x.f-~z9t..X.t.- _
C-.'i. nadd/-/-''  /'2X,?








P1iLOSOPsoI, OF TIEO - PLAN' OF SALVATION.-It happens tq: be a.fact that —thi writer, of the present notice, tho-ugh long famiiiai with th',h  title of this book,
and having  derived fornom public report a very favorable opoinion of its nmerits, had never firmed a direct acquaintance iwith it till now. The neow edition
published by GOULD & LINcoLN, Boston, having been
put into hi'. hands, he has given it a carefull exa1mciination,  and cofesse his his surprise that he has so long
neglected to nmake himself fanmiliar with a book
which l as been t;! ielve years in circulation, of which
mln ore-   n twcntv' -ous:.d copies have been. sold. in
thias coumltAry  alone, atid  which  deserves and  is
destinedl to iltvo a  ic-r w ider  circulation than it has
yet obtainid.
Thle tite of lthe hbook was not felicitously closen
It really gives no idea of th.e author's plan or unail.
None would suspect from the title that the book is
an argument against infidelity or Deisnl,-an argu-:ment i- dcfense of the revelation  which God las
given in tie Scriptures of the Old and New Testaments.'We had rathler supposed trhat it was an attempt to philosophize on the doctrines of the evangelical system, and -that it was addressed to readers
whlo, receiving those doctrines on tlhe authority of
the Scriptures, desire a scientific explanation  of
them.  But instead of this -5we find an argument
adIressed to doubtih:g and  nfnuirirng minds thlat are
yet supposed to be opi.:i t: eii:.viction,    The argument is simple,  ucid,  -:i ikia,  and so far as weT
know eminently oroiianli. It the same time, unlike
many wolr-ks on the evidences of' revelation, the
ar;gu-m'~t is essentially evangelical, handling   foem
diri6 tto lt fie ele tisis  of the GCospel itself
As a t;ratise in defense of revelation, this   vi-o:
bel)ongs to the samle dclai-;s with the lit:-tle   ol-  of
Th:omas Ecrskine oen tit Internal Evidence, an:-d like
Cthat it is  ich in the  lmost qickeig sug estions'so
thou'htfal aincds.  Yet it 1 it  - not a. h;ool fi' s'tucnsL  5
only and men accusIt.med to recon diti   ve hivtation
In it. conception., method and s"tyle it is a book for
tieo people as well as (in the phrase of the title page)
a book for thie times'.4








EXTRACTS FROM NOTICES
OF THE
FIRST EDITION.
Prom the Boston Recorder.
It is always a pleasure to commend early and earnestly a work
of solid merit like this-a work that blends so much of sound philosophical discussion, with deep experimental and spiritual knowledge
of the vitalities of Christianity. Few volumes, indeed, have issued
from the American press that bear the stamp of originality and profound thought so deeply imprinted on every page. It does not require
the reading of the whole, nor even a large part of it, to warrant this
opinion. it is the product of a workman that needeth not to be ashamed,
though his modesty has withheld his name from the public.
From the Presbyterian, Philadelphia.
We regard the whole performance as the effort of an enlightened and
logical mind: it has freshness; its style is classical; it is not in the
common-place routine of most modern books. If it does not present
new ideas, it exhibits them under a new aspect. It is, in a word, a
book that may he read with much profit by those who find themselves
troubled with doubts about the truth of Divine Revelation. We have
ourselves read it with more than ordinary interest, and we propose to
give it a second perusal, which we are sure it will bear.
-PFrom the Waftchmnan of the Valley, Cincinnati, O.
We have read this book with much interest. The train of thought
is admirable, and clearly and vigorously expressed.
The book will be read with profit by any one; and we believe that
no candid skeptic-and a few such there are-can read it without
assentig to the correctness of the main positions defended, and, con
sequently, to the conclusion, that the Bible is the book of God.




iv
Freom the American Biblical Repository.
In some respects this is an extraordinary production. It is by an
American Citizen, and published for the author. The edition is small,
and pecuniary profit does not enter into his plan.
In the progress of this discussion the reader will find many interesting thoughts, especially in those chapters which consider the Levitical
economy. The writer is evidently a scholar, and a reflecting, earnest
inquirer after truth.
From the New England Putritan, Boston.
It is logical both in its arrangement and in its reasonings. It is the
work of a clear and vigorous thinker. It proposes to solve these two
questions-Is Christianity true? and WYhat is trite Christianity? and
that by the same mode of reasoning by which we prove the being of a
God. It is dedicated to Dr. Chan;ing; and to the like of him we
would especially commend it.
It is well worth the reading by all who wish to extend their views
of the plan of salvation.
Pr'om Zion's Herald and Wesleyan Journal, Boston.
A REMARKACLE Booic.-The notice which we gave of a late work
entitled " The Philosophy of the Plan of Salvation," was from the pen
of an accomplished and logical friend, into whose hand we placed it.
We have since read it ourselves with a satisfaction which it would be
difficult to express. It is an extraordinary work, presenting a most
beautiful, perspicuous, and decisive course of reasoning. Its views are
eminently original and plausible. We would recall our readers and
bre:hren of the press to a farther examination of it. We know nothing of its origin, but are sure it has proceeded from a master mind.
Frons the New York Evangelist.
We have long been of the opinion that the Bible is its own and best
vitness. This is conclusively shown in the book before us. It is.ityled " Philosophy of the Plan of Salvation," and merits the attention
of those who are, or would be, philosophers indeed. It is designed for
such as are disposed to think-to investigate seriously the claims of the
Bible-to perceive understandingly the why and wherefobre of that religious system which the sacred volume proposes to the belief of a world
of sinners. Such will find it very difficult, if they follow our author,
to arrest the progress of their own mind to the same convictions.




V
We have been much interested in his exposition of the " Philosophy
of the Levitical dispensation." In no other way than by such a dispensation, he endeavors to prove, could the human mind have been
brought to receive the original idea of holiness, a practical conviction
of the necessity of a holy life, and at length a dispensation so spiritual
as that which is revealed in the gospel. No one can read this portion
of the book without acquiring a deeper conviction of the far-reaching
design of that system of rites and sacrifices..1From the Christian Wltcnhman, Baptist, Boston.
We can assure our readers that they will find it well worth reading.
It is systematic, logical, and philosophical. The part of it whicnh
relates to the Jewish history is highly valuable, as well as other po:.
tions which are less original in the general course of thought. We do
not, of course, subscribe to every opinion in thus commending the book;
but its general tenor and spirit are such as commend it to a reflecting
and discriminating mind.
NOTICES TO THE SECOND EDITION.
From the Boston Recorder.
Philosophy of the Plan of Salvation. A book for the times. By an
American citizen. 2d edition.
This is an anonymous book, and has stood upon its own merits. It
has been successful, however, in securing great favor, and almost
unqualified commendation. The author avows himself to have been a
skeptic; but having been led to examine the Bible, he became thoroughly convinced of the divine authority of Christianity. This work
appears to have been written to convey to a fiiend, also a skeptic, the
evidence which has satisfied the author's own mind. The book is a
forcibly written series of independent demonstrations, the results of
which accumulate to the final conclusion, that Christianity, as taught
by the interpretation and experience of evangelical Christians, is the
true religion and the only religion possible to meet the spiritual wants
of mankind.




V1
From07 the Christian Intelligencer, N. York.
The first edition of this work was published some time since.
Though published anonymously, it soon won its way to public notice
by the originality of the mode of discussion, and the vigor of thought
displayed in it. The author was himself an infidel, but won his way
firom the snares of unbelief by a process of reasoning similar to the one
employed in this volume. The first edition having been exhausted,
this second edition is issued, and will no doubt meet with ready patronage. It has been favorably noticed in many periodicals, and is considered as one of the mnost original and valuable works of recent publication. We shall hereafter recur to it.
Firom the Presbyterian, Philadelphia.
The first edition of the "Plan of Salvation," we read with much
interest, and spoke highly of it as a usefil book, written with great
spirit and point. The call for a second edition is some evidence that
it is appreciated by the reading community.
From the N. Y. Evangelist.
We are gratified at the appearance of a second edition of this work,
the first of which we most heartily and repeatedly commended to our
readers. We regard it an argument for the divine origin of the Christian religion, of unanswerable force and extraordinary interest. The
tim of the argument is to prove that the religion of the Bible is necessarily the only religion possible which can meet the spiritual wants of
men. This is proved by a lucid and triumphant reference to the elements and influences of religion, their adaptation to the moral necessities of the soul, and the practical effects which they produce. The
author-now known to be Rev. James B. Walker, of Cincinnati-was
himself a skeptic for years, unconvinced by the current arguments in
defence of religion. Carefull study of the Bible and his own mind
wrought a change in his views, the process of which is detailed in the
work before us. We hope an extensive sale may call forth many editions of a book so well adapted to do good in timnes like these.
From the Nlew'York Obse'rver.
In many respects this is a remarkable book. It was published
anonymously about two years ago, and was warmly commended by
some and condemned by others  We did not notice it at the time, for




vii
on examining it we thought it not likely to do any harm, but we did
not think the argument in defence of the Christian system to be complete and conclusive. Others, however, much better qualified than we
to judge, pronounce it a masterly production, and as a second edition is
now called for, we may presume that it is appreciated by the public.
Firom the Christian Observer, Philadelphia.
We are gratified to see another edition of this able work before the
public. It will be called for and read with interest by many who can
appreciate the reasonings of a logical and vigorous thinker.
PHILOSOPHY OF THE PLAN OF SALVATION.
To the Publishers.
I recommended this work to a friend of mine, a lawyer
in the city of New York, who, though not a deist, yet had no fixed religious belief, and had long experienced doubts as to the reality of the
change of heart expressed by Christians. He expressed his satisfaction with the argument of the book in the strongest terms, and gave the
clearest indications of a desire to share in the " salvation," which is
the subject of the work.
Another, a merchant in Boston, long attendant on Unitarian preaching, but more recently a hearer of Rev. E. N. Kirk, accidentally found
a single copy of the first edition, and declared to me in substance that,
in his judgment, as an explanation and defence of orthodox Christianity, it was beyond comparison superior to anything he had ever
read. This was before the second edition was out;- and he expressed
the warmest surprise and regret that no other copy of the book could
be found in the Boston shops but the one he had purchased, and which
he was lending to his friends as a rare and interesting work. I believe
the above are fair specimens of the effect of this volume on the first
order of business 7inds, which circumstances have made skeptical as
to the reality of the new birth; and I think you cannot do Christianity
a more essential service at this time, than by rising every effort for its
wide circulation, especially in the West.
A PASTOR.
From the New York Daily Tribune.
This is the second edition of a work of decided value and ability.
The writer states that it was written in the form of letters to a skepti



viii
cal friend, explaining the grounds on which the author had renounced
his former skepticism and embraced the doctrines of Christianity.
The several difficulties which frequently lead the minds of the earnest
and thoughtful into doubt and disbelief concerning the divine authority
of Christianity, are boldly and ably met, and we think no one can read
the book without decided profit. We commend it to general attention.
The first edition met a rapid sale, and we have little doubt the second
will be equally welcome.
PHILOSOPHY OF THE PLAN OF SALVATION.
This deservedly popular work continues to meet with public favor, tf
the publisher may judge by the continued sale and favorable notices of
it. He has just received the following from a clergyman lately travelling in Europe.': The book you lately published,'Philosophy of the
Plan of Salvation,' is highly esteemed by the leading clergy in London
and vicinity. It is soon to be published as one in the series called'WAnD'S STANDARD DIVINITY,' under the sanction of twenty-four principal Dissenting ministers, among whom are Dr. Harris, Dr. J. Pye
Smith, and others well known in both countries."
Recent Notices of this IVorsk.
The following was received, unsolicited by the publisher, from the
president of Knox College, in Illinois:
"I have just taken the senior class through the Philosophy of the
Plan of Salvation. It is decidedly the best-.vindication of the Old
Testament scriptures against the assaults of infidelity, and one of the
most useful class books which I have ever met."
For years this work has been used as a text-book, in some of the
oldest and most flourishing female seminaries.
A Welsh minister, in Michigan, has brought a copy from Wales.
Ile says it has been translated into Welsh, and is circulated broadcast
over the hills, and through the hamlets, and in the mines of his native
land.
The London Evangelical Tract Society have adopted this work, and
are scattering it over England.
On Mr. Robert Carter's return from Scotland, he wrote the publisher
-" The Plan of Salvation has been republished in Scotland in various
shapes. -It has made no small stir there."




ix
rhe following notices, copied from foreign periodicals, show the
high estimation in which this book is held abroad: —
Front the Edinburgh United Secession Atagazine.
"This is really an original book. Every sentence is pregnant with
thought, and every idea conduces to the main demonstration. The
various chapters and paragraphs are bound together as closely as the
successive steps of a mathematical argument. At the same time,
neither does abstruseness vail the method, nor subtilty polish away
the power of the reasonings employed. The treatise is one of sturdy
common sense. Any one may read it with delight and advantage.
Its conclusions come home with certainty to the' business and bosom'
of every man.
" The book is the workl of a reclaimed sceptic. Along with another
friend, also of infidel sentiments, he had often spoken of the evidences
of Christianity, and yet was not convinced by them. But circnmstances afterwards led him to reconsider the whole subject, and the
result was, his conviction of the divine origin of our most holy faith. To
the unbelieving friend referred to, the author on his conversion commenced a series of letters detailing the grounds of his own change,
and these letters form the basis of the dissertation now before us. The
book, on its appearance in America, was sent to several intelligent
sceptics, and in all but one case they expressed a favorable change in
their views. The object of the work is to show,' by a series of independent propositions, the results of which accumulate to the conclusion, that the Christian religion is necessarily the only religion
possible to meet the spiritual wants of mankind.' By Christianity, the
author means'Christianity as taught by the interpretation and
experience of evangelical Christians.' The nineteen- chapters into
which the author has divided his work, are brief, lucid, and conclusive,
Many interesting remarks occur in some of the earlier chapters on the
nature and purpose of the old dispensation with its Levitical code.
Perhaps this is the fullest portion of the work, as the author's mind,
in the days of his unbelief, seems to have stumbled chiefly at the
Mosaic history and ritual. We hope this reprint will command an
extensive sale. The work has been already stereotyped in America.'Book-making is not the author's profession,' yet his style is terse
homely, and vigorous."




From the London Evangelical Mgllicazine and Mllissionary Chronicle.
"This volume excites considerable attention in the thinking world.
Though written with great simplicity, it is evidently the production
of a master mind. The style and arrangement are somewhat careless;
but there is much originality in the several trains of thought, and few
works are more adapted to bring sceptics of a certain class to a stand.
It is, in fact, the substance of a series of letters written by the author,
who was once a sceptic, to a friend who had sympathized with him in
his former unbelief; and it exhibits the specific views of Christian
evidence which brought the writer to'a thorough conviction of the
truth and divine authority of Christianity.' Viewed in this light, the
volume has a peculiar value. It is the disclosure of the actual process
of mind through which the author passed, from the dark regions of
doubt and infidelity, to the clear light and conviction of a sound and
heartfelt belief in the truth as it is in Jesus.
" There is, in many parts of this treatise, a force of argument and a
power of conviction almost resistless.
" We sincerely hope that this volume will have a very wide circulation. It is a work of extraordinary power."
From? the Edinbzrgh F-ree ChMurch. Fagazibne.
"'There is much to hope for, as well as to fear, for America. In its
whole character there is a degree of untrammelled freedom, which
gives it a capability for, and even a tendency to, a bold and original
aspect of thought and action, either for evil or for good. Its great
capabilities, however, are only beginning to appear and to be appreciated; but they can no longer be concealed. In the writings of
Channing, the Socinian theory has reached its fullest and most
imposing development. Some of its essayists have even overgone the
boldest speculations of German philosophy. Its Biblical critics are
equal to any in the world, whether in the development of error or in
the maintenance of truth; and in plain and practical common sense,
in vigorous and sound thinking, it has men who are entitled to hold
no second rank. The book before us is one of singular merit. As a
piece of clear, vigorous, consecutive thinking. we scarcely know its
superior. We would not hesitate to place it side by side with Butler's
Analogy, merely as a specimen of close and unanswerable reasoning;
while it is far superior with regard to the evangelical view which it
gives of the plan of salvation. In a series of nineteen short chapters,
the author of this admirable work presents a philosophical view of
the Gospel scheme of salvation, so succinctly stated and so strongly




xi
reasoned —each successive chapter adding to the strength of the
argument — that it seems almost impossible to escape from the conclusion at which he arrives. That conclusion, stated in his own
words, is the following:'That Christianity, as taught by the interpretation and experience of evangelical Christians, is the true religion,
and the only religion possible for man, in order to perfect his nature
and restore his lapsed powers to harmony and holiness.' Our limits
will not, at present, do more than permit us to express our sincere
thanks to AMr. Ogle for this reprint, and our earnest recommendation
of it to all our readers."
From the London Methodist Maeazine and Evangelical Relpository.
*   *   *   "This book consists of nineteen chapters, in which
philosophy and divinity are associated without spoiling each other.
The former loses none of its dignity, and the latter none of its purity,
for the aid which is mutually rendered. It is, in fact, a philosophical
defence and development of the great scheme of human redemption.
The plan of the work, though suggested by previous authors, has an
unquestionable claim to originality. The-execution of it, at least,
displays a mind of the very highest order. It may often be read, and
will as often leave the intellect of the reader abundantly enriched and
vastly improved."
Frorm the London Evangelical Mliagazine and Missionary Chronicle.
" As we have already expressed our strong and decided opinion as
to the exalted merits of th is transatlantic essay on the truth of the
Gospel, we need not again to volunteer any argument in its support.
We think it is more likely to lodge an impression in the human conscience, in favor of the divine authority of Christianity, than any work
of the modern press. And as it seeks an avenue to the human heart
somewhat different from the ordinary mode of approaching it, we cannot help thinking that this will materially contribute to its success.
We cannot but commend the decision of the Tract Society, in placing
this deeply interesting work in the list of its monthly volumes."








PHILOSOP ItY
OF THE
PLAN OF SALVATION.
A BOOK FOR TIHE TIMES,
BY
AN AMERICAN CITIZEN.?WITH AN
iNTRODUCTORlY ESSAY,
BY
CALVIN  E. STOWE, D. D.' We desire to investigate the truth; and not that alone, but the truth
conjoined with piety towards God."- SADOLET.
BOS TON:
GOULD AND LINCOLN,
59 WASHINGTON STREET.
1853.




Entered according to Act of Congress, in the year 1851, by
GOULD AND LINCOLN,
In tl'  Clork's Office of the District Court for the District of
Massachusetts.




PRE FA C E.
Tinis book is anonymous. With the exception of a few
gentlemen, who kindly assisted in revising the sheets, and
reviewing the authorities and notes, it is not probable that
any individual out of the writer's family will be able to
conjecture, with the least degree of probability, who is the
author of the book. Even the personal friends of the
author would not be likely to suspect him of writing this
volume. The book will, therefore, stand upon its own
merits before the public; and the author will be indulged
in making some expressions which a becoming degree of
modesty would forbid, were his name upon the title-page.
OCCASION OF THE WORK.
During some of the first years of the writer's active
life he was a skeptic; he had a friend who has since been
well known as a lawyer and a legislator, who was also
skeptical in his opinions. We were both conversant with
the common evidences of Christianity. None of them
convinced our minds of the Divine origin of the Christian
religion, although we both thought ourselves willing to be
2




Xiv                  PREFACE.
convinced by sufficient evidence. Circumstances which
need not to be named led the writer to examine the Bible,
and to search for other evidence than that which had been
commended to his attention by a much esteemed clerical
friend, who presided in one of our colleges. The result of
the examination was a thorough conviction in the author's
mind of the truth and Divine authority of Christianity.
He supposed at that time, that in his inquiries, he had
adopted the only true method to settle the question, in the
minds of all intelligent inquirers, in relation to the Divine
origin of the Christian religion.  Subsequent reflection
has confirmed this opinion.
Convinced himself of the Divine origin of the religion
of the Bible, the author commenced a series of letters to
convey to his friend the evidence which had satisfied his
own mind beyond the possibility of doubt. The correspondence was, by the pressure of business engagements,
interrupted. The investigation was continued, however,
when leisure would permit, for a number of years. The
results of this investigation are contained in the following
chapters. The epistolary form in which a portion of the
book was first written will account for some repetition, and
some varieties in the style, which otherwise might not have
been introduced.
REASONS FOR PRESENTING THE WORK TO THE PUBLIC.
Book-making is not the author's profession. But after
examining his own private library, and one of the best




PREFACE.                     XV
public libraries in the country, he could find no treatise in
which the course of reasoning was pursued which will be
found in the following pages. Dr. Chalmers, in closing
his Bridgewater Treatise, seems to have had an apprehension of the plan and importance of such an argument;
and had he devoted himself to the development of the
argument suggested, the effort would have been worth
more to the world than all the Bridgewater Treatises put
together, including his own work.
Coleridge has somewhere said, that the Levitical economy is an enigma yet to be solved. To thousands of intelligent minds it is not only an enigma, but it is an
absolute barrier to their belief in the Divine origin of the
Bible. The solution of the enigma was the clew which
aided the writer to escape from the labyrinth of doubt;
and now, standing upon the rock of unshaken faith, he
offers the clew that guided him to others.
A work of this kind is called for by the spirit of the
age. Although the signs of the times are said to be propitious, yet there are constant developments of undisciplined and unsanctified mind both in Europe and America,
which furnishes matter of regret to the philanthropist and
the Christian. A struggle has commenced - is going on
at present —and the heat of the contest is constantly increasing, in which the vital interests of man, temporal and
spiritual, are involved. In  relation  to man's spiritual
interests, the central point of controversy is the " cross of
Christ."  In New  England, some of those who have




XVi                  PREFACE.
diverged from the doctrine of the fathers, have wandered
into a wildness of speculation which, were it not for the
evil experienced by themselves and others, ought, perhaps, to be pitied as the erratic aberrations of an unsettled reason, rather than blamed as the manifestation of
minds determinately wicked.'The most painful indication
connected with this subject is, that these guilty dreamers
are notwaked from  their reveries by the rebuke of men
whose positions and relations in society demand it at their
hands.
The West, likewise, is overrun by sects whose teachers,
under the name of Reformers, or some other inviting
appellation, are using every effort to seduce men from the
spiritual doctrines and duties of the gospel, or to organize
them into absolute hostility against Christ. These men
are not wanting in intellect, nor in acquired knowledge,
and their labors have prejudiced the minds of great numbers against the spiritual truths of the gospel —and rendered their hearts callous to religious influence. These
facts, in the author's opinion, render such a volume as he
has endeavored to write necessary in order to meet the
exigencies of the;imes.




AUTHOR'S PREFACE
TO THE SECOND  EDITION.
THE increasing demand for the " Philosophy of the Plan
of Salvation," and the general and very favorable notices
which it received from the secular and religious presses
of the country, as well as from distinguished individuals,
had produced in the mind of the author the desire to make
some additions to the volume, with the hope of rendering
it more worthy of the favor with which the first edition
was received. A second edition, however, being called
for so soon, and the copyright being transferred to a publisher who desires to stereotype the work immediately,
leisure has not been obtained to make the designed additions; and furthermore, it has been doubted whether any
enlargement of the volume, at the present time, would
add much to its value, or to its circulation. It is issued,
therefore, in its original form, with only a few verbal
emendations.
It is a fact grateful to the feelings of the author, and
one which perhaps ought to be mentioned, that copies of
the first edition were put into the hands of several intelligent skeptics: in all but a single case the individuals
expressed a favorable change in their views, either in
relation to the truth and authority of the dispensations
proper of Moses and Christ, or of the exclusive adaptedness of the Christian dispensation to meet all the spiritual
wants of men.




Xviii          AUTHOR' S PREFACE.
In the reviews of the book the final conclusion derived
synthetically, by combining the results produced by an
analysis of the different propositions examined, is not
noticed so fully- as some other features of the work.  The
book is a series of independent demonstrations, the results
of which accumulate to the final conclusion, that the
Christian religion is necessarily the only religion possible
to meet the spiritual wants of mankind.
In arriving at this conclusion, the different parts and
processes of revealed religion are examined, and their
adaptedness to perform their several functions in elevating,
purifying, and actuating the human soul to benevolent
effort, is determined, and, finally, the practical operation
of the system is shown, as a matter of undeniable experience, to produce the complete and necessary result
required.
By this method the conclusion is brought out with a
degree of accuracy approaching, if it does not reaclh,
mathematical demonstration, that the truths and manifesiations of thq Christian religion are adapted to carry forward man's moral powers to their ultimate development;
that the power applied fills the capacity of the human
soul.  As four is contained in twelve three times, and as
twelve is the only number in which four is three times
contained; so the capacities and susceptibilities of the
human soul being given, and the power and adaptations
of revelation being ascertained, the result is obtained
(may it not be said with mathematical certainty?) that
Christianity, as taught by the interpretation and experience
of evangelical Christians, is the true religion, and the
only religion possible for human nature.




CONTENTS.
CHAPTER I.
Alan will worship - He will become assimilated to the character of the object that he worships - Character of heathen
deities defective and earthly - From  this corrupting worship man has no power to extricate himself.............. 30
CHAPTER II.
Concerning the design and necessity of the bondage in Egypt, 33
CHAPTER III.
Concerning Miracles - particularly the miracles which accompanied the deliverance of the Israelites from bondage in
Egypt............................................... 39
CHAPTER  IV.
Concerning what was necessary as the first step in the process
of Revelation,..................................** 52




XX                    CONTENTS.
CHAPTER V.
Concerning the necessity of affectionate obedience to God, and
the manner of producing that obedience in the hearts of the
Israelites,..........................................  6
CHAPTER VI.
Concerning the design and necessity of the Moral. Law,,... 4
CHAPTER VII
Concerning the development of the idea of holiness, and its
transfer to Jehovah as an attribute,.....................  70
CHAPTER  VIII.
Concerning the origin of the ideas of justice and mercy, and
their transfer to the character of Jehovah,..............  81
CHAPTER IX.
Concerning the transition from the material system, by which
religious ideas were conveyed through the senses to the
spiritual system, in which abstract ideas were conveyed by
words and parables,.............................. 94




CONT E NTS.                        Xxi
CHAPTER X.
Concerning the medium of conveying to men perfect instruction in doctrine and duty............................... 102
CHAPTER XI.
Concerning some of the peculiar proofs of the Messiahship of
Christ,................................................ 108
CHAPTER XII.
Concerning the condition in life which it was necessary the
Messiah should assume, in order to benefit the human family in the greatest degree, by his example and instructions, 115
CHAPT ER XIII.
Concerning the essential principles which must, according to
the nature of things, lie at the foundation of the instruction of Christ........................................ 122
CHAPTER XIV.
Concerning Faith, as the exercise through which truth reaches
and affects the soul,............. 126




XXii                  CONTENTS.
CHAPTER XV.
Concerning the manifestations of God which would be necessary, under the new and Spiritual dispensation, to produce
in the soul of man affectionate obedience,............... 136
CHAPTER XVI.
Concerning the influence of faith in Christ upon the moral
disposition and moral powers of the soul,................ 177
CHAPTER XVII.
Concerning the design and importance of the Means of Grace
— Prayer - Praise- Preaching,....................... 201
CHAPTER XVIII.
Concerning the agency of God in carrying on the work of
Redemption, and the manner in which that agency is exerted,............................................... 220
CHAPTER XIX.
Concerning the practical effects of the system as exemplified
in individual cases,.................................... 226




INTRODUCTION.
WE, ask not that a man should come to an investigation of the evidences of the Christian revelation with a
pre-judgment in its favor; we ask only that there be no
prejudice in the soul against it.  It is only when a man
looks through a glass which is perfectly clear and pure,
that he sees things as they ale; if the glass be in the
least degree distorted or discolored, every object seen
through it will necessarily partake of the distortion and
discoloration.  So our Saviour teaches us, Matth. V. 22,
23.  This is said expressly in regard to the blinding
power of avarice in perverting the religious judgments,
(compare vs. 19, 20;) and the same is true of every
other forbidden state of mind and affection. When there
is no mental or moral preoccupation averse to the Christian system, the surprising adaptations of this system to
meet and relieve the wants and sorrows of man, constitute a species of evidence which is real and most convincing; some traits, which on a superficial view seemed
unfavorable, on closer scrutiny are found to be among
the strongest links in the chain of demonstration. Again,
the mind may be in such a state that the clearest evidence of this kind will produce upon it no effect whatever.  There is a voluntary and perfect unsusceptibility
to any impression from it.
The idea which I wish to convey can probably be best




6               INTRODUCTION.
illustrated by an example. We will suppose a shipwreck
in which every soul perishes except two passengers,
whom we will name Benignus and Contumax.  With
nothing saved but their lives, they are cast upon the
rocky shore of a desert islandi where there is no prospect to cheer the eye, and neither vegetable nor animal
nor human habitation to give them hope of aid or sustenance.
The first emotions of Benignus, after struggling
through the waves, are admiring gratitude to God for
giving him his life, and a cheerful confidence that he
who had aided him thus far, would not then leave him
to perish.  The first emotions of Contumax are murmuring regret that he has lost his voyage and lost his
money, and is thrown upon a desolate coast with no
immediate- prospect of getting away. He wonders why
such ilI luck should always happen to him; he is indignant that he was ever such a fool as to trust himself to
the sea; he wonders he could not have had sense enough
to remain at home.
Presently Benignus discovers in the rock, far above
the reach of the waves, a spacious cavern, the entrance
to which is protected by an artificial wall, and its sides
pierced, evidently by a human hand, for the admission
of light and air. Benignus is delighted; he immediately
concludes that some benevolent individuals, or some
paternal government, had provided this shelter on purpose for unfortunate mariners who might be shipwrecked
on the inhospitable shore.
Contumax scorns any such inference; he cannot see
why benevolent people should wish to drive poor shipwrecked wretches into such a dismal hole in the rock,




IN T RO DUCT ION.                  7
ins';ead.of providing them with a comfortable and pleasant home.  Benignus reminds him  that a house with
wrindows and doors could not endure the storms of such
a coast; and as no one would live there to take care of
it, it would be continually out of repair, and far less
comfortable than the cavern; and therefore the very
nature of the shelter provided should be regarded as a
striking proof not only of the benevolence, but also of the
wisdorn of the provider.  But Contumax is thinking of
a handsome house in a green yard, filled with the shrubbery of a fine climate, and cannot see a particle of either
wisdom or benevolence in the rocky grotto.  He, however, avails himself of the shelter for want of a better.
Benignus soon finds, carefully stored away beyond the
reach of damp, a tinder-box with all the necessary furnishing, and a quantity of dry fuel for malking a fire.
" See," says he joyfully to his companion, "another
proof of the benevolent care o-f the provider of the cavern; here are all the materials for mnaking a quick fire,
of which we are so much in need."  " How  do you
lnow," replies Contumax, " that these things came here
in that way?  They probably belong to some poor
wretch who has been shipwrecked before us, and found
a chance to get away again, as I wish from my heart 1
could do."  Benignus thinks that the great care with
which they were put away out of the reach of injury is
a sufficient indication that they were not left by one joyously hastening away, intent only on his own selfish
interest, but must have been deposited there by so-me
benevolent hand, for the express purpose of relieving the
suffering; but Contumax cherishes no such romantic
ideas.
3




8               INTRODUCTION.
Benionus, greatly delighted with what he has already
discovered, makes further search in the cave, and finds
plain and wholesome provisions, such as would not soon
be injured, together with medicines and cordials; and
also a supply of coarse, but clean and warm clothing,
carefully cased up so as to preserve them from all injury
of wet or moth.  " Now," says Benignus to his coImpanion, "you certainly will be convinced that this place
was provided by some benevolent hand on purpose for
the shipwrecked.  Here is evidence whlca cannot be
gainsaid."  "We have more reason to apprehend,"
growls Contumax, " that we have fallen upon the haunts
of pirates; who are now absent on their depredations,
but will soon return to murder us."  " Nay," replies
Benignus, " these are not the spoils of pirates; here are
neither jewels nor silkls, here is no gold or silver-here
are neither costly viands nor rich wines nor intoxicating
brandies; and besides, the things are laid away with
much more care and scrupulous nicety than suits the
wasteful and licentious habits of pirates." " Well, at any
rate," replies Contumax, " the donor must be a vulgar,
stingy fellow, to put us off with such coarse food and
raiment."  " But you do not consider," says Benignus,
"that these things must not be so costly as to tempt
cupidity, since they cannot be kept under lock and xey,
-and besides, they are healthful and comfortable, and
far better adapted to the condition of those most likely to
need them, than if they had been of fine material; for
twenty sailors suffer shipwreck, where one gentleman is
subject to such a misfortune."  The only reply which
Contumax has to this is, to keep the thought well up in
his own mind, " I am a gentieman and not a sailor."




INTRODUCTION.                    9
Contumax, however, does not hesitate to warm hilmself by the fire which Benignus has made of the materials found in the cave; he partakes largely and with
great zest of the provisions and cordials, simple as they
are; gladly lays aside his own wet and torn clothing,
for the coarse but comfortable and dry raiment provided
for him; and fixing himself in the most easy position he
can devise, and as near the various comforts of the grotto
as he can get, he is quite ready to enter upon an argument to any extent. He is a great reasoner, Contumax
is. He can prove most philosophically that Benignus
cannot prove that there was any benevolent intention at
all in anybody in providing and furnishing that cavern
-he can prove to a dead certainty that, for all which
can be proved to the contrary, it might have been a mere
accident, a blunder, a selfish enterprise; that nobody
knows anything about it-and he can account for it in
twenty ways, without the least supposition of wisdom or
benevolence, or anything of the kind.  The only thing
he is certain of is, that he is in a miserable place —he
thinks somebody is greatly to blame for putting him
there-and is under decided obligation to get him safely
away again.
What kind of reasoning can you apply to such a mind?
What sort of evidence can such a man perceive or appreciate? What can he see in a pure light while his eyes
are suffused with jaundice?
This character represents, and not unfairly, by far the
largest class of skleptics, which exist in Christian lands.
There is in them all a tinge of disaffection, of misanthropy, or rather, of t/eomisey —if we may be allowed to
coin a word, to express an idea which is often a reality,




10               INTRODUCTION.
but which in our proper English tongue as yet has no
name.  This gives a dark shade to all their views of
evidence, and prevents their seeing any decided proof in
trains of reasoning which, in other states of mind, would
have all the force of absolute demonstration.
The man who has long held raw brandy in his mouth,
cannot immediately distinguish the taste of delicate
wines; and he who has accustomed his soul to the unfeeling roughness of a godless style of thought, loses the
delicacy of morlal perception, which to the experienced
Christian is the very organ by which he receives and
appropriates evidence on moral and religious subjects.
All reflecting men, when they seriously contemplate
their moral condition in this world, feel very much like
shipwrecked sailors. In regard to this single point there
is very little difference between the believer and the unbeliever-between Benignus and Contumax. But there
is a great difference in their feelings in reference to their
condition after it has been surveyed. The believer feels
that he yet has much to thank God for; he feels real
gratitude that his position is not still worse than it proves
to be. The unbeliever, on the other hand, when he knows
God, glorifies him  not as God, neither is he thlan7kfll;
and as a necessary consequence, he becomes rain in his
imagination, and his foolis4 heart is darkened. He feels
under no particular obligation to God; on the contrary,
lie rather thinks that God is under decided obligation to
him, to treat him  very well, and bring him easily and
safely througoh the bad place into which he has thrown
him.
T1 this state of mind he looks upon the divine arrangements actually made for his spiritual good, and almost




INTRODUCTION.                     11
as a matter of course, he is dissatisfied. Such being the
different state of mind of the two classes of persons, the
facts of the Christian revelation, although substantially
the same as they present themselves to both, yet produce
very diverse and even opposite effects; to the believer
establishing his faith, to the unbeliever confirming his
skepticism; to the one a savor of life unto life, to the
otlher a savor of death unto death.
M'eanwhile, the most scornful unbeliever quietly avails
himself of all the incidental advantages which the Christian system brings, makes himself very comfortable with
all the social improvements which it originates, and employs the mental culture which he himself owes to it, in
strenuous exertions to disprove its intelligent and benevolent origin.
We will endeavor to show, in a few particulars, the
different effects which the same aspects of revelation produce on the two different classes of mind under consideration.
To both, revelation presents itself as, in the main, very
plain and homely in its garb.  To the unbeliever, this
is offensive, unworthy of God.  He would have something more in accordance with the ambitious style of the
little greatness of this world, for he has never learned
that the foolishness of God is wiser than men, and the
weakness of God is stronger than men.  The believer
understands that the greater part of God's children, for
whom revelation is designed, are plain and homely people, that their souls are as precious as the souls of the
proud and mighty, and in eternity may be altogether
more elevated; and he knows if one cannot perceive the
real dignity and refinement of Scripture,'it must be
3 *




12              I NTRODUCTION.
because his ideas of dignity and refinement are factitious, and not natural.
Both the believer and the unbeliever see things in the
Bible that are severe and rough. The destruction of
Sodom, the stoning of the Sabbath-breaker, the extirpation of the Canaariites, are matters of fact in the eyes of
both. But in this atmosphere, the philosophic infidel
feels as uncomfortably as Contumax in the cave. The
believer, however, reflects that since God does not choose
to purify men by physical omnipotence, but by moral
means and influences only, he must of course address
each age by means adapted to the condition of each, and
rough generations must be met with severe measures;
just as Benignus sees that a cavern with loop-holes and
guard-walls, instead of a house with doors and' windows,
is admirably fitted to a desolate and stormy coast.
Both understand that the vicious, the indolent and the
careless cannot attain to correct views of revealed truth;
for the truth is so revealed that labor, effort, care and
even energetic strugglings are essential to. the acquisition of religious knowledge in its purity.  To the unbeliever, this is all distasteful.  He feels as if God were
under obligations to make the way of salvation such that
men would walk in it as a matter of course, without
either effort or thought of their own; that all the means
of salvation should not only be such that they call be
used, but such that they cannot be abused; that mer
should not only be able to find the way of life, but abso
lutely unable to lose it.  The believer perceives at on,-t.
the total unreasonableness of these demands, and their
entire inconsistency with all the arrangements of naturc
It would be as easy for God to cover the earth with ralI




INTRODUCTION.                   13
roads as with mountains, with canals as with rivers-to
cause houses, all finished and furnished, to spring out of
the ground as well as trees, and make the wheat-stalk
bear a well-baked loaf of bread just as easily as the grain
of wheat-and thus save men all the hard labor of toilsome travelling, of digging and building, of ploughing
and planting, of harvesting and grinding and baking
But has God done this? And what would man be good
for if he had? So in reliogion, what would a free agent
be who had nothing to do?  In all nature, that which
carl be used is susceptible also of abuse; that which can
do good can be perverted also to evil.  Why does not
the infidel require, as proof of the -wisdom and goodness
of the God of nature, a kind of water that can quench
his thirst and clean his skin and float his ships, but which
will never on any occasion drown anybody or make an
inundation; a kind of rain that will refresh his grass, but
never wet his hay; a kind of axe that will cut wood, but
never penetrate the flesh of the wood-cutter; a kind of
fire that will coolk his food and warm  him when he is
cold, but can never burn him or reduce his dwelling to
ashes?  These demands are all quite as reasonable as
those which the infidel makes as conditions of his ideal
xevelation; and the objections which are urged with so
much confidence against the Bible, and gain so easy a
reception among men, proceed on a principle which
would be scouted and scorned by all the world as unspeakably ridiculous if applied to nature. The believer
recognizes the God of the Bible and the God of nature
as the same; and when he sees the same kind of analogies running through both, it confirms his faith, instead
of shaking it.




