occupy the same ground, they manifest their respective tendencies in the same region, and the object of their development, towards which they both advance, is the same. While these features are common to both, a reciprocal influence is also observable. The counsel of God, the finite realization of which constitutes the task or design of Sacred History, purposes to conduct the creature, considered collectively, to the highest point of excellence, and to sanctify and transform the entire life of the creature in all its relations and developments. Hence, the results of Sacred History extend to the region of Profane History, and are appointed to infuse into it a purifying and sanctifying principlewhile, conversely, the fruits of natural development in Profane History, in so far as they are the normal unfolding of the powers given to man at his creation, are intended to serve and to promote the ends of Sacred History.

OBS.-Profane History harmoniously combines with Sacred History when it assumes its most perfect form, which is, Universal History. This science arranges all the developments of Profane History, according to the principle of unity, in one point of view, and estimates their importance according to the degree of their influence on the total earthly development of the human race, of which it may be termed the biography. In this aspect, it is not permitted to overlook the arrangements and revelations of God intended to lead to the happiness and restoration of the human race, since these have exercised a decided influence on the education and the progress of development of the human race. Universal History cannot, therefore, refrain from introducing the facts of Sacred History; still, it is essentially Profane History; it does not occupy a position above Sacred History (as the genus is above the species), but one that is parallel with, or opposite to it. For it regards the materials of Sacred History which it adopts, from a different point of view, namely, according to their temporal character only, and exclusively in reference to the influence which these materials have exercised on the temporal course of things, or on their natural development, but not according to their eternal significance, not according to their super-terrestrial point of issue, and not according to their design and end in the other world.

2. CHURCH HISTORY (§ 194) also appears in a certain connection with Sacred History, since the development of the Church

depends on, and is sustained by, the indwelling in it of the Spirit of God. There is, nevertheless, a distinction between the two; the former is not a part of Sacred History, merely occupying a place appropriately its own, but is, in its whole character, distinct and independent. The Spirit of God operates energetically and victoriously in the Church, enlightens, gathers, protects and sanctifies it; this influence, however, is not direct or immediate, but is exercised through the means of grace, (§ 186-190). The purposes and action of the two are also different; it is an essential characteristic of Sacred History, that it reveals God directly and immediately, as he advances in connection with it and unfolds himself in his deeds, which contemplate man's salvation. It is the office of the Church, on the contrary, to communicate and appropriate to all nations and individuals this divine element which has already intervened and been completed, or the fruits of the immediate divine action hitherto maintained and combined with human agency. They differ in their sources also; for Church History derives its materials from sources of knowledge which are merely human, while those of Sacred History are furnished by the Holy Scriptures.

3. A common ground is occupied to a greater extent than in the former cases, by Sacred History, on the one hand, and the Doctrines of religion, systematically arranged,* on the other. The knowledge of the divine counsel is the subject of both. In the former, however, the conception of the origin and of the successive unfolding of that counsel, obtains the most prominent position, while, in the latter, it recedes from the view. History and Doctrine sustain the same relation to each other which exists between the knowledge of the process according to which an event is prepared, and the knowledge of the event when its occurrence has actually taken place. Sacred History, accordingly, contemplates the facts which refer to man's salvation, in their progress; the doctrine exhibits them as they appear after their occurrence; it collects the results of divine revelations of all former periods, arranges them, and presents them in a harmonious and regular system, while the former describes the action * See the [author's] Christliche Religionslehre -5th ed. 1853-a companion to the present work.

of God in gradually enlarging the revelations which ultimately furnish those results.

§ 7. Characteristic Features of Sacred History.

1. The distinguishing feature of Sacred History is God's progressive revelation of himself, when he deposits a divine form, power and intelligence in the creature, for the purpose of enabling it to reach the end assigned to it by the divine counsel. Manifestations of God (theophany), miracles and prophecy, consequently, are so essentially necessary to Sacred History, that it ceases to be Sacred, when these disappear, and can resume that title only when they again appear in history.

2. A manifestation of God occurs already when he temporarily appears in human form; the most perfect instance, however, is the Incarnation (èvoúpzwors) of God, or the essential, personal and permanent adoption of human nature. In such a manifestation of God, divine power and intelligence are not yet deposited in human nature, but operate in connection with human action; on the other hand, when the power to work miracles and to utter predictions is imparted, the divine power and intelligence unite with human nature, which is made subservient to them. The communication of such a gift to man is, consequently, already an approach to the incarnation of God, and the normal development of Sacred History demands that, at its commencement, miracles and prophecy should not yet appear as gifts, and that manifestations of God should frequently take place; but that, during its continued progress, the converse should occur, until all, advanced to the highest degree, appear in union in the Incarnation of God.

