesoid and many other writers quoted by

Josephus, and afterwards by Servius, in his notes on Virgil.

Pausanius, Philostratus, Pliny and several other writers give us

accounts of the remains of gigantic bodies which have been found in

the earth, serving in some degree to confirm Moses' account of the

antediluvian giants. Berosus, the Chaldean historian, quoted by

Josephus, and Abidenus by Eusebius, Plutarch, Lucian, Molo, Nicholas

Damascenus, as well as many of the heathen poets, mention the deluge;

and some traditions respecting it are to be found among the Americans

and Chinese; not to mention what some modern travelers have fabulously

related concerning some ruins of the ark, said to remain on Mount

Ararat, and to have been seen there a few centuries ago. Alexander

Polyphistor quotes Artapanus and Eupolemus, as mentioning the Tower of

Babel; and the former speaks of it as built by Belus. Strabo, Tacitus,

Pliny, etc., give us an account of the destruction of Sodom and

Gomorrah and the neighboring cities, in the main agreeable to that of

Moses. Herodotus, Diodorus, Strabo, etc., mention circumcision as a

rite used by several of those nations into which, according to Moses,

Abraham traveled, or which were descended from him. Berosus, and

several others, make express and honorable mention of Abraham and some

of his family. Eupolemus and Dius, as quoted by Eusebius and Grotius,

mention many remarkable circumstances of David and Solomon, agreeing

with the Old Testament story. As for the mention of Nebuchadnezzar,

and some of the succeeding kings of Babylon, as well as of Cyrus and

his successors, it is so common in ancient writers, as not to need a

more particular notice of it. And very many passages of the Old

Testament are mentioned by Celsus, and objections to Christianity

formed upon them. Is not all this in favor of the credibility of the

Old Testament? And with respect to the New Testament, we have the

testimony of Tacitus and Suetonius to the existence of Jesus Christ,

the Founder of the Christian religion, and to His crucifixion in the

reign of Tiberius, and during the procuratorship of Pontius Pilate,

the time in which the evangelists place that event. Porphyry, also,

though an inveterate enemy to Christianity, not only allowed that

there was such a person as Christ, but honored Him as a most wise and

pious man, translated into heaven as being approved by the gods; and

accordingly quotes some oracles, referring both to His sufferings and

virtues, with their subsequent rewards. Celsus, likewise, an Epicurean

philosopher, full of enmity to the Christian religion, mentions

numberless circumstances in the history of Christ, indeed so many,

that an abstract of the Christian history might almost be taken from

the very fragments of his book preserved by Origen, and never pretends

to dispute His real existence, or the truth of the facts recorded of

Him. Hierocles, a man of learning and a magistrate, who wrote against

the Christians, speaks of Jesus as extolled by the Christians as a

god; mentions Peter and Paul by name; and refers both to the Gospels

and to the Epistles. The Emperor Julian, in the fourth century, called

"Apostate," writes of the birth of Jesus in the reign of Augustus;

bears witness to the genuineness and authenticity of the Gospels, and

the Acts of the Apostles; and allows that Jesus Christ wrought

miracles. He aimed to overthrow the Christian religion, but has

confirmed it. The slaughter of the infants at Bethlehem is attested by

Macrobius; the darkness at the crucifixion is recorded by Phlegon, and

quoted by Origen. The manners and worship of the primitive Christians

are distinctly named by Pliny. The great dearth throughout the Roman

world, foretold by Agabus, in the reign of Claudius (Acts xi. 28), is

attested by Suetonius Dion, Josephus, and others. The expulsion of the

Jews from Rome by Claudius (Acts xviii. 2) was occasioned, says

Suetonius, by the insurrection they had made about Chrestus, which is

his way of spelling Christ. It has been repeatedly proved, with

laborious research, and profuse erudition, that vestiges of all the

principal doctrines of the Christian religion are to be found in the

monuments, writings, or mythologies of all nations and ages. And the

principal facts contained in the Gospels are confirmed by monuments of

great fame subsisting in every Christian country at this very day. For

instance, baptism in the name of the Father, Son and Holy Ghost, the

rite by which from the beginning men have been initiated into the

Church of Christ, and the profession of Christianity. The Lord's

Supper, celebrated in memory of the dying love of Christ. And the

stated observation of the first day of the week, in honor of Christ's

resurrection from the dead. Who can say, and prove, that this is not

evidential of the truth and credibility of the New Testament? What but

inspiration could have produced such internal harmony, and such

external accordance?

[Illustration: FRIEZE FROM THE ARCH OF TITUS.]

Of the monuments, none is more striking than the Arch of Titus. This

celebrated structure was erected by the Senate and the people of Rome

in estimation of the services of Titus in conquering the Jews. It is

probable that the monument was completed after the death of Titus. It

consists of a single arch of Grecian marble, of exquisite proportions,

with fluted columns on each side. The frieze, which gives it special

interest and value, is on the right-hand side passing under the arch

going towards the Coliseum. It represents the triumphal procession of

captive Jews, the silver trumpets, the tables of shew-bread, and the

golden candlestick, with its seven branches. The candlestick itself is

said to have been thrown into the Tiber from the Milvina Bridge, on

the occasion of the battle between Maxentius and Constantine. Should

the proposal to turn the course of the Tiber be carried into effect it

is not impossible that this precious relic may yet be recovered.

_No book was ever produced by chance._ Every volume in the world is

indebted for its existence to some being or beings. And the Bible, we

are assured, could not but have had an intelligent author. But within

the range of intelligence there exist only bad beings, good beings,

and God. Hence, among these must be found whatever originates in

intelligence, for this classification includes all beings that are

intelligent. Now that bad beings--wicked men and infernal

spirits--could not have originated a book so full of goodness, is a

reasonable opinion; for it bears no resemblance to such an origin. It

commands all duty, forbids all sin, and pronounces the heaviest

penalties against all unholy conduct; and as darkness can not

originate light, so neither can evil originate good. Nor would it help

the matter to suppose that good beings--pious men and holy

angels--were the contrivers of these well-arranged records; for they

neither could nor would write a book, ascribing their own inventions

to divine inspiration; especially as such forgeries are most severely

reprobated in every part of it. As therefore God is the only remaining

being within the range of intelligence to whom the Scriptures can be

reasonably ascribed, they must, of necessity, have been written by

Him. And, indeed, the Bible is a work as much exceeding every effort

of mere man as the sun surpasses those scanty illuminations by which

his splendor is imitated, or his absence supplied.