14              INTRODUCTION.
These illustrations might be pursued to almost any
extent, at least till they had made a book much larger
than the unpretending little volume which they are designed to introduce to the reader.
Having known something of this work from its inception to its completion, having witnessed with pleasure its
remarkable success with the public, being confident that
its influence must be good and only good in these times
when philosophical skepticism and superstitious credulity are equally abundant and equally mischievous, I
would gladly do whatever may be in my power to increase its circulation.
The argument itself, if not entirely original, is developed with a care, a consistency, and a thoroughness
which can nowhere else be found, certainly in the same
compass; and the whole style of thought from beginning
to end shows it to be the author's own wvork and not a
thing which he has borrowed from others.
Such books add just so much to our stock of real intellectual wealth. They are like introducing into a community the gold and silver coins in full weight, instead
of setting up a new bank on paper capital and issuing
l;aper.
The argument will always be entirely satisfactory to
Benicnus; and though Contumax may still continue to
cavil, every one will see that cavilling and refuting are
two very different matters.
C. E. STOWF..
Walnut Hills, Cincinnati, Ohio, May 22d, 1845.




P II LO SOPI Y
OF TIIE
PLAN OF SALVATION.
CHAPTER I.
INTRODUCTORY.
MAN WILL WVOR.SHIP-HE WILL BECOME ASSIMILATED TO THE CHARACTER OF THE OBJECT
THAT HE WORSHIPS-CHARACTER OF HEATHEN
DEITIES 1)EFECTIVE AND UNHOLY-FROM THIS
CORRUPTING WORSHIP MAN HAS NO POWVER TO
EXTRICATE HIMSELF.
THERE are three facts, each of them fully developed in the experience of the human family, a consideration of which will prepare the mind for the
investigation which follows. When considered in
their relation to each other, and in their bearing
upon the moral interests of mankind, they. will be
seen to be of exceeding importance. We will addulce these facts, in connection with the statements
and principles upon which they rest, and show
how vital are the interests which depend upon them.




16        PIIILOSOPI-IY  OF THE
THE FIRST FACT STATED.
There is in the nature of man, or in the circumstances in which he is conditioned, somethin-g which
leads him to recognize and worship a superior being.
What that something is, is not important in our
present inquiry: —whether it be a constitutional instinct inwrought by the M aker-whether it be a deduction of universal reason, inferring a first cause
from the things that are made-whether it be the
effect of tradition, descending from the first worshippers, through all the tribes of the human familywhether any or all of these be the cause, the fact is
the same-Man is a religious being —HE WILL
W ORS I- I P.
In view of this propension of human nature, philosophers, in seeking a generic appellation for man,
have denominated him a "religciouts atnimal."  The
characteristic is true of him in whatever part of the
world he may be found, and in whatever condition;
and it has been true of him in all ages of which we
have any record either fabulous or authentic.
Navigators have, in a few instances, reported that
isolated tribes ofmen, whom they visited, recognized
the existence of no superior being: subsequent researches,, however, have generally corrected the error
-and, in all cases, when it has been supposed that
a tribe of men was found believing in no god, the
fact has been stated as an evidence of their degradation below the mass of their species, and of their




PLAN  OF  SALVATION.               17
approximation to the confines of brute nature.  Of
the whole family of man, existing in all ages, and
scattered over the four quarters of the globe, and in
the isles of the sea, there is scarcely one well authenticated exception to the fact, that moved by an impulse of nature, or the force of circumstances, man
worships something which he believes to be endowed
with the attributes of a superior being.
TI:E SECOND FACT STATED.
The second fact, connected as it is, by the nature
of things, with the preceding, assumes the highest
degree of importance. It may'be stated in the following terms: —1Man,, by worshipping, becomes assim'nilated to the mnoral character of the object
which he worships.  This is an invariable principle, operating with the certainty of cause and effect.
The worshipper looks upon the character of the
object which he worships as the standard of perfection. He therefore condemns every thing in
himself which is unlike, and approves of every
thing which is like that character.  The tendency
of this is to lead him to abandon every thing in
himself, and in his course of life, which is condemned by the character and precepts of his god, and to
conform himself to that standard which is approved
by the same criterion. The worshipper desires the
favor of the object worshipped, and this, reason die.
tates, can be obtained only by conformity to the will
and the character of that object. To become as



18        PHILOSOPHY  O-F T HE
similated to the image of the object worshipped
must be the efid of desire with the worshipper.
His aspirations, therefore, every time he worships,
do, from the nature of the case, assimrilate his character llore and more to the model of the object that
receives his homage.
To this fact the whole history of the idolatrous
world bears testimony. Without an exception, the
character of every nation and tribe of the human
family has been formed and modified, in a great
degree, by the character attributed to their gods.
From  the history of idolatrous nations we will
cite a number of familiar cases, confirmatory of the
foreg-oing statement, that man becomes like the object of his worship.
A most striking instance is that of the Scythians,
and other tribes of the Northmen, who subdued and
finally annihilated the Roman power.  Odin, Thor,
and others of their supposed deities, wvere ideas of
hero-king's, blood-thirsty and cruel, clothed with
the attributes of deity, and worshipped.  Their
worship turned the milk of human kindness into
gall in the bosoms of their votaries, and they seemed, like blood-hounds, to be possessed of a horrid
delight when they were revelling in scenes of blood
and slaughter. It being believed that one of their
hero-gods, after destroying great numbers of the
human race; destroyed himself, it hence became disreputable to die in bed, and those who did not meet
death in battle frequently committed suicide, sup



PLAN  OF  SALVATIO N.                19
posing that to die a natural death miglht exclude
them from favor in the hall of Valhalla.
Among the gods of the Greeks and Romans there
were some names, in the early ages of their history,
to which somne virtuous attri)butes were attached;
but the conduct and character generally attributed
to their gods were marked deeply with such traits
as heroism, vengeance, caprice and lust.  In the
later history of these nations, their idolatry degenerated in character, and became a system  of most
debasing tendency.
The heroism fostered by idolatry was its least
injirious influence.  Pope's couplet, had he thrown
a ray or two of lioht across the back ground of the
dark picture, would have been a correct delineation
of the character of Pagan idols -
Gods partial, changeful, passionate, unjust;
Whose attributes were rage, revenge and lust.
In some cases the most corrupt attributes of human nature, and even of brute nature, were attributed to olbjects of worship, and while men boxved
down to them, they sunk themselves to the lowest
depths of vice. The Ecyptians might be named as
an instance.  The first patrons of the arts and
sciences were brute-worshippers; and it is testified
of them  that bestiality, the lowest vice to which
human nature can descend, was common amongst
them.  The paintings and sculpture of their divinities, in the mummy catacombs, are for the most
4




20       PHILOSOPHY  OF  THE
part, clusters of beasts, birds, reptiles and flies,
grcuped together in the most disgusting and unnatural relations; a true indication that the minds
of tile wrorshippers were filled with ideas the most
vile and unnatural.
The ancient Venus, as worshipped by almost all
the elder nations of antiquity, was a personification
of lust. The deeds required to be done at her polluting fane, as acts of homage, ought not to be
named.
In the best days of Corinth-" Corinth, the eye
of Greece" —the most sacred persons in the city
were prostitutes, consecrated to the worship of
Venus. From this source she derived a large portion of her revenues. The consequence was that
her inhabitants became proverbial for dissoluteness
and treachery.
To the heathen divinities, especially those placed
at the head of the catalogue as the superior gods,
what theologians have called the physical attributes
of deity-omnipotent and omnipresent power-were
generally ascribed; but their moral character was
always defective, and generally criminal. As one
of the best instances in the whole mythology of the
ancients, the Roman Jupiter might be cited. Had
a medal been struck delineating the character of
this best of the gods, on one side might have been
engraved Alnzightliness, Om.n~mipresence, Justice;
and on the reverse, COaprice, Vengeance, Lust
iThus men clothed depraved or bestial deities with




PLAN  OF  SALVATIO N.                21
almighty power, and they became cruel, or corrupt,
or bestial in their affections, by the reaction of the
character worshipped upon the character of the worshipper.  In the strong language of a recent writer,
"they clothed beasts and depraved beings with the
attribute of Almightiness, and in effect they worshipped almighty beasts and devils."  And thte
more they worshipped the more they resembled
them.
These testimonies concerning the influence of
idolatrous worship, and the character of the idols
worshipped, are maintained by authorities which
render doubt in relation to their credibility impossible.  Upon this subject the wiser men among the
Greeks and Romans have borne unequivocal testimony. Plato, in the second book of the Republic,
speaks of the pernicious influence of the conduct
attributed to the gods, and suggests that such histories should not be rehearsed in public, lest they
should influence the youth to the commission of
crimes. Aristotle advises that statues and paintings
of the gods should exhibit no indecent scenes, except in the temples of such divinities, as, according to common opinion, preside over senzsuality.*
What an affecting testimony of the most discriminating mind among the heathen! asserting not only
the turpitude of the prevailing idolatry, but sanetioning the sensuality of their debauched worship.
As Rome and Greece grew older, the infection
* Aristot. Politica vii. 18. ed Schlneider.




22        Pl ILOSOPIIY  OF  THE
of idolatry festered, until the body politic became
one mass of moral disease.  The state of things, in
the later ages of these nations, is well stated by a
late writer of the first authority.*  "We should
naturally suppose, (says this writer,) that among so
great a variety of gods, of religious actions, of sacred
vows; at least some better feeling of the heart
must have been excited; that at least soime truly
piolls sentiment would have been awvakened.  But
when we consider the character of this superstition,
and the testimony of cotemporaneous writers, such
does not appear to -have been the fact.  Petronius's
history of that period furnishes evidence that temples were frequented, altars crowned, and prayers
offered to the gods, in order that they miglht render
nights of unnatural lust agreeable; that thiey rmighl
favor acts of poisoning; that they might cause rob
beries and other crimes to prosper."  In view of the
abominations prevailing at this period, the moral
Seneca exclailrld-"I-Iow great now is the mad
ness of men    They lisp the most abominablb
prayers; and if a man is found listening they are
silent.  What a man ought not to hear, they do not
blush to relate to the gods."  Again says lhe "I1
any one considers wlhat things they do, and to what
thiongs they subject themselves; instead of decency,
hle will find indecency; instead of the honorable,
the unworthly; instead of the rational, the insane!"
Such was heathenism and its influence, in the most
* Tholuck on the influence of Heathenism.




PLAN  OF  SALVATION.                  23
enlightened ages, according to the testimony of the
best men of those times.
In relation to modern idolatry, the world is full
of living witnesses of its corrupting tendency.  We
will cite in illustration, a single case or two.  The
following is extracted from a public document, laid
before Parliament, by H. Oakley, Esq., a magistrate
in lower Bengal. Speaking of the influence of idolatry in India, he says of the worship of Kal6, one of
the most popular idols, "the murderer, the robber
and the prostitute, all aim  to propitiate a being
whose worship is obscenity, and who delights in
the blood of man and beast; and, without imploring whose aid, no act of wickedness is committed.
The worship of Kale must harden the hearts of her
followers; and to them scenes of blood and crime
must become familiar."
In China, according to Medhurst, the priests of
Buddah understand and teach the doctrine of the
assimilation of the worshipper to the object worshipped.  They say-" Think of Buddah and you
will be transformed into Buddah.  If men pray to
Buddah and do not become Buddah, it is because
the mouth prays, and not the mind."*
Two facts, then, are philosophically and historically true: First, Man is a religious animal, and
will worship something, as a superior being. Sec* For a succinct statement of the universal prevalence of false
religions, and their corrupting influence, see Ryan on thle Effect
of Religion upon Mankind, pass-im.
4*




24         PHILOSOPHY  OF THE
oend, By worshipping lie becomes assimilated to
the moral character of the object which he worships.  And (the God of the Bible out of view for
the present) those objects have always had a defective and unholy character.
Here, then, is one great sonrce which has developed the corruption of the falily of man.  We
inquire not in this place concerning the origin of
idolatry: whatever, or wherever was its origin, its
influence has been uniformly the same.  As no
object of idolatrous worship was ever conceived to
be perfectly just and blenevolent, but most of them
no better than the apotheosis of heroes, or the deification of the imperfect faculties and impure pas
sions of human or brute nature, the restilt followed,
witi a certainty as unerring as cause and effect,
that man, by following his instinct to worship,
would becloud his intellect and corrupt his heart.
Notice how inevitable, from  the circumnstances of
the case, was the corruption of man's powers:IHe was led to worship by an instinct over which
lie lhad no control: —'Phe objects of his worship
were, whether lie originated them  or not, all of
them of a character that corrupted his heart; thus
the gratification of his instinctive propensities inevitably strengthened the corruption of his nature.
Now, it is not our design to inqouire wihether, ot
how far, man was guilty in produirlng tlhis evil condition of things.  In view of the facts in the ease.
tlhe inquiry which forces itself up',-n the mirnd is -




PLAN OF' SALVATION..
Were there any resources in human nature; or an}
means of any kind, of which man could avail him
selfl by which he might save himself from the d(
basing influence of idolatrous worship?  In repl!TH1E THIRD  FACT IS STATED.
Thlere were no mneans wit/hin the reach of huma,
power or wisdom, by which.man couldl extricat
limnself fronD tihe evil of idolatry, eithLer by an im
mnediate, or by a progressive series of eforts.
This fact is maintained from the history of idolatry, the-testimony of the heathen philosophers, and
the nature of man.
1. Instead of man acquiring the power or the dis
position, as the race became older, to destroy idolatry
-idolatry, from its first inception in the world, gain
ed power to destroy him.  Amid all the mutations
of society, from barbarous to civilized; and amid all
the conflicts of nations, and the changes of dynasties and forms of government, from the first historic
notices -which we have of the human family down
to the era of Christ, idolatry constantly became more
evil in its character and mllore extended in its influence. It is well ascertained that the first objects of
idolatrous homage Nwere few and simple, and the
worship of the earliest ages comparatively pure.
Man fell into this moral debasement but one step
at a time.  The sun, moon, stars, and other conspicuous objects of creative power and wisdom, received the first idolatrous homage. Afterwards a




26        P  ILOSOPIIY  OF  TI-IH E
divinity was supposed to reside in other objects,
especially in those men, and beasts, and things,
which were instrumental in conferring particular
benefits on tribes or nations of men. And, finally,.
images of those objects were formed and worshipped.  Images, which subsequently became innumerable, were not so in the earliest historic ages.
In some nations they were not allowed until after
the era of the foundation of Rome.*  As the nations
grew older, images, which were at the first but few
and clothed with drapery, became more numerous,
and were presented before the worshippers in a state
of nudity, and in the most obscene attitudes.  And,
as has been before stated, their character, from being
comparatively innoxious, became, without exception, demoralizing in the extreme.
2. During the Augustan age of Rome, and the
age of Pericles and Alcibiades in Greece-those
periods when the mind had attained the highest
elevation ever known among heathen nations-the
mass of the people were more idolatrous in their
habits, and consequently more.- corrupt in their
hearts, than ever before.  The abominations of
idol-worship, of the mysteries, and of lewdness, in
forms too vile to name,.'were rife throughout the
country and the villages, and had their foci in the
capitols of Greece and Rome. Jahn says, in relation to this. period'"deities increased in number,
* Plutarch says that NuTna fbrbadce the Romans to make statues
of their gods.




PLAN  OF SALVATION.              27
and the apotheosis of vicious emperors was not unfiequent.   Their philosophers, indeed, disputed
with much subtlety respecting the architect of the
universe, but they knew nothing about the Creator
the holy and almighty judge of men."
Some of the more intelligent of the philosophers
perceiving the evil of the prevailing idolatry, desired to refine the grossness of the popular faith.
They taught that the facts believed concerning the
gods were allegories.  Some endeavored to identify the character of some of their deities with the
natural virtues; while many of them became skeptical concerning the existence of the gods and of a
future state.  Those were, however, but isolated
exceptions to the mass of manklind. And, had their
views been adopted by others, they would only have
modified, not remedied the evil. But a contemporary writer shows how entirely unavailing even to
modify the evil, was the teaching of the philosophers.
Dionysius of Hallicarnassus says, "there are only a
few who have become masters of this philosophy.
On the other hand, the great and unphilosophic
mass are accustomed to receive these narratives
rather in their worst sense, and to learn one of these
two things, either to despise the gods as beings Mvilo,wallow in the grossest licentiousness, or not to restrain themselves even from what is most abominable and abandoned, when they see that the gods do
the same."  Cicero, in one sentence, as given by
Tholuck, nQtices both the evil and its cause; con



28          PH I1 ILP OSOPHY  O' THE
firming, in direct language, the preceding views.
4' Instead," says he, "of the transfer to man of that
which is divine, they transferred human sins to the
gods, and then experienced again the necessary reaction."  Stch, then, is the testimony of the philosophers in relation to the idolatry of their times.  A
few gifted individuals obtained sufficient light to see
the moral evil in which men were involved, but
they had neither wisdom to devise a remedy, nor
power to arrest the progress of the moral pestilence
that was corrupting the noble faculties of the human soul.
3. It was impossible, from the nature of man,
that he should extricate himself from the corrupting influence of idolatry.  In this place we wish to
state a principle which should be kept in view
throughout the following discussion — If mzan2
were ever redeemed fi'om  idolatrous worship, his
redemption would  have  to be acconmplished  by
means acnd instrum nentalities adacted to his nqatzure and the circumstances in which he existed.
If the faculties of his nature were changed, he would
not be man.  If his temporal condition were changed, different means would be necessary - If, therefore, man, as mnan, in his present condition, were to
be recovered, the means of recovery, whether insti
tuted by God or man, must be adapted to his nature
and his circumstances.
The only way, then, in which. relief was possible for man was, that an object of worship should




PLAN  OF  SALVATION.              29
be placed before the mind directly opposite in moral
character to those he had before adored.  If his
heart was ever purified, it must be by tearing his
affections from  his gods, and fixing them upon a
righteous and holy being as the proper object of his
homage. But, for man to form such an object was
plainly impossible. He could not transfer a better
character to his gods than he himself possessed.
Man could not "bring a pure thing out of an impure."  The effect could not rise higher in moral
purity than the cause. Human nature, in the maturity of its faculties, all agree, is imperfect and selfish; and, for an imperfect and selfish being to originate a perfect and holy character, deify it, and
worship it, is to suppose what is contrary to the
nature of things.  The thought of the eloquent and
philosophic Cicero expresses all that man could do.
He could transfer his own imperfect attributes to the
gods, and, by worshipping a being characterized by
these imperfections, he would receive in himself the
reaction of his own depravity.
But, if some men had had the power and the
disposition to form  for the world a perfectly holy
object of worship, still the great difficulty, as we
have seen in the case of the philosophers, would
have remained, that is, a want of the necessary
power, to arrest the progress of idolatry and substitute the better worship. To doubt the truth of
the prevailing idolatry -was all that men, at the
highest intellectual attainment ever acquired in




30         PHILOSOPHY  OF  THE
heathen countries, could do. And, if they had had
power to convey their doubts to all minds in all the
world, it would only have been to place mankind in
the chaotic darkness of atheism,  atn-d leave them to
be led again by their instincts into the abominations of imperfect and impure worship.
The testimony, then, is conclusive, from the history of idolatry, that the evil became greater every
age-from the statements of the wisest of the heathen, that they had no power to arrest its progress —
and from the nattre of man, that it was not possible for him to relieve himself fiom the corrupting
inlfluence of idolatry, in which he had become involved.
From  the foregoing facts and reasonings, it is
plain, that the high born faculties of the human
soul must have been blighted forever, by a corrupting worship, unless two things were accomplished;
neither of which it was in the power of human nature to effect: and, yet, both of which were essentially necessary to accomplish the elevation of man
from the pit into which he had fallen.
The first thing necessary to be accomplished was
that a pure object of worship should be placed
beforie the eye of the soul.  Purity of heart and conscience would be necessary in the object of worship,
otherwise, the heart and conscience of tile worshipper would not be purified.  Btut, if all object were
presented, whose nature was infinitely opposed to
sin-to all defilement, both physical and spiritual



PLAN  OF  SALVATION.               31
and who revealed, in his example, and by his precepts, a perfect standard to govern the life of man
under the circumstances inl. which he was placed,
then mtan's mind would be enlightened, his conscience rectified, and the hard and corrulpt feelings
of his heart softened and purified, by assimilation to
the object of his worship:-As, -according to the
nature of things, all unholy object of worship would
necessarily degrade and corrupt the human soul; so
on the contrary, a holy object worshipped, would
necessarily elevate and purify the nature of man.
The second necessary thing in order to man's redenmption was, that?whenl a hol~y object of woriship
vwas revealed, the 7revelatioin should be accompanied
Zwith s.ficieuZt power to iliuence mzen to Jbrsalce
their for'm;er vwor2sht), and to worshtip the holy object made knownit to thenm.  The presentation of a
new and pure object, would not cause men to turn
from their former opinions and practices, and become directly opposed in heart to what they had
formerly loved.  A  display of power would be
necessary, sufficient to overcome their former faith
and their present fears, and to detach their affections
frol idols, and fix them upon the proper object of
human homage.
It follows, then, that man must remain a corrupt
idolater forever, uniless God interpose in his behalf.
The question whether he would thus interpose, in
the only way possible, to save the race from  moral
death, depends entirely upon the benevolence of
5




32         PHILOSOPHY  OF THE
his nature. The question whether he has done so,
may be answered by enquiring, whether any system of means has been instituted in the world, characterized by sufficient power to destroy idolatryrevealing at the same time a holy object of worship
-and this revelation being accompanied by means
and influences so adapted to man's nature as to secure the result.
To this inquiry the future pages of this volume
will be devoted. The inquiry is not primarily concerning the truth of the Bible; but concerning the
only religion possible for mankind, and the only
means by which such religion could be given consistently with man's nature and circumstances.




PLAN  OF SALVATION.             33
CHAPTER  II.
CONCERNING THIE DESIGN AND NECESSITY OF
TEE BONDAGE IN EGYPT.
ThiERlE are certain bonds of union, and sources
of sympathy, by which the minds of a whole people may be united into one common mind: so much
so, that all hearts in the nation will be affected by
the same subjects, and all minds moved by the
same motives. Any cause which creates a common
interest and a common feeling, common biasses and
common hopes, in the individual minds which compose a nation, has a tendency to unite them in this
manner.
Some of the causes which have more power than
any others to bind men, as it were into a common
being, are the following:-The natural tie of consanguinity, or a common parentage, is a strong bond
of affiliation among men. And there are others,
which, in some cases, seem to be even stronger than
this: among these may be named a common interest; a common religion; and a common fellowvship in suffering and deliverance.  Any circunmstance Which educes the susceptibilities of the mind
and twines them together, or around a common object-any event in which the interest, the feelings,




34         PIIILOSOPH~Y   OF  THE
the safety, or the reputation of allny people is involved, causes them  to be more closely allied to each
other in social and civil compact.
The more firmly a people are bound together by
these ties of union, the more strength they will possess to resist opposing interests and opinions from
without; while, at the same time, every thiing national, or peculiar to them as a people, will be cherished with warmer and more tenacious attachment.
From  the operation of this principle originates
the maxim  " Uition is strenagth:" and whether the
conflict be mental or physical, the people who are
united together by the most numerous and powerfiul
sympathies, will oppose the strongest and the longest resistance to the innovations of external forces.
OnL the contrary, if the bonds of moral union are
few and easily sundered, the strength of the nation
is soon broken, and the fragments easily repelled
from each other.
According to this principle, in all cases in which
a whole nation are to be instructed; or prepared
for offence and defence; or in any wise fitted to be
acted upon, or to act as a nation, it would be necessary that the bonds of national union should be
numerous and strong; and that as far as possible a
perfect oneness of interest and feeling should pervade
the nation.
So long as the human mind and human circumnstances continue what they are, no power in heaven
car on earth could unite a people together, except by




PLAN OF SALVATION.             35
the same or similar means as have been stated. If,
therefore, God designed to form a nation, either to
be acted upon or to act as a nation, he would put in
operation those agencies which would bind them
firmly and permanently into one mass.
Now, mark the application of these deductions
to the case of the Israelites. About the period when
the corruptions of idolatry were becoming generally
prevalent, Abraham, the Bible record states, was
extricated by divine interposition. Ile was assured
that his descendants should suffer a long bondage,
and afterwards become a numerous nation. Abraham was their common ancestor, one whom they
remembered with reverence and pride; and each
individual felt himself honored by the fact that the
blood of the "Father of the faithful" circled in his
veins. The tie of consanguinity in their case was
bound in the strongest manner, and encircled the
whole nation. In Egypt their circumstances and
employments were the same; and in the endurance
of a protracted and most galling bondage they had
a common lot.  Their liberation was likewise a
national deliverance, which affected alike the whole
people; the anniversary of which was celebrated
by distant posterity with strong and peculiar national
enthusiasm.
Now, it has been said, that the events of our colonial servitude, and the achievement of American
independence, are points in our history, which will
ever operate upon our national character, impress5*




36        PHILOSOPHY  OF  THE
ing clear views of the great principles of Republicanism, and uniting- all hearts in support of those
principles: —how much more affectingo and indelible, then, was the impress made upon the national
neart of the Israelites by their bondage and deliverance!  They were bound by blood, by interest,
feeling, hopes, fears, by bondage and by faith.
And how firmly did these providences weave into
one web the sympathies and views of the Jewish
people. It is a fact which is the miracle of history,
and the wonder of the world, that the ties which
unite this people seem to be indissoluble. While
other nations have risen and reigned and fallen;
while the ties which united them have been sundered, and their fragments lost amid earth's teeming
population, the stock of Abraham endures, like an
incorruptible monument of gold, undestroyed by the
attrition of the waves of time, which have dashed in
pieces and washed away other nations, whose origin
was but yesterday, compared with this ancient and
wonderful people.
In this manner was this nation prepared for peculiar duties, and to discharge those duties under
peculiar circumstances. Many of the nations by
which they were surrounded were more powerful
than themselves; all were warlike; and each had
its peculiar system of idolatry, which corrupted all
hearts' that-came within its influence. Hence the
necessity that this people should be so united together as to resist the power and contagious exam



PLAN  OF SALVATION.             37
pie of surrounding nations. while they were fitted to
receive and preserve a peculiar national character,
civil polity, and religious doctrines; of all which
thev were to be the conservators amid surrounding
and opposing heathenism, for many ages.
Other items might be added to the induction
which would make the design, if possible, more apparent. If the Jews were to be the recipients of
new instruction-to obey new laws, and to sustain
new institutions, it would be desirable that their
minds, so far as possible, should be in the condition
of new material, occupied by little previous knowledge, and by no national prejudices against or in
favor of govermental forms and systems.  Now,
in the case of the Jews, the habit of obedience had
been acquired. They had no national predilections
or prejudices arising from past experience. In relation to knowledge of any kind, their mind was
almost a tabula rasa. They were as new material prepared to receive the moulding of a master
hand, and the impress of a governing mind.
Now, as this discipline of the descendants of
Abraham, was the result of a long concatenation
of events, and could not have been designed by
themselves to accomplish the necessary end; and
as the whole chain of events was connected together
and perfectly adapted, in accordance with the naturle of things, to produce the specific purpose which
was accomplished by them, it follows as the only
rational conclusion, First, that the overruling intel



38        PHILOSOPHY  OF THE
ligence of God was employed in thus preparing
material for a purer religious worship than the
world then enjoybed; and, Second, that a nation
could have been so prepared by no other agent
and in no other way.




PLAN  OF SALVATION.              39
CHAPTER III.
CONCERNING  MIRACLES — PARTICULARLY. THE
MIRIACLES WHICH ACCOMPANIED THE DELIVERANCE OF THE ISRAELITES FROM BONDAGE
IN EGYPT.
THERE has been so much false philosophy written concerning the subject of miracles, that it is difficult for those conversant with the speculations of
writers upon this subject, to divest their minds sufficiently of preformed biasses, to examine candidly
the simple and natural principles upon which is
based the evidence anid necessity of miraculous
interposition.
The following statement is true beyond controversy-Man cannzot, in the present constitutit'ti  of his
mincd, believe that religion has a divine origiln,
u~nlless it be'accompanied with mziracles.  The
necessary inference of the mind is, that if an Infinite Being acts, his acts will be superhuman in
their character; because the effect, reason. dictates,
will be characterized by the nature of its cause.
MIan has the same reason to expect that God will
perform acts above human power and knowledge,
that he has to suppose the inferior orders of animals
will, in their actions, sink below the power and




40        PHILOSOPHY  OF THE
wisdom which characterizes human nature. For,
as it is natural for man to perform acts superior to
the power and knowledge of the animals beneath
him, so, reason affirms, that it is natural for God
to develope his power by means, and in ways, above
the skill and ability of mortals. Hence, if God
manifest himself at all-unless, in accommodation
to the capacities of men, he should constrain his
manif6stations within the compass of human ability
-every act of God's immediate power would, to
human capacity, be a miracle. But, if God were
to constrain all his acts within the limits of human
means and agencies, it would be impossible for man
to discriminate between the acts of the Godhead and
the acts of the manhood. And man, if he considered acts of a divine orio-in, which were plainly
within the compass of human ability, would violate
his own reason.
Suppose, for illustration, that God desired to
reveal a religion to men, and wished them to recognize his character and his benevolence in giving
that revelation. Suppose, further, that God should
give such a revelation, and that every appearance
and every act connected with its introduction, was
characterized by nothing superior to human power:
Could any rational mind on earth believe that such
a system of religion came from God? Impossible!
A man could as easily be made to believe that his
own child, who possessed his own lineaments, and
his own nature, belonged to some other world, and




PLAN OF SALVATION.             41
some other order of the creation. It would not be
possible for God to convince men, that a religion
was from heaven, unless it was accompanied with
the marks of divine power.
Suppose again, that some individual were to appear either in the heathen or Christian world-he
claimed to be a teacher sent from God, yet aspired
to the performance of no miracles. He assumed to
do nothing superior to the wisdom and ability of
other men. Such an individual, although he might
succeed in gaining proselytes to some particular
view of a religion already believed, yet he could
never makle men believe that he had a special commission from God to establish a new religion, for
the simple reason that he had no grounds more
than his fellows. to support his claims as an agent
of the Almighty. But if he could convince a single
individual that he had wrought a miracle, or that
he had power to do so, that moment his claims
would be established, in that mind, as a commissioned agent fromn heaven. So certainly, and so intuitively, do the minds of men revere and expect
miracles as the credentials of the Divine presence.
This demand of the mind for miracles, as testimony of the divine presence and power, is intuitive
with all men: and those very individuals who
have doubted the existence or necessity of miracles,
should they examine their own convictions on this
subject, would see that by an absolute necessity, if
they desired to give the world a system of religion,




42          PHILOSOPHY  OF  THE
whether truth or imposture, in order to make mer,
receive it as of divine authority, they must work
nmiracles to attest its truth, or make men believe that
they did so. M]en can produce doubt of a revelation
in no way until they have destroyed the evidence
of its miracles; nor can faith be produced in the
Divine origin of a religion until the evidence of
miracles is supplied.
The conviction that miracles are the true attestation of immediate Divine agency, is so constitutional (allow tile expression) with the reason, that
so soon as men persuade themselves they are the
special agents of God, in propagating some particular truth in the world, they adopt likewise the belief
that they have ability to work miracles.  There
have been many sincere enthusiasts, who believed
that they were special agents of heaven, and in such
cases the conviction of their own miracpulous powers arises as a necessary concomitanit of the other
opinion. Among such, in modern times, may be
instanced Immanuel Swedenbourg, and Irvine, the
Scotch preacher. Imposters- also, perceiving that
miracles were necessary in order that the human
mind should receive a religion as divine, have invariably claimed miraculous powers.   Such instances recur constantly from the days of Elymas
down to the Mormon, Joseph Smith.
All the multitude of false religions that lhaove leen
believed since the world began, have been introduced by the power of this principle. AIrACLrES




PLAN  OF  SALVATION.              43
BELIEVED, lie at the foundation of all religions
which men have ever received as of Divine origin.
No matter how degrading or repulsive to reason in
other respects, the fact of its establishment and propagation grows out of the belief of men that miraculous agency lies at the bottom.  This belief will.
give currency to any system however absurd, and
without it, no system  can be established in the
minds of men, however high and holy may be its
origin and its design.
Such, then, is the constitution which the Maker
has given to the mind.  Whether the conviction be
an intuition or an induction of the reason, God is
the primary cause of its existence; and its existence
puts it out of the power of man to receive a revelation from  God himself, unless accompanied with
miraculous manifestations.  If, therefore, God ever
gave a revelation to man, it was necessarily accompanied with miracles, and with miracles of such a
nature as would clearly distinguish the Divine character and the Divine authority of the dispensation.
The whole fullness and force of these deductions
apply to the case of the Israelites.  The laws of
their mind not only demanded miracles as an attestation of Divine interposition; but at that time, the
belief existed in their minds, that miracles were
constantly performed. Although they remembered
the God of Abraham, Isaac and Jacob, yet they
likewise, as subsequent facts clearly attested, believed that the idols of Egypt possessed the attri6




44         PHILOSOPHY   OF  THE
butes of divinity.  The belief in a plurality of gods
was then common to all nations. And although
this error was corrected, and perhaps entirely removed, by succeeding providences and instructions,
from the minds of the Jews; yet, before the miracles in Egypt, while the God of Abraham was, per.
haps, in most cases acknowledged as their God, th6
idols of Egypt were acknowledged as the gods of
the Egyptians, and probably worshipped as the divinities who had power to dispense good and evil
to all the inhabitants of that land.  And in common
with all Egypt, they, no doubt. believed that the
acts of jugglery, in which the magicians, or priests
of Egrypt had made astonishing proficiency, were
actual miracles, exhibiting the power of their idols
and the authority of the priests to act in their name
In view, therefore of existing circumstances, two
things were necessary, on the part of God,* in order
to give any revelation to the Israelites: —First, that
He should manifest himself by miracles, andSecond, that those miracles should be of such a
character, as evidently to distinguish them from
the jugglery of the magicians, and to convince all
observers of the existence and omnipotence of the
true God, in contradistinction from  the objects of
idolatrous worship. Unless these two things were
done, it would have been impossible for the Israel* When we speak of a thing as necessary on the part of God,
it is said, not in view of' God's attributes, but in view of man's
nature and circumstances.




