We are informed by Ludolph, that the Ethiopeans, having but one word for nature and person, could not understand the controversy about Christ's two natures. This is not surprising; nations, in a savage state, or which have not been accustomed to metaphysical disquisitions, have no terms to communicate abstract ideas, which they never entertained; and hence the absurdity of attempting to christianize savages. Before men can be Christians they must be civilized; nay, they must be philosophers. It is probable that many who are called Christians, are in the state of the Ethiopians, with respect to the same doctrin; and that they pass thro life, without ever having any clear ideas of the different natures of Christ. Yet the distinction is constantly made in words; and that distinction passes for a difference of ideas. Such is the influence of language on opinion.
The words soul, mind and spirit, are constantly used by people, and probably the difference of words has given rise to an opinion that there is an actual difference of things. Yet I very much question whether the persons who use these words every day, annex any distinct ideas to them; or if they do, whether they could explain the difference.
The Greeks believed in the doctrin of transmigration. They had observed the metamorphosis of the caterpillar, and supposing the same soul to animate the different bodies, and believing the soul to be perpetual or immortal, they made the butterfly the hieroglyphic of the soul: Hence the Greek word for soul, psuke, came to signify also a butterfly.
For want of attending to the true etymology of the word glory, false opinions have gained an establishment in the world, and it may be hazardous to dispute them. It is said that the glory of God does not depend on his creatures, and that the glory of the good man depends not on the opinion of others. But what is glory? The Greek word doxe explains it. It is derived from dokeo, to think; and signifies the good opinion of others. This is its true original meaning; a man's glory therefore consists in having the good opinion of men, and this cannot generally be obtained, but by meritorious actions. The glory of God consists in the exalted ideas which his creatures entertain of his being and perfections. His glory therefore depends wholly on his creatures. The word is indeed often used to signify the greatness, splendor or excellence of the divine character. In this sense the divine glory may be independent of created beings; but it is not the primitiv sense of the word, nor the sense which answers to the original meaning of the Greek doxe, and the Latin gloria.
No right in England and America is so much celebrated as that of trial by peers; by which is commonly understood, trial by equals. The right is valuable, but is not derived from the primitiv custom of trial by equals; on the contrary, it is very questionable whether such a custom existed prior to Alfred. Yet the trial by peers existed long before, and can be traced back to the date of the Christian era. The truth is, the word peer is not derived from the Latin par, equal; but from the German, or Teutonic bar or par, which signified a landholder, freeman or judge. The bars were that class of men who held the fees or property in estates; and from whom the word baron and the attendant privileges are derived. We have the same root in baron, baronet, parliament, parish, and many other words, all implying some degree of authority, eminence or jurisdiction. From the same word bar or par, (for B and P are convertible letters) the word peer is derived, as it is used in the common expressions house of peers, trial by peers. It signified originally, not equals, but judges or barons. The house of peers in England derives its appellation and its jurisdiction from the ancient mode of trial by bars or barons; for it is the final resort in all judicial cases. Yet the ancient English lawyers, supposing the word to be from the Latin par, equal, have explained it in that sense, and multiplied encomiums without end upon the excellence of the privilege. The privilege is valuable, but its excellence, if it consists in a trial by equals, is modern, compared with the original custom, which was a trial by barons, or principal landholders.
It is probable that our modern writers, misunderstanding the term voluptas, have passed too severe censures upon epicures. The true primitiv meaning of voluptas was that of pleasurable sensations arising from innocent gratifications. Our modern word voluptuousness carries with it a much stronger idea, and hence we are led into an error reflecting the doctrine of Epicurus, who might confine his ideas of pleasure to innocent gratifications.
We have been accustomed from childhood to hear the expressions, the dew falls; the dews of heaven; and it is probable that nine people out of ten, have never suspected the inaccuracy of the phrases. But dew is merely the perspiration of the earth; it rises instead of falling, and rises during the night.[63]
It was also supposed that manna in the eastern countries, came from above, and it is called in scripture bread from heaven. Yet manna is a gum, exuding from plants, trees and bushes, when pierced by certain insects. The truth of this fact was not discovered, till the middle of the sixteenth century.
Every man knows, when the prices of goods rise, it is said they become dear; yet when the prices rise in consequence of an overflowing sum of money in circulation, the fact is that the value of money falls, and the value of goods remains the same. This erroneous opinion had an amazing effect in raising popular clamor, at the commencement of the late revolution.
I will name but one other instance, which has a material influence upon our moral and religious opinions. It is said in scripture that God hardened Pharaoh's heart. How? Was there a miracle in the case? By no means. The manner of speaking leads us into the mistake. The first cause is mentioned, and not the intermediate cause or causes. So we should say, that General Washington attacked the British troops at Monmouth; altho he was at a great distance when the attack was commenced, and only ordered the attack. I suspect that similar modes of speaking in scripture often lead superficial minds into mistakes, and in some instances, giv occasion to infidels to scoff at passages, which, if rightly understood, would silence all objections.