We are now conducted, by fair and consecutive reasoning, to our last

general proposition, which is this: _God was the author of the Bible._

By the Bible we mean, of course, both the Old and New Testaments. "The

two Testaments," says one, "may be likened to the double-doors of the

Temple--the Old is the New infolded--the New is the Old unfolded." The

New Testament distinctly recognizes the Old as a revelation from God;

and, referring to the Canon as received by the Jews, declares the

books of which it consists genuine and credible. And by God being the

author of the Bible we mean that it was "given by inspiration of Him."

It may be necessary here to define certain terms which either have

been, or may be, hereafter, employed in this essay. And these

are:--Scripture; Testament; Inspiration; Gospel; Christianity; and

Religion. Scripture, from scriptura, signifies writing--applied by way

of eminence to what is written in the Bible. Testament, from

testamentum, a deed or will; but according to another rendering the

appropriate name of the Bible is, the Old and New Covenants; namely,

the Mosaic and the Christian. Inspiration, from spiro, signifies I

breathe. "By the divine inspiration of the Holy Scriptures," says an

able writer, "I mean, such an immediate and complete discovery, by the

Holy Spirit to the minds of the sacred penmen, of these things which

could not have been otherwise known, and such an effectual

superintendency as to those matters of which they might be informed or

by other means, as entirely to preserve them from all error, in every

particular which could in the least affect any of the doctrines or

commandments contained in their writings." Gospel, from god, good, and

spell, a history, a narrative, or message; and which denotes good

news, glad tidings, news from God--applied emphatically to the book

which contains the recital of our Saviour's life, miracles, death, and

so on. Christianity, from christianitas, signifies the religion of

Christians. And Religion, from religare, signifies to tie or bind,

because by true religion the soul is tied or bound, as it were, to God

and His service. These things being premised, we shall be justified in

proceeding to establish our proposition; namely, that God was the

author of the Bible. And we hold this to be demonstrable.

_From its great antiquity._ It is acknowledged to be the oldest book

in the world. Its records embrace the creation of the world, the

origin of man, the introduction of evil, the fall and recovery of our

race; and it contains the only rational account ever given of these

momentous matters. We can trace the Bible to the time of the Cæsars,

beyond that to the translation of the Septuagint, and beyond that we

can carry the proof up to the separation of the Jews and Samaritans;

we can ascend up to the time when we discover that the law must have

been given by a person called Moses to a people in the wilderness, at

a time when idolatry was universal, and just as we have the facts

recorded in the nineteenth and twentieth chapters of the book of

Exodus. And if Moses did not get the law from God, the getting it at

all--the having it then as it is--is just as great a miracle as its

coming from God Himself; and you may take your choice of the

miracles--for the one is as great a miracle as the other. Tatian, one

of the Greek fathers, tells us, that "Though Homer was before all

poets, philosophers, and historians, and was the most ancient of all

profane writers, yet Moses was more ancient than Homer himself."

Tertullian, another celebrated writer of the second century, speaks to

the same effect. "The Pagans themselves have not denied that the

books of Moses were extant many ages before the states and cities of

Greece; before their temples and gods; and also before the beginning

of Greek letters." He moreover adds, "Moses lived five hundred years

before Homer's time; and the other prophets who came a long time after

Moses were yet more ancient than any of the wise men, lawgivers, and

philosophers of Greece. And as the writings of Homer were a pattern to

them, so in like manner he followed the writings of the prophets, as

they were then known and spread abroad in the world." And the

excellent and learned Sir W. Jones, adverting to the same point,

remarked, "The antiquity of these writings no man doubts."

_From its uncorrupted preservation._ Though it has been hated and held

in utter detestation by thousands, yet it has been preserved amidst

all the revolutions of time, and handed down from generation to

generation, even until now. And that it is in all essential points the

same as it came originally from the hands of its authors, we have the

most satisfactory evidence that can be required. "With regard to the

Old Testament," says the late learned William Greenfield, "the

original manuscripts were long preserved among the Jews, who were

always remarkable for being most faithful guardians of their sacred

books, which they transcribed repeatedly, and compared most carefully

with the originals, of which they even numbered the words and letters.

That the Jews have neither mutilated nor corrupted these writings is

fully proved by the silence of the prophets as well as of Christ and

His apostles, who, though they bring many heavy charges against them,

never once accuse them of corrupting one of their sacred writings; and

also by the agreement, in every essential point, of all the versions

and manuscripts, amounting to nearly 1,150, which are now extant, and

which furnishes a clear proof of their uncorrupted preservation."

[Illustration: PENTATEUCH, WRITTEN 3200 YEARS AGO.]

One of the most wonderful and ancient of these is the Pentateuch, as

represented in the cut below. Mr. Mills says of it: "The roll itself

is of what we would call parchment, but of a material much older than

that, written in columns twelve inches deep and seven and a half wide.

The writing is in a fair hand but not nearly so large or beautiful as

the book copies which I had previously examined. The writing being

rather small each column contains from seventy to seventy-two lines.

The name of the scribe is written in a kind of acrostic, and forms

part of the text, running through three columns and is found in the

book of Deuteronomy. It was the work of the great grandson of Aaron,

as indicated in the writing. The roll has all the appearance of a very

high antiquity, and is wonderfully well preserved, considering its

venerable age.

"One of the halves of the metal cylinder is very curious and deserves

more attention than it has received at the hands of Biblical

archæologists. It is of silver, about two feet and six inches long, by

ten or twelve inches in diameter, and is covered with embossed work

with a descriptive legend attached to each portion. It proves to be

the Tabernacle of the Wilderness.

"In fact, the constant reading of the sacred books, which were at once

the rule of their faith and of their political constitution, in public

and private; the numerous copies of the original as well as of the

Septuagint version, which was widely spread over the world; the

various sects and parties into which the Jews were divided after their

canon was closed, as well as their dispersion into every part of the

globe, concurred to render any attempt at fabrication impossible

before the time of Christ, and after that period, the same books being

in the hands of the Christians, they would instantly have detected the

fraud of the Jews if they had endeavored to accomplish such a design,

while the silence of the Jews, who would not have failed to notice the

attempt if it had been made, is a clear proof that they were not

corrupted by the Christians.