PLAN  OF SALVATION.              45
ites to have recognized JEHOVAH as the only living
and true GOD.
It follows, then, that by the miracles which God
wrought, by the hand of Moses, he pursued the only
way that was possible to give a revelation in which
his presence and power would be recognized. The
only point of inquiry remaining is, Were the miracles of such a character, and performed in such a
manner, as to remove false views from the minds
of the Israelites, and introduce right views concerning the true God, and the non-existence of factitious
objects of worship?
With this point in view, the design in the management and character of the miracles in Egypt is
interesting and obvious.  Notice, first, the whole
strength of the magicians' skill was brought out and
measured with that of the miraculous power exerted
through Moses. If this had not been done, the
idea would have remained in the minds of the people, that although Moses wielded a mighty miraculous power, it might be derived from the Egyptian
gods, or if it was not thus derived, they might have
supposed, that if the priests of those idols were
summoned, they could contravene or arrest the
power vested in Moses by Jehovah. But now, the
Magicians appearing in the name of their gods, the
power of Moses was seen to be not only superior to
their sorceries, but hostile to them and their idola.
trous worship.
Notice, second, the design and adaptedness of




46         Pi  ILOSOPI-IY  OF  THEI 
the miracles, not only to distinguish the power of
the true God, but to destroy the confidence placed
in the protection and power of the idols.
The first miracle, while it authenticated the mission of Moses, destroyed the serpents, which among
the Egyptians were objects of worship. Thus evincing, in the outset, that their gods could neither help
the people. nor save themselves.
The second miracle was directed agoainst the rivet
Nile, another object which they regarded with religious reverence.  This river they held sacred, as
the Hindoos do the Ganges; and even the fish in
its waters they revered as objects of worship. They
drank the water with reverence and delight; and
supposed that a divine efficacy dwelt in its waves
to heal diseases of the body. The water of this
their cherished object of idolatrous homage was
transmuted to blood; and its finny idols bccame a
mass of putridity.
The third miracle was directed to the accomplishment of the same end —the destruction of faith
in the river as an object of worship.. The waters
of the Nile were caused to send forth legions of
frogs, which infested the whole land, and became
a nuisance and a torment to the people.  Thus
their idol, by the power of the true God was polluted, and turned into a source of pollution to its
worshippers.
By the fourth miracle of a series constantly increasing in power and severity, lice came upon man




PLAN OF SALVATXION.              47
and beast throughout tile land.' Now if it be remnembered," says Glieg, "that no one could approach
the altars of Egypt upon whom so impure an insect
harbored; and that the priests, to guard against the
slightest risk of contamination, wore only linen garments, and shaved their heads and bodies every
day,* the severity of this miracle, as a judgment
upon Egyptian idolatry may be imagined. Whilst
it lasted, no act of worship could be performed, and
so keenly was this felt that the very magicians exclaimed-" this is the finger of God."
The fifth miracle was designed to destroy the
trust of the people in Beelzebub, or the Fly-god, who
was reverenced as their protector from visitations
of swarms of ravenous flies, which infested the
land, generally about the time of the dog days, and
removed only, as they supposed, at the will of this
idol. The miracle now wrought by Moses, evinced
the impotence of Beelzebub, and caused the people
to look elsewhere for relief from the fearful visitation under which they were suffering.
The sixth miracle which destroyed the cattle,
excepting those of the Israelites, was aimed at the
destruction of the entire system of brute worship.
This system, degrading and bestial as it was, had
become a monster of many heads in Egypt. They
had their sacred bull, and ram, and heifer, and goat,
and many others, all of which were destroyed by
* Every third day according to Herodotub.
6"




48          PHILOSOPHY  OF  THE
the agency of the God of Moses. Thus by one act
of power, Jehovah manifested his own supremacy,
and destroyed the very existence of their brute idols.
Of the peculiar fitness of the sixth plague (the
seventh miracle) says the writer before quoted, the
reader will receive a better impression, when he is
reminded that in Egypt there were several altars
upon which human sacrifices were occasionally offered, when they desired to propitiate Typhon, or
the Evil Principle. These victims being burned
alive, their ashes were gathered together by the ofliciating priests, and thrown up into the air, in order
that evil might be averted from every place to
which an atom of the ashes was wafted. By the direction of Jehovah, -Mioses took a handful of ashes
from the furnace, (which very probably, the Egyptians at this time had frequently used to turn aside
the plagues with which they were smitten) and he
cast it into the air, as they'were accustomed to do;
and instead of averting evil, boils and blains fell
upon all the people of the land. Neither king, nor
priest, nor people, escaped. Thus the bloody rites
of Typhon became a curse to the idolaters —the supremacy of Jehovah was affirmed; and the deliverance of the Israelites insisted upon.
The ninth miracle was directed against the worship of Serapis, whose peculiar office was supposed
to be to protect the country from locusts. At periods these destructive insects-came in clouds upon
the land, and like an overshadowing  curse they




PLAN  OF  SALVATION.                  49
blighted the fruits of the field and the verdure of
the forest.  At the command of 5Moses these terrible insects came-and they retired only at his bidding.  Thus was the impotence of Serapis made
manifest, and the idolaters taught the folly of trusting in any other protection, than that of Jehovah,
the God of Israel.
The eighth and tenth miracles were directed
against the worship of Isis and Osiris, to whom and
the river Nile, they awarded the first place* in the
long catalogue of their idolatry.  These idols were
originally the representatives of the sun and moon;
they were believed to control the light and the elements; and their worship prevailed in some form
among all the early nations.  The miracles d-irected agfainst the worship of Isis and Osiris must have
made a deep impression on the minds both of the
Israelites and the Egyptians. In a country where
rain seldom falls-where the atmosphere is always
calm, and the light of the heavenly bodies always
continued, what was the horror pervading all minds
during the elemental war described in the Hebrew
record!-during the long period of three days and
three nights, while the gloom  of thick  darkness
settled, like the out-spread pall of death over the
* Against the worship of the Nile, two miracles were directed,
and two likewise against Isis and Osiris, because they were supposed to be the supreme gods. Many placed the Nile first, as
they said it had power to water Egypt independently of the action of the elements.




50        PHILOSOPHY  OF THE
whole land! Jehovah of Hosts summoned Nature
to proclaim him the true God-the God of Israel
asserted his supremacy, and exerted his power to
degrade the idols-destroy idolatry, and liberate
the descendants of Abraham from the land of their
bondage.
The Almighty having thus revealed himself as
the true God, by miraculous agency, and pursued
those measures, in the exercise of his power, which
were directly adapted to destroy the various forms
of idolatry which existed in Egypt, the eleventh
and last miracle was a judgment, in order to manifest to all minds, that Jehovah was the God who
executed judgment in the earth.
The Egytians had, for a long time, cruelly oppressed the Israelites, and to put the finishing horror to their atrocities, they had finally slain at their
birth, the offspring of their victims: and now God,
in the exercise of infinite justice, visited them with
righteous retribution. In the mid-watches of the
night, the' Angel of the Pestilence' was sent to the
dwellings of Egypt, and he' breathed in the face'
of all the first-born in the land. In the morning,
the hope of every family, from the palace to the cottagre, was a corpse. What mind can imagine the
awful consternation of that scene, when an agoni
zing wail rose from the stricken hearts of all the parents in the nation! The cruel task-masters were
taught, by means which entered their souls, that the
true God, was a God not only of power but of judg



PLAN  OF  SALVATION.                     51
ment, and as such, to be feared by evil-doers, and
reverenced by those that do well.
The demonstration, therefore, is conclusive, that
in view  of the idolatrous state of the world, and
especially in view of the character and circumstanes of the Israelites, the true God could have made
a revelation of Himself in no other way than by the
means and in the manner of the miracles of Egypt;
and none  but the true God  could have revealed
himself in this way.*
* In accordance with the foregoing are the intimations given
in the Bible of the design of the miracles of Egypt. By these
exhibitions of Divine power God said-cc Ye," the Israelites,
cc and Pharaoh shall know that I am Jehovah."
Miracles, moreover, was the evidence that Pharaoh required.Ex. 7: 9, God said to Moses, that when he should present himself as the Divine legate, and Pharaoh should require a miracle,
to perform it accordingly.
In relation to the destruction of idolatry, the design of Jehovah
is expressly announced Ex. 12: 12, cc Against all the Gods of
Egypt will I execute judgment-I am Jehovah."
See also, Ex. 18: 11.




PHILOSOPHY  OF THE
CHAPTER IV.
CONCERNING WHAT WAS NECESSARY AS THE FIRST
STEP IN THE PROCESS OF REVELATION.
BY the miracles of Egypt, the false views and
corrupt habits of the Israelites were, for the time
being, in a great measure removed. Previously
they had believed in a plurality of Gods; and although they remembered the God of Abraham, yet
they had, as is evident from notices in the Bible, associated with his attribute of almighty power (the
only attribute well understood by the Patriarchs)
many of the corrupt attributes of the Egyptian
idols. Thus the idea of God was debased by having grovelling and corrupt attributes superinduced
upon it. By miraculous agency these dishonorable
views of the Divine character were removed-their
minds were emptied of false impressions in order
that they might be furnished with the true idea and
the true attributes of the Supreme Being.
But how could minds in the infancy of knowledge respecting God and human duty; having all
they had previously learned removed, and being
now about to take the first step in their progresshow could the first principles of Divine knowledge
be conveyed to such minds?




PLAN  OF  SALVAT[ON.               53
OIle thing in the outset would evidently be necessary: knowledge, as the mind is constituted, can be
communicated in no other way than progressively,
it would be necessary, therefore, that they should
begin with the elementary principles, and proceed
through all the stages of their education.  The
mind cannot receive at once all the parts of a system in religion, science, or any other department of
human knowledge.  One fact or idea must be predicated upon another, just as one stone rests upon another, firom the foundation to the top of the building
There are successive steps in the, acquisition of
knowledge, and every step in the mind's progress
must be taken from  advances already made.  God
has inwrougoht the law of progression into the nature
of things, and observes it in his own works.  From
the springing of a blade to the formation of the
mind, or of a world, every thing goes forward by
consecutive steps.
It was necessary, therefore, in view of the established laws of the mind, that the knowledge of Goc
and human duty should'be imparted to the Israelites by successive communications-necessary that
there should be a first step, or primary principle, for
a starting point, and then a progression onward and
upward to perifection.
In accordance with these principles, God, in the
introduction of the M/osaic dispensation, revealed
only his essential existence to the Israelites. In
Exodus 3: 13, 14, it is stated that Moses enquired




54        PHILOSOPHY  OF THE
of God, " Behold when I come unto the children of
Israel and say unto them —The God of your fathers
hath sent me unto you, and they shall say unto me,
What is his name? What shall I say unto themn?
And God said, I am THE I AM: and he said, thus
shalt thou say unto the children of Israel, I AM1V
hath sent me unto you." In the Hebrew text, the
simple form of the verb is used, corresponding with
the first person present, indicative, of the English
verb to be. Simply'I am,' conveying no idea but
that of personality and existence. WHAT He was,
besides his existence thus revealed, was afterwards
to be learned. This was a revelation of Divine BEING —a nucleus of essential deity, as a foundation
fact of the then new dispensation, upon which God,
by future manifestations, might engraft the attributes of his nature.
Thus, at the outset of the dispensation, there was
thrown into their minds a first truth. God revealed
his Divine existence; and the idea of God, thus
revealed, was in their minds, without any other at-.tribute being connected with it than that of infinite
power- an attribute of the Godhead which all men
derive from the works of nature —which was known
to the Patriarchs as belonging to the true God, and
which was now, by the miracles manifesting supreme power, appropriated to I aM —-Jehovah —-the
God of the Israelites.
Thus were this peculiar people carried back to the
first principles of natural religion —-their mind dis.




PLAN  OF SALVATION.              55
embarrassed firom false notions previously entertained, and the true idea of the supreme God and Judge
of men revealed. By these providences, they were
prepared, in a manner consistent with the nature of
tllings and the nature of mind, to receive a firther
revelation of the moral attributes of Jehovah whvlloln
they now recognised as the Supreme God.
7




56        PHILOSOPHY  OF THE
CHAPTER V.
CONCERNING THE NECESSITY OF AFFECTIONATE
OBEDIENCE  TO GOD; AND THE MANNER OF
PRODUCING THAT OBEDIENCE IN THE HEARTS
OF THE ISRAELITES.
-THE following principles in relation to the affections will be recognised by consciousness as true in
the experience of every man. As they lie at the
foundation of the moral exercises of the soul, and
as they relate to the sources and central principles
of all true religion, it will be necessary for the reader
to notice them, in order that he may see their application in subsequent pages.
I. The affections of the soul move in view of
certain objects, or in view of certain qualities believed to exist in those objects. The affections never
move-in familiar words-the heart never loves,
unless love be produced by seeing, or by believing
that we see some lovely and excellent qualities in
thie object. When the soul believes those good
qualities to be possessed by another, and especially,
when they are exercised towards us, the affections,
like a magnetized needle, tremble with life, and turn
towards their object.




PLAN  OF  SALVATION.               57
2. The affections are not subject to the will;* neither our own will nor any other will can directly
control them. I cannot will to love a being who
does not appear to me lovely, and who does not
exhibit the qualities adapted to move the affections:
nor can I, by command, or by any other effort of
will, cause another being to love me. The affections
are not subject to command. You cannot force another to love, or respect, or even, from the heart, to
obey. Such an attitude assumed to produce love,
would invariably produce disaffection rather than
affection.  No one, (as a matter or fact) thinks the
affections subject to the will, and, therefore, men
never endeavor to obtain the affections of others
solely by command, but by exhibiting such a character and conferring such favors as they know are
adapted to move the heart. An effect could as
easily exist without a cause, as affection in the bosom of any human being, which was not produced
by goodness or excellencies seen, or believed to exist,
in some other being.
3. The affections, although not governed by the
will, do themselves greatly influence the will. All
acts of will produced entirely by pure affection for
another are disinterested.  Cases of the affections
influencing the will are common in the experience
of every one.  There is probably no one living who
* We state the facts in the case, of which every man is conscious in his own experience, without regard to the theories of
sects in religion or philosophy.




58         PHILOSOPHY  OF  THE
has not, at some period of his life, had affection for
another, so that it gave more pleasure to please the
object of his love than to please himself. Love for
another always influences the will to act in such a
way as will please the object loved. The individual loving acts in view of the desires of the loved
object, and such acts are disinterested, not being
done with any selfish end in view, but for the sake
of another. So soon as the affections move towards
an object, the will is proportiontably influenced to
please and benefit that object; or, if a superior being,
to obey his will and secure his favor.
4. All happy obedience must arise from affection,
Affectionate obedience blesses the spirit which yields
it, if the conscience approve the object loved and
obeyed: while, on the contrary, no happiness can
be experienced from obedience to any being that we
do not love. To obey externally either God, or a
parent, from no other than interested motives, would
be sin. The devil might be obeyed for the same
reasons. Love must, therefore, constitute an essential element in all proper obedience to God.
5. When the affections of two beings are reciprocally fixed upon each other, they constitute a bond
of union and sympathy peculiarly strong and tender:-those things that affect the one affecting the
other, in proportion to the strength of affection existing between them. One conforms to the will of
thle other, not'from  a sense of obligation merely,
but from choice; and the constitution of the soul




PLAN  OF SALVATION.              59
is such that the sweetest enjoyment of which- it is
capable arises from the exercise of reciprocal affection.
6. When the circumstances of an individual are
such that he is exposed to constant suffering and
great danger; the more afflictive his situation the
more grateful love will he feel for affection and
benefits received under such circumstances. If his
circumstances were such that he could not relieve
himself, and such that he must suffer greatly or
perish; and, while in this condition, if another,
moved by benevolent regard for him, should come
to aid and save him, his affection for his deliverer
would be increased by a sense of the danger from
which he was rescued.
7. It is an admitted principle that protracted and
close attention always fixes the fact attended to
deeply in the memory; and the longer and more
intensely the mind attends to any subject, other
subjects proportionably lose their power to interest.
The same is true in relation to the affections. The
longer and more intensely we contemplate an object
in that relation which is adapted to draw out the
affections, the more deeply will the impression be
made upon the heart, as well as upon the memory.
The most favorable circumstances possible to fix an
impression deeply upon the heart and memory are,
First, that there should be protracted and earnest
attention; and Second, that at the same time that
the impression is made, the emotions of the soul
7 *




60         PHILOSOPHY  OF  TIlE
should be alive with excitement.  Without these,
an impression made upon the heart and the memory
would be slight and easily effaced; while, on the
contrary, an impression made during intense attention and excited feeling, will be engraved, as with a
pen of steel, upon the tablets of the soul.
Now, with these principles in mind, mark the
means used to fix the attention and to excite the
susceptibilities of the Israelites, and while in that
state of attention and excitement, to draw their affections to God.
The children of Israel were suffering the most
grievous bondage, which had arrived at almost an
intolerable degree of cruelty and injustice.  Just
at this crisis, the God of their fathers appears as
their deliverer, and Moses is commissioned as His
prophet. When the people are convened and their
minds aroused by the hopes of deliverance, their
attention is turned to two parties: one Pharaoh
their oppressor and the slayer of their first born,
and the other the God of Abraham, who now appeared as their deliverer, espousing their cause and
condescending personally to oppose Himself to their
oppressor. Then a scene ensues adapted in all its
circumstances to make a deep and enduring impoession upon their memory and their heart.-The
God of Abraham seems, by his judgments, to have
forced the oppressor to relent, and to let the people
go. At this point, hope and encouragemlent predominate in their minds. Now  their oppressors




PLAN  OF  SALVATION.             61
heart is hardened, and he renews his cruelty; but
while their hopes are sinking, they are again revived and strengthened, by finding that God continues to use means to induce Pharaoh to release
the captives. Thus, for a considerable length of
time, all the powers of excitability in their nature
are aroused "to activity. Towards that Being who
had so graciously interposed in their behalf, they
felt emotions of hope, gratitude, love, and admira
tion. Towards their oppressor, feelings of an opposite character must have been engendered; and
this state of excited suspense-the emotions vascillating between love and hatred, hope and fearwas continued until the impression became fixed
deep in their souls.
Keeping in mind the fact, that the more we need
a benefactor and feel that need, the stronger will be
our feelings of gratitude and love for the being who
interposes in our behalf —notice further: When
through the interposition of the Almighty, the Israelites were delivered, and had advanced as far as the
Red Sea, ahother appeal was made to their affections which was most thrilling, and adapted to call,
by one grand interposition, all their powers of gratitude and love into immediate and full exercise.
The army of the Israelites lay encamped on the
margin of the Red Sea, when, suddenly, they were
surprised by the approaching host of Pharaoh. —
Before them was the sea, and behind them an advancingo hostile army. If they went forward, they




62        PHILOSOPHY  OF THE
would find death in the waves; if they returned
backward, it would be to meet the swords of their
pursuers.  A rescue, by earthly means, from death,
or bondage more severe than they had ever borne,
was impossible.  Just at this crisis of extremity,
Jehovah appears as their deliverer. The bosom of
the pathless sea is cleft by the power of God. The
stricken waters recoil upon themselves on either
side. The Israelites pass over in safety. The Egyptian host enter and are overwhelmed in the waters.
Now, it may be affirmed without qualification,
that, in view of the nature and circumstances of the
Israelites, no combination of means, not including
the self-sacrifice of the benefactor himself, could be
so well adapted -to elicit and absorb all the affections
of the soul, as this wonderful series of events. That
this result was accomplished by these means, is au.thenticated by the history given in the Bible. When
the people were thuis delivered, they stood upon the
other side of the sea, and their affections, in answer
to the call which God had made upon them, gushed
forth in thanksgiving and praise. Hear the the re.
spouse of their hearts, and their allusion to the cause
which produced that response" O sing unto the LORD, for HE hath triumphed
gloriously: The horse and his rider he hath thrown
into the sea. The Lord is my strength and song,
and he is become my SALVATION. He is my God;




PLAN OF SALVATION.              63
and I will prepare him a habitation; my father's
God, and I will exalt him." Ex. 15: 1, 2, &c.
Thus was the attention of the whole nation
turned to the true God. An impression of his
goodness was fixed deeply in their memory, and
their affections were drawn out and fastened upon
the true object of worship. Now this, as was shown
in the commencement of the chapter, was necessary, before they could' offer worship either honorable or acceptable to God. The end was accomplished by means adapted to the nature of the human
soul and to the circumstances of the Israelites; and
by means which no being in the Universe but the
Maker of the soul could use. The demonstration
is therefore perfect, that the Scripture narrative is
true, and that no other narrative, differing materially from this in its principles, could be true.




64         PHILOSOPHY  OF THE
CHAPTER VI.
CONCERNING THE DESIGN AND NECESSITY OF
THE MORAL LAW.
AT this stage of our progress it will be useful
to recapitulate the conclusions at which we have
arrived, and thus make a point of rest from which
to extend our observation further into the plan of
God for redeeming the world. This review is the
more appropriate as we have arrived at a period in
the history of God's providence with Israel, which
presents them as a people prepared (so far as imperfect material could be prepared) to receive that
model which God might desire to impress upon
the nation.
1. They were bound to each other by all the
ties of which human nature is susceptible, and thus
rendered compact and united, so that every thing
national, whether in sentiment or practice, would
be received and cherished with unanimous, and
fervent, and lasting attachment: and furthermore,
by a long and rigorous bondage, they had been rendered, for the time being at least, humble and dependent. Thus they were disciplined by a course
of providences, adapted to fit them to receive in



PLAN  OF SALVATION.               65
struction from  their benefactor with a teachable
and grateful spirit.
2. Their minds were shaken off from idols; and
Jehovah, by a revelation made to them, setting forth
his name and nature, had revealed himself as a
DIVINE BEING, and by his works, had manifested
his almighty power: so that when their minds were
disabused of wrong views of the Godhead, an idea
of the first, true, and essential nature of God was
revealed to them; and they were thus prepared to
receive a knowledge of the attributes of that divine
essence.
3. They had been brought to contemplate God
as their Protector and Savior. Appeals tile most
affecting and thrilling had been addressed to their
affections; and they were thus attached to God as
their Almighty temporal Savior, by the ties of gratitude and love for the favor which he had manifested to them.
4.'When they had arrived on the farther shore
of the Red Sea, thus prepared to obey God and worship him with the heart, they were without laws
either civil or moral. As yet, they had never possessed any national or social organization.  They'were therefore prepared to receive, without predilection or prejudice, that system of moral instruction and civil polity, which God might reveal, as
best adapted to promote the moral interests of the
nation.
From these conclusions we may extend our vis



66         PHILOSOPHY  OF THE
ion forward into the system  of revelation. This
series of preparations would certainly lead the mind
to the expectation that what was still wanting, and
what they had been thus miraculously prepared to
receive, would be granted-which was a knowledge
of the moral character of God, and a moral law
prescribing their duty to God and to men. Without this, the plan that had been maturing for generations, and had been carried forward thus far by
wonderful exhibitions of Divine wisdom and power,
would be left unfinished, just at the point where
the finishing process was necessary.
But, besides the strong probability which the previous preparation would produce, that there would
be a revelation of moral law, there are distinct and
conclusive reasons, evincing its necessity.
The whole experience of the world has confirmed the fact, beyond the possibility of skepticism,
that man cannot discover and establish a perfect
rule of human duty. Whatever may be said of the
many excellent maxims expressed by different individuals in different ages and nations, yet it is true
that no system of duty to God and man, in any
wise consistent with enlightened reason, has ever
been established by human wisdom, and sustained
by human sanctions; and for reasons already stated,* such a fact never can occur.
But, it may be supposed that each man has,
within himself, sufficient light from reason, and suf
*See chap. i. p. 23, et seq.




PLAN  OF  SALVATION.              67
Rcient admonition from conscience, to guide himself, as an individual, in the path of truth and happiness. A single fact will correct such a supposition.  Conscience, the great arbiter of the merit
and demerit of human conduct, has little intuitive
sense of right, and is not guided entirely by reason, but is governed in a great measure by what
men believe. Indeed, Faith is the legitimate regulator of the conscience.  If a man has correct views
of duty to God and men, he will have a correct
conscience, but if he can, by a wrong view of morals and of the character of God, be induced to believe that theft, or murder, or any vice. is right, his
conscience will be corrupted by his faith. When
men are brought to believe, as they frequen[cy do
believe in heathen countries, that it is right to coinmit suicide, or infanticide, as a religious duty, their
conscience condemns them if they do not perform
the act. Thu1s, that power in the soul which pronounces upon the moral character of human conduct, is itself dependent upon, and regulated by the
faith of the individual. It is apparent, therefore,
that the reception and belief of a true rule of duty,
accompanied with proper sanctions, will alone form
in man a proper conscience. God has so constituted the soul that it is necessary, in order to the regulation of its moral powers, that it should have a rule
of duty, revealed under the sanction of its Maker's
authority; otherwise its high moral powers would
lie in dark and perpetual disorder.
8




68         PHILOSOPH Y  OF  THE
Further; unless the human soul be an exception,
God governs all things by laws adapted to their
proper nature. The laws which govern the material world are sketched in the books on natural
science; such are gravitation, affinity, mathematical
motion. Those laws by which the irrational animal creation is controled are usually called instincts.
Their operation and design are sketched, to sorme
extent, in treatises upon the instincts of animals.
Such is the law which leads the beaver to build his
dam, and all other animals to pursue some particular habits instead of others. All beavers from the
first one created to the present time, have been instinctively led to build a dam in the same manner,
and so their instinct will lead them to build till the
end of time. The law, which drives them to the
act is as necessitating as the law which causes the
smoke to rise upwards.  Nothing in the universe
of God, animate or inanimate, is left without the
government of appropriate law, unless that thing be
the noblest creature of God-the human spirit. To
suppose, therefore, that the human soul is thus left
unguided by a revealed rule of conduct, is to sup
pose that God cares for the, less and not the greater
-to suppose that He would constitute the moral
powers of the soul so that a law was necessary for
their guidance, and then reveal none-to suppose,
especially in the case of the Israelites, that He
would prepare a people to receive, and obey with a
proper spirit, this necessary rule of duty, and yet




PLAN  OF SALVATION.             69
give no rule. But, to suppose these things would
be absurd; it follows, therefore, that God would
reveal to the Israelites a law for the regulation of
their conduct in morals and religion.
But, physical law or necessitating instinct would
not be adapted in its nature to the government of a
rational and moral being.  The application of
either to the soul would destroy its free agency.
God has made man intelligent, and thereby adapted
his nature to a rule which he understands.-Man
has a will and a conscience: but he must understand the rule in order to will obedience, and he
must believe the sanction by which the law is maintained, before he can feel the obligation upon his
conscience. A law, therefore, adapted to man's nature, must be addressed to the understanding —
sanctioned by suitable authority; and enforced by
adequatoe penalties.
In accordance with these legitimate deductions,
God gave the Israelites a rule of life-the Moral
Law —succinctly comprehended in the Ten Commandments. And as affectionate obedience is the
only proper obedience, Hie coupled the facts whichl
were fitted to produce affection with the commnanda
to obey; saying,'" I am Jehovah, thy God, whichl
brought thee up out of the land of Egypt, and out.
of the house bondage"-t/herefore, LOVE lIE and
KEEP MY COMIMANDMENTS.:k
* Deut. b: passim.




70         PHILOSOPHY OF THE
CHAPTER VII.
CONCERNING THE DEVELOPMENT OF THE IDEA OF HOLINESS, AND ITS TRANSFER TO JEHOVAH AS AN ATTRIBUTE.
As yet the Israelites were little acquainted with
any attribute of the I AM-Jehovah-except his
infinite power and goodness; and his goodness was
known to them only as manifested in kindness and
mercy towards themselves, as a peculiar people,
distinguished from other nations, as the special
objects of the Divine favor. They had a disposition to worship Jehovah, and to regard the rights
of each other according to his commandments; but
they knew as yet little of his moral attributes. Of
the attribute of holiness-purity from  sin, and
opposition of nature to all moral and physical
defilement —they  knew  comparatively nothing.
After the law had been given, they knew that God
required worship and obedience for himself, and
just conduct towards others, but they did not know
that his nature was hostile to all moral defilement
of heart and life. And to this knowledge, as we
lhave seen in the introduction, they could not, of
thllemselves, attain.
At the period of the deliverance from Egypt,




PLAN  OF SALVATION.             71
every nation by which they were surrounded, worshipped unholy beings. Now, how were the Jews
to be extricated from this difficulty, and made to
understand, and feel the influence of the holy character of God. The Egyptian idolatry in which
they had mingled, was beastly and lustful; and one
of their first acts of disobedience after their deliverance, showed that their minds were still dark, and
their propensities corrupt. The golden calf which
they desired should be erected for them, was not
designed as an act of apostacy from Jehovah, who
had delivered them from Egyptian servitude. When
the image was made, it was proclaimed to be that
God which brought them up out of the land of
Egypt; and when the proclamation of a feast, or
idolatrous debauch, was issued by Aaron, it was denominated a feast, not to Isis or Osiris, but a feast
to Jehovah; and as such they held it.* But they
offered to the holy Jehovah the unholy worship of
the idols of Egypt. Thus they manifested their
ignorance of the holiness of his nature, as well as
the corruption of their own hearts.
It was necessary, therefore, in order to promote
right exercises of heart in religious worship, that
the Israelitos should be made acquainted with the
holiness of God. The precise question, then, for
solution is, How could the idea of God's holiness
be conveyed to the minds of the Israelites? If it
should be found that there is but one way in which
E x, 32: 4, 5.
5.




72         PI-IILOSOPTIY  OF  TI-E
it could be originated, according to the nature of
mind. then it would followv, necessarily, that God
wolld pursue that way, or he would have to alter
the hr-nman constitution, in order to communicate a
knowledge of his attribute of holiness.  But, as it
is matter of fact that the constitution of the mind
has not been altered, it follows that that method
would be pursued which is in accordance with the
nature of mind, to convey the necessary knowledge.
Now'all practical knowledge is conveyed to the
uinderstanding through the mediunm of the senses.
Whatever may be said about innate ideas by speculative philosophers, still all agree that all acquired
knowledge-mnust reach the mind throuxgh the medium of one of the five senses, or upon the occasion
of their exercise. Through the senses the knowledge of external objects is conveyed to the mind,
anId these simple ideas serve as material for reflection, comparison and abstraction.
The etymology of the Hebrew language, as writ
ten by Moses, and spoken by the Isralites, fuirnishe
an interesting.illustration of the origin of the feA,
abstract terms with which their minds were familiar
The abstract ideas of the Hebrew tongue may even
now, in most instances, be traced to tthe object -o'
circumstance whence they originated.  Thus the
idea of power, among the Hebrews, was derived
from  the horn of an animal; and the sam-ne word
in Hebrew which signifies horn likewise signifiesl
power, and may be translated in either way to suit




PLAN  OF -SALVATION.             73
the sense.  The idea was originally conveyed
through the eye, by noticing that the strength of
the animal was exerted through its horn. The
force thus exerted, especially when the animal was
enraged, was the greatest which fell under their
observation; and sometimes, in its effects, it was
disastrous and overwhelming.  Hence, the horn
soon became a figure to denote power, and when
the idea was once originated and defined in their
minds, they could apply it to any object which produced a strong effect either upon the bodies or the
minds of men. An idea of power likewise originated from the human hand, because through it man
exerted his strength. The same word in Hebrew
still expresses both the object and the idea derived
from it-" Life and death are in the power of the
tongue," reads literally —-" Life and death are in the
hacnd of the tongue."  Sunshine, in H-ebrew is
synonymous with happiness: The idea being originated by experiencing the pleasant feelings produced
by the effects of a sunny day; and whien thus originated, it was applied to the same and similar feelings produced by other causes. The abstract idea
of judgment or justice is derived from a word which
signifies to cut or divide; it being originated by
the circumstance that when the primitive hunters
had killed a stag, or other prey, one divided the flesh
with a knife, among those who assisted in the pursuit, distributing a just portion to each. Thus, the
act of cutting  and dividing their prey, which was




74         PHILOSOPHY  OF THE
the first circumstance that called into exercise and
placed before their senses the principle of justice,
was the circumstance from which they derived this
most important abstract idea.
Other instances might be mentioned. These are
sufficient to show the manner in which the abstract
ideas of the Hebrews were originated. And so,
every new idea which found a place in their understanding, had to be originated, primarily, by an impression made by external objects upon the senses.
Further, all ideas which admit of the signification of more or most perfect, can be originated only
by a comparison of one object with another. More
lovely, or more pure, can only be predicated of one
thing by comparison with another which it excels
in one of these respects. By a series of comparisons, each one exceeding the last in beauty or purity,
an idea of the highest degree of perfection may be
produced. Thus one flower may be called lovely,
another more lovely, and the rose the most lovely;
and the idea of the superior beauty of the rose
would be originated by the comparison or contrast between it and other flowers of less beauty.
It is not said that the rose would not appear lovely
without comparison, but the idea of its superior
loveliness is originated by comparison, and it could
be derived in no other way.
With these principles in mind, we return to the inquiry, How could the idea of God's holinless, or qnoral purity, be conveyed to t!he einds of the Jews?




PLAN  OF  SALVATION.              75
First, marlk the principles —(1.) There -was not
an object in the material world which would convey to the mind the idea of God's holiness.-(2.)
The idea, therefore, would have to be originated,
and thrown into their mind, through the senses, by
a process instituted for that express purpose. (3.)
The plan to originate the idea, in order to meet the
constitution of the mind, must consist of a series of
comparisons.
Now, mark the correspondency between these
principles, founded upon the laws of the mind, and
that system devised to instruct the Israelites in the
knowledoge of God.
In the outset, the animals common to Palestine
were divided, by command of Jehovah, into clean
and unclean; in this way a distinction was made,
and the one class in comparison with the other was
deemed to be of a purer and better kind. From
the class thus distinguished, as more pure than the
other, one was selected to offer as a sacrifice. It
was not only to be chosen from the clean beasts,
but, as an individual, it was to be without spot or
blemish. Thus it was, in their eyes, purer than
the other class, and purer than other individuals of
its own class. This sacrifice, the people were not
deemed worthy, in their own persons, to offer unto
Jehovah; but it was to be offered by a class of men
who were distinguished from their brethren, purified, and set apart for the service of the priest's
office  Thus the idea of purity, originated from




76           PHILOSOPHY OF THE
tw- sources; the purified priest and the pure animal pturfied, were united in the offering of the sacrifice.  But before the sacrifice could be offered,
it was washed with clean water-and the priest
had, in some cases, to wash himself, and officiate
without his sandals.  Thus, when one process of
comparison after another had attached the idea of
superlative purity to the sacrifice —in offering it to
Jehovah, in order that the contrast between the purity of God and the highest degrees of earthly purity might be seen, neither priest, people, nor sacrifice was deemed sufficiently pure to come into his
presence; but the offering was made in the court
without the holy of holies. In this manner, by a
process of comparison, the character of God, in
point of purity, was placed indefinitely above themselves and their sacrifices.*
And not only in the sacrifices, but throughout the
whole Levitical economy, the idea of purity pervaded all its ceremonies and observances.   The
camp  was purified-the  people  were purifiedevery thing was purified and re-purified; and each
process of the ordinances was designed to reflect
~* It is not argued that no other end was designed and accomplished by the arbitrary separation of animals into classes of clean
and unclean. By this means the Jews were undoubtedly excluded from partaking in the feasts of the heathen around, who ate
those animals which were forbidden to them. An excellent writer observes that it is characteristic of the wisdom of God to actormplish many ends by a single act of Providence.