3. A miracle is an evidence of the indwelling of divine power in history, and prophecy, of the indwelling of divine knowledge; the action of God in the former is manifested in facts, in the latter, in word and doctrine; the former is designed to elevate, strengthen and advance man's will and power of action, the latter, his knowledge and intelligence. Neither of the two can, consistently with the divine plan, destroy or disturb the liberty or development of man; which would be the result, if they were deposited in man, in their entire divine fulness, already at the

commencement of history, or at any intermediate stage, without regard to the progress of development characterizing a certain period, or without special consideration of human wants, capacities and circumstances existing at a particular period. Miracles and prophecy advance in history according to the principle of gradual development.

4. It is the pre-eminent design of prophecy (for any other is subordinate in its character) both to furnish the age to which it is given with a knowledge of itself, that is, of its position and obligations, and also to render the same service to every succeeding age, in so far as its condition, wants and obligations are similar to those of the former. Now, as one age is as much the fruit of the past as it is the germ of the future, the full comprehension of its position and obligations calls for information respecting both the past and the future. It is the office of pro

phecy to furnish this information; but, as the solution of the real and most difficult problems of the present time is obviously found in the developments of the future, prophecy directs its view particularly to the future.

OBS. Prophecy designs, by means of its divine knowledge, to inform the generation of men to whom it is given, respecting both their present acquisitions, and also their actual wants, for the purpose of guiding them alike in the right employment of the former, and in an earnest search after all that must yet be acquired, before their wants are supplied. It does not, however, dwell on every aspect which the future may present, as such a course would hinder, in place of promoting, the free development of man, and destroy history; neither does it design to reveal, indiscriminately, any feature of the future which might incidentally attract attention; its sole task is to present those developments of the future, of which the germs, the origin, or the first principles, are already at hand. It prepares the way for history, and designs to show the issue to which the age wherein it is given, can, or will, or should tend. Prophecy proceeds with history, and is enlarged, not by an external increment, but by the development of its own contents through the medium of that divine principle of life, which was originally implanted in it, and which, like a germ, contains in itself the fulness of all essential developments.

5. Every history which, after originating in a source that imparts life, is maintained by an internal principle of life, and

which, amid all the developments and hinderances that mark its progress, nevertheless, reaches its appointed end, assumes a typical character-that is, at every successive stage this great end may be recognized and defined with increased distinctness. The principle of life by which it is animated, continually struggles to assume a definite shape, and when it possesses sufficient energy to reach its appointed end amid all the difficulties which it encounters, it will, also, have succeeded, during the previous or intermediate stages of development, in occupying certain summits or prominent points of action; these furnish to that particular stage of development to which they belong, certain manifestations, in different degrees of distinctness, of the great idea which is to be shown in its reality, when the last and highest degree of development has been reached; such a point is, consequently, a prefiguration, or foreshadowing, or type of the future completion. The typical form which the (normal) development of Sacred History assumes, consequently, belongs pre-eminently to it.

OBS. This typical character is, by no means, foreign from Profane History, which will assume it in proportion to the degree in which it is animated by the principle of life; still, it is more or less obliterated, because the development which bears it, is limited to the mere creature. It will, on the contrary, exhibit far more distinct and striking features, and appear in bolder outlines in Sacred History, insomuch that it may be recognized not only by succeeding ages, when it is compared with the fulfilment, but also by that age in which it occurs, through the aid of prophecy, according to the particular measure of intelligence of the age. For it is one and the same divine counsel which sustains and animates Sacred History, and which, giving form and character to every stage of development, imprints its own mark on each successive stage, as far as history is capable of receiving it. When, therefore, any man of God, for instance, who is intimately connected with the kingdom of God, carries its development to a higher stage, he becomes to his own age, in his position and according to his abilities, an image of Him who conducts all things to ultimate completion. In the same manner, all historical events, arrangements and institutions, which exercise a decidedly important influence on the progress of the kingdom of God, are types of future facts connected with the salvation of man in its final results.