"Equally satisfactory is the evidence for the integrity and

incorruptness of the New Testament. The multiplication of copies, both

of the original and of translations into a variety of languages, which

were read, not only in private, but publicly in the religious

assemblies of the early Christians; the reverence of the Christians

for these writings; the variety of sects and heresies which soon arose

in the Christian Church, each of whom appealed to the Scriptures for

the truth of their doctrines, rendered any material alteration in the

sacred books utterly impossible; while the silence of their acutest

enemies, who would most assuredly have charged them with the attempt

if it had been made, and the agreement of all the manuscripts and

versions extant, are positive proofs of the integrity and

incorruptness of the New Testament; which are further attested by the

agreement with it of all the quotations which occur in the writings of

the Christians from the earliest age to the present time. In fact, so

far from there having been any gross adulteration in the Sacred

Volumes, the best and most able critics have proved that, even in

lesser matters, the Holy Scriptures of the New Testament have suffered

less from the injuries of time and the errors of transcribers than any

other ancient writings whatever; and that the very worst manuscript

extant would not pervert one article of our faith, nor destroy one

moral precept."

Add to this the testimony of the British Critic. "Not one syllable

penned by eight obscure authors of the Scriptures of the New

Testament, received by the Church as canonical at the death of John,

has been lost in the course of eighteen centuries. Yet of the

historical works of Tacitus half at least are wanting; out of the one

hundred and forty-four books of Livy only thirty-five exist; the

collections of Atticus have entirely perished; the orations of

Hortensius are known only through the allusions of his rival; and the

literary fame of the great dictator survives but in two narratives,

one of which has sometimes been doubted. 'Where is the wise? Where is

the scribe? Where is the disputer of this world?' May it not be the

power of God which, amidst this wreck of eloquence and learning, has

preserved unmutilated, even to these later days, the simple and

unstudied compositions of the illiterate Galileans--the impassioned

but rugged addresses of the tent-maker of Cilicia?" Dr. Adam Clarke,

no mean judge, pronounced by the late Rev. Robert Hall to have been

"an ocean of learning," said, "I have diligently examined the

question, and I can conscientiously say that we have the Sacred

Oracles, at least in essential sum and substance, as they were

delivered by God to Moses and the prophets; and to the Church of

Christ by Jesus, His evangelists and apostles; and that nothing in the

various readings of the Hebrew and Greek manuscripts can be found to

strengthen any error in doctrine or obliquity in moral practice. All

is safe and sound--all is pure and holy." And the judicious Selden,

whom Grotius calls "the glory of the English nation," in his "Table

Talk," speaking of the Bible, says, "The English translation of the

Bible is the best translation in the world, and renders the sense of

the original best; taking in for the English translation the Bishop's

Bible as well as King James'. The translators in King James' time took

an excellent way. That part of the Bible was given to him who was most

excellent in such a tongue, and then they met together, and one read

the translation, the others holding in their hands some Bible, either

of the learned tongues, or French, Spanish, or Italian, etc. If they

found any fault they spoke, if not he read on."[24]

_From its important discoveries._ It makes discoveries to man on the

most momentous subjects, which natural reason never could have made.

One of the ancients said, "The Bible is the history of God." It

reveals all that is needful to be known of the existence, nature,

perfections, relations, mind and will of God. It discloses the whole

history of man--opening with his creation, continuing with his present

state, and closing with his eternal destiny. It lays open the amazing

love of God to man, the plan of redemption, the means of salvation and

the cleansing nature of the blood of Christ. It furnishes answers to

the most interesting and perplexing questions ever suggested to man by

himself, or propounded to him by his fellow-beings; and thus supplies

him with that information which no other volume can impart. It points

a second life, unveils eternity, and speaks of the resurrection of the

body--the immortality of the soul--a judgment to come--a heaven, the

gift of redeeming love--and a hell, the dire desert of sin. In one

word, it is God's heart opened to man--a map of heaven--an infallible

rule of life--an immovable ground of hope--an everlasting spring of

consolation--and the only sure guide to eternal life and happiness. A

fine old writer beautifully remarks, "What is there not in the holy

Scriptures? Are we poor? There is a treasury of riches. Are we sick?

There is a shop of soul-medicines. Are we fainting? There is a cabinet

of cordials. Are we Christless? There is the star that leads to

Christ. Are we Christians? There are the bands that keep in Christ.

Are we afflicted? There is our solace. Are we persecuted? There is our

protection. Are we deserted? There is our recovery. Are we tempted?

There are our sword and victory. Are we young? There is our beauty.

Are we old? There is our wisdom. While we live, here is the rule of

our conversation; when we die, here is the hope of our glorification.

So that I may say with Tertullian, 'I adore the fullness of the

Scripture.' Oh blessed Scriptures! Who can know them and not love

them? Who can love them and not delight to meditate in them night and

day? Who can meditate in them and not desire to love them, love to

desire them, and both desire and love to understand them? This is the

Book of books, as David said of Goliah's sword, 'There's none like

that.'" The Bible is, indeed, what that great philosopher, the

Honorable Robert Boyle, called it, "that matchless book." We have

often thought that the sublime descriptions which it gives of God, the

humbling and exalting doctrines which it reveals, and the high-toned

morality which it inculcates, are of themselves proofs decisive of its

divine authority. For, certainly, there is nothing like them in the

most admired productions of the most celebrated authors, either in

ancient or modern times.

_From its peculiar style._ How remarkably simple and plain! No

histories were ever so plainly related as those of the Bible: no

precepts were ever so clear, or promises less ambiguous. How

wonderfully grand and sublime! Whenever the matter requires it, the

style is

"Like the ladder in the Patriarch's dream,

Its foot on earth, its height beyond the skies."