PLAN  OF  SALVATION.            77
purity upon the others; until, finally that idea of
purity formed in the mind and rendered intense by
the convergence of so many rays, was by comparison, referred to the idea of God-and the idea
of God in their minds, being that of an infinitely
powerful and good Spirit, hence, purity, as a characteristic or attribute of such a nature, would ne.
cessarily-assume a moral aspect, because it appertained to a moral being-it would become moral purity, or holiness. Thus they learned, in the sentiment of Scripture, that God was of too pure eyes
to look upon iniquity.
That the idea of moral purity in the minds of
the Israelites was thus originated by the machinery
of the Levitical dispensation, is supported, not only
by the philosophy of the thing, but by many allusions in the scriptures. Such allusions are frequent
both in the writers of the Old and of the New dispensations; evidencing that, in their minds, the idea
of moral purity was still symbolized by physical
purity. The rite of Baptism is founded upon this
symbolical analogy. The external washing with
water being significant of the purifying influence
of the Holy Spirit. St. John saw in vision the undefiled in heart clothed with linen pure and white;
evincing, that to the mind of the Jew such vestments as the high priest wore, when he entered the
holy of holies, were still emblematical of moral purity. In the Epistle to the Hebrews, which is an
apostolic exposition of the spiritual import of the




78         PHILOSOPHY  OF  THE
Levitical institution, so far as that institution particularly concerns believers under the New Testament
dispensation, we have the foregoing view of the
design of ceremonial purification expressly confirmed.  "It was therefore necessary," says Paul
to the Hebrews, " that the patterns of things in the
heavens should be purified with these, (i. e. with
these purifying processes addressed to the senses)
but the heavenly things themselves with better sacrifices than these." The plain instruction of which
is, that the parts and processes of the Levitical
economy were patterns addressed to the senses of.unseen things in heaven, and that the purifying of
those patterns indicated the spiritual purity of the
spiritual things which they represented.
There is, finally, demonstrative evidence of the
fact, that the idea of perfect moral purity, as connected with the idea of God, is now, and always has
betel the same which was originated and conveyed
to the minds of the Jews by the machinery of the
Levitical dispensation.  The Hebrew  word vnsp
quadhlosh, was used to express the idea of purity as
originated by the tabernacle service. The literal
definition is, pure, to be pure, to be purified for
sacred uses.  The word thus originated and conveying this meaning is employed in the Scriptures
to express the moral purity or holiness of God.* In
the New Testament this word is translated by the
Greek term Aytos, agios, but the Hebrew idea is con*'IiTD lc my holy name. Lev. 20: 3.




PLAN  OF  SALVATION.                     79
nected  with  the Greek word.  In  King   James's
version this Greek word is rendered by the Saxon
term  holy-the Saxon word losing- its original imnport, (whole, wlholly,) and taking that of the Hebrewv
derived throug'h the Greek.  So that our idea of the
holiness of God is the same which  was originated
by the Levitical ceremonies; and there is no other
word, so far as I have been able to examine, in any
language,  which conveys this idea.  Nor is there
any  idea among  any  people  that  approximates
closely to the Scripture idea of lholiness, unless, the
words received some shades of its signification fiom
the Bible.*
Here, then, the idea of God's moral purity was
conveyed  by the  Mosaic economy in a manner in
accordance with the constitution and the condition
of the Jewish mind.  This same idea lhas descended friom  the Hebrewr  through the Greek to our own
language, and  there is, so far as knonwn,  no other
word in the world, which conveys to the mind the
* One of the principal difficulties wlhich the Missionary meets
with, according to letters in the Missionary reports, is, that of
conveving  to the mind of the heathen, the idea of' the holiness of
God. They find no such idea in their minds, and they can use
no words in their language by which to convey the full and true
force of the thought.  The true idea, therefore, if colnmunicated
at all, must be conveyed by a periphrasis, and by labored illus..
tration. This obstacle will be one of the most difficult to surmount in all languages; and it cannot be perfectly overcome, till
the christian teacher becomes perfectly familiar with the lan.
guage of those whom he wishes to instruct.
9




80            PHILOSOPHY  OF THE
true idea. of God's moral purity, but that originated
by the institution which God prescribed  to Moses
upon the Mount.*
The demonstration then is conclusive, both from
philosophy and fact, that the true and necessary
idea of God's attribute of holiness was originated by
the "patterns" of the Levitical economy, and that it
could have been communicated  to mankind, at the
first, in no other way.-f
* Ex. 25: 9.
t The foundation principle of that school of skepticism, at the
head of which are the atheistical materialists, is, that all knowledge is derived through, the medium of the senses, and that as
God is not an object of sense, men can have no knowledge of
his being or attributes.  Now these deductions show that the
truth of revealed religion may be firmly established upon their
own proposition.




PLAN  OF SALVATION.             81
CHAPTER VI1I.
CONCERNING  THE  ORIGIN  OF THE  IDEAS OF
JUSTICE AND MERCY) AND THEIR TRANSFER
TO THE CHARACTER OF JEHOVAH.
HOLINESS and justice, although they convey to
the mind ideas somewhat distinct from each other,
yet the import of the one is shaded into that of the
other. Holiness signifies the purity of the Divine
nature froln moral defilement; while justice signifies the relation which holiness causes God to sustain to men, as the subjects of the Divine government. In relation to God, one is subjective, declaring' his freeedom from sin; the other objective, declaring his opposition to sin, as the transgression of
the divine lawv. The Israelites might knoxw that
God was holy, and that he required of them clean
hands and a clean heart in worship, and yet not understand the full demerit of transgressing the will
of God, or the intensity of the Divine opposition to
sin. God had given them the moral law, and they
knew that he required them to obey it; but what,
in the mind of God, was the proper desert of disobeying it they did not know. They had been accustomed, like all idolaters, to consider the desert




82          PHILOSOPHY  OF  THE
of moral transgression uncertain and unequal. Now
they had to learn the immutable justice of the Supreme Being —that his holiness was not a passive
quality, but an active attribute of his nature, and
not only the opposite, but the antagonist principle
to siIn.
tI. what naunler, then, could a lnlowleCde of the
Divinlze Justice, or of the deminerit of sin in, the sig'ht
of God, be conveyed lo the minZds of the.Jews.
There is but one way in which any being can
manifest to other minds the opposition of his nature
to sin. A lawgiver can manifest his -views of the
demerit of transgression in no other way than by
the pentally which he itlflicts upon the transgressor.
In all beings who have authority to makte law for
the obedience of others, the conscience is the standard which regulates the amount of punishment that
should be inflicted upon the disobedient; and the
measure of punishment which conscience dictates, is
just in proportion to the opposition which the lawgiver feels to the transgression of his lawv; i. e. the
amount of regard which he has for his own law,
will graduate the amount of opposition which he
will feel to its transgression.  The amount of opposition which any beingr feels to sin is in proportion
to the holiness of that being, and conscience will
sanction penalty up to the amount of opposition
which he feels to crime.
If the father of a family felt no regard for the
law of the Sabbath, his conscience would not allow




PLAN  OF  SALVATION.              83
him to punish his children for violating, by folly or
labor, a law which he did not himself respect. But
a father who felt a sacred regard for the Divine
law, would be required by his conscience to cause
his children to respect the Sabbath, and to punish
them if they disobeyed. The penalty which one
felt to be wrong the other would feel to be right,
because the disposition of the one towards the law
was different from the other.
The principle then is manifest, that the more
holy and just any being is, the more he is opposed
to sin, and the higher penalty will his conscience
sanction as the desert of transgressing the Divine
law. Now, God being infinitely holy, he is, therefore, infinitely opposed to sin, and the Divine conscience will enforce penalty accordingly.
This is the foundation of penalty in the Divine
mind. The particular. point of inquiry is, How
could the desert of sin, as it existed in the mlind
of God, be revealed to the Israelites?
If the penalty inflicted is sanctioned by the conscience of the lawgiver, it follows, as has been shown,
that the opposition of his nature to the crime is in
exact proportion to the penalty which he inflicts
upon the criminal. Penalty, therefore, inflicted upon the transgressor, is the only way by which the
standard of justice, as it exists in the mind of God,
could be revealed to men.
The truth of this principle may be made apparent by illustration.  Suppose a father were to ex
9 *:




84        fPHILOSOPHY  OF  THE
press his will in relation to the government of his
family, and the reoulations weree  no sooner made,
than some of his children should resist his autllhority,
and disobey his commands.  Now, suppose the father should not punish the offenders, but treat' them
as he did his obedient children.  By so doing he
would encourage the disobedient-discoura-ge the
obedient —destroy his own authority, and make the
impression upon the minds of all his children that
he had no regard for the regoulations which he had
himself made.  And further, if these regulations
were for the g-eneral good of the family, by riot
maintaining them, he would convince the obedient
that he did not regard their best interests, but was
the friend of the rebellious.  And if he were to
punlish for the transgression but lightly, thley would
suppose that he estimated but lightly a breach of
his commands, and they could not, from the constitution of their minds, suppose otherwise.  But if
the father, when one of the children tranusgressed,
should punishl him and exclude hiln from favor till
he submitted to his authority, and acknowledged
with a penitent spirit his offence, then the household would be convinced that the father's -will was
imperative, and tb.at the only alternative presented
to them  was affectionate submission, or exclusion
from  the society of their father and his obedient
children.  Thus the amount of the father's regard
for hlis law, his interest in the well-being of his
obedient children, and the opposition of his nature




PLAN  OF SALVATION.              85
to disobedience, would be graduated in every child's
mind by the penalty which he inflicted for the
transgression of his commands.
So in the case of an absolute lawgive: his hostility to crime could be known only by the penalty
which he inflicted upon the criminal. If, for the
crime of theft, he' were to punish the offender only
by the imposition of a trifling fine, the impression
would be made upon every mind that he did not,
at heart, feel much hostility to the crime of larceny. If he had the power, and did not punish
crime at all, he would thus reveal to the whole nation that he was in league with criminals, and himself a criminal at heart.
So in relation to murder, if he were to let the
culprit go free, or inflict upon him but a slight
penalty, he would thus show that his heart was
tainted with guilt, and that there was no safety for
good men under his government. But should he
fix a penalty to transgression —declare it to all his
subjects, aand visit every criminal with punishment
in proportion to his guilt. he would show to the
world that he regarded the law, and was opposed
directly and forever to its transgression.
In like manner, and in no other way, could God
manifest to men his infinite justice and his reg'ard
for the laws of his kingdom. Did he punish for sin
with but a slight penalty, the whole universe of
mind woull lhave good reason to believe that the
God of heaven was but little opposed to sin. Did




86         PHILOSOPHY -OF THE
he punish it with the highest degree of penalty, it
would be evidence to the universe that his nature
was in the highest degree opposed to sin and attached to holiness.
Now, whatever may be said in relation to the
application of these principles to future rewards
and punishments, one'thing will be apparent to all,
which is all that the present argument requires to
be admitted, that is-the mind of man would receive an idea of the amount of God's opposition to
sin, only by the amount of penalty which he inflicted upon the sinner.
Having ascertained these premises, we return to
the inquiry, Hotw could the demerit of sin in the
sight of God, or the idea of God's attribute of
justice, be conzveyed to the minds of the Jews?
The people had now, in a good degree, a knowledge of what sin was. In addition to the light of
natural conscience, which might guide them to some
extent in relation to their duties to each other, they
had the Moral Law, with the commentary of Moses, defining its precepts and applying them to the
conduct of life. Their minds were thus enlightened
in relation to sin in the following particulars. First,
those acts which were a transgression of the positive precepts of the Law. Second, omissions of
duties enjoined in the Law; and, Third, many acts
which the spirit of the law would condemn, but
which might not be defined in any particular precept, w-ould now be noticed by enlightened conu




PLAN  OF  SALVATION.                   87
science, as sin against Jehovah, their holy benefactor, and the giver of the law.
Having  thus been taught what was sin of commission and omission, one obvious design of the
institution of sacrifices,* and one which has been
perceived and understood, both by the Jews and
GCentiles, was to convey to the mind the just demerit and proper penalty of sin.
There were three classes of sacrifices in the old
dispensation in which death was inflicted.,  The
first, which Gentiles, as well as.Jews were permitted to offer, was the holocaust, or whole biurnt offering, which was entirely consumed by fire.  Sacrifices of this description seem  to have been offered
from the earliest ages. They were offered, as the
best informed think, as an acknowledgement of, and
atonement for, general sinfulness of life. They seem
to have had reference to the fact, of which every
man is conscious, that he often violates known duty,
and does many things which the light of nature and
conscience teaches him not to do.
After the whole burnt offering, was the sin offering, sacrificed for an atonement, when the individ* The question whether the sacrifices, and the particular regulations concerning them, were of Divine origin, does not afict
the argument. Whether they were originally institued by Divine
command, or whether Moses, acting under Divine guidance, modified an existing institution and adapted it to the Divine purposes,
both the design, and the end accomplished, would be the same.
There are good reasons, however, for the opinion that sacrifices
for sin were of Divine appointment.




88         PHILOSOPHY  OF  THE
ual had transgressed any specific precept of the
moral law.
The trespass-offering differed only from the sinoffering, as the learned suppose, in this, that it was a
sacrifice for sins of omission, or for the non.performance of duty, while the sin-offering was made for a
violation of the specific precepts of the Moral Law.
Whether the design of the different classes of sacrifices was as above specified or not, is not material,
further than it shows how nicely the forms of the
Levitical economy were adjusted to meet that varied consciousness of sin, which the precepts of the
law and an enlightened conscience would produce
in the human soul. The material point to which
attention is necessary, with reference to the present
discussion, is that by which the death and destruction of the animal, offered in sacrifice, was made to
represent the desert of the sinner.
When an individual brought a sacrifice, he delivered it to the priest to be slain. He then laid his
hands upon its head, thereby, in a form well understood among  the Jews, transferring to it his sins;
and then the life of the sacrifice was taken as a substitute for his own life. He was thus i.aught that the
transgression of the law, or any act of sin against
God, was worthy of death; and that the sacrifice
suffered that penalty in his stead.
Further —The Jews had been taught that the
blood of the sacrifice was its life; or rather the
principle upon which the life of the body depended.




PLAN  OF SALVATION.             89
Upon this subject they had the following express
instruction-" For the life of the flesh is the blood;
and I have given it to you upon the altar to make
an atonement for your souls: for it is the blood
that maketh an atonement for the soul."@ Now,
this blood, which the Jews were thus taught to believe was the life of the sacrifice, was repeatedly
sprinkled by the priest upon the mercy-seat and towards the holy place; thus presenting the life of
the sacrifice immediately in the presence of God;
(the ineffable light, or symbol of God's presence,
rested over the mercy-seat between the cherubim)
signifying, as plainly as forms, and shadows, and
external types could signify, that life had been rendered up to God to make an atonement for their
souls.
Thus the idea was conveyed to their mind through
the senses, that the desert of sin in the sight of God
was the death of the soul. And while they stood
praying in the outer court of the tabernacle, and beheld the dark volume of smoke ascending from the
fire that consumed the sacrifice which was burning
in their stead, how awful must have been the impression of the desert of sin, made by that dark
volume of ascending smoke. The idea was distinct and deeply impressed, that God's justice was
a consuming fire to sinners; and that their souls
escaped only through a vicarious atonement.
As a picture in a child's primer will convey an
* Lev. 17: 11.




90           PHILOSOPHY OF TIIE
idea to the infant mind, long before it can be taught
by abstract signs-so  the Jews, in the infancy of
their knowledge of God, and before there were any
abstract signs to convey that knowledge, had thrown
into their minds through the senses, the two essential ideas of God's justice and mercy —His justice
in that the wages of sin is the death of the souland His mercy, in that God would pardon the sinner, if he confessed his sin, acknowvlecdged the life
of his soul forfeited, and offered the life of the sacrifice as his substitute.
In this manner an idea of the desert of sin was
conveyed to the minds of the Jews —God's law
honored; and the utter hostility of the lawgiver to
sin clearly manifested;. and God's mercy was likewise revealed as stated in the preceding paragraph.
Thus in a manner accordant with the circumstances
of the Jews, and by means adapted in their operation to the constitution of nature, was the knoTwledge of God's attribute of Justice, and the relation
which Mercy sustains to that attribute, fully revealed
in the world; and, in view of the nature of things
it could have been revealed in no other way.*
* Enquiring readers of the Old Testament often find many
things announced in the name of God, which must seem to them
inconsistent with the majesty of the Divine nature, unless they
view those requirements in the light of the inquiry, cc What impressions where they adapted to make upon the Jewish mind?"
Tlhere are but few readers of the Old Testament who read on this
subject intelligently. In this remark we do not refer to the historical or preceptive portions of these writings, but to the ele



PLAN OF SALVATION.                        91
ments of the Mosaic institution.  In order to see the design of
many items of the system, we must consider those items as exhibitions to the senses, designed chiefly, perhaps only, to produce
right ideas, or to correct erroneous ones then existing, in the
minds of the Jews.  The inquiry ought not to be, what impression are they adapted to produce upon our minds concerning God,
but, what impression would the particular revelation make upon
THEIR minds. An instance or two will illustrate these remarks.
The adaptation to accomplish a necessary ehd is apparent in
the scene at Sinai.  The Israelites had been accustomed to an
idolatry where the most common familiarities where practised
with the idol gods. The idea of reverence and majesty which belongs to the character of God, had been lost, by attaching the
idea of divinity to the objects of sense. It was necessary, there.
fore, that the idea of God should now be clothed, in their minds,
with that reverence and majesty which properly belongs to it.
The scene at Sinai was adapted to produce, and did produce for
the time being, the right impression. The mountain was made
to tremble to its base. A cloud of darkness covered its summit,
from which the lightnings leaped out and thunders uttered their
voices. In the words of a New Testament writer, there was
darkness, and blackness, and tempest."  It was ordered that
neither man nor beast should touch the mountain lest they should
be visited with death. The exhibition in all its forms was
adapted to produce that sense of majesty and awe in view of the
divine character which the Israelites needed to feel. To minds
subjected to the influence of other circumstances than those
which affected the character of the Israelites in Egypt, such
manifestations might not be necessary; but in the case of the
Jews, accustomed as they had been to witness a besotting familiarity with idols, these manifestations were directly adapted to
counteract low views of the Divine character, and to inspire the
soul with suitable reverence in view of the infinite majesty and
eternal power of the Being with whom they had to do.
The testimony of the Bible in relation to the design of the ex)0




~92          PHILOSOPIHY  OF THE
hibition at Sinai corroborates the views that have been given.
cc When the people saw it, they removed and stood afar off, and
they said unto Moses, Speak thou unto us and we will hear: but
let not God speak unto us lest we die. And Moses said unto the
people, Fear not, for God has come to prove you, and that his fear
may be before your faces that ye sin not." —Ex. 20: 18, 19.
The scene which occurred afterwards, evinced the necessity of
this exhibition, and developed the result of the proof, [trial] that
was made of their character. In the absence of Moses they required an image of Jehovah to be made, and they feasted and
played'- this last word having a licentious import-in its presence. Thus, after trial of the strongest exhibitions upon their
mind, some of them proved themselves so incorrigibly attached to
licentious idolatry that they desired to worship Jehovah under the
character of the Egyptian calf. They thus proved themselves
unfit material, too corrupt for the end in view, and they were,
in accordance with the reason of the case, destroyed.
Another conviction necessary to be lodged in the minds of the
Israelites, and impressed deeply and frequently upon their hearts,
was faith in the present and overruling God. This was the more
necessary, as no visible image of Jehovah was allowed in the
camp. There were but two methods possible, by which their
minds could be convinced of the immediate presence and power
of God controling all the events of their history. Either such
exhibitions must be made that they would see certain ends accomplished without human instrumentality; or, they must see
human instrumentality clothed with a power which it is not possible in the nature of things, it should in itself possess. The
circumstances connected with the fall of Jericho will illustrate
the case. The people were required to surround the city, by a
silent procession during seven days, bearing the sacred ark, and
blowing with rude instruments which they used for trumpets. On
the seventh day, the people were to shout after they had compassed the city seven times; and when they shouted, according
to a Divine promise, the walls of the city fell to the ground.




PLAN   OF  SA LATION.                     03
Now, here was a process of means in which there was no adaptation to produce the external effect, in orderthat the INTERNAL
effect, the great end of all revelation, might be produced-that
they might be taught to recognise Jehovah as the present God of
nature and providence, and rest their faith on him.
If the Israelites had, in this case, used the common instrumentalities to secure success-if they had destroyed the wall with instruments of war, or scaled its height with ladders, and thus overcome by the strength of their own arm, or the aid of their own
devices, instead of being led to humble reliance upon God, and
to recognise his agency in their behalf, they would have seen in
the means which they had used a cause adequate to produce the
effect, and they would have forgotten the First Cause, upon whose
power they were dependent. Second causes were avoided in order that they might see the connection between the First Cause,
and the effect produced-human instrumentality stood in abeyance, in order that the Divine agency might be recognised. Thus
they were taught to have faith in God, and to rely upon the
presence and the power of the Invisible Jehovah.




94        PHILOSOPHY  OF THE
CHAPI'ER iK.
CO0N'JERNINTG THE TRANSITION FROM  THE AUATERIAL SYSTEM, BY WHICH RELIGIOUS IDEAS
WERE CONVEYED THROUGH THE SENSES, TO
TIlE SPIRITUAL SYSTEM, IN WHICH ABSTRACT
IDEAS WERE CONVEYED BY WORDS AND PARABLES.'HUMAN langruage has always advanced from its
first stage, in which ideas are acquired directly
through the medium  of the senses, to the higher
state, in which abstract ideas are conveyed by appropriate words and signs. When an idea is once
formed by outward objects, and a word formed representing that idea, it is then no longer necessary,
or desirable, that the object which first originated
the idea should longer be associated in the mind
with the idea itself. It is even true that the import
of abstract ideas suffers from a co-existence in the
mind of the abstract thought with the idea of the
object which originated it. Thus the word spirit
now conveys a distinct idea to the mind of pure
spiritual existence; but the distinctness and power
of the idea is impaired, by remembering that the
word from which it was derived, originally signlfi



PLAN OF SALVATION.              95
ed wind, and that the word itself was originated in
the first place by the wind. So in other cases; although the ideas of abstract and spiritual things can
be originated, primarily, only from outward objects,
yet when they have been originated, and the spiritual idea connected with the sign or word conveying
its proper sense, it is desirable, in order to their greatest force and perspicuity, that their connection with
materiality should be broken off in the mind.
In all written languages this advancement from
one stage of perfection to another, by the addition of
abstract ideas, can be traced; and experience teaches, incontrovertibly, that the advancement of human
language, as above described, and the advancement
of human society, are dependent upon each other.
The preceding principles being applied to the
subject under consideration, it would follow that
the Mosaic machinery, which formed the abstract
ideas, conveying the knowledge of God's true character, would no longer be useful after those ideas
were originated, defined, and connected with the
words which expressed their abstract or spiritual
import. It would follow, therefore, that the machinery would be entirely dispensed with whenever it had answered the entire design for which it
was put into operation. Whenever the Jews were
cured of idolatry, and had obtained true ideas of the
attributes of the true God, then the dispensation of
shadows and ceremonies, which " could not make
the comers thereunto perfect," would, according to
10,




)96        PHPILOSOPHY  OF THE
the reason of things, pass away, and give place to a
more perfect and more spiritual dispensation.
We find, aceordingly, that the machinery of the
tabernacle was gradually removed; it never having
existed in perfection after the location of the tribes
in Palestine. They sojourned in the wilderness
until those who had come out of Egypt died. The
generation who succeeded them had the advantage
of having received their entire education through
the medium of the Mosaic institution, and thus of
being freed from vicious habits and remembrances
contracted in idolatrous society.
Afterwards the prophets held an intermediate
place between the material dispensation of Moses
and the pure spirituality of that of Christ. In the
prophetic books, especially the later ones, there is an
evident departure from a reliance upon the external
forms, and an application of the ideas connected
with those forms to internal states of mind. Their
views of the old dispensation were more spiritual
than the views of those who lived near the oricin of
the institution. And in the dispensation of the
Messiah, the prophets evidently expected clearer
light and purer spirituality.
The state of the case, then, is this: The old dispensation was necessary and indispensable, in itself,
and in its place; but it was neither designed, nor
adapted to continue-The knowledge of Divine
things which it generated was necessary for all men,
but, as yet, it was circumscribed to a small portion of




PLAN  OF  SALVATION.                  97
the human family: the point of inquiry now presents itself, How  coutld this essential knowledge
concerning the Divine Nature and attributes, be
extended througthoutt bhe world?
There would be but two methods possible-either
the same processes, and the same cumbrous machinery, (which were a I burden' that an apostle affirmed neither he nor his fathers were able to bear)
must be established in every nation and kindred and
tribe of the human farnily, and thus each nation be
disciplined and educated by itself: or, one nation
must be prepared and disciplined,-their propensity
to idolatry destroyed-the ideas coined in the die
prepared by Jehovah, thrown into their minds, and
then, being thus prepared, they might be made the
instruments of transferring those ideas into the lan
guages of other nations.*  If the Almighty were to
adopt the first method, it would exclude men from
benevolent labor for the spiritual good of each other;
and besides, the history of the process with the Jews,
as well as the reason of the thing, would indicate
that the latter method would be the one which the
Maker would adopt.
* There is a common, and, to some minds, a weighty objection
against the truth of Revealed Religion, stated as follows:-If God
ever gave a religion to the world, why did he not reveal it to all
men, and reveal it at once and perfectly, so that no one could
doubt? If this had been possible, it might not have been expedient; but the nature of things, as we have seen, rendered it impossible to give man a revelation in such a manner.




98         PI-IILOSOPHY  OF THE
But, in order to the diffusion of the knowledge of
God by the latter method, some things would be
necessary as pre-requisites, among which are the
following —
1. That the Jews, who possessed these ideas,
should be scattered throughout the world, and that
they should be thus scattered long enough before
the time of the general diffusion of Divine knowledge to have become familiar with the languages of
the different nations where they sojourned.  This
would be necessary, in order that by-speaking in
other tongues they might transfer into them their
own ideas of Divine things, by attaching those ideas
to words in the respective languages which they
spoke, or by introducing into those languages words
and phrases of Hebrew origin, conveying the revealed ideas. Whether the different languages were
acquired by miraculous or by human instrumentality, there would be no other way possible of transferring ideas from one language to another, but by
the methods above mentioned.
2. It would be necessary, before the Jews were
thus scattered, that their propensity to idolatry
should be entirely subdued, otherwise they would,
as they had frequently done before, fall into the
adominable habits of the nations among whom they
were dispersed.*
* Idolatry is one of the most unconquerable of all the cor.
rupt propensities of the human soul. Miracles under the new




PLAN  OF  S.AALVATION.                99
3. The new and spiritual system  should be first
propagated among those who understood both the
spiritual import of the Hebrew language, and likewise the language of the other nations to whom the
gospel was to be preached. It was necessary that
the new dispensation should be committed, first to
the Jews,  who were scattered in the surrounding
nations, because, as we have seen, they were the
on. y individuals immediately prepared to commnnicate it to others.
Now the following facts are matters of authentic
history.
1. By instruction and discipline the Jews were
entirely cured of the propensity to idolatry-so
much so that their souls abhorred idols.
2. They were, and had been for many generations, dispersed among all nations of the Roman
world; but still, in their dispersion they retained
their peculiar ideas, and multitudes of this peculiar
people assembled out of all countries, at least once a
year, at the city of Jerusalem, to worship Jehovah;
and it was while the multitudes were thus assembled,
that the gospel was first preached to them; and
preached, as was proper it should be, by power and
miracle, in order that those present might know assuredly that the dispensation was from Heaven.
dispensation had scarcely ceased-the apostolic fathers were
scarcely cold in their graves, before idolatrous forms vere agin
superinluced upon the pure spirituality of the holy gospe, adri in
the Papal church the curse continues till this hour.




100        PHILOSOPHY  OF THE
3. The new dispensation was likewise introduced
in the first place among the Jews who continued to
reside in Palestine, and when a sufficient number
of them were fully initiated, persecutions were
caused to arise which scattered them abroad among
the nations; and the Gentile languages not being
known to them, they were miraculously endowed
with the gift of tongues, that they might communicate to others the treasures of Divine knowledge
committed to them.
Thus, when the old dispensation had fulfilled its
design in disciplining the Jews, in imparting first
ideas, and thus, as a'schoolmaster,' preparing the
people for the higher instruction of Christ; and
when the fullness of the times had come, that the
means and the material were prepared to propagate
the spiritual truth of the new dispensation, then the
Mosaic cycle would appropriately close-it would
not be consistent that it should remain longer, for
the plain reason given by Jesus himself, that new
wine should not be put into old bottles, nor the old
and imperfect forms be incorporated with the new
and spiritual system.
Therefore it was, that so soon as the new dispensation had been introduced, and its foundations
firmly laid, Jerusalem, the centre of the old economy, with the temple and all things pertaining to
the ri-u:l service, was at once and completely desth oyed, and the old system vanished away forever.
It would not have been expedient for God to de



PLAN OF SALVATION.                       101
stroy the old system  sooner, because it was necessary to engraft the new system upon the old; and
it ought not to have remained longer, for the reasons above stated.*
* It was necessary that the old system should be destroyed at
this time, in order to throw the Jews upon Christ, as the sacrifice
for their sins. Under the old dispensation, the sacrifices for sin
were allowed to continue to the end. From this sacrifice they
were taught to hope for pardon.  An idea had been, by the process which God himself instituted, originated in their mind, that
death must ensue for sin; but by transferring their sins to the
head of the sacrifice, it died as a vicarious expiation, and they
lived.  It had become a part, almost, of the Jewish mind, that
they could not hope for pardon, unless the sacrifice was offered.
They felt that their life was forfeited by sin, and they were unpardoned until the sacrifice was made, and it could be made no
where else but at Jerusalem. Now God destroyed Jerusalem,
and caused the offering for sin to cease, and entirely annihilated
the possibility of their ever again expiating their sins by the bloody
sacrifices; they were, therefore, shut up to the doctrine of Christ's
sacrifice for sin.  By the destruction of Jerusalem, the alternative
was presented to the Jews-Accept of Christ's sacrifice, or you
have no prophiation for your sins.




102       PHILOSOPHY  OF THE
CHAPTER X.
CONCERNING  THE MEDIUM  OF CONVEYING TO
MEN, PERFECT INSTRUCTION IN DOCTRINE AND
DUTY.
THE knowledge which the old dispensation was
designed to generate, had been transmitted into the
minds of the Jews; and the Jews had been prepared to transmit the abstract import of those spiritual
ideas into other languages. The Mosaic institution,
having accomplished its design, was about to'vanish away,' and give place to the new dispensation,
which would end the series of God's revealed instructions, by giving men a perfect system of religion, accompanied by those aids and influences,
which would be adapted to develope and perfect
man's moral powers, and render him, in his present
condition, as perfect as his nature and his circumstances would allow.
At this point of our progress the inquiry presents
itself — What can wte learn, from the present constitlution of things, concerning the medium or instrumentality that God would adopt in giving
mankind a perfect system of religioni?
When the ideas that conveyed the knowledge
of God were understood by the people, human lan



PLAN  OF SA LVATION.           103
gUage would then become the proper medium of
communication. The very fact that the ideas were
generated and thrown Into language, evinces that
language was designed, eventually, to be the medium through which they should be transmitted
to the world. When the ideas were prepared, as
has been stated, then all that would be necessary,
in order to the further and more perfect commulnication of knowledge, would be, that men should
have a teacher to use this language-to expand,
illustrate and apply these ideas; and by these, give
definitions, and illustrate and spiritualize other ideas
when necessary.
Further; man's senses are constituted with an
adaptation to the external world; and his intellectual constitution is adapted to intercourse with his
fellow man. The delicate bony structure of the
ear, which conveys sounds from the tympanum to
the sensorium, is nicely adjusted by the Mnaker to
appreciate and convey the tones and modulations
of the human voice. Human gesture, likewise, and
the expression of the countenance and the eye, are
auxiliary to human language in conveying instruction. The nature of man, therefore, is adapted,
both physically and intellectually, to receive knowledge by communications from one of his own species. If God designed that an angel should instruct
the human family, one of two things would have
to be done —either the human constitution would
have to be elevated and adapted to intercourse with
11




104       PHILOSOPHY  OF TlHE
a being of a higher order in the scale of creation, or
that being would have to let down his nature to
humanl capacity, and thus adapt himself to intercourse with human natures. And, it would, even
be requisite that the teacher should not assume the
highest condition of humanity in order that his instructions should accomplish the greatest general
good; nor should his communications be made in
the most cultivated and elevated style of language.
If he would instruct the common mind inl the best
manner, he must use common language and com-.
mon illustrations-and if God (blessed be his name)
were himself to instruct human nature, as it is, the
same means would be necessary.
Another step-Man is so constituted that he
learns by example better than precept.  Theory
without practice, or precept without example does
not constitute a perfect system of instruction. The
theory of surveying, however perfect it may be
taught in college, never makes a practical surveyor.
An artist may give a most perfect theory of his art,
to his apprentices, or those whom he wishes to instruct in a knowledge of his business, but if he
wvould have them become practical artists themselves, he must, with tools in hand, practise his own
instructions before the eyes of the learner. In the
language of the trades, he must "show how it's
done."  Such, then, is the nature of man, that in
order to a perfect system of instruction, there must
be both precept and practice.




PL AN'  OF SALVATION.          105
Now, there call be but one perfect model of human
nature. And man could not be removed to some
other planet, nor out of his present circumstances, to
be instructed. If the Almighty, therefore, designed
ever to give a perfect and final system of instruction
to mankind, it could be done only by placing in this
world a perfect humnan nature-a being who would
not only give perfect precepts, but who would practise those precepts before the eyes of men. If such
a being were placed among men, who, amid all the
perplexities, difficulties, and trials which affect men
in their present condition, would exhibit perfect action of body, heart, and mind, in all his relations of
life, and in all his duties to God and man-that
would be a model character, practising the precepts
of the Divine law in man's present circumstances.
The example of an angel, or of any being of a different order from man, would be of no benefit to the
human family. Mlan must see his duties, as man,
exemplified in his own nature. Human z nature
coulds be perfected only by following a perfect model of humazn nature. But, with the rule of duty
in his hand, and a model character before him, man
would have a system of instruction perfectly adapted
to his nature: and adapted to perfect his nature.
If God, therefore, designed to give man a final and
perfect system of instruction, he would adopt the
method thus adapted to the constitution which he
has given his creatures.-Now, JEsvs CHRIST IS
T'HIAT MODEL CHARACTER. He assumed human




1.06        PI TLOSOPHY  OF  THE
nature —- came to the earth,.man's residence-expounded and illustrated the Law in human language; gave it its spiritual import, and applied it to
the different circumstances and conditions of hunan
life. He removed the false glosses which the ignorance and the prejudices of men had attached to itEle modified or rescinded those permissions or
clauses which were accommodated to the darkness
of former times, and the imperfections of the Jewish
system, and then, by applications the most striking
and definite, he shewed the bearing of the rule of
duty upon all varieties of human action.
And further; the law being thus defined and applied, in order that the world might have a model
character, he conformed himself to all its requirements. And in order that that model might be a
guide in all the varied circumstances in which some
of the family of man might be placed, Jesus placed
himself in all those circumstances, and acted in them.
Is man surrounded by a sinful and suffering world?
So was Jesus. Does lie desire to know how to act
in such circumstances? Jesus ministered occasionally to the temporal wants of men, and labored continually to promote their spiritual good. Is man
popular? So was Jesus; and he used his influence
to purify his Father's house.  Is man forsaken by
his last friend?  So was Jesus; and he upbraided
and uiurmured not, but sought consolation in commnunion with the Father.  Does man visit and dine
with the learned, and the religious fdrmalists of the




PLAN  OF SALVATION.             1)7
age? So did Jesus; and in his conversation he
maintained the claims of spiritual religion, and reproved man's hypocrisy and formality. Does man
sit down in the cottage of the poor? So did Jesus:
and he encouraged and comforted the inmates with
spiritual instruction. Is man present when a group
of friends are assembled on an occasion which warrants innocent enjoyment? So was Jesus; and he
approved their social pleasures. Is man called to
sympathize with those in affliction? So was Jesus;
and Jesus wept!  Thus by land and by sea, in all
places and under all circumstances, wherever any
of earth's children are called to act, Jesus-the model man-is seen living and moving before them;
and his voice falls upon their ear with the mingled
cadence of authority and encouragement- "FOLLOW  ME!"
The demonstration then is manifest, that througch
the medium of Jesus Christ, man has received a perfect system of instruction; and a final and perfect
revelation of duty to God and man could be given
in no other way.
11 *




108        PIIILOSOPHY   OF  TIlE,
CHAPTER XI.
CONCERNING SOME OF TT-IE PECULIAR PROOFS OF
THE MESSIAI-SHIP OF CHRIST.
WE have now arrived at a point in our subject
where the light of history will aid in our investigations.  The facts which history furnishes, and
which will elucidate the present point of inquiry,
are the following: First, the Jewish prophets lived
and Nwrote centuries before the period in whllich Jestius
appeared iIn Jldea. This fact is as certainl as any
other item of human knowledgoe.
A second fact is —The Jews, about the timne of
Chl'rist's appearance, expected with more earnestness and desire than usual, the appearance of their
Messiah, who, they supposed, would deliver then
fiom  subjection to Gentile nations, and place the
Jewish power in the ascendant among the nations
of the earthl.  They generally supposed that as a
kling he would reion with great dignity and power;
and as a priest, preside over, not abrogate, the ceremonial law.  Although some of the common people may have had some understanding  of the true
nature of the Messiah's kirngdom, yet the prom
inent men of the nation, and the great body of th:




PLAN OF SALVATION.             109
people of all classes, were not expecting that the
kingdom of Christ would be purely spiritual, but
that it would be mainly temporal. And, indeed, it
was necessary that they should not have a clear
conception of the worth and spirituality of the MAessiah's dispensation, previously to his coming; because if they had had such a conception, the imperfections and darkness of their own dispensation
would not have been borne. It is contrary to the
nature of mind when it is enlightened, to delight in,
and employ itself longer about, the preparatory steps
that led it to the lioht.
The facts in the case, then, were, first, The prophets lived and wrote centuries before the era of
Christ; and, second, On account of intimations, or;supposed intimations in their prophecies, the Jews
were expecting the Messiah about {he time that
Jesus appeared in Judea. With the question concerning the inspiration of the prophets we have
nothing to do. Whether they were inspired or not,
their books contained the matter upon which the
Jews founded their expectation of the appearance of
the Messiah.  With the question how the Jews
could mistake the character of the Messiah, we have
nothing to do; althouglh the solution of the question would not be difficult. The simnple facts which
require attention are-The prophecies existed; and
in those prophecies a Ruler was spoken of, of most
exalted character, whose dominion would be triunmphant, universal, and endless-whose doctrines




110        PHILOSOPHY  OF  THE
would be pure and spiritual; and whose administration would be a blessing, not only to the Jews,
but also to the Gentiles-and yet, his life would be
humble, and not suited to the feeling of the Jewshis sufferings extreme; and that he would terminate the old dispensation, and die for the sins of the
people.*
Now, in view of these facts, int what character
would the truie Messiah applear, when he assumea
his duitties as the Inzstructor of mzankinzd?
If he had appeared and conformed to the views
which the Jews entertained of a terporal Messiah,
it would have been direct evidence that he was an
impostor; because the Jewish views of his character and reign, as all can now see, were selfish, ambitious, imperfect and partial.  Now, a teacher sent
from God to give the world a perfect religion, coulct
not conform to such views; but an impostor, from
the nature of the case, could have conformed to no
other standard than the views of the people. If an
impostor wished to pass himself upon the Jews as
their Messiah, he must assume that character and
zonform to that conduct, which he knew they ex-.
pected in their Messiah. For an impostor to assume
a different character from that which he knew the
nation expected their Messiah would bear, would
have been to use means to frustrate his own plans,
which would be impossible; because man cannot
* Is. cll. 53. Dan. 9: 24 —-27. Micah 5: 1, 2. Mal. 3: 1-3,
Zech. 9: 9, 10. Is. 9: 1-7.




PLAN  OF  SALVATION.                111
have a governing desire for the attainment of an
end, and at the same time use means which he
knows will frustrate tile accomplishment of his own
object. An impostor, therefore, in the state of expectancy which existed at that time in Judea, could
not do Dtherwise than conform himself to the character which the nation were expecting their Messiah
would possess.
Mo1{ark the two points. The Prophets gave a delineation of the character, life, and death of the
Messiah.  This delineation the Jews misinterpreted, or applied to several individuals; so that they
were expecting in their Messiah a character entirety
different from that described by the prophets.
Now, mark the application of these points.  If
Christ had conformed to the views of the Jews,
there would have been three direct testimonies that
he was not from  God.  (1.) Because their views
were partial, prejudiced, wicked.  (2.) HIe could not
have conformed to their views, and sustain at the
same time the character of a perfect instructor.* (3.)
He would not have fulfilled the predictions of the
prophets concerning him. But, on the other hand,
if he conformed to the prophets, and assumed the
character of a perfect teacher, his rejection by the
Jews wvas absolutel,' certain.t It follows, therefore,
* See chap. x.
t The fact that Jesus conformed to the prophets, established
the truth of the prophecies; because, by conforming to them, he
suffered death; while by his death, in accordance with the proph



112        PHILOSOPHY  OF  THE
legitimately and conclusively, that Jesus Christ was
the Messiah of God, because he pursued that course
which would, from the nature of the case, result in
his rejection by the nation; which conduct, in an
impostor, would be impossible —but in the true
Messiah it was the necessary course.
But further: It was necessary that Jesus should
establish his claim  as the Messiah, by miraculous
agency.*  But owing to the peculiar state of the
Jewish nation at that time, there would be great
difficulty in doing this, for the following reasonsIf he, as Moses did, had come publicly before the
nation at Jerusalem, and by miracles of great power, frequently repeated,- and extending their influence throughout all the land, had forced conviction
upon the minds of all the Jews that he was thle true,
Messiah, the immediate and inevitable result would
have been, that they would have raised one universal revolt against the Roman power, and would
have hurried the Savior of sinners into the office of
King of the Jews; and then bowed down to him
as the temporal sovereign of the Jewish nation.
But, notwithstanding this error of the Jews, and the
results to which it would directly tend, still it would
be necessary in order to meet the constitution of
things, that Christ should manifest, by exhibitions
ets, the world gained the evidence that he was the true Messiah.
To give life, as a testimony to falsehood, is impossible, either in
a good or in an evil being.
* See chap. iii. On Miracles.




PLAN  OF SALVATION.            113
of miraculous power, the credentials attesting the
divinity of his mission. The inquiry, then, arises,
How could Jesus pelform mniracles, and at the same
time prevent revolt iln the nationl?
The circumstances of the case would render it
necessary that his miracles should not be attended
by that publicity and power which would lead
those who had the influence of the nation in their
hands, and who were blind to the true design of
his mission, into revolt and destruction. It was
likewise necessary, on the other hand, that they
should be sufficiently frequent, and of sufficient
power, to convince the candid who witnessed them,
that they were the seal of heaven to the mission of
Jesus. When Christ \wrought miracles, therefore,
he would have to aim at one end, and endeavor to
prevent another-the end aimed at, that the impression might be made on honest minds, that he
was the true Messiah; the end avoided, that the
rulers of the nation might not, on account of his
mighty miracles, rally round him as their temporal
king, and thus hurry themselves and their nation to
premature destruction.
Now, the character and conduct of Jesus accords
entirely with the foregoing deductions, made out
from undoubted historical facts, that he performed.many miracles and yet suppressed their extensive
publicity, is frequently noticed in the New Testament: Jesus, therefore, had the peculiar marks of
the true Messiah; and, in view of the peculiar on.




114          PHILOSOPHY OF THE
dition of the Jewish nation at that time, the  rlue
Messiah could have assumed  no other character,
and pursued no other course of conduct than  that
exhibited in the life of Christ.*
* Another item might be added to this demonstration, showing
that in order to the ultimation of the Plan of Salvation, it was
necessary that Jesus should so manifest himself and manace his
ministry, that a part of the Jews should receive him as the Messiahi, and a part reject him.




PLAN OF SALVATION.            1]1
CHAPTER XII.
CONCERNING THE CONDITION IN LIFE WVHICHI IT
WAS NECESSARY THE MESSIAH SHOULD ASSUIME, IN ORDER TO BENEFIT THE HUMAN FAMILY IN THE GREATEST DEGREE) BY IIS EXAMPLE AND INSTRUCTIONS.
SELFISHNESS is a fundamental evil of human nature, the existence of which is acknowledged by all
men. It is not an evil which belongs to any one
class of human society. It is generic; and moves
all ranks; only each individual looks upon those
who stand next or near him in society, and desires
equality with, or superiority over them in wealth,
or popularity, or power. The law of reason and of
God requires that men should endeavor to elevate
those below them up to their own condition-selfishness is the opposite principle, which urges men
to elevate themselves over others. If the militia
captain could follow the desires of his nature, and
ascend from one condition to another until he stood
upon the floor of the senate chamber, he would find
that the desire which led him to take the first step,
had only increased its power by gratification, and
12




116        PI-IILOSOPHY  OF  THE
was still goading him oil to rise higher: and he
would stop nowhere, while life lasted, until he perceived further efforts useless or dangerous.  This
selfish pride, and desire for self-aggrandizement, is
detrimental both to the individual and the social
interests of men.  Wherever selfish ambition exists
in any degree of strength, it generates misery to the
individual and to others about him. There are not,
perhaps, more miserable men in the world than are
some of those who have gained to some extent the
object of their ambition, and are seated in the halls
of legislation.  Their minds are constantly anxious
in making some effort, or devising some plan, by
which they may promote the schemes in which
they are engaged. And every time the hopes of
one is realized, the stings of envy, and jealousy,
and concealed hate, rankle in the bosoms of some
others. In the humbler walks of life the evil exists, perhaps in a less degree, but still it exists; and
its existence is the bane of human happiness, and
the cause of human guilt.
Now, this wicked desire of human nature to aspire after elevated worldly condition, rather than
after usefulness of life and goodness of heart, would
be either fostered or checked by the condition in
life wxhich the Messiah assumed among men.  In
proportion as his condition was elevated, pride and
the desire of elevation would be fostered in the
hearts of his followers. In proportion as his condition was humble and depressed, pride of heart




PLAN  OF SALVATION.            i 7
would be checked in all those who received and
honored him as their master and teacher.*
Suppose that the Messiah had presented himself
in the condition anticipated by the Jews: surrounded by the pomp and parade of a powerful temporal
prince; sustaining the earthly dignity and splendor
of the ancient monarchs of the dynasty of David.
Now, had such a Messiah appeared in Judea, it is
perfectly certain from the character of human natuire, that his earthly circumstances would have a
tendency to cherish in the people, as a nation, and
as individuals, the bad principles of pride and ambition.  Worldly pomp and circumstance would
have had the sanction of the highest authority in
the person of their Messiah; and it would have induced the desire in all hearts to elevate themselves
as nearly as possible to his temporal condition. The
pride of the human heart would have been fostered
and not humbled. Instead of causing the middle
walks of life to be grateful and contented in their
condition, it would have produced in them an anxiety to stretch themselves upwards. And instead of
causing those already elevated to fellowship and
benefit the worthy poor, it would have caused them
to have no sympathy for any of the human family
in low estate; because theirs was a condition the
opposite of that assumed by the great model which
they loved and admired. And instead of causing
the poor to feel a greater degree of contentment,
* See chap. v. p. 57, par. 5.




18       PHILOSOPHY  OF THE
and to avoid repining at their lot, the circumstances
of the Messiah would have deepened theirdejection,
and rendered them  less happy in their depressed
condition.; because their condition would hinder
them from approach to, or fellowship with, the Heaven-sent Instructor. A teacher, therefore, believed to
be from heaven, who should assume an elevated
condition in the world, instead of being a spiritual
blessing to the whole family of man, by promoting
in their bosoms humility and sympathy for each
other, would have been a spiritual curse, by producing hauglhtiness and hardness of heart in the rich;
ambition in the middle classes, and hopeless dejec..
tion in the poor.
Suppose the Messiah had come in the character
which the Greeks admired-that, assuming the seat
of the philosophers, he had startled the learned
world by disclosing to them new and sublime truths.
Suppose he had, by the power of far-reaching intellect, answered all the questions and solved all the
difficulties which perplexed the minds of the disciples of the Porch and the Academy. In such a
case his instructions would have been adapted to
satisfy the minds of a few gifted individuals, but
they would not have been adapted to benefit the
mninds of many, nor the heart of any of the great
nImss of mankind. Vain of their wisdom already,
the character of the Messiah would have been
adapted to mlake the philosophers more so; and instead of blessing them, by humbling their pride,




PLAN  OF SALVATION.             119
and giving them a sympathy with their fellow men,
it would have led them and their admirers to look
upon those who were not endowed with superior
mental qualities, as an inferior class of men.
But, if the Messiah could not have appeared in
the condition desired by the Jews, nor in that admired by the Gentiles, the inquiry arises-What
condition in life would it be necessary that the Messiah should assume, in order to benefit the human
family in the highest degree by the influence of that
condition?  In view of the foregoing deductions,
the solution is obvious:-In that condition which
would have the most direct influence to destroy selfishness and pride in the human heart, and tofoster, in, their stead, humility, contentment, anzd benevolence.
Nowv, in view of this result, deduced directly from
the acknowledged character of human nature, turn
your attention to the earthly circumstances of Jesus,
and see how directly he brought the whole weight
of his condition in life to bear against selfishness
and pride of heart. —He was born in the lowest possible circumstances.  His life was a constant rebuke
to every ambitious and proud feeling of the human
heart; and his death was one esteemed by men the
most ignominious. No one who openly acknowledged and had fellowship with Jesus of Nazareth,
as his Teacher and Master, could do so until the
natural pride of his nature was subdued. It was
imrpossible fori a rman to find fellowship with JesLus
unless he humbled. himselif because in no other
12'




120        PHILOSOPI-IY  OF  THE
state could his feelings meet those of Christ. " Take
my yoke upon you," said Jesus, " and learn of me,
for I am meek and lowly in heart, and ye shall find
rest for your souls.;'
Thus did Jesus place himself in a condition
which rendered humility absolutely necessary in
order to sympathy with him-in the condition di
rectly opposed to pride of heart, one of the most insidious enemies of man's happiness and usefulness.
And as it is an acknowledged and experimental fact,
that the soul finds rest only in meekness, and never
inll selfishness and pride of mind, therefore, the demonstration is perfect, that Christ assumed the only
condition which it was possible for him to assume,
and thereby destroy pride and misery, and produce
humility and peace, in human blosoms.
Profane history and the New Testament scriptures confirm the foregoing views. Tacitus, speaking of the primitive Christians, alludes to theml
with marked contempt, as the followers of one who
had been crucified. His manner evinces clearly
not only his own feelings, but it is a good index to
the feelings of a majority of the people of that proud
and idolatrous age; and it establishes beyond all
controversy the fact, that no one could declare himself a follower of Christ, until, for truth and for
Christ's sake, he was willing to be considered base
in the estimation of the world.  The elegant Pliny
likewise bears direct testimony to the humility and
integrity of life which characterized the early dis
ciples of' Christ.




PLAN  OF  SALVATION.             121
A great number of passages in the New Testament confirm the preceding views. It is only necessary to say, that the Apostles understood not
only the effect of their Lord's circumstances, in life
and death, upon the minds of men, but they understood likewise the philosophy, and the necessity of
the case. Says Paul -" It became (or was expedient for) Him, for whonl are all things, and by
whom are all things, in bringing many sons unto
glory, to make the captain of their salvation perfect
through suffering; for both he that sanctifieth and
they who are sanctified are all of one, for which
cause he is not ashamed to call them brethren."That is, the humble and self-denying life and death
of Jesus was necessairy, because it would have a
sanctifying effect in counteracting the evils in the
hearts of men. It was necessary for him to become
their brother man, and assume a certain character
and condition, in order that by their becoming one
with him, they might be sanctified and made happy and useful.
Thus, while the Jews required a sign, and the
Greeks sought after wisdom, the Apostles preached
Christ crucified; understanding the philosophy, the,
efficiency, and the necessity of their doctrine. And
so long' as the world lasts, every man who reads
the New Testament, whether saint or sinner, will
be penetrated with the conviction that a vain, aspiring, selfish spirit, is incompatible with the religion
of Jesus.




l~2       PHILOSOPHIY  OF THE
CHAPTER XIII.
CONCERNING THE ESSENTIAL PRINCIPLES WVIICHI
MUST, ACCORDING TO THE NATURE OF THINGS,
LIE AT THE FOUNDATION OF -THE INSTRUCTION OF CHRIST.
THrE Messiah having come in the proper character; displayed the proper credentials, and assumed the necessary condition, the question arises,
What may we learn from the tha.racter of God and
the nature of man concerning the fundamental principles which would govern the teaching of Jesus?
God is righteous and benevolent; it therefore follows, that he would connect happiness with righteousness and goodness in his creatures. Were he
to do otherwise, it would be causing the happiness
of men to arise from a character different from his
own, which, as God is good, would be impossible,
because it would be wicked.
Further, man is so constituted, that, as a matter
of fact, his true happiness depends upon righteousness of life and benevolence of heart. When his
will accords with his knowledge of duty; or, when
he acts as he knows is right, towards God and his
fellow menl, there is peace and even complacency




PLAN OF SALVATION.             123
of conscience. Peace and complacency of conscience
is the happiness which, according to man's moral
constitution, arises from righteousness, or right actn1g, in life. And when man exercises benevolent
feeling —has love in his heart to God and men, this
exercise of benevolent affection produces happiness.
Now, there can be no such thing as happiness of
spirit, except it arises from  these sources. And
when these sources are full and flowing, and thus
unite together- when there is perfect love and a
perfect life, the soul is rendered happy. A single
unrighteous act of will or malevolent feeling of
heart will destroy this happiness-a single emotion
of hatred or ill will, or a single evil act, known to
be such, toward's any of God's creatures, will destroy the peace of the soul. Even hatred to an
enemy, or the desire of revenge, or any emotion but
good will, injures the soul's happiness.
Thus, in constituting the humlan soul, God, in accordance with his own character, has caused its happiness to depend upon righteousness and goodness.
Now, then, a teacher sent from God must recognise these fundamental principles, and give his instruction in view of them. The happiness of the
human soul, which is its life-its first, and best,
and only good, could be produced in no other way,
The whole force, therefore, of Divine instruction,
would be designed and adapted to accomplish this
necessary end. The legitimate developement of
God's nature, exercised towards man, would pro



1.24      PHILOSOPHY  OF THE
duce such instructions and such an example; and
the best good of the human soul rendered it necessary that they should be given.
It is not said, that, as in the schools of philosophy, the constant inquiry and search should be for
the' greatest good.' The very effort to obtain happiness in this way would destroy its existence.Happiness is not objective but subjective; no direct effort could gain it; it is the result of the right
action of the moral powers. It would not be necessary, therefore, that those instructed should even
understand the principles which governed their instructor. It would be sufficient if the instruction
was designed and adapted to promote righteousness
and goodness: then happiness of the soul would
follow as a result, whether or not the recipient of
the instruction understood the principles which
governed his teacher.
Now, the whole power of Christ's instruction was
directed to this point. It was distinguished in this
respect from all other instruction ever given to mankind. I say unto you, love your enemies. Do good
to them that despitefully use you. Be anxious about
no worldly good. The weightier matters of the law
are rig'hteousness and the love of God. Love and
obey God; and love and do good to your neighbor,
this is the Law and the Prophets. Seek first the
kingdom of heaven and its righteousness; and all
other things will be added to you. That is, seek
first righteousness and the love of God, and the ne



PLAN  OF  SALVATION.              125
cussary result will grow out of these exerciseshlappiness, or life, will be added as a consequence.
Thus.was the whole force of the Savior's teaching and example designed and adapted to produce
righteousness and benevolence; and as these are
the only exercises from which man's true happiness
can arise, it follows that the principles involved in
the instruction of Christ, connecting happiness with
loliness, are the only principles which can, in accordance with the character of God and the constitution of man, produce the greatest good of the human soul. Jesus, therefore, was the Christ of God;
because the Christ of God could found his instructions on no other principles:-the principles which
are fundamental in his teaching being those which
alone can produce the happiness of the soul in accordance with its own moral nature, and in accordance with the moral character of God.




16)        PHI I  LOSOPHY  OF THE
CHAPTER XIV.
CONCERNING FAITH, AS THE EXERCISE THROUGH
WHICH TRUTH REACHES AND AFFECTS THE
SOUL.
WHEN' Christ, man's perfect and spiritual instructor, had come, and introduced the great doctrines
of the spiritual dispensation, the next necessary step
in the process was, that those truths should be
brought to impress the soul, and influence the life,
and so produce their proper effects upon human
nature. The inquiry then presents itself, Inz wvhat
tway could the truths of the gospel be bro'ught into
effiicient contact with the soul of man?
There are but two ways in which truth can be
brought into contact with the mind. The one is
sometimes called knowledge, the other faith or belief of testimony. In the earlier and ruder ages,
men were necessarily moved more by knowledge,
derived from their own observation and experience,
through the medium  of their senses; but as mankind increased in number, important truth was conveyed by one man or one generation communicating their experience, and another man or another
generation receiving it by belief in their testimony.




PLAN  OF SALVATION.             127
Perception and faith are the only modes by which
truth can be brought into contact with the soul; and
their effects are nearly the same upon man's conduct and feelings, with the following remarkable
exception:-Facts which are the subjects of personal observation, every time they are experienced,
the effect upon the soul grows less; while, on the
contrary, those facts which are received by faith,
produce, every time they are realized, a greater
effect upon the soul. By constant sight, the effect
of objects seen grows less; by constant faith, the
effect of objects believed in grows greater.  The
probable reason of this is, that personal observation
does not admit of the influence of the imagination
in impressing the fact; while unseen objects, realized by faith, have the auxiliary aid of the imagination, not to exaggerate them, but to clothe them
with living colors, and impress them upon the heart.
Whether this be the reason or not, the fnact is true,
that the more frequently we see the less wefeel the
power of an object; while the more frequently we
dwell upon an object by faith, the more we feel its
power.  This being true, it follows that faith would
be the method best adapted to bring the sublime
truths of the new dispensation to bear upon the souls
of men. And further, as the dispensation is spiritual, and has relation to unseen and eternal things
faith becomes the only medium through which they
can be conveyed to the soul.
Furthermore, man is so constituted that his faith
13




128       PHILOSOPHY  OF THE
or belief, has an influence not only over his conduct
in life, but, likewise, over the character and action
of the moral powers of the soul.
Faith governs the Conscience.
We have said, in another place, that a true conscience depends upon a true faith. No proposition
in morals is more plain. It is not our design to inquire what leads, or has led, men to a wrong faith.
Whatever may be the cause of any particular belief,
it is incontrovertible that if a man believes a thing
to be rig-ht, conscience cannot condemn an act performed in view of that belief. Conscience is so modified and guided by a man's faith, that it will sanction and command an act in one man which it will
forbid and condemn in another. A Catholic believes that he ought to pray to the Virgin Mary to
intercede for him with God; and if a good Catholic were to neglect his dutlia to the saints his conscience would smite him, until, in some instances,
he confesses his sin with tears. Now, if a good
Protestant were to pray to saints, or to any other
being but God, his conscience would smite him for
doing that which the conscience of the Catholic
smote him for not doing. So the heathen mother
will conscientiously throw her infant into the Ganges,, or under the wheels of Juggernaut, while the
conscience of a christian mother would convict her
of murder were she to do the same act. Conscience
seldom convicts those that christians call impenitent persons for neglecting to pray, while the nmo




PLAN  OF  SALVATION.              129
ment a man becomes a true believer, he will be
convicted of guilt if he neglects the duty. So certainly and so clearly is it true, that a man's conscience is governed by his faith.
Faith governs the Affections.
As man is constituted, no power in the universe
can move his affections to an object, until he believes that the object possesses some lovliness or
excellency of character.  The heart is affected just
as nmuch by the goodness of another if we believe
that goodness to exist, as it would be if we knew
that it existed. No matter, in the case of the affections, whether the object in reality possesses the
good qualities or not, if they are fully believed to
exist, the affections will act just as certainly as
though they really did exist.  The affections are
constituted to be governed by faith.  And they act
most powerfully, as was demonstrated in a previous
chapter, in view of good qualities existing in another, who under certain circumstances exercises those
qualities towards us. The fact then is apparent,
that the conduct of man's life is influenced by what
he believes; and especially that the character and
action of the moral powers of his nature are governed by the principle of faith.
Another most important fact in connection with
this subject is, that a man's interests, temporal and
spiritual, depend upon what he believes. Tlhe nature
of man and the nature of things are so constituted,
that the belief of falsehood always destroys man's




130        PHILOSOPHY  OF  THE
interests, temporal or spiritual, and the belief of
truth invariably guides man right, and secures his
best and highest good.
Perhaps the most absurd and injurious adage that
has ever gained currency aTmongr mankind, is, that
" it is no difference what a man believes, if he only
be sincere."  Now, the truth is, that the more sincerely a man believes falsehood, the more destructive it is to all his interests, for time and eternity.
This statement can be confirmed in avery mind beyond the reach of doubt.
First, the influenlce of believing falsehood on
tempnoral and social in terests.
We will state some cases of common and constant occurrence, in order that the principle may be
made obvious:A gentleman of property and the highest respectability, in the course of his business transactions,
became acquainted with an individual, who, as the
event showed, was a man destitute in a great degree of a conscierltious regard for truth. The persuasions and false representations of this man led
the gentleman referred to, to embark almost his entire fortune with him in speculations in which he
was at that time engaged.  While this matter was
in progress, the friends of the gentleman called upon
him, and stated their doubts of the individual's integrity who solicited his confidence, and likewise
of the success of the enterprises in which he was
solicited to engage.  The alvice of his friends was




PLAN  OF SALVATION.            13t
rejected —he placed confidence in the false statements of the individual referred to-he acted upon
those statements, and was consequently involved in
pecuniary distress. In this case the gentleman not
only sincerely believed the falsehood to be the truth,
but he had good motives in relation to the object
w}icIh he desired to accomplish. He was a benevolent man. He had expended considerable sums
for charitable and religious uses, and his desire was
by the increase of his property, to be enabled to accomplish greater good. In this case he was injured
likewise by believing what others did not believe.
The individual who seduced hin into the speculation; had endeavored to lead others to take the same
views and to act in the same way; they did not believe the falsehood and were, consequently, saved;
he believed, and was, consequently, ruined.
When the English army under Harold, and the
Norman under William the Conqueror, were set in
array for that fearful conflict which decided the fate
of the two armies and the political destinies of Great
Britain, William, perceiving that he could not, by a
fair attack, move the solid columns of the English
ranks, had recourse to a false movement, in order to
gain the victory. He gave orders that one flank
of his army should fain to be flying from the field
in disorder. The officers of the English army believed the falsehood, pursued them, and were cut
off. A second time, a false movement wa.s made
in another part of the field. The English again be13*




132        P H ILOSOPHY  OF  THE
lieved, pursued, and were cut off.  By these movements the fortunes of the day were determined.
AltIhollgl the English had the evidence of their
selses, yet they were led to believe a falsehoodthey acted in view of it; the consequence was, the
destruction of a great part of their army, and the
establishment of the Norman power in England.
I-low often does it occur that the young female,
possessing warm affections and being inexperienced in the wiles of villians, is led to believe falsehood which destroys her prospects and her happiness while life lasts.  Under other circumstances
she might have been virtuous, useful, happy.  By
false indications of affection her heart is xvon-by
false promises of faithfulness and future good, her
assent to marry is gained-and then, when too late,
she discovers that her husband is a villain, and she
is forsaken, wvith a broken heart, to the cold sympathies of a selfish world.  No matter how many
hearts, besides her own, are biroken by her error!
No matter how sillCere, or how guileless, or how
younng: she sincerely believed the falsehood and is
thereby ruined.  Nothing in heaven or on earth
will avert the consequences.  If she had doubted,
she would have been saved.  She believed, and is
consigned to sorrow till she sinks into her grave.
Second, the belief of falsehood in relation to spirt'ulal thilngs, destroys nzan's spiritual interests.
It is an incontrovertible fact that the whole heathen world, ancient and modern, have believed in




PLA N  OF  SALVATION.              133
and worshipped unholy beings as gods.  Now, from
the necessities of the case, as demonstrated in the
introdLuctory chapter, the worshipper becomes assinilated to the character of the object worshipped.  In
consequence of believing falsehood concerninl the
character of God, all heathendom, at the present
hour, is filled with ignorance, impurity and crime.
As a mass of corruption spreads contagion and death
among all those who approach it, so certainly does
the worship of unholy beings attaint the soul, and
spread moral corruption through the world.  "Call
a man take coals into his bosom -and not be burneci?"-neither can the soul hold communion with
beings believed to be unholy and not itself become
corrunpt.  The fact is so plain that it is not necessa —
ry to detail again the impurities, the vices, the tortures, the self murders, and the unnatural affections
of the heathen world, in order to showy the deadly
evils, both to the body and soul, which arise from
the belief of falsehood in relation to spiritual things.
It must be obvious to every one, that if the heathen
believed in one holy and benevolent God, their abominable and cruel rites woLuld cease.  It follows, therefore) that it is the belief of falsehood that causes their
ignorance and corruption.
Thus it is invariably and eternally true, that the
belief of truth will lead a man right, and secure his
temporal, spiritual, and eternal interests-and on the
colltrary, the belief of falsehood will lead a man
wrolig, and di stroy his interests in relation to what



134       PHILOSOPI-HY  OF  TIlE
ever the falsehood pertains, whether it be temporal
or eternal.
The preceding premises being established, the
fbllowing conclusions result:
1. The entire man, in his body and soul, his actions and moral feelings, is governed by what he
believes; and that, in relation to things that should
have a constantly increasing influence over the
spirit, faith is a more powerful actuating cause than
sight, because the one gains, while the other loses
power over the soul by repetition.
2. That the belief of falsehood, concerning any
human interest, is fatally injurious; while the belief of truth is eternally beneficial.  And, that the
more sincerely any one believes error, the more
certainly he destroys his interests, whether tempo~al or spiritual; while, on the contrary, the more
sincerely a man believes truth, the more certainly
and powerfully are his interests advanced.  The
Living God has connected evil with the belief of
falsehood, and good with the belief of truth; it is a
part of the constitutional law of the moral universe;
and there is no power in existence, that will stop the
consequence from following the antecedent.
3. iMark it-That doctrine which rectifies the
conscience, purifies the heart, and produces love to
God and men, is necessarily true, because, as it has
been demonstrated that righteousness and benevolence is the greatest good of the soul; and likewise




PLAN  OF  SALVATION.               135
that the greatest good must depend on the belief of
truth; therefore, the conclusion is inevitable, that
that doctrine which, being believed, destroys sin in
the heart and life of man, and produces rioghteousness and benevolence, is the truth of God.  No
matter whether men can comprehend all its depths
and relations or not; if it destroys sinl wherever it
takes effect by faith, and makes happiness grow out
of rigTht living- and tright lovin gr, from  the constitution of things-from the character of God-from
the nature of iman- tlat doctrine is tile TRUTH OF
GOD.  And that doctrine which hinders this result,
or produces a contrary result, is the falsehood of the
devil.*
4. Therefore Christ laid, at the foundation of the
Christian System, this vital and necessary principle,
"' He that believeth and is baptized shall be saved,
and le that believeth not shall be damnled" —saved
in accordance with the moral constitution of the
universe, and damned from the absolute necessities
existing in the nature of things.
* John 8: 44.




136       PII ILLOSOPHY  OF THE
CHAPTER XV.
CONCERNING THE MANIFESTATIONS OF GOD  IIICH
WOULD BE NECESSARY,  UNDER THE NEW AND
SPIRI'TUAL DISPENSATION, TO PRODUCE IN THE
SOUL OF MAN AFFECTIONATE OBEDIENCE.
MAN'S mental and moral constitution -was the
same under the New as under the Old Testament
dispensation. The same methods, therefore, which
were adapted to move man's nature under the one,
would be adapted to do so under the other. The
difference between the two dispensations was, the
first was a preparatory dispensation, its manifestations, for the most part, being seen, and temporal:
the second, a perfect system of truth, spiritual in its
character, and in the miethod of its communication.
But, whether the truths were temporal or spiritual,
and whether they were brought to view by faith or
sight, in order to produce a given effect upon the
soul, or arty of its powers, the same methods under
all dispensations would be necessary, varied only to
suit the advancement of the mind in knowledge,
the difflrences existing in the habits and circurnstances of men, and the character of the dispensa



PLAN  OF  SALVATION.             137
tion to be introduced.  For instance: under one
dispensation-it being in a great measure temporal,
preparatory, and imperfect-love might be produced
by makingc men feel temporal want, and by God
granting temporal benefits: while under a spiritual
and universal system, men must likewise feel the
want, and receive the benefit, in order to love; but
the want felt and the benefit conferred must be of
a spiritual character.
Under all dispensations, an essential requisite after
the way for its introduction was prepared, would be
such manifestations of God to men as would produce love in the human heart for the object of worship and obedience.  " Love the Lord thy God with
all thy heart"-is the first great law of the universe;
and God cannot be honored, nor man made happy,
unless his obedience be actuated by love to the object of obedience.*  Now, the manifestations of
mercy, under the old dispensation, were mainly
temporal in their character, and limited in their
application to the Jews. But God's special goodness to them, could not produce love in the hearts
of the Gentiles. The manifestations in Egypt were,
therefore, neither adapted'in their character, nor in
the extent of their design, to the spiritual and universal religion of Jesus Christ. But one part of the
MIosaic economy was universal and immutable in
its character.  The moral law is the same forever
in its application to all intelligent beings in the uni* See chap. iv. on Affectionate Obedience.




138        PHILOSOPHY  OF  THE
verse.  It is plain to reason, that whatever means
inay be adopted to bring men to rectitude of conduct, or to pardon them  for offences, the rule of
right itself, founded upon the justice and holiness,
and sustained by the conscience, of the Eternal,
must be immutable and eternal as its author; and
the means, manifestations, and influences, under the
different dispensations, are expedients of mercy, designed and adapted to bring men to act in conformity with its requirements.
Flow, then, under the new dispensation, and in
conformity with its spiritual and universal character, could love for God be produced in the human
heart?
We will here, again, as the subject in hand is
most important, notice some of the conditions upon
which affection for an object may be produced in
the heart.
The will is influenced by motives and by affection; and all acts of will produced entirely by pure
afiection, are disinterested acts. There is, probably,
no one living, who has attained to maturity of years,
but has, at some period of life, felt affection for another, so that it was more gratifying to please the
object of his affection than to please himself.  Love
for another always influences the will to do those
things which please the object loved; and the acts
which proceed from affection are disinterested, not
being done with any selfish end in view, but to con
form to the will and meet the desires of another.