Witness many of the Psalms; the book of Job; the prophets, especially,

Isaiah xl. and xliii.; and the Apocalypse. And how astonishingly

concise and expressive! The sacred writers never burden their subject

with a load of words. They express themselves in words few, and

well-chosen--"in comely dress, without the paint of art." Witness the

Proverbs; 1 Cor. xiii., etc. "Let there be light," is noticed by the

great critic Longinus, as a truly lofty expression. And the style of

Scripture has awakened the attention even of infidels. Rousseau was

struck with the majesty of the Scriptures. His eloquent eulogium on

the Gospel and its author is well known. Dr. Tillotson observes "The

descriptions which Virgil makes of the Elysian Fields and the Infernal

Regions fall infinitely short of the majesty of the holy Scriptures

when describing heaven and hell, so that in comparison they are

childish and trifling;" and yet, perhaps, he had the most regular and

best governed imagination of any man, and observed the greatest

decorum in his descriptions. "There are I know," said the elegant

Joseph Addison, "men of heavy temper and without genius, who can read

the words of Scripture with as much indifference as they do other

papers; however, I will not despair to bring men of wit into a love

and admiration of the sacred writings, and, old as I am, I promise

myself to see the day when it shall be as much the fashion among men

of politeness, to admire a rapture of St. Paul's, as a fine expression

of Virgil or Homer; and to see a well-dressed young man produce an

evangelist out of his pocket, and be no more out of countenance than

if it were a classic printed by Elzevir."

_From its internal harmony._ Though written at different periods, by

persons residing in different parts of the earth, and by persons whose

natural abilities, education, habits, employments, etc., were

exceedingly varied, yet where is there any real contradiction? The

sacred writers exactly coincide in the exhibition they give us of God;

of man; of sin and salvation; of this world and the next; and, in

short, of all things connected with our duty, safety, interest, and

comfort. They all were evidently of the same judgment, aimed to

establish the same principles, and applied them to the same practical

purposes. They could not write by concert--comparing notes, etc., for

they lived in different times and places; and yet the exact

coincidence that is perceived among them, by the diligent student, is

most astonishing, and can not be accounted for on any rational

principles without admitting that they "wrote as they were moved by

the Holy Ghost."

"Whence, but from heaven, should men, unskilled in arts,

In different nations born, and different parts,

Weave such agreeing truths; or how or why

Should all conspire to cheat us with a lie?

Unasked their pains; ungrateful their advice;

Starving their gains, and martyrdom their prize."

_From its striking impartiality._ The amanuenses or penmen of the Holy

Ghost for the Scriptures were not contemptible or ordinary, but

incomparable and extraordinary persons. As Moses, "the meekest man on

earth," the peculiar favorite of God, with whom God "talked face to

face;" the None-such of all the prophets in Israel. Samuel, the

mighty man in prayer. David the King, "that man after God's own

heart." King Solomon, that "wisest of all the Kings," whom God honored

with the building of the Temple. Daniel, in whom was found "an

excellent spirit," and great dexterity in "expounding secrets and

mysteries." John, "the disciple whom Jesus loved" above all the rest,

who "leaned on Jesus' breast." Paul, "who was caught up into the third

heavens," "whose writings," saith Chrysostom, "like a wall of adamant,

compass about, or surround all the churches." In a word, "all of them

holy men of God, moved by the Holy Ghost." The moral character of the

sacred penmen is above suspicion: their greatest enemies have never

attempted to throw the least stain upon their characters. Many of them

were actually present at the scenes which they describe; eye-witnesses

of the facts, and ear-witnesses of the discourses which they describe.

They could not, therefore, be deceived themselves: nor could they have

the least inducement to deceive others. They honestly record their own

mistakes and faults, as well as the other particulars of the story.

Every candid person must admit that the Scriptures are remarkable for

faithfulness of narrative, and that, contrary to the practice of other

histories, they do not conceal the faults of the persons they

describe. The faults of Abraham and Jacob are detailed, as well as

their virtues; and the incredulity of Thomas, and the defection of

Peter, are not concealed, but faithfully recorded. The apostles,

especially, seem everywhere to forget that they are writing of

themselves, and appear not at all solicitous about their own

reputation, but only that they might represent facts just as they

were, whatever might be the consequences. Hence they readily confess,

not only the meanness of their original employments, and the scandals

of their former life, but their prejudices, follies, faults, unbelief,

cowardice, ambition, rash zeal, foolish contentions, etc. How faithful

is the pen of inspiration--here truth with impartial hand dips her

pencil, now in brighter, now in darker colors, and thus draws her

characters to the very life. Dr. Beattie justly says, "The style of

the Gospel bears intrinsic evidence of its truth. We find there no

appearance of artifice or party spirit; no attempt to exaggerate on

the one hand, or depreciate on the other; no remarks thrown in to

anticipate objections, nothing of that caution which never fails to

distinguish the testimony of those who are conscious of imposture; no

endeavor to reconcile the reader's mind to what may be extraordinary

in the narrative; all is fair, candid, and simple." And we number this

among the proofs of the Divine authority of the Bible.

_From its stupendous miracles._ Miracle, from miraculum, a wonder, a

prodigy. "A miracle," says Horne, "is a sensible suspension or

controlment of, or deviation from, the known laws of nature." It is a

signal act of Divine Omnipotence, that which no other being but God

can do. Miracles flow from Divine power, and are the proper evidence

of a Divine mission. The _reality_ of the miracles recorded in

Scripture, wrought by Christ, and by prophets and apostles, may be

proved by the _number_ and _variety_--their being performed

_publicly_, and not in a corner--before _enemies_ as well as before

friends--_instantaneously_, and not by degrees--and _independent_ of

all second causes--were such as _all men could examine_ and judge

of--and all served _an important end_, worthy of a Divine author:

viz., to establish Divine truth. How superior the miracles wrought by

Moses and Aaron to those wrought by the wise men and the sorcerers and

the magicians of Egypt! Witness the transformation of the rod, Exodus

vii. 10-12--the production of the annoying vermin lice--Exodus viii.

16-19--the plague of darkness, Exodus x. 22-24--the dividing of the

Red Sea, Exodus xiv. 21-31. These bear all the characters of true

miracles. And how far above the pretended supernatural doings of

Mohammed, and the alleged Pagan and Romish miracles, were the

wonderful deeds of Christ and His apostles! For example, our Saviour

stilled the tempest, calmed the ruffled ocean, walked upon the sea,

fed the famished multitude, opened the eyes of the blind, unstopped

the ears of the deaf, healed the sick, cleansed the lepers, cast out

devils, raised the dead, and restored Himself to life; and His

apostles healed the lame, cast out a spirit of divination, gave the

Holy Ghost, restored the dead to life, etc. Every ingenuous mind must

see in these all the characters of real miracles. Ponder Matt. xi.