PLAN OF SALVATION.             139
The moment the affections are fixed upon an object,
the will is drawn, into union with the will of the
object loved; and if that object be regarded as superior, in proportion as he rises above us in the scale
of being, to obey his will and secure his regard becomes a spontaneous volition of the soul; and the
pleasure that arises from affectionate compliance
with the will of a worthy and loved object, does
not arise because it is sought for, but from the constitution the Mlaker has given to the human soul;
it is the result of its activity, produced in accordance
with thle lav of love.
All happy obedience must arise from affection,
exercised towards the object obeyed.  Obedience
which arises from affection blesses the spirit which
yields it, if the conscience approve of the object
obeyed. While, on the contrary, no being can be
happy in obeying one whom he does not love. To
obey a parent, or to obey God, from interested motives, would be sin. The devil might be obeyed
fbr the same reasons. All enlightened minds agree
to what the Bible confirms, and what reason can
clearly perceive, without argument, that love for
God is essential to every act of religious duty. To
tender obedience or homage to God, while we had
no love for him in our hearts, would be dishonorable to the Maker, and doing violence to our own
nature.
When an object presents itself to the attention,
whose character engages the heart, then the affec14




140       PHILOSOPHY  OF THE
tions flow out, and the soul acts sweetly in this new
relation. There is a bond of sympathy between
the hearts of the two beings, and those things which
affect the one affect the other, in proportion to the
strength of the cherished affection. One meets the
desires and conforms to the will of the other, not
from a sense of obligation merely, but from choice.
And in thus giving and receiving affection, the soul
experiences its highest enjoyment, its greatest good;
and when the understanding perceives in the object
loved, perfections of the highest character, and aefection of the purest kind for those that love him,
the conscience sanctions the action of the heart and
the obedience of the wrill, and all the moral powers
of the soul unite in happy and harmonious action.
We return, now, to the problem-Under the
spiritual dispensation of Christ, how could the af
fections of the soul be awakened by faith, and fixed
upon God, their proper object?
The principle has been stated, which every one
will recognize as true in his own experience, that
the more we feel the want of a benefactor, temporal
or spiritual, and the more we feel our inability to
rescue ourselves from existing difficulties and impending dangers, the more grateful love will the
heart feel for the being, who, moved by kindness,
and in despite of personal sacrifices, interposes to
assist and save us.
Under the Old Testament dispensation the affec



PLAN  OF SALVATION.             141
tions of the Israelites were educed and fixed upon
God in accordance with this law of the soul. They
were placed in circumstances of abject need; and,
from this condition of suffering and sorrow, God
delivered them, and thus drew their hearts to himself. Now the Jews, as has been noticed, supposed
that the MIessiah aould appear and again confer
upon them similar favors, by delivering them from
their state of dependence and subjection as a nation.
But a temporal deliverance of this kind, as has been
shoxvn, was not consistent with the design of Christ's
perfect and spiritual dispensation, which was designed to, save men from sin and spiritual bondage,
and restore them to spiritual happiness by restoring
them to affectionate obedience to the only living and
true God.
The inquiry then presents itself, as a feeling of
want was necessary, in order that the soul might
love the being that supplied that want-and as
Jesus came to bestow spiritual mercies upon mankind-How could nzen be broug'ht to feel the want
of a spiritual Benefactor and Savior?
Allow the thought to be repeated again-According to the constitution which God has given the
soul, it must feel the want of spiritual mercies before it can feel love for the giver of those mercies;
and just in proportion as the soul feels its lost, guil
ty, and dangerous condition, in the same proportion
will it exercise love to the being who grants spiritual favor and salvation. How, then, could the spirit



142        PHI LOSOPIHY  OF  THE
nal want be produced in the souls of men, in order
that they might love the spiritual benefactors
Not by temporal bondage and temporal suffering,
because these would lead men to desire a temnporal
deliverance. The only possible way by which man
could be made to hope for and appreciate spiritual
mercies, and to love a spiritual deliverer, would be
to produce a conviction in the soul itself of its evil
condition, its danger as a spiritual being, and its
inability, unaided, to satisfy the requirements of a
spirit'tal law, or to escape its just and spiritual
penalty. If man could be made to perceive that he
was guilty and needy; that his soul was under the
condemnation of the holy law of a holy God, he
would then, necessarily, feel the need of a deliverance from sin and its consequences; and in this
way only could the soul of man be led to appreciate spiritual mercies, or love a spiritual benefactor.
Mark another fact, in connection with the foregoing, which is to be especially noticed, and which
will be developed fully in subsequent pages-The
greater the kindness and self-denial of a benefactor
manifested in our behalf, the warmer and the
stronger will be the affection which his goodness
will produce in the human heart.
Here, then, are two facts growing out of the constitution of human nature —First, the soul must
feel its evil and lost estate, as the pre-requisite condition, upon which alone it can love a deliverer



PLAN  OF  SALVATION.               143
Second, the degree of kindness and self-denial in a
benefactor, temporal or spiritual, graduates the degree of affection and gratitude that will be awakened for him.
Now, in view of these necessary conditions, mark
the means which God has used, and the manifestations which he has made of Himself, in order to
secure the supreme love of the human soul.
Iti the first place the soul is brought to see and
feel its evil and lost condition, and its need of delivercance.
At the advent of Jesus, the Roman world was in
precisely the condition, which was necessary to
prepare it for his doctrines. The Jews had the
moral law written in their scriptures, and recognised it as the xvill of Jehovah; and the -Gentiles had
its requirements, concerning their duty to each
other, and their duty to worship, written upon their
hearts.  Both the doctors among the Jews, and the
schools of philosophy among the Gentiles, especially those of the Stoics, taught the obligatory nature
of many of the important moral duties which man
owes to man. No period in the history of the heathen mind ever existed before or since, when man's
relations to man were so clearly perceived.* The
Jews, however, had these advantages, that while
the few intelligent Gentiles received the instruction
* For the views of the different schools of Grecian and Roman
philosophy at this period, and the amount of their indebtedness
to the Jewish Scriptures, see Enfield's His. Phil.
14*




144        PHILOSOPHY  OF T-IE
of the philosophers in relation to morals, as truth.
it was truth without any higher sanction than that
of having been spoken by wise men, and therefore
it contained in itself no authority or weight of obligation to bind the conscience; while they had the
AMoral Law, as a rule of duty, sanctioned by the
authority'and infinite justice of Jehovah. Thus the
moral virtues assumed the sanction of religious
duties; and they had not only the moral precepts
thus sanctioned, but having been taught the true
character of God, their religious duties were likewise united in the same sacred decalogue.
There was, however, in the application of the
law one most important and vital mistake, in relation to what constituted human guilt.  The moral
law  was generally applied as the civil law, not to
the acts of the spirit, but to the acts of the body. It
was applied to the external conduct of men, not to
the internal life. If there was conformity to the
letter of the law in external manners, there was a
fulfilment, in the eyes of the Jew and the Gentile, of
the highest claims that God or man held upon the
spirit. No matter how dark or damning were the
exercises of the soul; if it only kept its sin in its
own habitation, and did not devolope it in action,
the penalty of the law was not laid to its charge.
The character of the spirit itself might be criminal,
and all its exercises of thought and feeling sensual
and selfish, yet if it added hypocrisy to its guilt,
and maintained an outward conformity to the law




PLAN  OF  SALVATION.              145
— a conformity itself produced by selfishness, man
judged himself, and others adjudged him, guiltless.
Man could not, therefore, understand his own guilt,
as a spiritual being, nor feel his condemned and lost
condition, until the requirements of the holy laxw
were applied to the exercises of his soul.
Now, Jesus applied the Divine law directly to
the soul, and laid its obligation upon the movements of the will, and the desires.  He taught that
all wrong thoughts and feelings were acts of transgression against God, and as such would be visited
with the penalty of the Divine law.  Thus he made
the law spiritual and its penalty spiritual, and appealing to the authority of the supreml e God, he laid
its claims upon the naked soul-he entered the secret recesses of the spirit's tabernacle —he flashed
the light of the Divine law upon the awful secrets
known only to the soul itself; and, with the voice
of a God, he spoke to the "I" of the lnind-Thou
shalt not vwill, nor desire, nor feel wxickedly!
When he lthad thus shown that all the wrong
exercises of the soul were sin against God, and that
the soul was in a guilty condition, under the condemnation of the Divine law, he then directs the
attention to the spiritual consequences of this guilt.
These he declared to be exclusion from the kingdom and presence of God, and penalty which involved either endless spiritual suffering, or destruction of the soul itself.  The punishment which  he
declared to be inmpending- over the unbelieving and




146        PHILOSOPHY  OF THE
impenitent spirit, he portrayed by using all those
figures which would lead men to apprehend the
most fearful and unmitigated spiritual misery.
Before the imnpenitent and unpardoned sinner
there was the destruction of the soul and body in
hell-consignment to a state of darkness where the
worm  dieth not, and the fire is not quenchedcursed and banished from God into everlasting fire
prepared for the devil and his angels-agonizing in
flame, and refused a drop of water to mitigate the
agony. Now, these figures, to the minds both of
Jews and Gentiles, must have conveyed a most appalling impression of the misery that was impendingl over the soul, unless it was relieved from sin,
and the consequent curse of the law-Jesus knew
that the Jews, especially, would understand these
figures as implying fearful future punishment; he
therefore designed to do, what.was undoubtedly accomplished, in the mind of every one that believed
his instruction, which was, to produce a conviction
of sin in the soul, by applying to it the require-.
ments of the spiritual law of God, and by showing
that the penalty consequent upon sin was fearful
and everlasting destruction. We say, then, what
every one who has followed these thoughts must
perceive to be true, that the instruction of Jesus
would, necessarily, produce in the mind of every
one that believed, a conviction that he was a guilty
and condemned creature, and that an awful doom




PLAN OF SALVATION.              147
awaited his soul, unless he received pardon and
spiritual deliverance.
Thus, talen, by the instruction of Jesus Christ,
showing the spirituality and holiness of the divine
law, and applying it, with its infinite sanctions, to
the exercises of the soul, that condition of mind
was produced which alone could prepare man to
love a spiritual deliverer; and thiere is no other way
in which the soul could have been prepared in
accordauce with truth and the constitution of its
own nature, to appreciate the spiritual mercies of
God, and love him as a spiritual Savior.
The Law and the Truth being exhibited by
Christ in the manner adapted to produce the condition of soul prerequisite to the exercise of affection for spiritual deliverance-now; as God was the
author of the law, and as he is the only proper object both of supreme love and obedience; and, as
man could not be happy in obeying the law without loving its author; it follows, that the thing now
necessary in order that man's affections might be
fixed upon the proper object of love and obedience,
was, that the supreme God should, by self-denying
kindness, manifest spirit ual mercy to those who felt
their spiritual wants, and thus draw to Himself the
love and worship of mankind.  If any other being
should supply the need, that being would receive
the love; it was therefore necessary that God HIMSELF should do it, in order that the affection of
believers might centre upon the proper object.




48        PHILOSOPHY  OF THE
But, notice, that in order to the accomplishment
of this end, without violating the moral constitution
of the universe, it would be essentially necessary,
that the holiness of God's law should be maintained. This would be neccessary, because the law is,
in itself, the will of the Godhead, and God himself
must be unholy before his will can be. And whatever God may overlook in those who know not their
duty, yet, when he reveals his perfect law, that law
cannot, from the nature of its Author, allow the
commission of a single sin. But, besides, if its holiness were not maintained, man is so constituted
that he could never become holy. Every change
to a better course in man's life, must be preceded
by a conviction of error-man cannot repent and
turn from sin till hle is convicted of sin in himself.
Now, if the holiness of the law, as a standard of
duty, was maintained, man might thus be enlightened and convicted of sin, until he has seen and
felt the last sin in his soul; and if the law allowed
one sin, there would be no way of convicting man
of that sin, or of converting him from it; he would
therefore, remain, in some degree, a sinner forever.
But, finally and conclusively, if the holiness of the
law was not maintained, that sense of guilt and
danger could not be produced which is necessary
in order that man may love a spiritual Savior.
Jesus produced that condition by applying to the
soul the authority, the claims, and the sanctions of
the holy law. It is impossible, therefore, in the




PLAN  OF SALVATION.                      149
nature of things, for a sinful being  to appreciate
God's mercy, unless he first feel his justice as man
ifested  in the holy law.  Love in tile soul is produced  by  the joint influence of the  justice  and
mercy of God.  The  integrity of the eternal law,
therefore, must be forever maintained.*
* The preceeding views are confirmed, both by the character
of the moral law, and by its design and exposition, as given by
the Aposlles of Christ. The moral law, or the rule and obligation of moral rectitude in the sighlt of God, which is revealed in
the scriptures, and interpreted by Christ, as obligatory upon the
thoughts and feelings of the soul, is not only in its nature, of perpetual and universal obligation, and adapted to produce conviction of sin in every soul that is sensible of transgressing its requirements; but the scriptures expressly declare, that it was designed to produce conviction of sin in the soul, in order to prepare
it to receive the gospel.
The moral law is set forth in the scriptures as holy, just, and
good, in its character; and whatever may be its effects upon the
soul itself, that its character is such no intelligent being in the
universe can doubt, because it requires of every one perfect holiness, justice, and goodness: It requires that the soul should be
perfectly free fioln sin in the sight of God; and, as we have seen,
God ought not to allow one sin; if. He did, the law would not be
holy, nor adapted to make men holy.  But the more holy the law,
the more conviction it would produce in the mind of sinners. If the
law extended only to external conduct, men would not feel guilty
for their wrong thouglhts, desires, or designs; and if it extended
only to certain classes of spiritual exercises, men would not feel
guilty for those which it did not condemn; but, if it required that
the soul itself-the spiritual agent —the cc I" of the mind-should
be holy, and all its thoughts and feelings in accordance with the
law of love and righteousness, then the soul would be convicted




150          P   ILOSOPHY   OF   TH E
How, then, could  God  manifest that mercy  to
sinners, by which love to Himself and  to his law
of guiit for a single wrong exercise: because while it felt tlhat
the law was holy, just and good, it could not but feel condemned
in breakling it.  When Christ came, therefiore, every soul that
was taught its spirituality, would be convicted of sin.  One of
two things men had to do, either shut out its light fiom their
soul, and refulse to believe its spiritual an(d perfect requirements,
o1, judge and condemn themselves by those reIquirements.  And
while the law thus showed sin to exist in the soul, and condemned the soul as guilty and liable to its penalty, it imparted no
strength to the sinner to enable him to fulfil its retluirements: it
merely sets forth the true standard, which is holy in itself, and
which God must maintain; and, by its lighllt, it shows sinners
their guilt, condemns them, and leaves them under its curse.
Now, the scriptures declare that this is the end whicih, by its
nature, it is adapted to accomplish, and that it was revealed to
men with the design to accomplish this end, and tl.hus lead men to see
and feel the necessity of justification and pardon by Jesus Cihrist.
The scripture saith, "It is easier for heaven and earth to pass,
than one tittle of the law to faii."  " The law worketl.  wrathl,where there is no law, there is no transgression."  c"Moreover,
the law entered that the offence might abound, for where sin
abounded, grace did much more abound; that as sin had reigned
unto death, even so might grace reign through righlteousness, unto eternal life by Jesus Christ our Lord."  Mark the followingcc Now we know that what things soever the law saith, it saith to
them that are under the law; that every mouth may be stopped,
and all the world become guilty before God; therefore by the
deeds of the law shall no flesh be justified; for by the law is the
knowlege of sin."
The argument of the Apostle in vindicating the holiness of
the law, while it, at the same time, prodIuced conviction and condesnnation, is conclusive.  cc What shall we say then? Is the law




PLAN OF SALVATION.                       151
would be produced, while His infinite holiness and
justice would be obtained.
We answer, in no way possible but by some expedient, by which his justice and mercy would both
be exalted.  If, in the wisdom of the Godhead, such
a way could  be devised, by which  God himself
could save the soul from the consequences of its
guilt —by which He himself could in some way
suffer and make self-denials for its good; and, by
his own  interposition, open a way for  the soul to
recover from'its lost and condemned condition, then
the result would follow inevitably, that every one
of the human family  who had  been led to see and
sin? God forbid! Nay, I had not known sin, but by the law; for
I had not known lust, except the law had said Thou shalt not
covet; (i. e. I would not have felt covetousness to be sin, except
the law had condemned it as such:) For I was alive, (i. c. not
consciously condemned) without the law once, but when the law
came, sin revived and I died; and the commandment which was
ordained to life, i. e. which required the soul to be holy and thereibre alive to God) I found to be unto death.  For sin, taking occasion by the commandment, (or acts shown to be sin by the
commandment,) deceived me, and by it slew me. Wherefore the
law is holy, and the commandment is holy, just and good. Was
then that which is good made death unto me? God forbid. But
sin, that it might appear sin, (i. e. sin which did exist in the soul,
was nmade to appear in its true evil character) workling death in
me by that which is good, (i. e. the holiness of the law,showed
the evil of sin,) that sin by the commandment might become exceedingly sinful.  For we know that the la\v is spiritual, but I
am carnal, sold under sin."  And. then, for deliverance from this
bondage, he looks to Christ-cc For the law of the spirit of life
15




152f        ~ 5PHILOSOPHY  OF TlE
feel his guilty condition before God, and  who  believed in God  thus manifesting Himself to rescue
his soul from spiritual death —every one, thus believing, would, from  the necessities of his nature,
be led  to love God his Savior; and-mark-the
greater the self-denial and  the suffering on the part
of the Savior, in ransoming the soul, the stronger
would be the affection felt for Him.
This is the central and vital doctrine of the Plan
of Salvation.  We will nowr, by throwing light and
accumulating strength upon this doctrine from  different points, illustrate and establish it beyond the
possibility of rational doubt.
in Christ Jesus hath made me free from the law of sin and death,%"
&c. And mark again —" Is the law then against the promises,
of God? God forbid; for if there had been a law given that could
have given life, verily righteousness would have been of the law
(i. e. while the law showed the soul to be unholy and condemned
to spiritual death, it provided no means for the relief of the sin.
ner; no influence by which love and holiness could be produced
in the heart.) But the scriptures (that is, the revelation of law
in the scriptures) hath concluded all under sin, that the promise
by faith of Jesus Christ might be given to them that believe.
But before faith came, we were kept under the law, shut up unto
the faith which should afterwards be revealed; wherefore the
law was our school-master to bring us unto Christ, that we might
be justified by faith."
Now, from the above scriptures, it is evident that the Apostle
understood the law not only to be adapted, but designed by its
author, to show the soul its guilty and lost condition, its inability
to fiee itself from the condemnation to which it was liable, and
to prepare it, at the proper time, to trust in and love Christ for
salvation from sin, and spiritual death, the consequence of sin.




PLAN  OF SALVATION.             153
1.
THE TESTIMONY OF JESUS THAT IT WAS NECCESSARY MIAN SHOULD FEEL THE WANT, IN ORDER
TO EXERCISE THE LOVE.
Jesus uniformly speaks of it as being necessary,
that previously to accepting him as a Savior, the
soul should feel the need of salvation. He does not
even invite the thoughtless sinner, or the godless
worldling, who has no sense of the evil or the
guilt of sin, to come to him. Said Jesus, "I came
not to call the righteous, but sinners to repentance."
"' The whole need not a physian, but they who are
sick."  " Come unto me, all ye who are weary and
heavy laden, and I will give you rest."  "' If any
man thirst, let him  come unto me and drink."
" Blessed are they that hunger and thirst after
righteousness, for they shall be filled."  Thus,
the points which have been shown to be necessary,
from the constitution of things, in order to the soul's
loving God, are presented in the same light by
Jesus himself; and upon the principle which they
involve, he acted during his ministry.
2.
THE TESTIMONY OF THE SCRIPTURES THEAT GOD
DID THUS MANIFEST HIMSELF AS SUFFERING
AND MAKING SELF-DENIALS FOR THE SPIRITUAL GOOD OF MEN.
God was in Christ, says the Apostle, reconciling




hA54        PHILOSOP IY  OF  TH E
the world to HIimself: that is, God was in Christ
doing' those things that would restore to Himself the
obedience and affection of every one that believed.
Christ represents himself as a ransom for the soul;
as laying  down his life for believers.  He is represented as descendiing  from  arn estate of the highest
felicity; takingl  upon him the nature of man, and
h-liumbling   himself even to the death of the cross: a
death of the most excruciating   torture; and thus
bearing the sins of nmen in his own body on the tree,
thalt through his death God might be just, and the
justifier of every one that believeth in Jesus.
it was thus, by a self-denial surpassing descrip.
tion -ly   a life of labor for hImanl good, aczomplishled by constant personal sacrifices, and tendilng.
at every step, towards the centre of the vortex, He
went oil'Until, finally, life closed to a crisis, by the
passion in the garden —the rebulke, and the buffet.,
and the clrulel mockery of the Jews and the Romans
-and  then, bearing his cross, faint with formller
agony of spirit, and his flesh quivering with recent
scourging, he goes to Calvary, -where the agonized
sufferer for human sin, cried "IT IS FINISHED," and
gave tup the ghost.
Suitic  is tile testimoniy of the Scriptures; and it
in ay h)e affiirned, withlout tlesitancy, that it wvould
1/r in,'tlos.'idle foir the ilhlulman soul to exercise fill
faith in thle testilmolny, tlhat it was a glilty alnd needy
creature, condemlned by the holy law  of a holy
God; and that from this condition of spiritual guilt




PLAN  OF SALVATION.             I 
and danger, Jesus Christ suffered and died to accomplish its ransom-we say a human being could
not exercise full faith in these truths and not love
the Savior.
3.
THE ATONEMENT OF CHRIST PRODUCES THE NECESSARY EFFECT UPON THE HUMAN SOUL, IN
RESTORING IT TO AFFCTIONATE OBEDIENCE)
WHICH NEITHER PHILOSOPHYT LAW7 NOR PRECEPTIVE TRUTH, COULD ACCOMPLISH.
The wisdom of Divine Providence was conspicuous in the fact, that previously to the introduction
of Christianity, all the resources of human wisdom
had been exhausted in efforts to confer upon mall
true knowledge and true happiness.  Although
most of the great names of antiquity, were conspicuous rather for those properties which rendered
them a terror and a scourge to mankind; and, although society, among the ancients, in its best estate, was little better than semi-barbarism; yet,
there was a class in society during the Augustan
and Periclean age, and even at some periods before'that time, that was cultivated in mind and manners.
Fronm this class, individuals at times arose who
were truly great —men distinguished alike for the
strength, compass, and discrimination of their intellect. In all the efforts of these men, with the
exception of those who applied themselves exclusively to the study of physical phenorena, the'
15 *




156        PHILOSOPIIY  OF  TIlE
great end sought  was the meatus or secret of huiman
happinress.  All admitted that human  nature, as
they found it, was in anl imperfect or depraved condition, and not in the enjoyment of its chief good:
and the plans which they proposed,'by which to
obtain that happiness, of which they believed the
soul susceptible;  were as various, and diverse from
each other, as can be imagined.  No one of these
plans ever accomplished, in any degree, the end desired.  And no one of them was ever adapted to,
or embraced by the common people.  The philosophers themselves, after wrangling for the honor of
having  discovered truth, and making  themselves
miserable in the pursuit of happiness, died; and
man was left unsatisfied and unhappy, philosophy
havxing shed ornly sufficient light upon his mind to
disclose more fully the guilty and wretched state of
his heart.
There are, perhaps, two exceptions to these remarkls as applied to the great ninds of antiquity,
those are Socrates and his pupil Plato. These men,
with a far-penetrating insight into the constitutional
wants of man, contemplating  the disordered and
unhappy condition of human nature, and inquiring
for a remedy adequate to enlighten the mind, and
give the heart a satisfying good, perceived that
there wvas hot in the resources of philosophy, nor
-within the compass of human means, any power
that could reach the source of the difficulty, and
rectify the evil of human nature, whiclh consisted




PLAN  OF SALVATION.                     157
in a want of benevolent affection.*  Inferring from
the nature of man what would be necessary, and
tliustilg  in the goodness of the Deity to grant the
requisite aid, they expressed  their belief that a divine teacher would come from  heaven, who would
restore truth and happiness to the human soul.t
* That Plato had some idea of the want, and none of what
was necessary to supply it, may be seen in the fact that in order
to make men love as brethren, which he saw to be neccessary, lie
recommended a community of wives to the members of his ideal
Republic.
X In Plato's dialogue upon the duties of religious worship, a
passage occurs, the design of which appears to be, to show that
man could not, of himself, learn either the nature of the gods, or
the proper manner of worshipping them, unless an instructor
should come from heaven. The following remarkable passage
occurs between Socrates and Alcibiades:
Socrates.-To me it appears best to be patient.  It is necessary to wait till you learn how you ought to act towards the gods,
and towards men.
J.lcibiades.-When, 0 Socrates, shall that time be? and tcho
will instrect me? for most willingly would I see this person, who
he is.
Socrates.-He is one who caresfor yo; but, as Homer represents Minerva, as taking away darkness from the eyes of Diomedes, that he might distinguish a God from a  1ANN: SO it is necessary that he should first take away the darkness from your
mind; and then bring near those things by which you sh'~' know
good and evil..l4cibiades.-Let him take away the darkness, or any other
tiling, if he will; f-r whoever this man is, I am prepared to re.
fuse none of the things which he commands, if I shall be made
better.-Platonis Jdlcibzad. ii.




158       PHILOSOPHY  OF THE
It is strange that among pilosophers of succeeding ages there has not been wisdom sufficient to
discover, from the constitutional necessities of the
human spirit, that demand for the instruction and
aid of the Messiah, which Socrates and Plato discovered, even in a comparatively dark age.
There are two insuperable difficulties, which
would forever hinder the restoration of mankind to
truth and happiness from being accomplished by
human means. The first, which has been already
alluded to, is, that human instruction, as such, has
no power to bind the conscience. Even if man
were competent to discover all the truth necessary
for a perfect rule of conduct, yet that truth would
have no refbrmatory power, because men could
never feel that truth was obligatory, which proceeded from merely human sources. It is an obvious
principle of our nature, that the conscience will not
charge guilt on the soul for disobedience, when the
command proceeds from a fellow man, who is not
recognised as having the prerogative and the right
to require submission.  And, besides, as men's
minds are variously constituted, and of various capacities, there could be no agreement in such a case
concerning the question, "What is truth?"  As
well might we expect two school-boys to reform
each other's manners in school, without the aid of
the teacher's authority, as that men can reform
their fellows, without the sanction of that authority
which will quicken and bind the conscience. The




PLAN  OF  SALVATION.                 159
human conscience was made to recognise and einforce the authority of God, and unless there is belief in the Divine obligation of truth, conscience
refuses to perform its office.
But the grand difficulty is this:-Truth, whether
sanctioned by conscience or not, has no power, as
has been  shown, to produce love in  t/he heart.
The law may convict and guide the mind, but it
has no power to soften or to change the affections.
This was the precise thing necessary, and this necessary end the wisdom of the world could not accomplish.  All the wisdom of all the philosophers
in all ages, could never cause the affections of the
soul to rise to the holy blessed God.  To destroy
selfish pride, and  produce humility-to eradicate
the evil passions, and produce in the soul desires
for the universal good, and love for the universal
Parent, was beyond the reach of earthly wisdom
and power.  The wisdom of the world in their efforts to give truth and happiness to the human soul,
was foolishness with God; and the wisdom  of God
-CHRIST  CRUCIFIED-was foolishness with
the philosophers, in relation to the same subject:
* From an observation of one of the Fathers, it would seem
that after the Gospel had been preached among the Greeks, many
of them perceived its adaptedness to accomplish the end for which
they had sought in vain. cc Philosophy," says Clemens of Alexandria, "- led the Greeks to Christ, as the law did the Jews."
Concluding paragraph of the apology of M. Minucius Felix in
defence of Christianity: A. D. 250.
cc To conclude: the sum of our boasting is, that we are got




I f(0        PHILOSOPHY  OF  THE
yet, it was Divine Philosophy: an adapted means.
and the only adequate means, to accolnplish  the
necessary end.  Said an apostle in speaking upon
this subject, "The Jews require a sign, and the
Greeks seek after-wisdom, but vwe preach Christ
cr2cified, unto the Jews a stumbling blocl, and unto
the Greeks foolishness, but to them who are called,
both Jews and Greeks, Christ the power of God,
anld the  visdonZ of God."  The Jews, while they
required a sign, did not perceive that miracles, in
themselves, were not adapted to produce affection.
And the Greeks, while they sought after wisdom,
did not perceive that all the wisdom of the Gentiles
would never work love in the heart.  But the apostle preached CHRIST CRUCIFIED, an exhibition
of self-denial, of suffering, and of self-sacrificing
love and mercy, endured in behalf of men; which,
when received by faith, became the poAver of God
and the wisdom of God to produce love and obedience in the human soul.  Paul understood the efficacy of the cross.  He looked to Calvary and beheld Christ crucified as the sun of the gospel system.  Not as the moon, reflecting cold and borrowed rays; but as the Sun of Righteousness, glowingT
into possession of wthat the Philosophers have been always in
quest of; anrd what, with all their app!lication, they could never
fintl. Why then, so much ill-will stirring against us? If divine
Truth is come to perfection in our time, let us make a good use
of' the blessing; let us govern our knowledge with discretion;
let superstition and impiety be no more; and let true religion tri.
amph in their stead."




PLAN  OF SALVATION.              161
%writh radiant mercy, and pouring warm beams of
life and love into the open bosom of the believer.
4.
ANALOGY ]BETWEEN THE MORAL AND PHYSICAL
LAWS OF THE UNIVERSE.
The laws which govern physical nature are
analogous to those which the gospel introduces into
the spiritual world. The earth is held to the sun.
by the power of attraction, and performs regularly
its circuit around the central, sustaining, luminary;
maintaining, at the same time, its equal relations
with its sister planets. But the moral system upon
the earth is a chaos of deranogement. The attraction of affection whrhch holds the soul to God, has
been broken, and the soul of man, actuated by selfishness-revolving upon its own centre only-jars
in its course with its fellow spirits, and crosses their
orbits; and the whole system of the spiritual world
upon earth, revolves in disorder, the orbs wandering
and rolling away from that centre of moral life and
power which alone could hold them in harmonious
and- happy motion. Into the midst of this chaos of
disordered spirits, God, the Sun of the spiritual
world, came down. He shed light upon the moral
darkness, and by coming near, like the approaches
of a mighty mlagnet, the attraction of his mercy,
as manifested in Christ crucified, became so powerful, that many spirits, rolling away into darkness
and destruction, felt the efficacy, and were drawn




162        PHILOSOPHY  OF  THE
back;, and caused to move again, in their regular
orbits, around the'Light' and'Life' and  Love'
of the spiritual system.
If free agency could be predicated of the bodies
of the solar system, the great law which governs
their movements might be expressed thlus- -rto2
shalt attract the S'un wCith all thy vmi.ght, and thy
sister plaanets as thyself.  The saime expression
gives the great law of the spiritual world.' Thott
slhalt love the Lord with all thy soul, and thy neigrhbor as thyself.' Now, if a planet had broken awvay
from  its orbit, it would have a tendency to fly oftf
forever, and it never could be restored, unless tile
sun, the great centre of attraction, could, in some
way, follow it in its wanderings, anrd thus by the
increased power of his attraction, as hle approached
nearer to the fallen planet, attach it to himself, and
then draw  it back again to its original orbit.  So
with the human spirit; its affections wrere alienated
from God, the centre of spiritual attraction, and they
could never have been restored, unless God had approached, and by thle increased power of hlis mercy,
as manifested in the self-denial, sufferings, and death
of Christ, united man again to himself, by thle power of affection, that he might thus draw bhim llp from
his misery and sinl, to revolve around hinm, in harmony and love, forever.
If this earth had, by some means, broken away
from the suin, there would be no way possible of re- 
covering it again to its place in the system, but thlat




PLAN  OF SAIVATION.              163
which has been mentioned-that the sun should
leave his central position, and approach the wandericng orb, and thus, by the increased power of his at.
traction, draw back the eartlh to its original position,
But the sun could not thus leave the centre of the
system, without drawing  all the other planets from
tlheir orbits by the movement to recover the lost
one.  The relations of thie systenm would be broken
up, and the whole solar economy sacrificed, if the
universal and equal law of gravitation was infiinged by the Stnll changing his position and his relations in the system.
Further, the establihed laws of the physical universe would render it impossible that any other planet should be the instrument of recovering the earth
to the sun. If another planet should approach the
earth while thus wandering, the increased power of
attraction would cause the two globes to revolve
around each other; or if the approaching   planet
was of greater maggnitude, the earth would revolve,
as a satellite, around it.  But, this would not be to
restore the earth to its place in the system, nor to its
movement aroundl the su11n, but to fix it in a wrong
position and a wrong mtovement, and thus alienate
it forever froml the central source of light and heat.
It follows, therefore, tha.t in accordance with the established laws of the solar system, the earth could
never be recovered, but would fly off forever, or be
broklen into asteroides.
T'iere wouldl tllerefore, be nlo waVy possible fo
16




164         PHILOSOPHY   OF  THE
the recovery of the earth, unless God. should adopt
an expedient unlknown to the physical laws of the
universe.  (This, all who believe that God is AImighty, and Himself the author of those laws, will
allow that he might do.)  That expedient must not
destroy the great laws of the system, upon which
tile safety of all its parts depend, but an augmented
force of attraction must be thrown upon the earth
from  the sun itself, which would be sufficient to
check the force of its departing momentum, and gradually draw it back to its place.  If a portion of the
magnetic power of the sun could be thrown into the
earth, an adhesion would take place between it and
the earth, and then, after the cord was fastened, if
that body of attractive matter could ascend again to
the body of the sun, the earth would receive the returning imlpulse, and a new and peculiar influence
would be created to drav it back to its allegiance to
the sun.  If as lhas beenl said, the power came froml
any other body but the sun itself, or attracted towards any other body, the earth would lose its place
in the system  forever.*
So in the moral world:    God's rclations to the
moral universe must be sustained.  The infinite
* These illustrations are not to be applied to the mode of exis.
tence, or subsistence, in the Godhead: but, as God is the author
of both the physical and moral laws, and as the attraction of
gravitation in physics corresponds with the attraction of affection
in morals, an analogy of what would be necessary under one, is
taken to what was accomplished by Christ under the other.




PLAN  OF'SALVATION, l.i5
justice and holiness of the Divine law must not be
compromised. The end to be guined is, to draw
man, as a revolted sinner, back to God, while the integrity of God's moral goverment is maintained.
TNow, affection is the attraction of the moral universe. And, in accordance with the. foregoing deduction, to reclaim alienated man to God would be
impossible, unless there should be a manifestation
of the Godhead in the world, to attract to himself
man's estranged affections, and then, after the affinity was fastened by faith, by his ascending again to
the bosom of the Diety,, mankind would thus be
gradually drawn back to allegiance to Jehovah.
5.
ILLUSTRATIONS FROM NATURE AND THE SCRITPTURES.
The Plan of Salvation is likened unto a vine
which has fallen down from the boughs of ai oak.
It lies prone upon the ground; it crawls in the dust,
and all its tendrils and claspers, whlich were formed
to hold it in the lofty place from which it had fallen.
are twined around the weed and the bramble, and
having  no strength to raise itself, it lies fruitless and
corrupting, tied down to the base tllings of the earth.
Now, how slhall the vine arise from its fallen condition?  But one way is possible for the vine to rise
again to tlie place from whence it had fallen. T'he
boughll of tile lofty oak must be let down, or some
comutll-licjation must be formeTd  connected with the




l f,  PHILOSOPHY'  OF  T HE
top of the oak and at the same time with the earth.
Then, whtn the bough of the oak was let down to
the place. where the vine lay, its tender claspers
might fasten upon it, and, thus supported, it might
raise itself up, and bloom and beev fruit again in the
lofty place from whence it fell. So with man-his
affections had fallen from God, and were fastened
to the base things of the earth. Jesus Christ came
down, and by his humanity stood upon the earth,
and by his divinity raised his hands and united
himself with the Deity of the everlasting Father:
thus the fallen affections of man may fasten upon
him, and twine around him, until they again ascend
to the bosom of the Godhead, from wvhence they fell.
It was thus that Prophets, Evangelists, Apostles,
and the son of God himself, presented the divine
schelne of human  redemption.  Christ is the' Branch' by which the vine may recover itself from
its prone and base condition: he is the'Arml of the
Lord' by which he reaches down and rescues sinful
men from  the ruins of the fall: "through whom,"
says Peter, "ye believe ini God," [i. e. believe in
God manifested through Christ,] " that raised him
up from the dead, and gave him glory, that your
faith and hope mig-ht be in God."  Says Paul,'Your life is hid with Christ in God."  Jesus himself proclaimed that the believer should have within
him n" a well of water, springing up into everlasting
life" —that is, he that believeth in Christ crucified,
the hard heart within him will be struck by the rod




PLAN OF SALVATION.             167
of faith, and in his soul there will be a well of pure
and living affection, springing up to God forever.
And again: " Jesus cried, and said, He that believeth
on me, believeth not on me, but on Him that sent me;
and he that seeth me, seeth Him that sent me:"
i. e. Christ was God acting, developing the divine
attributes through human nature, so that men might
apprehend aud realize them. God might have been
as mercifill as he is, if Christ had never died; but
man could never have known the extent, nor felt
the power, of his mercy, but by the exhibition on
the cross. His mercy could have been manifested
to man's HEART in no other way. And men cannot
love God for what he truly is, unless they love Him
as manifested in the sufferingc and death of Christ
Jesus. ~ I am the way, the truth, and the life; no
man cometh unto the Father, but by nme."  " If ye
had known me, ye would have known l ny Father
also, and from henceforth ye know him, and have
seen him."
6.
THE PRECEDING VIEWS ESTABLISHED BY REDUCTIO AD ABSURDUM.
It is necessary that man should know the character of the true God, and feel the influence of that
character upon his mind and heart. But human
nature, as at present constituted, could not be made
to feel the goodness of God's mercy, unless God —
blessed be his name-should make self denials for
16*




16(8       PIHILOSOPHY  OF THE
man's benefit; either by assuming human nature,
or in some other way. (And is it?lot true that
God could mzake self-denials for men, illn no other
way that would be plain to their apprehension, except by embodying his Godhead in human nature?)
Mercy can be manifested to man, so as to make an
impression upon his heart, in no other way than by
labor and self-denial. This principle is obvious.
Suppose an individual is confined, under condemnnation of the law, and the governor, in the exercise
of his powers, pardons him: this act of clemency
would produce upon the heart of the criminal no
particular effect, either to make himn grateful, or to
make him better. He might, perhaps, be sensible
of a complacent feeling for the release granted; but
so long as he knew that his release cost the governor nothing but a volition of his will, there would
be no basis in the prisoner's mind for gratitude and
love. The liberated man would feel more gratitude
to one of his friends, who had labored to get petitions before the governor, for his release, than to the
governor who released him.' To vary the illustration-suppose that two persons, who are liable to be
destroyed in the flames of a burning dwelling, are
rescued by two separate individuals. The one is
enabled to escape by an individual who, perceiving
his danger, steps up to the door and opens it, without any effort or self-denial on his part. The other
is rescued in a different manner. An individual,
perceiving his danger and liability to death, ascends




PLAN  O}F SALVATION.             169
to him, and by a severe effort, and while he is himself suffering from the flames, holds open the door
until the inmate escapes for his life. Now the one
who opened the door without self-denial, may have
been merciful, and the individual relieved would
recognise the act as a kindness done to one in peril;
buit no one would feel that that act proved that the
man who delivered the other manifested any special
mlercy, because any man would have done the same
act. But the one who ascended the ladder and
rescued, by peril, and by personal suffering, the individual liable to death, would manifest special
mercy, and all who observed it would acknowledge
the claim; and the individual rescued would feel
the mercy of the act, melting his heart into gratitude to his deliverer, unless his heart was a moral
petrifaction.
W~hat are, in reality, the facts bywlvhich alone men
may know that any being possesses a benevolent
nature?  Not, certainly, by that being conferring
benefits upon others, which cost him neither personal labor, nor self-denial; because we could not tell:but these favors would cease the moment they involved the least degree of sacrifice, or the moment
they interfered with his selfish interests. But when
it requires a sacrifice, on the part of a benefactor, to
bestow a favor, and that sacrifice is made, then benevolence of heart is made evidently manifest. Now
mark —-any being who is prompted, by benevolence
of heart, te make sacrifices, may not lose happiness,




170        PHILOSOPHY  OF  THEE
in the aggregate, by so doing; for a benevolent nature finds happiness in performing benevolent acts.
Self-denials are, therefore, not only  the appropriate mzethod of nzmanifesting benevolence to men,
bltt they are likewise the appropriate manifestations of a benevolenzt nature.  Now, suppose God
is perfectly benevolent; then, it follows in view of
the foregoing deductions, in order to manifest his
true nature to men, self-denials would be necessary,
in order that men might see and feel that "1 God is
love."  It is clear, therefore, that those who reject
the divinity of Christ, as connected with the atonement, cannot believe in God's benevolence; because, God is really as benevolent as the self-denials
of Christ (believed in as divine) will lead men to
feel that he is: nor can they believe in the mercy
of God in any way that will produce an effect upon
their hearts. To say that the human heart can be
deeply affected by mercy that is not manifested by
self-denial, is to show but little knowledge of the
springs which move the inner life of the human
soul. Man will feel a degree of love and gratitude
for a benefactor who manifests an interest in his
wants, and labors to supply them; but he will feel
a greater degree of grateful love for the benefactor
who manifests an interest in his wants, and makes
self-denials to aid him. To deny, therefore, the divine and meritorious character of the atonement, is
to shut out both the evidence and the effect of God's
mercy from the soul.




PLAN  OF  SALVATION.              171
In accordance with this view, is the teaching of
the scriptures.  There is but one thing which is
charged against men, in the New Testament, as a
fundamental and soul-destroying heresy, and that
is, not denying the Lord, but, "denying the Lord
that bought them."  It is rejecting the purchase of
Christ by his self-denying atonement, which causes
the destruction of the soul, because it rejects the
truth which alone can produce love to the God of
love.
But further: the facts have been fully proved,
that God Jelhovah, by taking a personal interest in
the well-being of the Israelites, and laboring to secure their redemption, secured their affections to
himself; and that His acts of mercy produced this
effect was manifested by their song after their final
deliverance at the Red Sea.  "0 singl unto Jehovah, for he has triumphed gloriously; the horse
and his rider he has thrown into the sea.  Jehovah
is my strength and song, and has become my salvation."  In like manner, Jesus Christ secured to
himself, in a greater degree, the affections of Christians, by his self-denying life and death, to ransom
them from spiritutal bondage and misery. The Israelites in Egypt were under a temporal law so severe, that while they suftered in the greatest degree,
they could not fulfil its requirements: they therefore, loved Jehovah for temzporal deliverance. The
believer was under a spiritual law, the requirements of which he could not fulfil, and therefore he




172       PHILOSOPHY  OF THE
loved Christ for spiritual deliverance. This fact,
that the supreme affection of believers was thus
fixed upon Christ, and fixed upon him in view of
his self-sacrificing love for them, is manifest throughout the whole New Testament-even more manifest than that the Jews loved Jehovah for temporal
deliverance. " The love of Christ constrains me;"
says one: thus manifesting that his very life was
actuated by affection for Jesus. Says anotherspeaking of early christians generally —" Whom
[Christ] having not seen, ye love; and in whom,
though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory." The
bible requires men to perform their religious duties,
moved by love to Christ: "And whatsoever ye do,
do it heartily, as to the Lord, and not unto men;
knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord
Christ."  Mark-these Christians were moved in
what they did, what they said, and what they felt,
by love to Christ: love to Jesus actuated their whole
being, body and soul. It governed them.
Now, suppose that Jesus Christ was not God, noi
a true manifestation of the Godhead in human nature, but a man, or angel, authorized by God to accomplish the redemption of the human race from
sin and misery. In doing this, it appears, from the
nature of things and from the scriptures, that he
did what was adapted to, and what does, draw the
heart of every. true believer-as in the case of the




PLAN  OF  SALVATION.             173
apostle and the early christians —unto himself, as
the supreme or governing object of affection. Their
will is governed by the will of Christ; and love to
him moves their heart and hands. Now, if it be
true that Jesus Christ is not God, then he has devised and executed a plan, by which the supreme
affections of the human heart are drawn to himself,
and alienated from God, the proper object of love
and worship: and, God having authorized this
plan, he has devised means to make man love Christ,
the creature, more than the Creator, who is God
over all, blessed for evermore.
But, is it said that, Christ having taught and suffered by the will and authority of God, we are
under obligation to love God for what Christ has
done for us? It is answered, that this is impossible.'We cannot love one being for what another does or
suffers in our behalf. We can love no being for labors and self-denials in our behalf, but that being
who voluntarily labors and denies himself.  It is
the kindness and mnercy exhibited in the self-denial
that moves the affectio-ns; and the affections can
move to no being but the one that makes the selfdenials, because it is the self-denials that draw out
the love of the heart.
Is it still said, that Christ was sent by God, to do
His will, and not his own; and therefore we ought
to love God, as the being to whom gratitude and
love is due, for what Christ said and suffered?
Then it is answered: if God willed that Christ, as




174       PLIILOSOPtIY  OF  THE
a creature of his, should come, and by his sufferincgs
and death redeem sinners, we ou-ght not to love
Christ for it, because he did it as a creature, in obedience to the commands of God, and wcas not selfmoved nor meritorious in the work; and we cannot
love God for it, for the labor and self-denial was not
borne by him. And further; if one being, by an
act of his authority, should cause another innocent
being to suffer, in order that he might be loved wh6
had imposed the suffering, but not borne it, it would
render him unworthy of love. If God had caused
Jesus'Christ, being his creature. to suffer, that he
might be loved himself for Christ's sufferings, while
he had no connection with them, instead of such an
exhibition, on the part of God, producing love to
him, it would produce pity for Christ, and aversion
towards God. So that, neither God, nor Christ, nor
any other being, can be loved for mercy extended,
by self-denials, to the needy, unless those self-denials were produced by a voluntary act of mercy upon
the part of the being who suffers them. And no
being, but the one who made the sacrifices, could
be meritorious in the case. It follows, therefore,
uncontrovertibly, that if Christ was a creature-no
matter of how exalted worth —and not God; and
if God approved of his wcrk in saving sinners, he
approved of treason against his own government; 
because, in that case, the work of Christ was adapted to draw, and did necessarily, draw the affections
of the human soul to himself, as its spiritual Satvior,




PLAN  OF  SAL VATION              175
and thus alienate them from God, their rightful ob
ject. And Jesus Christ himself had the design of
drawing men's affections to himself in view, by his
crucifixion: says he, "and I, if I be lifted up from
the earth, will draw all men unto me."  This he
said, signifying what death he should die: thus distinctly stating that it was the self-denials and mercy
exhibited in the crucifixion that would draw out
the affections of the human soul, and that those affections would be drawn to himself as the suffering
Savior. But that God would sanction a scheme
which would involve treason against Himself, and
that Christ should participate in it, is absurd and
impossible, and therefore cannot be true.
But if the divine nature was united with the human, in the teaching and work of Christ-if'" God
was in Christ, [drawing the affections of men, or]
reconciling the world to himself"-if, when Christ
was lifted up, as Moses lifted up the serpent in the
wilderness, he drew, as he said he would, the affections of all believers to himself; and then, if he ascended, as the second person of the Trinity, into the
bosom of the eternal Godhead-He, thereby, after
he had engaged, by his work on earth, the affections of the human soul, bore them up to the bosom of the Father, fromn whence they had fallen.
Thus the ruins of the fall were rebuilt, and the affections of the human soul again restored to God,
the Creator, and proper object of supreme love. O
the length, and the breadth, and the depth, and the
17




176        PHILOSOPHY  OF THE
height, of the divine wisdom and goodness, as man.
ifested in the wonderful Plan of Salvation. "Great
is the mystery of godliness: God was manifest in
the flesh-justified in the spirit-seen of angelspreached unto the Gentiles-believed on in the
world-received up into Glory" —amen: blessing
and honor, dominion and power, be unto Him that
sitteth upon the throne, and unto the Lamb, for
ever and ever: Amen and amen.




PLAN OF SALVATION.             177
CHAPTER XVI.
CONCERNING THE INFLUENCE OF FAITH IN CHRIST
UPON THE MORAL DISPOSITION AND MORAL POWERS OF THE SOUL.
IT has been demonstrated that the teaching and
atonement of God the Savior would draw to him,
by faith, the affections of the human heart. We
will now inquire what particular effect that faith in
Christ, which works by love, has upon the moral
disposition, the conscience, the imagination, and the
life of believers. —Would faith in Christ, as a divine
suffering Savior, quicken, and regulate, and harmonize the moral powers of the soul?
1.
THE INFLUENCE OF FAITH IN CHIRIST UPON TIIE
MORAL DISPOSITION OF THE SOUL.
When its dispositon is affected, the soul is afl'ected to the centre of its being. By disposition, is
meant the desires or predilections of the heart,
which influence the choice of the will to good or
evil. The radical difference of character in spirits
depends upon their disposition. The spirit that has
a settled love for sin and hatred for holiness, is a
devil, whether it be in time or eternity-embodied




178         PHILOSOPHY  OF  THE
or disembodied.  And that spirit which has a settled love for holiness, is a benevolent spirit, in what
ever-condition it exists.  A  devil or malignant
spirit, is one that seeks its gratification in habitually doing evil. A holy being, or benevolent spirit,
is one that finds its gratification in habitually doing
good.  Whatever, therefore, affects the moral disposition of the soul, affects radically, the character
of the soul.  It becomes, therefore, a question of
the deepest interest-What effect will faith in Christ
have upon man's moral disposition?
The solution of this inquiry is not difficult.  Is
Jesus Christ holy?  All Christendom, skeptics and
believers, answer in the affirmative.  Now; the love
of a holy being, will, as a necessary result, counteract unholiness in the heart.  Holiness is the antag'onist principle of sin. The soul cannot love a holy
being, and at the same time cherish those principles
and exercises, which, it is conscious, are offensive
to the soul of the beloved object. From the nature
of the case, love to holiness will produce opposition to sin.  Love is the fulfilling of the law, and
sin is the transgression of the law; so that, while
the soul is entirely actuated, in all its exercises, by
pure love to Christ, those exercises of the heart
cannot be sinful.
When the heart is attached to anybeing, especially when that being is lovely and pure in his
character, it becomes averse to every thing which,
from its evil nature, causes suffering to the object




PLAN  OF  SALVATION.            179
of its affections. There are few things which will
cause one to feel so sensibly the evil of sin, as to
see that his sins are causing anguish to one that he
loves.
It is said of Zeleucus, a king of the ancient Locri,
that he enacted a law the penalty of which was that
the offender should lose both his eyes. One of his
sons became a transgressor of that law. The father
had his attachment to his son, and the law he himself had promulgated as righteous in its requirements and in its penalty. The lawgiver, it is said,
ordered his son into his presence, and required that
one of his eyes should be taken out; and then, in
order to show mercy to his son, and at the same
time maintain the penalty of the law, he sacrificed
one of his own eyes as a ransom for the remaining
eye of his child.  Now, we do not refer to this case
as a perfect analogy, but to show the moral effect of
such an exhibition of justice and self-sacrificing mercy. As man is constituted, it is perfectly certain that
this transaction would produce two effects: one upon
the subjects of the king, which would be to impress
upon every heart that the law was sacred, and that
the lawgiver thus regarded it. This impression'would be made much more strongly, than it would
have been if the king had ordered that his son should
lose both his eyes: because it manifested, in the
strongest manner possible, his love for his son, and
his sacred regard for his law. If he had allowed
his son to escape, it would have exhibited to his
17-*




ISO       PHILOSOPHY  OF THE
subjects less love for his law, and if he had executed the whole penalty of the law upon the son, instead of bearing a portion of it himself, he would
have manifested less love for his son. The king
was the lawgiver; he, therefore, had the power to
pardon his son, without inflicting the penalty upon
him, and without enduring any sacrifice himself.
Every mind, therefore, would feel that it was a voluntary act on the part of the king: and such an exhibition of justice and mercy, maintaining the law
and saving his son, by his own sacrifice, would
impress all minds with the deepest reverence for
the character of the lawgiver, and for the sacredness of the lawv.
But, another effect, deep and lasting in its character, would be produced upon the son who had
transgressed the law. Every time that he looked
upon his father, or remembered what he had suffered for his transgression, it would increase his love
for him, increase his reverence for the law, and
cause an abhorence of his crime to arise in his soul.
His feelings would be more kind towards his sire,
more submissive to the law, and more averse to
transgression.
Now, this is precisely the effect necessary to be
produced, in order that pardon may be extended to
transgressors, and yet just and righteous government be maintained. If civil law had some expedient, by which, with the offer of pardon, some influence could be exerted upon the heart of the trans



PLAN  OF SALVATION.              181
gressor which would entirely change his character;
an influence whlich would make him  love the law
he had transgressed, hate the crime he had committed, hate himself for committing it, and implant
within him the spirit of an obedient and faithful subject-if such an effect could be produced by pardon, then pardon would be safe; because there
would be some means, or some moral power connected with it, that would, at the same time that the pardon was granted, change the moral disposition of
the criminal from that of a rebellions, to that of a
faithful and affectionate subject. This expedient the
civil law can never have. Such an expedient was
that of Zeleucus, the self-sacrificed lawgiver and
father. Such an expedient, in some respects, in the,
moral government of God is the atoning sacrifice
of Jesus Christ.  "Christ," says the Prophet, xv was
bruised for our iniquities;" says the Apostle, "He
bore our sins in his own body on the tree;" says
Himself, " this is my body broken, for youl."  Now,
two effects would follow this exhibition of the selfsacrificing love of Christ. One in the heart of the
believing sinner:-every time he realized by faith
that the Divine Savior suffered the rebuke, the scorn
and the cross, as a sacrifice for his sins, he would
regard the Savior with greater love; and sin, which
caused the suffering of his divine Benefactor, he
would regard in himself and others with greater
abhorrence.  Another effect which would result
would be, that all the holy beings in the universe,




182        PH ILOSOPHY  OF THE
if they had knowledge of the self-sacrifice of God
the Savior, as an atonement to maintain the law and
redeem sinners, would be inspired with greater reverence for the eternal law, and greater aversion to
sin. Thus would the faith of Christ affect the moral
disposition of believers, and of all holy beings
throughout the universe; drawing the believer bacir
to holiness and obedience, and adding a new motive
to confirm holy beings in happy allegiance.
The language of the apostle confirms this view:
"What the law could not doo, in that it was weak
through the flesh, God, sending his own son, in the
likeness of sinful flesh, and for sin, condemned sin
in the flesh"-That is, the law, although it had
power to show to the mind the evil and the guilt of
sin, had no power to produce in the heart an aversion to it; but Christ coming In the body, and dying
for sin, in that way reaches man's moral feelings,
and creates a sentiment of condemnation of, or
aversion to sin, in the heart of every believer.
A feeling cannot be manifested by intellect or will.
A communication of knowledge, or law, does not
manifest feeling so that it produces feeling in others.
The moral feelings of God were manifested by the
sacrifice of Christ; and that manifestation, through
the flesh, affects the moral feelings of man, assimilates them to God, and produces an aversion to sin,
the abominable thing which God hates. Blessed
faith! which, while it purifies the heart, works by




PLAN.OF SALVATION.             183
the sweet influence of love in accomplishing the
believer's sanctification.
2.
TIHE INFLUENCE OF FAITH IN CHRIST UPON THE
MORAL SENSE, OR CONSCIENCE OF BELIEVERS.
To a mind endowed with the higher qualities of
reason, there can be no more interesting thought
than that noticed in a previous demonstration;
which was, that a man's conscience is guided by
his faith. Conscience is the highest moral fitculty,
or rather, the governing moral power of the soul;
and this governing faculty is regulated and controlled by faith. Mhan's conscience always follows his
religious belief and changes with it, and grows
weak or strong with it. Now, as God has so constituted the soul, that the affections, and likewise
the conscience, are affected and controlled by faith;
and the purity of the one, and the integrity of the
other, and the activity of both, depend upon what
man believes; this being true, no mind can avoid
the conviction, that the principle of FAITH, which
Christ has laid at the foundation of the Christian
system, is, from the nature of things, the only principle through the operation of which man's moral
powers can be brought into happy, harmonious and
perfect activity. But this happy effLct, as has oeen
shown, can be produced only by faith in the Truth;
and, besides, it is an intuition of reason, that God
certainly would not make the soul so that its moral




184-       PHILOSOPHY  OF  THE
powers would be controlled by faith, and then cause
that faith in falsehood should perfect and make
happy those powers. Such a supposition would be
a violation of reason, as well as an impiety. In
searching, therefore, for the answer to the inquiry,
TVhat is Truth? as it concerns the spiritual interests of man, the direct process of solution would
be, to inquire what effect certain facts, or supposed
facts, would have upon the moral disposition and
moral powers of the soul; and that faith which
quickens and rectifies those powers, as we have noticed, is necessarily truth.
We come now to the inquiry, What effect has
faith in Christ-in the divinity of his person, in
his teaching-, andl in his atonement for sin —upon
the conscience of believers?
The answer is plain. Those who received Christ
as possessing supreme authority as a divine teacher;
their faith would so affect their conscience, that it
would reprove for every neglect of conformity to
the example of Jesus.  The moment faith recognises Christ as a divine instructor, that moment conscience recognises his instruction and his example as
obligatory to be received and practiced. To the believer, the teachings and example of Christ, have not
only the force of truth, recognised as such by the understanding, but they have likewise the authority of
supreme law, as cominig fromn that divine Being,
who is the rightful lawgiver of the soul.  Now,
then, if faith in Christ would regulate the con




PLAN OF SALVATION.             185
science according to his example and precepts, the
only inquiry which remains, is, Were the example
and precepts of Christ a perfect rule of duty towards God and men? This inquiry has been the
subject of examination in another chapter, in which
the fact was shown-which has been generally admitted  by all men, believers and skeptics-that
Christ's example of piety towards God, and kindness towards men, was perfect. When this is admitted, the consecutive fact follows, whether men
perceive it or not, that in the case of all who receive him as their Lord and lawgiver, the conscience
would be regulated according to a perfect standard,
and guided by a perfect rule.
But further-While it is true that a knowledge
of duty guides the conscience, and a knowledge of
the divine authority of the lawgiver binds it, by imposing a sense of obligation; it is likewise true that
faith in Christ's atoning sacrifice has peculiar efficacy
to strengthen this sense of obligation. Two men
may have an equal knowledge of duty, and yet one
feel, much more than the other, a sense of obligation to perform it: whatever, therefore, increases
the sense of obligation, increases the power of conscience, and thereby promotes, in a greater degree,
active conformity of the life to the rule of duty.
The atonement of Christ increases the sense of
obligation, by waking into exercise gratitude and
hope in the soul of the believer. Gratitude gives
the conscience a power in the soul where it exists,




185'       PHILOSOPHY  OF THE
which could arise from no other source. Conscience
reproves for the neglect of known duty; but to neglect duty, when it involves the sense of gratitude
to the kindest of benefactors, is to arm the moral
sense of the soul with a two-edged sword. When
the lawgiver is likewise the benefactor, conscience
rebukes, not only for wrong doing, but for ingratitude. One step furtherlWThen the being who claims our obedience, is not
only our benefactor, but the object of all our hopes,
the power of obligation is still further increased.
To disobey a being whom we ought to obey, would
be wrong; to disobey that being, if he was our selfdenying benefactor, would be ingratitude added to
the wrong: and to disobey that being, if from him
we hoped for all future good, would be to add unworthiness to wrong and ingratitude: thus, faith in
Christ Jesus combines the sense of wrong, of ingratitude, and unworthiness, in the rebuke which conscience gives to the delinquent believer; and obedience to the Redeemer's example and precepts is enforced by the united power of duty, gratitude, and
hope.
Further, and finally-Conscience recognises the
fact that our obligation of gratitude is in proportion
to the benefit conferred. If a benefactor has endured great sacrifices and selW-denials to benefit us,
the obligation of gratitude binds us the more strongly to respect the will and feelings of that individual. Conscience feels the obligation of gratitude




PLAN  OF  SALVATION.                 187
just in proportion to the self-denials and sacrifices
made in our behalf.  If a firiend risks his interest to
the amount of a dollar, or an hour of time, to benefit us, the obligation of gratitude upon the conscience is light, but still there is a sense of obligation; but, if a fiiend risks his life, and wades through
deep afflictions to confer benefits, the universal conscience of man would affirm the obl igation, and would
reprobate the conduct of the individual benefitted,
as base anid unnatural, if he did not ever after manifest an affectionate regard for the interests and the
desires of his benefactor.
Thus, by faith in Jesus Christ, the conscience is
not only guided by a perfect rule, but it is likewise
quickened and empowered by a perfect sense of obli.gation.  Christ is the divine lawgiver; therefore it
is right to obey him.  He is our benlefatctor; uratitude, therefore, requires obedience: but, as our benefactor, lie has endured the ultmost self-denial and
sacrifice for our sake, therefore wre are untder the
utmost obligattion of gratitude to return self-denial
and sacrifice for his sake; or, in the words of an
apostle, "He died for all, that they which live
should not henceforth  live unto themselves, but
unto him who died for them, and  rose again;" and,
added to this, our hope of all future good rests in
the same Being that rivtht and gratitude require us
to obey alnd love.  Thus does a perfect faitlh in
Cthrist perfect the conscience of believers, by guid18




188       PHILOSOPHY  OF THE
ing, quickening, and by producing a perfect sense,f
obligation.
3.
THE INFLUENCE OF FAITH IN CHRIST UPON THE
IMAGINAT ION.
There are few exercises of the mind fraught with
so much evil, and yet so little regarded, as that of
anl evil imagination. M/any individuals spend much
of their time in a labor of spirit which is vain and
useless, and often very hurtful to the moral character of the soul. The spirit is borne off upon the
wings of an active imagination, and expatiates
among ideal conceptions that are improbable, absurd
and sinful. Some people spend about as much time
in day dreams as they do in night dreams. Imaginations of popularity, pleasure, or wealth, employ
the minds of worldly men; and perchance the
Christian dreams of wealth, and of magnificent
plans of benevolence, or of schemes less pious in
their character. It is difficult to convey a distinct
idea of the evil under consideration, without supposing a case like the following:
One day while a young man was employed silently about his usual pursuits, he imagined a train
of circumstances by which he supposed himself to
oe put in possession of great wealth; and then he
imagined that he would be the master of a splendid
mansion, surrounded with grounds devoted to profit
and amusement-he would keep horses and conveyances that would be perfect in all points, and




PLAN  OF SALVATION.           189
servants that would want nothing in faithfulness or
affection —he would be great in the eyes of men,
and associate with the great among men, and render himself admired or honored by his generation.
Thus his soul wandered, for hours, amid the ideal
creations of his own fancy.
Now, much of men's time, when their atteintion
might-be employed by useful topics of thought, is
thus spent in building'castles in the air.' some
extraordinary circumstance is thought of by which
they might be enriched, and then hours are wasted
in foolishly imagining the manner in which they
would expend their imaginary funds. Such excursions of the fancy may be said to be comparatively
innocent, and they are so, compared with the more
guilty exercises of a great portion of mankind.
The mind of the politician and the partisan divine
is employed in forming schemes of triumph over
their opponents. The minds of the votaries of fashion, of both sexes, are employed in imagining displays and triumphs at home and abroad, and those
of them who are vicious at heart, not having their
attention engaged by any useful occupation, pollute
their souls by cherishing imaginary scenes of folly
and lewdness. And not only the worthless votaries
of the world, but likewise the followers of the holy
Jesus, are sometimes I td captive by an unsanctified
imagination. Not that they indulge in the sinful
reveries which characterize the unregenerate sons
and daughters of time and sense; but their thoughts




190          PH l ILOSOP I-I Y  OF  TI E
wander to unprofitable topics, and wander at times
when they should be fixed on those truths which
have a sanctifying efficacy upon the heart.  In the
solemn assernmblies for public worship, manly of those
whose l)odies are bowed and tIleir eyes closed in
token of reverence for God, are yet mnockinlg their
Maker by assuming the external semblance of worshippers, wlhile their souls are away wandering
amid a labyrillth of irrelevant and sinful tholght.
it is Inot affirmed that the exercises of the imaginationl are lecessalily evil.  Imaginat tion is one of
thle noblest attribtlles of the htlman spirit; and Lhere
is solnethiing in tllhe fact, that the soul has power to
create, by  its own combinations, scenes of rare
beauty, and of perfect halrppiness, unstlllied by the
imperfections whlich pertalil to earthily thiings, that
indicates not only its nobility, but perhaps its ftuture
life.  When. the imagination is employed in painting the beanties of lnatulre; or, in collectin  the
beauties of sentiment anld devotion, and in groupino
them together by the sweet measures of poetry, its
exercises have a benign. inlfllence upon the spirit.
It is like presenlting'apples of gold iln pictures of
silver' for the survey of the soul.  The inimagination may degrade and corrupt, or it may elevate and
refine the feelings of the heart.  The inqlliry, then,
is iimportantt, How  may the exercises of the imaginationll be controlled and directed so that their influence upon lhe soul shall inot be injurious, but ennobling anad purify;ng? Would faithl in Christ turn




PLAN  OF  SALVATION.                 191
the sympathies of the soul away from  those gifted
but guilty minds,
c; Whose poisoned song
Would blend the bounds of right and wrong;"
And hold, with sweet but cursed art,
Their incantations o'er thle beart,
Till every pulse of pure desire
Throbs with the glow of passion's fire,
And love, and reason's mild control,
Yield to the simo9n of the soul?
When the coulscience had become, purified and
quickened, it would be a check upon the erratic
movements of the imagination; and when the disposition was corrected, it would be disinclined to
every unholy exercise; so that, in the believer, the
disinclination of the will and the disapprobation of
the conscience would be powerful aids in bringing
into subjection the imaginative faculty. But, more
than this, faith in Christ would have a direct influence in correcting the evils of the imagination.  It
is a law of mind, that the subject which interests an
individual most, subordinates all other subjects to
itself, or removes them from the mind and assumes
their place. As a group of persons, who might be
socially conversing upon a variety of topics, if some
venerable individual should enter and introduce an
absorbing subject, in which all felt interested, minor
topics would be forgotten in the interest created by
the master subject. So when' Christ crucified' enenters the presence-chamber of the believer's soul,
the high moral powers of the mind bow around in
obeisance; and even imagination folds her starry
I3 *




192         PHILOSOPHY  OF  THE
wings around her face, and bows before Immanuel,
Whten the cross of Christ becomes the central subject of the:Jotll, it lhas  power to chalsten the imagination, aud stulduae its' walywlardess     l)y tile sullime
exhlibition of the bleedillg nmercy in the atonement.
Tlie apostle perceived the efficacy of the cross in
subduing vain reasoning and an evil imagination,
and alludes to it in languagne possessing both strength
and beauty, as " castingo down imaginations, anld
every hig'h thingo that exalteth  itself a-ainst the
linowledrge of God, and [mark] bringing into cCap)tivily every tho.g/ol to the OBEDItENCE1 of Christ."
That these views are not idle speculations, but
truthlfull realities, is affirmned by the experience of
every Christian. When the imaci tnation is wanderilrg to ntlprofitable or forbiddel subljects, all that is
necessary in or(der to break the chaitl of evil suggestion, and introdulce ilJto the mind a profitable train
of thollght, is to tllrLn the eye of tihe soull upon tlhe
"Larnb of God that taketh away the sin of the
world."  By the presence of this delightful and sacred idea every unworthy and hurtful thought will
be awed out of the mind.
Tlhus does fatith in the blessed Jesus control and
purify the imagination of believers.




PLAN OF SALVATION.             193
4.
TrIE INFLUENCE OF FAITH IN CHRIST UPON TIHE
LIFE: LEADING MAN TO SUCH CONDUCT AS WILL.EVFNTUALLY ACCOMPLISH THE SALVATION OF THE
\TWHOLE HUMAN FAMILY.
It is certain that men have all the faculties, which,
if rightly directed, would be necessary to enable
them to benefit and bless each other. Suppose one
individual did all in his power to do others good
and make them  happy, who can limit the amount
of consolation which that man might impart to the
children of want and sorrow; or the amount of light
he might shed upon the minds of the ignorant; or
the rebukes and warnings he might sound in the
ears of those who persistedin sin? Suppose a whole
community of such individuals, denying themselves
the selfish ease and worldly pleasures which the
children of this world seek after, and devoting their
lives to spread around them the blessings and benefits
of the gospel-should individuals or communities desire thus to devote their lives to benevolence instead
of selfish effort-it is certain the Creator hlas endowed them with every faculty necessary to the accomplishment of such a work. They have hearts
to love their fellow men: they have reason and language to learn themselves, and then to instruct
others. They can travel to where the ignorant and
the needy dwell, either at home or abroad: or, if
they feel disqualified personally to do this, they have
hands to labor for the means to send others on er




194        PHILOSOPHY  OF  THE
rands of benevolence throughout the world. That
men have been created with the faculties, therefore,
to diffuse the blessings which they possess, throughout the world, no one can doubt.
But, second, men are so constituted, that the exercise of these faculties, in a manner that would
bless others, would likewise produce a blessing'in
their own souls. It is a fact in experience, as well
as philosophy, that the exercise of any power of the
soul, gives increased strength to that power. By
exercising their selfish and malevolent feelings,
men become continually more selfish and malevolent-while, on the contrary, by exercising self-denial and the benevolent feelings, men become continually more benevolent.  Seelfishness, all admit,
is an evil in the heart.  Self-denial is its antagozist principle; and it is by invigrorating the latter
by exercise, that the former evil principle is to be
eradicated. It would, therefore, be the greatest
benefit to those who possessed blessings, to induce
them to exercise benevolence by communicating
them to others.
It follows, therefore, that not only the greatest
good of the guilty and the ignorant, require selfdenying benevolence, in those who have the means
and the power to enlighten and guide them to truth
and happiness; but likewise, that the greatest good
of those possessing blessings, is, to impart them to
others. " It is more blessed to give than to receive:"
becaiuse, by the exercise of self-denial to do good,




PLAN  OF  SALVATION.             195
benevolence is strengthened in the soul; and from
benevolent exercises arises the blessedness of the
spirit. ]Men are constantly making sacrifices to advance their own aggrandizement, and thus, by increasing their own selfishness, they make themselves
more miserable: the great end to be gained, is, to
lead them  to make sacrifices for others, and thus,
with others, bless themselves.
Now, no one doubts that the whole human family,
in the days of Christ, needed the blessing of an enlightening  and purifying religion.  And no one
doubts that the ultimate end of a religion from heaven
would be the greatest ultimate good of the entire
race.  Three things, then, are obvious: 1. That a
religioi from heaven would be designed ultimately
to bless the whole world. 2. That the best good of
mankind, as a family, required that they should be
the instruments in disseminating this religion among
themselves. 3. That the principle of self-denial, or
denying ourself the ease and pleasures of selfishnhess, in order to perform acts of benevolence, is the
great principle by which the operation of spreading
this religion would be carried on.
Nowv, Jesus Christ professed to give a universal
spiritual religion; one which encircled in its design,
and was to bless by its influence, the whole family
of man; and faith he set forth as the great motive.
power of the whole plan.  The question then isWould faith in Christ lead men to that method of
living and acting, and to the possession of those




190        PHILOSOPHY  OF  THE
views and feelings which would make them instrumental in benefitting each other, and which would
destroy selfishness and promote the happiness and
interest of the whole family of man, in accordance
with the three principles above specified?
1. It has been shown that the example and precepts of Christ become the guide to conscience, and
the rule of faith and practice for'all believers. What
then has Christ said and done to induce men to do
each other good, and to unite the race of man in one
harmonious and happy family?
The gospel of Christ possesses all the characteristics of a universal religion.  It is adapted to ehuman nature: not to ancy parlicular country o07' class
of men; but, as has been shown, to the NArTURE of
the race. Its truths are intelligible, and may be
understood by all men, and transferred into all languages. It is spiritual in its character; designed
to affect the mind and heart of man; so that wherever
intelligent beings are to be found, there it may be
introduced into the heart by faith, to correct the
spiritual evils of their nature, and produce happiness
in the soul.*
The precepts and teaching of Jesus are designed
and adapted to harmonize the race of man into one
happy family. Instead of the abominations and folly of polytheism, he presented before the minds of
men one common object of worship; and so exhi' See Reinhard's Plan: see. 17, 22:




PLAN  OF  SALVATION.              197
bited the character of that object, by presenting before the world a grand spectacle of self-denying
mercy, that the exhibition was adapted to attract
the attention of all, and draw all hearts to one centre of affection.
In all his instructions to regulate the conduct of
men, he viewed them as brethren of the same great
family, and taught them to consider themselves as
such. No retaliation was to be offered for injuries
received, but the injured child was to appeal only
to the Great Parent of the family. INo one might
treat another as his enemy; and no one was to cease
in efforts to do good to another, unless he perceived
that those efforts were treated with contempt, and
instead of benefitting, hlad a hardening effect upon
the heart.
2. Their lives were to be spent in efforts to impart those blessings which they possessed, to their
brethren of the human family who possessed them
not. Instead of the unhallowed and anxious struggle which worldly men manifest to raise themselves
to power over their fellows, their efforts were to be
directed to the opposite end; to raise the ignorant
and the needy to the enjoyment of the blessinrgs and
privileges which they possessed.
This active and constant effort to extend the
blessings which they possessed to others, and to relieve men from their vices and ignorance, was not to
stop with their own kindred, or nation, or tongue,




108        PHILOSOPHY  OF  THE
nor to be restricted to the grateful, or the deserving,
in this respect, their philanthropy was to be modelled
after that of their heavenly Father, who causeth his
sun to shine upon the just and the unjust.  It was
to continue during life; and to extend to the ends
of the earth. And in proportion as men wrere found
in a condition of ignorance and want, in the same
proportion they were to make benevolent exertions
to elevate and bless them.
Now, every one can see, that if these precepts
were obeyed, strife betwreen individuals and nations
would cease, and the glorious process of benevolent effort would go on, until the last benighted
mind was enlightenled, and the last corrupted heart
purified by the power of the faith of Christ.
It was necessaryy, in connexion with these precep)ts, that some nmotive should be preseiled to cause
mzenz to deny themselves, in, order to act in, accordance with them.  Now it has been shown. that the
believer acts in view of the character and will of Jesus. Christ, therefore, in order to give these precepts moving power upon the souls of men, identified himself with his needy creatures, and sanctioned the duty which he prescribed to others, by
conformity to it himself, so that these precepts, given
to govern men's conduct in this life, he made the rule
of judgment in heaven's court of equity, and by tihem
the decision will be made out, which will settle, finally, the spiritual destiny of men.  " Inasmuch as ye




PLAN  OF  SALVATION.             199
did it not to one of the least of these my brethren,
ye did it not unto me."  Thus Christ identifies himself with the most needy of mankind; and receives
an act of kindness don.e to them, as done to himself
When the love of Christ, therefore, constrains men,
he has so exhibited his will, that it constrains them
to act for the good of each other.  Those that love
Jesus, therefore, and expect his favor, must serve him
by doing good to others.
Moreover, Christ has sanctioned these precepts by
his own example. His life was a life of self-denying, labor for the benefit of our race; and his command to every one is —Deny thyself; take up thy
cross, and follow me.  Thus, by Christ's precepts:
by his example, and especially by his identifying himself with those in need, that method of life is sanc
tioned, which alone could make main the benefactor
of his fellows-unite the human family in one happy
brotherhood-and make them blessed in doing each
other good, in the faith of Christ.
Those that love Jesus will desire to do his wvillwrill find their happiness in obeying him-and that
will is, that they should labor to benefit his creatures. Those who believe in and love Jesus, will
hlave their conscience regulated by his precepts-and
example.  Thus, the conscience of believers is set,
(if I may so express it,) so that it will regulate the
movement of their life in such a manner, as finally
to work out the salvation of a world lying in wickedness.
19




200        PHILOSOPHY  OF THE
It follows, therefore, that faith in Jesus Christ is
directly designed and adapted to strengthen men's
benevolent affections, and to produce in believers
that active desire and effort for the good of others,
which will necessarily produce the dissemination of
the light and love of the gospel throughout the whole
habitable world.