2-6; and John xiv. 11. Nicodemus, a Pharisee and ruler among the Jews,

was so struck with the extraordinary character of our Lord's miracles

that he came to Him, saying, "Rabbi," excellent master, "we know that

Thou art a teacher come from God: for no man can do these miracles

that Thou doest, except God be with Him." And miracles we think, with

Nicodemus, show that a prophet or religious teacher comes from God,

because God would not work a miracle in attestation of a falsehood, or

to encourage a false teacher. When, therefore, a miracle is wrought in

confirmation of anything, or as evidence of anything, we know that the

thing is true, because God has given to it His testimony. Every real

miracle is a work of God, done by His permission, and with His

concurrence; it is therefore, emphatically, the testimony of God. And

that greatest of miracles, the resurrection of our Lord Himself from

the dead, crowns the whole, and clearly attests the Divinity of the

Bible, and the truth of the Christian religion.

_From its wonderful prophecies._ Prophecy is a declaration of

something to come; a prediction of future events. It is the

foretelling of such future things as were beyond the reach of human

sagacity, and which, therefore, none but God could reveal. What mere

man can foretell the events of to-morrow? Who can say what shall

transpire in ages to come? This is the sole prerogative of God, who

alone knows the end from the beginning. Now the Bible abounds with

predictions which were uttered long before their actual fulfillment,

and which no human sagacity or foresight could possibly conjecture or

foretell. Take the first gospel promise given--the seed of the woman

to bruise the serpent's head; and remember that this promise was

delivered at least four thousand years before its fulfillment. The

celebrated prediction of Jacob (Gen. xlix. 10) was uttered between

sixteen and seventeen hundred years before it took place. Moses

declared the siege of Jerusalem by the Romans, etc. (Deut. xxviii. 49,

etc.), fifteen centuries previously. In the first book of Kings (chap.

xiii. 2, 3) there is a prophecy concerning Josiah by name, three

hundred and thirty-one years; and in Isaiah (xlv. 1) concerning Cyrus,

one hundred years, before either of them were born. According to the

predictions of the prophets Nineveh has been desolated (Nahum i. 1, 2,

3); Babylon swept with the bosom of destruction (Isaiah xiii. 14);

Tyre become a place for the spreading of nets (Ezekiel xxvi. 4, 5);

Egypt the basest of the kingdoms, etc. (Ezekiel xxix. 14, 15). Daniel

distinctly predicted the overthrow, in succession, of the four great

empires of antiquity--the Babylonian, the Persian, the Grecian and the

Roman, all of which has taken place. Not only are the leading features

of the character of Christ delineated with the faithfulness of history

hundreds of years before He appeared, but there is scarcely an

incident in His life which prophecy has overlooked. And according to

the predictions of the New Testament we see Jerusalem in ruins; the

Temple not rebuilt; the Jews scattered, but not destroyed; the

conversion of the nations to Christianity; the many anti-christian

corruptions of the Gospel; the idolatry, tyranny and persecution of

the Roman hierarchy, etc. What prescience does all this

imply--prescience no where to be found but in God! "Let now the

infidel or the skeptical reader meditate thoroughly and soberly on

these predictions. The priority of the records to the events admits

of no question. The completion is obvious to every competent enquirer.

Here, then, are facts. We are called upon to account for those facts

on rational and adequate principles. Is human foresight equal to the

task? Enthusiasm? Conjecture? Chance? Political contrivance? If none

of these, neither any other principle that may be devised by man's

sagacity, can account for the facts; then true philosophy, as well as

true religion, will ascribe them to the inspiration of the Almighty.

Every effect must have a cause." Prophecy is a species of perpetual

miracle. And the prophecies of Scripture do not come short of the

fullest demonstration which the case will admit of, that the books

that contain them are the unerring word of God.

_From its holy tendency._ It came immediately from God, and leads

immediately to Him. It bears on it the stamp and impression of Deity;

and is, emphatically and really, "the power of God unto salvation to

every one that believeth." It contains the most excellent

precepts--the most weighty exhortations--and the most precious

promises. The Bible teaches us the best way of living; the noblest way

of suffering; and the most comfortable way of dying. The word of God,

accompanied by His Spirit, conveys strength to the weak, wisdom to the

simple, comfort to the sorrowful, light to those who are in darkness,

and life to the dead. It introduces the infinite God as speaking in a

manner worthy of Himself; with simplicity, majesty and authority.

_It places before us the most important doctrines._ For example, the

doctrine of the Trinity of persons or substances in the Unity of the

Godhead--the proper, supreme, and eternal divinity of Christ--the

personality, divinity, and offices of the Holy Spirit--the great works

of creation and providence--the fall of man from the mortal image of

God--the necessity, nature, and extent of redemption--repentance

toward God, and faith toward the Lord Jesus Christ--justification

through the blood of the cross--the witness of the Spirit in the soul

of believers--regeneration by the Spirit of God--holiness in heart and

life--the resurrection of the dead--the general judgment--and the

eternity of future rewards and punishments.

_It inculcates the highest morality._ The love of God, and the love of

our neighbor--the doing to others as we would they should do to

us--the forgiving of our enemies--the living "soberly"--in the use of

food, apparel, and all things relating to ourselves, "righteously"--in

the performance of all duties towards our neighbors, and

"godly"--worshiping God in a right manner--the checking of all

impurity of thought and desire--the rendering of honor to whom honor,

and tribute to whom tribute, is due--the cultivation of humility,

meekness, gentleness, placability, disinterestedness, truth, justice,

beneficence, charity, and other virtues--and the avoidance of pride,

discontent, despair, revenge, cruelty, oppression, contention,

adultery, suicide, and other vices and crimes which injure mankind.

_It preserves from all error._ It is an infallible rule of judgment

and of practice, and clearly teaches what we ought to believe and what

we ought to do--it enlightens the mind, informs the judgment,

instructs the heart, and saves from those "faults in the life," which

"breed errors in the brain." All error--false judgment of things, or

assent unto falsehood--springs from ignorance of the Scriptures, Mark

xii. 24; John vii. 17; 2 Tim. iii. 13-17.

_It promotes holiness and peace here, as well as leads to happiness

and heaven hereafter._ "Wherewithal shall a young man cleanse his

way?" Psalm cxix. 9, 103-105. "The law of the Lord is perfect,

converting the soul," Psalm xix. 7-11. What an eulogy is this on the

perfection of the sacred writings! the perfection of their

utility--their certainty--their purity--their value--their

comforts--their peace--and their sweetness. And this eulogy was

pronounced by a prophet, a poet, and a king--no common assemblage.

_It secures to the lover of it, in a rich degree, the Divine favor._

"Thus saith the Lord, the heaven is my throne, and the earth is my

footstool; but to this man will I look, even to him that is poor and

of a contrite spirit, and trembleth at my word." "Such a heart," says

Matthew Henry, "is a living temple of God; He dwells there, and it is

the place of His rest; it is like heaven and earth, His throne and His

footstool."

_And it furnishes the most powerful motives to the practice of its

precepts._ For its rewards are such as "eye hath not seen, nor ear

heard;" and its threats are eminently calculated to terrify offenders.

The Bible everywhere abounds with an intenseness of zeal for the

Divine glory, and with a depth of self-renunciation on the part of the

writers. And what a contrast does it, in this respect, exhibit to all

other productions of authorship! In Scripture, God is all in all: in

other writings, man is always a prominent, and generally the sole

claimant of praise and admiration. And no man can attentively peruse

the sacred volume without being awe-struck. For O how solemn and

inspiring! and how admirably calculated to restrain from sin, and to

sublimate the views and feelings! We say, therefore, that no man can

diligently read the Scriptures without becoming a wiser and better

man. The celebrated John Locke, whose pure philosophy taught him to

adore its source, said, with his dying lips, when tendering his advice

to a young nobleman, "Study the Holy Scriptures, especially the New

Testament; for therein are contained the words of eternal life: it

hath God for its author--salvation for its end--and truth, without any

mixture of error, for its matter."

"It sweetly cheers our drooping hearts,

In this dark vale of tears."

It does more--

"It sheds a lustre all abroad,

And points the path to bliss and heaven."

[Illustration: SHISHAK AND HIS CAPTIVES ON SCULPTURED WALL AT

KARNAC.]

"Tis for our light and guidance given." And O what a source of light,

and strength and peace! How it clears the understanding, and fills the

soul with sweet delight! How it quickens our inactive powers, and sets

all our wandering footsteps right! And how its promises rejoice our

hearts, and its precepts direct our lives!

"A glory gilds the sacred page,

Majestic like the sun;

It gives a light to every age,

It gives, but borrows none."

Ah! there are no words comparable to the Scriptures. None containing

doctrines so useful--commands so reasonable--arguments so powerful.

The lines of Scripture are richer than the mines of gold. How

evidently suited to a sinful, sinning race! and how delightfully

framed for the perfection of human happiness! What proofs of a Divine

original! Show, if you can, in all this world, any one book of all

that ever was produced in any age or nation, like the Bible. Ay, the

Bible came from God; and it bears a moral resemblance to Him from whom

it came. God is holy, just, and good; and the Bible is also holy in

its nature, just in its requirements, and good in its provisions and

tendency.

[Illustration: PORTRAIT OF REHOBOAM.]

_From its beneficial effects._ It has wrought wonders in all ages, in

all places, on all persons, and in all possible varieties of human life.

Christianity--the religion of the Bible--has taught the great lessons of

devotion, self-government, and benevolence. It has diffused and

preserved literature--abated illiberal prejudices--produced humility,

forgiveness of injuries, regard to truth, justice, and honesty, firmness

under persecution, patience under worldly afflictions, and calmness and

resignation at the approach of death--discouraged fornication, polygamy,

adultery, divorces, suicide, and duels--checked infanticide, cruel

sports, the violence of war, the vices of Kings and the assaults of

princes--and rendered its sincere professors true, honest, just, pure,

lovely, and of good report. It has improved the condition of

females--reclaimed dissolute men--abolished human sacrifices--prevented

assassinations of princes, and revolutions in states--encouraged

hospitality to strangers--founded charitable institutions--emancipated

slaves--abated the rigors of servitude--redeemed captives--relieved

prisoners--protected widows and orphans--softened into tenderness and

tears the hearts of despots--and given stability to thrones, wisdom to

human laws, and protection to the people. Has it not done more for the

honor of the prince and the weal of the subject than any other system?

_It has been a blessing to every country into which it has been

introduced._ It has been a blessing to Britain. It has enwrapped in

graceful robes the once naked inhabitants of this great country: it

has built cities, cultivated forests, reared our temples, regulated

our institutions, and rendered the country both powerful and happy.

America has found in it her freedom and her peace. The wrongs of

Africa have been mitigated and removed by its justice and generosity.

Asia, and the isles of the sea, are waiting for its light and healing.

In every Pagan country where it has prevailed, it has abolished

idolatry, with its sanguinary and polluted rites; raised the standard

of morality, and thus improved the manners of the people; and diffused

far and wide the choicest blessings of heaven--freedom to the captive,

light to the blind, comfort to the distressed, hope to the despairing,

and life to the dying. Ask the people of New Zealand, of Taheita, of

Tonga, cannibals, infanticides, murderers of whole islands, what it

has done for the salvation of their souls. It is at once the desire of

all nations, and the glory of all lands.

_And it has produced the most happy effects on multitudes of men._ It

has enlightened the most ignorant; softened the most hardened;

reclaimed the most profligate; converted the most estranged; purified

the most polluted; exalted the most degraded; and plucked the most

endangered from hell to heaven. What was it that transformed the

persecuting and blaspheming Saul into a kind and devoted man? It was

religion. What was it which brought the woman who was a sinner to

bathe the feet of Jesus with her tears, and to wipe them with the

hairs of her head? It was religion. What was it which produced the

faith of Abraham, the meekness of Moses, the patience of Job, the

wisdom of Solomon, the placability of Joseph, the penitence and zeal

of David, the gentleness of Stephen, the boldness of the prophets, the

undaunted zeal of Paul, the heroism of Peter, and the sweet temper of

"the beloved disciple?" It was religion. What was it which produced

such purity of life, and gave such majesty in death, in the cases of

Grotius, Selden, Salmasius, Hale, Paschal, Boyle, Locke, Newton,

Boerhave, Addison, Maclaurin, Lyttleton, and a thousand others? It was

religion.

Even men who labored to erase out of the mind all respect for religion

have acknowledged the importance and expediency of it. Bayle admits

religion to be useful if men acted agreeably to its principles; and

Voltaire says, expressly, that religion is necessary in every fixed

community; the laws are a curb upon open crimes, and religion on those

that are private. "No religion," says Bolingbroke, "ever appeared in

the world whose natural tendency was so much directed to promote the

peace and happiness of mankind as the Christian. The system of

religion recorded by the evangelists is a complete system to all the

purposes of true religion, natural or revealed. The Gospel of Christ

is one continued lesson of the strictest morality, justice,

benevolence, and universal charity.... Supposing Christianity to have

been purely an human invention, it had been the most amiable, and the

most useful invention that was ever imposed on mankind for their

good." Hume acknowledges, that, "the disbelief in futurity loosens, in

a great measure, the ties of morality, and may be supposed, for that

reason, pernicious to the peace of civil society." Rousseau

acknowledges, that, "if all were perfect Christians, individuals would

do their duty, the people would be obedient to the laws, the chiefs

just, the magistrates incorrupt, the soldiers would despise death, and

there would be neither vanity nor luxury in such a state." Gibbon

admits, that the gospel, or the church, discouraged suicide, advanced

erudition, checked oppression, promoted the manumission of slaves, and

softened the ferocity of barbarous nations; that fierce nations

received at the same time the lessons of faith and humanity, and that,

in the most corrupt state of Christianity, the barbarians might learn

justice from the law, and mercy from the gospel. "To impute crimes to

Christianity," says the celebrated King of Prussia, "is the act of a

novice." His word may fairly be taken for such an assertion. And yet

these unbelievers have been so vile and perverse as to decry a system

which they acknowledge to be useful. How ungrateful! How

reprehensible! Collect now the thoughts scattered under this branch of

the subject, and be honest--heartily believe, and openly acknowledge,

that God was the author of the Bible. What but a superhuman, a truly

divine influence breathing in the Scriptures, can account for the

energy and beneficence of their moral tendencies?

_From its general reception._ Vast numbers of wise and good men,

through many generations and in different countries, have agreed in

receiving the Bible as a revelation from God. Many of them have been

noted for seriousness, erudition, penetration, and impartiality in

judging of men and things. We might refer to Alfred, "replete with

soul--the light of a benighted age"--to Charles V., Emperor of

Germany--to Gustavus Adolphus, the renowned King of Sweden; to Selden,

the learned and laborious lawyer and antiquary--to Bacon, "the bright

morning star of science"--to Usher, the well-known archbishop of

Armagh--to Newton, "the sun whose beams have irradiated the world"--to

Boyle, celebrated for genius and erudition--to Milton, the prince of

poets--to Locke, the man of profound thought--to Jones, one of the

brightest geniuses and most distinguished scholars of the eighteenth

century--and to many other deathless names. And if the evidence of the

truth of the Bible satisfied men of such high intellectual capacity,

ought it not to satisfy us? We do not wish to insinuate that we ought

to believe in the Divinity of the Scriptures merely because they

believed it. But we do mean to say that we ought not rashly to

conclude against that which they received. They are acknowledged

authorities in other cases; then why not in this? If we can place

reliance upon them in their philosophical inquiries, why not in their

religious ones? Surely the infidels of the present day, so far

inferior to the believers of the former days, ought to express

themselves with more modesty upon this important subject, and to

hesitate before they openly profess their opposition to that book of

religion and morals which has received the countenance of such

honorable names as those which have been mentioned.

On the subject of the propagation of Christianity it has been

eloquently said: "In spite of violent and accumulated opposition it

diffused its blessings among the cities of Asia and the islands of

Greece; over the deserts of Arabia and the European continent! From

the hill of Calvary it speedily found its way to imperial Rome,

gathering fresh laurels as it progressed, until it entered the palace

and waved its banner over the proud dwelling of Cæsar! With all the

influence of priests and kings against it, and all the terrors of the

gibbet or the flames, it rapidly overspread the extensive Roman empire

and reached Britain, the little isle of the sea. With a power divine

it achieved a triumph over mental and moral obliquity, surpassing all

that the philosophy of Greece or Rome could boast; and still will it

conquer, until the sun in the heavens shall not look down on a single

human being destitute of the knowledge of Jesus Christ." And the Rev.

Robert Hall, whom to mention is to praise, remarked: "We see

Christianity as yet but in its infancy. It has not already reached the

great ends it is intended to answer and to which it is constantly

advancing. At present it is but a grain of mustard seed and seems to

bring forth a tender and weakly crop, but be assured it is of God's

own right hand planting, and He will never suffer it to perish. It

will soon stretch its branches to the river and its shades to the ends

of the earth. The weary will repose themselves under it, the hungry

will partake of its fruits, and its leaves will be for the healing of

the nations. Those who profess the name of Jesus will delight in

contemplating the increase and grandeur of His kingdom. 'He must reign

until He hath put all enemies under His feet.' The religion of Jesus

is not the religion of one age or of one nation. It is a train of

light first put in motion by God, and which will continue to move and

to spread till it has filled the whole earth with its glory. Its

blessings will descend and its influence will be felt to the latest

generations. Uninterrupted in its course, and boundless in its extent,

it will not be limited by time or space. The earth is too narrow for

the display of its effects and the accomplishment of its purposes. It

points forward to an eternity. The great Redeemer will again appear

upon the earth as the judge and ruler of it; will send forth His

angels and gather His elect from the four winds; will abolish sin and

death; will place the righteous forever in the presence of his God, of

their God, of his Father, and their father."

"As the waters the depth of the blue ocean cover,

So fully shall God among mortals be known;

His word, like the sunbeams, shall range the world over,

The globe His vast temple, and mercy His throne."

Christianity, though not persecuting, has been bitterly persecuted;

yet it has triumphed--and triumphed, too, in spite of all its foes.

Like Moses' bush, it was unconsumable by fire; and rose up amid the

flames and prospered. And like the eagle--the imperial bird of

storms--it will continue securely to soar amid every tempest. All

attempts to impede its progress will be as powerless and vain as

attempts to drive back the flowing tide with the point of a needle.

When infidels can grasp the winds in their fists, hush the voice of

the thunder by the breath of their mouth, suspend the succession of

the seasons by their nod, and extinguish the light of the sun by a

veil, then, and not till then, can they arrest the progress of truth

or invalidate the verities of the Bible. Unwise and unhappy men! they

are but plowing the air--striking with a straw--writing on the surface

of the water--and seeking figs where only brambles grow.

And compare not the propagation of Mohammedanism with the propagation

of Christianity; for it is useless, if not absurd. Suffice it to say

that the former was propagated by fanaticism, falsehood, pandering to

the passions, promising a voluptuous paradise, and the frequent use of

the sword; but the latter by sanity, truth, restraining the passions,

promising a pure and holy heaven, and the use of no other sword but

the sword of the Spirit, that is, the word of God. Christianity

came--saw--and conquered. And all her victories have been

bloodless--of untold advantage to the vanquished themselves. They have

desolated no country--produced no tears but to wipe them away--and

broken no hearts but to heal them. Now to what is all this to be

attributed? Can we reasonably ascribe the general reception of the

Bible and the consequent spread of Christianity to anything short of

divine power? Is it not unprecedented? "Could any books," says an able

writer, "have undergone so fearful and prolonged an ordeal and

achieved so spotless and perfect a triumph, unless they had been given

and watched over by the Deity?"

_From its innumerable martyrs._ "If a person," says Dr. Jortin, "lays

down his life for the name of Christ, or for what he takes to be the

religion of Christ, when he might prolong his days by renouncing his

faith, he must stand for a martyr in every reasonable man's calendar,

though he may have been much mistaken in some of his opinions." It has

been calculated that since Christianity arose, not less than fifty

millions of martyrs have laid down their lives for its sake. Some were

venerable for years; others were in the bloom of life; and not a few

were of the weaker sex. They were, for the most part, well-instructed

persons. Many were learned and respectable men; neither factious in

their principles nor violent in their passions. They were neither wild

in their notions, nor foolishly prodigal of their lives. This may

safely be affirmed of such men as Polycarp and Ignatius, Jerome and

Huss, Latimer and Cranmer, Ridley and Hooper, Philpot and Bradford,

Lambert and Saunders, and many others. Yet these so valued the Bible,

that, rather than renounce it, and relinquish the hopes it inspired,

they yielded their bodies to be burnt, or otherwise tormented, and

"rejoiced and clapped their hands in flames," or the like. "All that a

man hath will he give for his life." All account life sweet and

precious. No man of sense and understanding will sacrifice his life,

when he can preserve it, but for some deeply rooted conviction of

truth or duty. In this view, Christian martyrs are entitled to our

respect and esteem. For, they gave the strongest proof of sincerity of

their faith: and no suspicion of fraud can reasonably be entertained

against them. "We conclude," says Dr. Jortin, "that they were assisted

by God, who alleviated their pain, and gave them not only resignation

and patience, but exultation and joy. And this wonderful behavior of

the former Christians may justly be accounted a proof of the truth of

the Bible, and our holy religion, and we should deserve to be blamed

and despised if we parted with it, and gave it up tamely on account

of a few objections." "No man," observes Dr. Beattie, "ever laid down

his life for the honor of Jupiter, Neptune, or Apollo; but how many

thousands have sealed their Christian testimony with their blood!"

What a moral victory! And whence but from heaven such a religion,

having such attestation?

Other arguments might be added tending to demonstrate the truth of our

proposition; but surely, enough have been produced to establish the

authority of the Bible on an immovable basis. "Forever, O Lord, Thy

word is settled in heaven. I esteem all Thy precepts concerning all

things to be right; and I hate every false way." "All flesh is as

grass, and all the glory of man as the flower of grass. The grass

withereth, and the flower thereof falleth away; but the word of the

Lord endureth forever. And this is the word which by the Gospel is

preached unto you."

"The proudest works of Genius shall decay,

And Reason's brightest lustre fade away;

The Sophist's art, the Poet's boldest flight,

Shall sink in darkness, and conclude in night;

But Faith triumphant over Time shall stand,

Shall grasp the Sacred Volume in her hand;

Back to its source the heavenly gift convey,

Then in the flood of Glory melt away."

THE END.

[Page Decoration]

FOOTNOTES:

[23] The most ancient hieroglyphs, according to M. Pierret, which can

be seen in an European museum, are those on the statues of Sefa and

Nesa in the Louvre; they date from a period anterior to the fourth

dynasty. The lintel of the door of the tomb of one of the priests of

Senat, fifth King of the second dynasty in the Ashmolean Library,

Oxford, exhibits, however, hieroglyphs of an earlier date.

[24] King James' Bible is that now commonly used in this country and

Great Britain.

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| Typographical errors corrected in text: |

| |

| Page 103: 'composed af two' replaced with |

| 'composed of two' |

| Page 134: victorius replaced with victorious |

| Page 174: saccrifice replaced with sacrifice |

| Page 204: Telemachos replaced with Telemachus |

| Page 270: 'suits of rooms' replaced with |

| 'suites of rooms' |

| Page 280: significance replaced with insignificance |

| (see Chevalier's book "Remarks on the |

| production of the precious metals, and on the |

| depreciation of gold" on page 28. |

| http://www.archive.org/details/remarksonproduct00chevuoft)|

| Page 292: maratime replaced with maritime |

| Page 334: Dionysaic replaced with Dionysiac |

| Page 393: Ilaid replaced with Iliad |

| Page 446: admiting replaced with admitting |

| Page 475: uninterupted replaced with uninterrupted |

| Page 484: oblelisks replaced with obelisks |

| Page 515: 'THE SLEEP OP ENDYMION.' replaced with |

| 'THE SLEEP OF ENDYMION.' |

| Page 525: chieftan replaced with chieftain |

| Page 561: glimmmer replaced with glimmer |

| Page 568: Grogon's replaced with Gorgon's |

| Page 653: 'rendering of drapery so as to show the forms |

| underdeath' replaced with 'rendering of |

| drapery so as to show the forms underneath' |

| Page 698: 'the name of the artist worked in it' |

| replaced with |

| 'the name of the artist who worked in it' |

| Page 712: Sacred replaced with Scared |

| Page 754: Egyptain replaced with Egyptian |

| Page 837: Egytians replaced with Egyptians |

| Page 874: 'of porphyry and and other rare' replaced with |

| 'of porphyry and other rare' |

| Page 882: cemetry replaced with cemetery |

| Page 888: Chiristians replaced with Christians |

| Page 929: 'instantaneously, and and not by degrees' |

| replaced with |

| 'instantaneously, and not by degrees' |

| |

| Notes on Unusual Words: |

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| Page 88: The poem on page 88 really does say: |

| "His hugy bulk on seven high volumes rolled" |

| Page 105: coutch is a legitimate variant spelling for |

| couch |

| Page 659: 'sil' means yellow ochre. |

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