PLAN OF SALVATION.             G201
CHAPTER XVII.
CONCERNING THE DESIGN AND THE IMPORTANCE
OF THE MEANS OF GRACE.
1.-P RAY E R.
IT has been shown that, constituted as we are,
the manifestations made of the character and attributes of God in the Scriptures, are adapted to produce the greatest good in the human spirit; and,
in order that that good may be effected, it is necessary that the truths of the Scripture be brought into contact with the soul that it may be impressed
and influenced by them. The truths and manifestations of Revelation are the elements of moral
power, which, apprehended by faith, are effective
in purifying the fountain of life in the soul, and in
rectifying and regulating its exercises; it follows,
therefore, that the requirement to bring those truths
before the mind in a particular manner, would be a
duty necessarily connected with the revelation of
the doctrines, as directions for taking the medicine
are connected with the prescription of a physician
into whose hands a patient has submitted himself.
Now, prayer, or worship, is one method by which
the truths and manifestations of Revelation are di%




202        PHILOSOPHY  OF  THE
rectly brought before the contemplation of the soul.
Prayer brings the mind to the immediate contemplation of God's character, and holds it there, till
by comparison and aspiration the believer's soul is
properly impressed, and his wants properly felt.
The more subtle physical processes and affinities
become, the better are the anlalogies which they
furnish of processes in the spiritual world. The
influence of believing prayer has a good analogy in
the recently discovered Dageurotype. By means
of this process the features of natural objects are
thrown upon a sensitive sheet through a lens, and
leave their impression upon that sheet. So when
the character of God is, by means of prayer, brought
to bear upon the mind of the believer-that miind
being rendered sensitive by the Holy Spirit-it impresses there the Divine image. In this mannei
the image of Christ is formed in the soul, the existence of which the scriptures represent as inspiring
the believer with the hope of glory.
In the introductory chapter it was shown that the
impulse which leads men to worship proves a curse
to the soul, where the objects worshipped are unhloly, and that the only remedy for the evil was the
revelation of a holy object for the supreme homage
of the humanl soul. So soon as a righteous and
benevolent God is presented before the mind, then
prayer becomes a blessing instead of a curse to the
soul. Look at the subject in the form of a syllogistn



PLAN  OF SALVATION.            203
Man, by worshipping, becomes assimilated to the
moral character of the object that he worships:
The God of the bible, as manifest in Christ Jesus,
is the only perfectly righteous and perfectly benevolent Being ever worshipped by man:
Therefore, man can become righteous and benevolent in no other way but by that worship which
will assimilate him to the God of the bible.
And further, as it has been demonstrated that
righteousness and benevolence produce the rectitude and the happiness-the greatest good-of the
soul, man can gain the great end of his being only
by that worship which assimilates his nature to the
moral image of God.
It follows, therefore, that prayer is a necessary
and most important means of grace-a duty growing out of the nature of the case, and a duty upon
which depends, in a great measure, the well-being
of the human spirit. The apostle understood the
philosophy of this subject when he said-" But we
all, with open face, beholding as in a glass, the
glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of
the Lord." Therefore it is that the commandment
that men should pray is presented in the bible in
every variety of language; and it is constantly repeated by the inspired writers and by the Son of
God himself, who commended, by his precepts and
example, private, social, and public prayer' and
19 *




204        PIIILOSOPHY  OF  THE
who taught by a parable that "men ought always
to pray and not to faint."
The impoTrtance of strong desire and importiunity
ial prayer.
It is impossible to produce grateful feelings by
granting a benefit for which the recipient has no
desire.  If a child asked for bread when it was not
hungry, and if, while the child had no feeling of
want, its unfelt request was answered by its father,
it could neither appreciate the gift, nor be grateful
for it.  The soul is so constituted, as has been fully
shown, that it must really feel the need of the benefit, before it can appreciate its importance, or be
grateful for the favor received. So it is in the case of
the suppliant in prayer: if he has an anxious desire, a spirit of importunate solicitude, for the blessingv which he asks, when he receives it, gratitude
and praise will, as the consequence of gratified desire, spring up in the heart.  Now, mark, if there
was not a feeling of importunate desire in the mind
of the suppliant, God could not be glorified nor the
creature benefitted by an answer to prayer.  God
could not be glorified, because his goodness would
not be felt and acknowledgeged in the ainswer.  And
the creature could not be benefitted, because it is
the feeling of gratitude and praise in his own heart
which constitutes the spiritual blessing, so far forth
as the suppliant himself is concerned; and this ex,
ercise is never produced, only in so far as it is preceded by dependent and anxious desire for the bles



PLAN  OF SALVATION.             205
sing sought. When the supplication is for spiritual
blessing upon another individual, two minds are
blessed by the answer, the individual prayed for,
and the individual who prays. And if a thousand
individuals desired spiritual mercies for that soul,
God would be glorified by a thousand hearts, and
a thousand hearts would be reciprocally blessed by
the answer. The time may come when all the angels in heaven, and all the saints upon earth, will be
blessed by mercy bestowed upon a single individual: when the last unregenerated sinner stands in
solitary and awful rebellion upon the earth, should
tidings be circulated through earth and heaven that
he had submitted himself to God, and that his affections began to take hold on Christ, every being in
the universe, who had strongly desired the conversion of the last sinner, would feel the thrill of' glory
to God and good will to men,' arise in his soul. It
follows, therefore, that a fervent, importunate state
of mind, is, from the nature of the case, necessary,
in order that God may be glorified, and man blessed,
by the duty of prayer. It was in view of these constitutional principles that Jesus constantly taught
the necessity of desire and importunity, in order that
mercies might be received in answer to the supplication of saints.@*
*Matt. 5; 6. Luke 11; 5-10, and 18; 1-14.




206       PHILOSOPHY  OF THE
The importance of faith and a spirit of dependence upon, God, as concomitants of acceptable
prayer.
The necessity of faith, as a primary element in all
acceptable religious exercises has already been noticed. A feeling of entire dependence upon God for
spiritual mercies is the only right feeling, because
it is the only true feeling. As a matter of fact, the
soul is entirely dependent upon God for spiritual
mercies: truth, therefore, requires that our dependence should be acknowledged and felt.
But, further, without faith in God as the immediate bestower of mercies in answer to prayer, He
could not be honored for blessings received. Suppose two individuals desired with equally strong
feelings the same blessing, and that both received it;
each would rejoice alike in its reception: but sup.
pose there was this difference in their state of mind:
one regarded the blessing as coming immediately
from God in answer to prayer, the other did not.
The result would be, that the one who had faith in
God would be filled with love to his Maker for the
mercy-the other would rejoice in himself; or, at
least, he would not rejoice in God. In the one case,
God would be honored and praised for his acts of
grace; in the other he would neither be honored
nor loved for his goodness. We do not present this
illustration as applicable in all its bearings, because
we do not suppose that the unregenerate ever truly




PLAN  OF  SALVATION.            207
desire spiritual blessing till they are convicted of
sin; but it will make the point clear to the reason
of every one, that God cannot be honored " without
faith; and, therefore, without faith it is impossible
to please Him."
It is necessary, according to the foregoing view
of the subject, in order to offer acceptable prayer,
that men should possess a spirit of faith and depend
ence upon Christ. The principle upon which Christ
acted in relation to this subject, as well as his instruction concerning the duty of prayer, fully confirm the preceding thoughts. He seldom performed
an act of mercy, by miracle or otherwise, unless
those who received the mercy could see the hand ol
God in the blessing':-" If thou canst believe thou
mayest be cleansed," was his habitual sentiment.As if he had said-Your desire for the blessing is
manifest by your urgent requests; now, if you can
have faith to see God in the blessing, so that he will
be honored and praised for conferring it, I will grant
it: but if you have no faith, you can receive no
favor.
And, again, in order that the believer might be.
brought into a state of dependence, and have hik
faith quickened every time that he presented his
supplications to God, Jesus said, looking forward te
the time when he would have perfected his ministry and atonement-" hereafter ye shall ask me
nothing, but whatsoever ye ask the Father in my
name"'-that is, depending on me, the atoning, in.




208        PHILOSOFHY  OF THE
terceding Savior —" he will do it;" and in another
place he promised, "whatsoever ye ask the Father in
my name I will do it." Thus does the instruction
of the Savior, make the believer entirely dependent
upon Himself when he approaches the mercy-seat
of the MIost High. As the Jews were constantly to
call to mind the deliverance from Egypt, in order
that their feelings might be moved to love, dependence and faith towards their temporal Deliverer, so
the Christian is to call to mind the deliverance from
spiritual bondage, by the sacrifice of Christ, in order that they may realize their dependence, and be
inspired with a spirit of fa.ith and love towards their
spiritual Deliverer. And because believers can thus
depend upon Christ, and feel the mercy of God as
it is manifested in the atonement, they are constituted " priests to offer up spiritual sacrifices, acceptable to God through Jesus Christ."
2.-P R A I S E.
The truth which has been demonstrated in previous chapters is again assumed, that the manifestations of God, in Christ Jesus, would, when brought
into efficient contact with the soul, produce that
active holiness in the heart, which is man's greatest
good. And as the end to be accomplished depends,
under God, on those truths which are developed in
the great plan of mercy being impressed upon the
mind and the heart, it follows that those means
would be used, which, from  their nature, are best




PLAN OF SALVATION.              209
adapted to give influence and impressiveness to the
great truths of Revelation.
The influence of music upon the emotions of the
soul is well known to every one"c There is in souls a sympathy with sounds"The soul is awakened, and invited by the spirit of
the melody to receive the sentiment uttered in the
song. Sweet, affecting music —not the tone of the
piano, nor the peals of the organ-but a melodious
air, sung by strong and well disciplined voices, and
accompanied by the flute and viol-such music
reaches the fountains of thought and feeling, and,
cc Untwisting all the links that tie
The hidden soul of harmony,"
it tinges the emotions with its own hues, whether
plaintive or joyous; and it fosters in the heart the
sentiment which it conveys, whether it be love of
country, or of God-admiration of noble achievement, or of devoted and self-sacrificing affection.
The power of music to fix in the memory the
sentiment with which it is connected, and to foster
it in the heart, has been understood in all ages of
the world. Some of the early legislators wrote their
laws in verse, and sung them in public places.
And many of the earliest sketches of primitive history are in the measures of lyric poetry. In this
manner the memory was aided in retaining the
facts; the ear was invited to attend to them; imagination threw around them the drapery of beauty,




210        PI ILOSOP H Y  OF  THE
dignity, or power; and then, music conveyed the
sentiment, and mingled it with the emotions of the
soul.  It was in view of the power of music, when
united-with sentiment adapted to affect the heart,
that one has said, " Permit me to write the ballads
of a nation, and I care not who makes her laws."
When the effects of music and poetry upon the
soul are considered, we can perceive their importance as a means of fostering the christian virtues
in the soul of the believer.  They should be used
to convey to the mind sublime and elevating conceptions of the attributes of Jehovah-to impress
the memory with the most affecting truths of revelation; and especially to cherish in the heart tender
and vivid emotions of love to Christ, in view of the
manifestations of divine justice and mercy exhibited in his ministry, his passion, and his sacrifice.*
There can not be found, in all the resources of
thought, material which would furnish sentiment
for music so subduing and overpowering, as the
history of Redemption. There is the life of Jesus,
a series of acts, godlike in their benevolence; connected at times with exhibitions of divine power,
and of human character, in their most affecting aspects.  And as the scenes of Christ's eventful ministry converge to the catastrophe, lthere is the tenderness of his love for the disciples-the last supper
* " The proper drapery for music is truth. It is its only apparel, whether as applied to God, or as used for the cultivation of
man. "-Ertasrmus.




PLAN  OF  SALVATION.               211
-the scene in Gethsemane-the Mediator in the
Hall of Judgment, exhibiting the dignity of truth
and conscious virtue, amidst the tempest of human
passion by which he is surrounded. Then the
awful moral and elemental grandeur of the crucifixion-the Savior, nailed to the cross by his own
creatures, crying "Father forgive them  for they
know  not what they do" —and then, while darkness shrouds the sun, and' "nature, through all her
works gives signs of woe," he cries, " it is finished!
and gave up the ghost."-Thus did the dark stream
of human depravity roll,
cTill a rainbow broke upon its gloom,
Which spann'd the portals of the Savior's tomb."
Such exhibitions of sublimity and power, when
clothed with the influence of music, and impressed
upon a heart rendered sensitive by divine influence,
are adapted to make the most abiding and blessed
impressions -
cc y heart, awake!-to feel is to be fired;
And to believe, Lorenzo, is to feel."
It follows, from the preceding views, that in selecting the means to impress the mind with religious
truth, and the heart with pious sentiment, music and
poetry could not be neglected.  There is not in nature another means which would compensate for
the loss of their influence.  We do not mean to say
that their influence is as great as some other means
in impressing' the truths of Revelation upon the
soul; but their influence is peculiar and delightfll,
20




212       PHILOSOPHY  OF THE
and without it the system of means would not be
perfect.
We see, therefore, the reasons why music and
poetry were introduced as a means of impressing
revealed truth, both under the old and the new
dispensations. Moses not only made the laws, but
he made, likewise, the songs of the nation. These
songs, in some instances, all the people were required to learn, in order that their memory might
retain, and their heart feel, the influence of the
events recorded in their national anthems.
Music held a conspicuous place in the worship
of the Temple; and under the new dispensation,
it is sanctioned by the express example of Jesus, and
specifically commanded by the apostles: the example is given in connection with the institution of the
eucharist, which was to commemorate the most affecting scene in the history of God's love; and the
command is in such words as indicate the effects
of music upon the heart: " Speaking to yourselves
in psalms, and hymns and spiritual songs, singing,
and making melody in your heart to the Lord;
giving thanks always, for all things, unto God and
the Father, in the name of our Lord Jesus Christ."
Upon this subject, as upon some others, the apostolic churches fell into some abuses; yet the high
praises of God and the Lamb, have always been
celebrated in poetry and music by the church of
Christ. One of the first notices of the Christians
by Pagan writers, speaks of them as "singing a




PLAN  OF  SALVATION.                213
hymn to Christ, as to a God;" thus showing that the
principles established in the preceding views were
recognized by the early disciples, who used music
as a means of fostering in their hearts love to the
Savior.
As in the case of the primitive christians, so every
regenerated heart delights in such spiritual songs as
speak of Christ as an atoning Savior. And those
only are qualified to write hymns for the church
whose hearts are affected by the love of Jesus. On
this account some of the hymns of Cowper, Charles
Wesley, Watts, and Newton, will last while the
church on earth lasts, and perhaps longer.  Thousands of Christian hearts have glowed with emotion, while they sung,
There is a fountain fill'd with blood,
Drawn fiom Immanuel's veins;
And sinners plunged beneath that flood
Lose all their guilty stains.
Or,
Rock of Ages, cleft for me,
Let me hide myself in Thee.
Thousands have been awakened to duty and to
prayer, by that solemn hymn,
Lo, on a narrow neck of land,'Twixt two unbounded seas I stand,
Yet how insensible!
And it would not have been possible for any but a
christian poet to have written the lines,




214        PI-HILOSOPHY  OF THE
Her noblest life my spirit draws
From His dear wounds and bleeding side.
3.-P - E A C H I N G.
It has been said that the truths and manifestations
of Revelation are the elements of moral power,
which being brought into efficient contact with the
soul, are effective in rectifying and regulating its
exercises. A mnedicinemay be prepared in which
are inherent qualities adapted to remove a particular
disease; but in order to the accomplishment of its
appropriate effect, it must be bronght to act upon
the body of the patient. And if the disease has
rendered the patientnot only unconscious of his danger, but has induced upon him a deep lethargy of
mind, it would be necessary that the physician
should arouse his dormant faculties, in order that he
might receive the medicine which would restore
him to health. So with the moral diseases of the
soul; the attention and sensibilities of men must
be awakened, in order that the truth may affect
their understanding, their conscience, and their
heart.  Whatever, therefore, is adapted to attract
the attention and move the sensibilities at the same
time tha; It conveys truth to the mind, would be a
mneans peculiarly efficient to impress the gospel upon
the soul.
There are but two avenues through which moral
truth reaches the soul. And there are but two methods by which it can be conveyed through those
avenues.  By the living voice, truth is comrmuni



PLAN  OF SALVATION.            215
cated through the ear; and by the signs of language
it is communicated through the eye. The first
of these methods-the living voice-has many advantages over all other means, in conveying and
impressing truth. It is necessary that an individual should, read with ease in order to be benefitted
by what he' reads. The efforts which a bad reader
has to make, both disincline him to the task of
reading,, and hinder his appreciation of truth. Besides, a large proportion of the human family cannot read, but all can understand their own language
when spoken. In order, therefore, that the whole humall family might be instructed, the living speaker
would be the first, and best, and natural method.
The living speaker has power to arrest attention
-to adapt his language and illustrations to the character and occupation of his audience; and to accompany his communications with those emotions
and gestures, which are adapted to arouse and impress his hearers.
It is evident, from  these considerations, that
among the means which God would appoint to disseminate his truth through the world, the living
teacher would hold a first and important place.This result is in conformity with the arrangements
of Jesus. He appointed a living ministry; endowed
them with the ability to speak the languages of
other nations; and commissioned them to go into
all the world, and preach the gospel to every creature.             *
f~~620 




216        PHILOSOPHY  OF  THE
In connection with this subject there is one other
inquiry of importance. It concerns not only the
harmony of the gospel system with the nature of
things, but likewise the harmony of apostolic practice with what has been shown to be necessary in
order that the truths of the gospel might produce
their legitimate effect upon the mind:
It has been demonstrated that a sense of man's
guilt and danger must exist in the mind, before
there can be gratitude and love to the being who
removes the guilt and rescues from the danger. It
has likewise been noticed, as a self-evident principle, that before repentance there must be conviction
of sin. A sense of guilt and error must necessarily precede reformation of life. A man cannot conscientiously turn from a course of life, and repent of
past conduct, unless he sees' and feels the error and
the evil of that course from which he turns.  To
suppose that a man would turn from a course of life
which he neither thought nor felt to be wrong or
dangerous, is to suppose an absurdity; it follows,
therefore, that the preacher's first duty in endeavoring to reclaim men to holiness and to God, would
be, in all cases, to present such truths as were adapted to convict their hearers of their spiritual guilt
and danger. As God has constituted the mind, repentance from sin and attainment to holiness, would
for ever be impossible on any other conditions.
-But the same truths would not convict all men
of sin. In order to convict any particular man, or




PLAN OF SALVATION.             217
class of men, of sin, those facts must be fastened
upon with which they have associated the idea of
moral good and evil, and concerning which they
are particularly guilty. Thus, in the days of the
apostles, the Gentiles could not be convicted of sin
for rejecting and crucifying Christ; but, it being a
fact in the case of the Jews, that all their ideas of
good and evil, both temporal and spiritual, were
associated with the Mes'siah, nothing in all the
catalogue of guilt would be adapted to convict them
of sin so powerfully, as the thought that they had
espised and crucified the Messiah of God.
On the other hand, the heathen, upon whom the
charge of rejecting Christ would have no influence,
could be convicted of sin only by showing them the
falsehood and folly of their idolatry; the holy character of the true God, and the righteous and spiritual nature of the law which they were bound to
obey, and by which they would finally be judged.
The first preachers of the gospel, therefore, in conformity with these principles, would aim first, and
directly, to convince their hearers of their sins, and
in accomplishing this end they would fasten upon
those facts in which the guilt of their hearers more
particularly consisted. And then, when men were
thus convicted of their guilt, the salvation through
Christ from sin and its penalty, would be pessed
upon their anxious souls; and they would be taught
to exercise faith in Jesus, as the meritorious cause
of life, pardon, and happiness.




218        PHIlLOSOPHY  OF THE
Now, the apostolical histories fully confirm the
fact, that this course-the only one consistent with
truth, philosophy, and the nature of man-was the
course pursued by the primitive preachers.
The first movement after they were endowed
with the gift of tongues, and filled with the Holy
Ghost, was the sermon by Peter, on the day of
Pentecost, in which he directly charged the Jews
with the murder of the Messiah, and produced in
thousands of minds, conviction of the most pungent
and overwhelming description. At Athens, Paul,
in preaching to the Gentiles, pursued a different
course. He exposed the folly of their idolatry, by
appealing to their reason, and their own acknowledged authorities. He spoke to them of the guilt
which they would incur if they refused, under the
light of the gospel, to forsake the errors, which God,
on account of past ignorance, had overlooked. He
then closed by turning their attention to the righteous retributions of the eternal world, and to the
appointed day when men would be judged by Jesus
Christ, according to his gospel.
The manner in which the apostles presented
Christ crucified, to the penitent and convicted sinner, as the object of faith, and the means of pardon,
and the hope of glory, is abundantly exhibited in
the Acts of the Apostles, and in their several epistles
+oo the churches.'Thus did God, by the appointment of the living
preacher as a means of spreading the gospel, adapt




PLAN  OF SALVATION.            219
Himself to the constitution of his creatures: and
the apostles, moved by divine guidance, likewise
adapted the truth which they preached to the peculiar necessities and circumstances of men.




12-20     PHILOSOPHY  OF THE
CHAPTER XVIII.
CONCERNING THE AGENCY OF GOD IN CARRYING
ON THE'WORK OF REDEMPTION) AND THE MAN
NERT IN WHICH THAT AGENCY IS EXERTED.
GOD having thus devised the plan, and manifested the truth, and instituted the means of redemption  the inquiry naturally presents itself —In what
way would he put the plan into operation, and give
efficiency to the means of grace?
We cannqt suppose that God would put his own
institution beyond his power, or that he would leave
it to be managed by the imperfect wisdom, and the
limited power, of human instruments. God would
not prepare the material, devise the plan, adapt the
parts to each other, furnlish the instruments for
buildingl, and then neglect to supervise and compiete the structure. God has put none of his works
beyond his power; and especially in a plan of
which he is the author and architect, reason suggests that lie would guide it to its accomplishment.
The inquiry is —by what agency, and in what way,
wou;d the power of God be exerted, in carrying
i':o efGicient operation upon the souls of men, the
system of saving mercy?
In relation to the character of the agency, the




PLAN OF SALVATION.             221
solution is clear. The agency by which the Plan
of Salvation would be carried forward to its ultimate consummation would be spiritual in its na
ture: because God is a spirit, and the soul of man
is a spirit, and the end to be accomplished is to lead
men to worship God " in spirit and in truth."
In relation to the mode of the Spirit's operation,
some things belong to that class of inquiries upon
which the mind may exert its powers in vain.The mode by which God communicates life to any
thing in the vegetable, animal, or spiritual world
lies beyond the reach of the human intellect. But
although man cannot understand the modus operazdi of the Divine mind, in communicating life, yet
the manifestations of life, and the medium through
which it operates, are subjects open to human exarnination. Whether the influence of the Spirit be
lirectly upon the soul, or mediately by means of
truth, the end accomplished would be the same.
The soul might be quickened to see and feel the
power of the truth; or, by the Spirit, truth might
be rendered powerful to affect the soul. The wax
might be softened to receive the impression, or the
seal heated, or a power exerted upon it, to make the
impression on the wax; or, both might be done,
and still the result would be the same. It is not
only necessary that the metal should be prepared
to receive the impression of a die, but it is likewise
necessary that the die should be prepared and adapt,
ed to the particular kind of metal-the image and




A4226       PHI LOSOPHYI  OF  TI E
superscription of the king put upon it-thle machinery prepared antd adapted to ]hold tlle die and
apply it to the metal, and after all tlhese ecccssary
things are done, the coin can never be made, unless
power is exerted to strike tlhe die into tile metal, or
the metal into the die.  So it is inl tile processes of
the spiritual world; the lmaterial?malnkindl mlSt
be prepared.  The die [the trutlh of the gospel systenz] must be revealed and adapted to tile material;
and the image to be impressed upon humall n llll e n
[The Lord Jesus Christ] and the superscrip)tion,
[glory to God and good will to men] must be cllt
upon the die.  Then the means of brinugingr the
truth into contact with the nmaterial must be provided; and after all these preparations and adaptations, there must be the power of the Holy Spirit to
guide the whole process, and to formn the image of
Christ in the soul.
The foregoing is a complicated analogy, but not
more complicated than are the processes of the animal and spiritual world. Look at the human body,
with its thousands of adaptations, all of them necessary to the system, the whole dependant upon
the use of means for the supply of animnal life; and
yet deriving from God its rational life, which operates through and actuates the whole.  In like
nmaner the Spirit of God operates through and
guides the processes of the Plan of Salvation.
The scriptures reveal the truth clearly, thlat tlhe
Spirit of God gives efficiency to the means of grace.




PLAN  OF  SALVATION.                 223
And not only this, but he operates in accordance
wxitll tlhose necessary prinlciples which hlave been
developeld in thle progress of these chapters. Christ
ilnstructed his disciples to expect that he would
selld the Holy Spirit, and when lhe is come, said
Jesus,:- He will reprove the world of sin, of righteollslless, and ofjdodgrnent:" that is, the Holy Spirit
w1ii produtce conviction of sin ill the hearts of tlhe
riisatictified anld imipenitent:-the office-work of
the Spirit of God in relation to the world, is to convinice of sit.  In relation to tlhe sailits, he exercises
it (li1fr-elnt office.  H:e is tlleir Comforter.  Hte takes
oft te thie tlics that belongo to Jestus and showvs lthem
to his people.*  That is, he causes the people of
God to see rore and mnore of the excellency, and
th]e glory, and the mercy manifested in a crucified
Savior; and by thlis blessed influence they'"grow
ill grace and in the knowledo-e of Jesus Christ."
Clhrist, by his ministry and death; furnished tLhe
fiects necessary for human salvation: the Holy Spirit
IISes tllose facts to convict anld sanctify the heart.
Paul, in a passage already noticed, alludes to the
influience of the Spirit operating by the appointed
meanlls of prayer, or devout meditation.    But wve
all, xith open face. beholding as in a glass the glory
of tlle Lord, are changed into the same image, from
glory to glory, even as by the S1)irit of the Lord."
Furtiler: At what juncture in the progress of the
"John 16: 7-14.
21




r2 4.    PHILOSOPHY  OF THE
great Plan of Salvation, would this agency be most
powerfully exerted? We answer, at the time whllen
the whole moral machinery of the dispensation,
through which the effect was to be produced, was
completed.  Whatever is designed and adapted to
produce a definite result as an instrument, must be
completed before it is put into operation, otherwise
it will not produce the definite effect required. An
imperfect system put into operation would produce
an imperfect result. IHere a special effect was to be
produced; it was necessary, therefore, that the truth
should be revealed, and the manifestations all made,
lefore the power was imparted to give them effect.
Under the New Dispensation, the greatest and
most imposing manifestations were the death, resurrection and ascension of Jesus: had the system
been put into operation before these crowning manifestations were made, the great end of the gospel
would not have been accomplished.  It follows,
then, that the material would be first prepared, the
manifestations made and adapted to the material,
the appropriate means ordained, and then the agency of the Spirit would be introduced to guide the
dispensation to its ultimate triumphs, and to give
efficiency to its operations.
These deductions harmonize with the teachings
of the Scriptures:
First, They expressly teach, that without the
agency of God, no perfect result is accomplished.
Second, They every where represent that the Di



PLAN OF SALVATION.            225
vine agenicy is exerted tlhrough the truth upon the
soul, or exerted to awaken tle soul to apprehelld and
receive the truth.
Thiid, The Spirit was inot fiully communicated
until the whlole econlomy of the gospel dispenisatiot
was completed. The apostles were instructed to
assemble at Jerusalem after the ascension, and wait
till they were endued with power from on high.
On the day of Pentecost, the promlised Spirit descended. The apostles at once perceived the spiritual nature of Christ's kingdom.  They spoke inl
demonstration of the Spirit, and with power. Men
were convicted of sin in their hearts. Sinners were
converted to Christ, by repentance and faith. And
under the guidance of thallt Divine Spirit, the Plan
of Salvation moves on to its high and glorious consummation, when the " king'doms of this wrorld shall
become the kingdoms of our Lord and his Christ."
1 "Amen: even so, come Lord Jesus!"




226         PHILOSOPHY   OF  THE
CHAPTER XIX.
CON'CE}, NING THE PRACTICAL EFFECTS OF TIHE i
SY ST E M.
rllRI  evidence whlich the Lord Jesus Cihrist proposed as proof of the Divinity of the gospel system,
was its pr'actical effect upon individiuals who receive
and obey the truth.  "If ye do of the works, ye
shall know of the doctrine, whether it be of God.'"
If a sick man calls a physician, who prescribes a
certain medicine, which, by his receiving it according to the directions, cures him, he then knows both
the efficacy of the medicine, and the skill of the
physician.  Experience is evidence to the saints of
the I)ivility of the system.  And its effects in restorilg' the soul to moral healthl is evidence to tlhe
world of lthe I)ivine efficacy alid power of its doctrilles.  " By tlheir fruits, ye shall know them."  In
closing our volume, therefore,  we have now  only
briefly to inqnlire what are the ascertained practical
effects of faith in Christ?
WVe slall not refer to the moral condition of man
in coutitries ullder the influence of the gospel, compared with ils coriditiol in PtagalTn lalds.  We xvitl
not dwell upon tile Iact wvhiclh, of itself is sufficient
to establish at once and forever the Divine origin




PLAN  OF  SALVATION.            2'27
of evangelical religion, and the truth of tile distinctive views developed in the preceding chaptersthat the most holy men and women that have ever
lived, have been those who exercised most constant
and implicit faith in Christ. Passing these facts,
important in themselves, we will close our volume
by a statement of facts concerning the present influence of faith in Christ upon individuals now livinT, and subject to the examination of any one who
might be skeptical upon the subject.
The following is a true statement of the influence
of the religion of Jesus upon several individual
members of a village church in one of the United
States. It is composed of members of common intelligence, and those in the common walks of life.
Other churches might have been selected in which;
perhaps, a greater number of interesting cases might
have been found. And there are other individuals
iln this church that would furnish as good an illus
tration of the power of the gospel as some of those:
which are noticed below.  This church has beetn
selected, because the writer had a better opportunitx
of visiting it in order to obtain the facts, than any
other in which he knew the power of the religionl
of Christ was experienced.
With the individ ials spoken of I am  well acquainted, having frLquently conversed with them
all, on the subjects of which I shall speak. Their
words in all cases may not have been remembered,
but the sense is truly given,
21I




228        PH-IILOSOPnY  OF  THE
CASE 1.-Anl old man, who has been a professor
of religion firomn early life. He was once a deacon
or elder of the church. Twenty years ago he was
struck with paralysis, by which he has been ever
since confined almost entirely to his room. His situation is one that, to a mind which had no inwvard
consolation,  would be irksome ill the extreme. His
books are the bible and one or two volumes of the
old divines.  He is patient and happy; and speaking of the love of Christ almost invariably suffuses
his eyes with tears. I-Ie delights to dwell oni religious subjects; and to talk with a pious friend of
the topics which his heart loves, gives him evident
delight.  Recently, his aged companion, who had
trodden the path of life with him, fiom  youth to
old age, died in his presence. She died, what is
called by christians, a triumphant death: her last
words were addressed to her children who stood
around-" I see the cross"-a gleam  of pleasure
passed over her features, her eyes lighted up with
peculiar brightness, she said, " Blessed Jesus, the
last hour is come: I arm ready!" and thus she departed. At her death the old man wept freely and
wept aloud; but his sorrow, he said, was mingled
with a sweet joy.  How desolate would have been
the condition of this poor cripple for the last twenty
years without the consolations of faith in Christ.
And when his aged companion died, who had for
years sat by his side, how appalling would have
oeen the rgloom that would have settled upOn his




PLAN  OF SALVATION.             229
soUl], had not his mind been sustained by heavenly
hope. His case shows that the religion of Christ
will keep the affections warm and tender even to
the latest periods of old age, and give happiness to
the soul under circumstances of the most severe
temporal bereavement.
CASE 2.-A  converted Atheist. I knew that
there were those in the world who professed to
doubt the existence of a God; but I had met with
no one in all my intercourse with mankind, who
seemed so sincerely and so entirely an atheist, as
the individual whose case is now introduced. The
first tinme that I met him was at the house of his
son-in-law, a gentleman of piety and intelligence.
His appearance was that of a decrepit, disconsolate
old man. In the course of conversation he unhesitatingly expressed his unbelief of the existence of
a God, and his suspicion of the motives of most of
those who professed religion. I learned from others
that he had ceased in some measure to have intercourse with men —had become misanthropic in his
feelings, regarding mankind in the light of a family
of sharks, preying upon each other; and his own
duty in such a state of things, he supposed to be, to
make all honest endeavors to wrest from the grasp
of others as much as he could. IHe used profane
language, opposed the temperance reformation, and
looked with the deepest hatred upon the ministers
of religion.  HTis social affections seemcd to be




230        PHILOSOPHY  OF THE
withered, and his body, sympathizing, was distorted
and diseased by rheumatic pains.
1. This old man had for years been the subject of
special prayer on the part of his pious daughter and
his son-in-law; and he was finally persuaded by
them to attend a season of religious worship in the
church of which they were members. During these
services, which lasted several days, he passed from
a state of atheism to a state of faith. The change
seemed to surprise every one, and himself as much
as any other. From being an atheist, he became
the most simple and implicit believer. He seemed
like a being who had waked up in another world the
sensations of which were all new to him; and although a man of sound sense in business affairs,
when he began to express his religious ideas, his
language seemed strange and incongruous, from
the fact that while his soul was now filled with new
thoughts and feelings, lie had no knowledge of the
language by which such thoughts are usually expressed.. The effects produced by his conversion,
were as follows-stated at one time to myself, and
upon another occasion to one of the most eminent
medical practitioners in this country: —One of the
first things which he did after his conversion, was
to love, in a practical manner, his worst enemy.
There was one man in the village, who had, as he
supposed, dealt treacherously with him, in some
money transactions which had occurred between
them. On this account, personal enmity had long




PLAN OF SALVATION.              231
existed between the two individuals.  When con
verted, he sought his old enemy-asked his forgive
ness; and endeavored to benefit him by bringing
him under the influence of the gospel.
2. His benevolent feelings were awakened and
expanded. His first benevolent offering vwas twenty-five cents, in a collection for charitable uses.  He
now gives very liberally, in proportion to his means,
to all objects which he thinks will advance the interests of the gospel of Christ. Besides supporting
his own church, and her benevolent institutions, no
enterprise of any denomination which lie really believes will do good, fails to receive something from
him, if he has the means. During the last year he
has given more with the design of benefitting his
fellow men than he had done in his whole life time
before.
3. His affections have received new life. He said
to me, in conversation upon the subject:'" One part
of the scriptures I feel to be true-that which says,
I will take away the hard and stony heart, and give
you a heart of flesh. Once I seemed to have no
feeling; now, thank God, I can feel. I have buried
two wives and six children, but I never shed a tear
-I felt hard and unhappy-now my tears flow at
the recollection of these things."  The tears at that
time wet the old man's cheeks. It is not probable,
that since his conversion, there has been a single
week that he has not shed tears; before conversion
he had not wept since the age of manhood. An ex




2352       P1IILOSOPHY  OF  THE
hibition of the love of of Christ will, at any time,
move his feelings with gratitude and love, until the
tears moisten his eyes.
4. Effect upon his life. Since his conversion he
has not ceased to do good as he has had opportunity.
Several individuals have been led to repent arid believe in Christ through his instrumentality.  Some
of these were individuals whose former habits rendered a change of character very improbable in the
eyes of most individuals.  (One of them, who had
fallen into the habit of intemperance, is now a respectable and happy father of a respectable christian
family.)  He has been known to go to several families on the same day, pray with them, and invite
them to attend religious worship on the Sabbath.
And when some difficulty was stated as a hindrance
to their attendance, he has assisted them  to buy
shoes, and granted other little aids of the kind, in
order that they might be induced to attend Divine
service.  [Since the first edition was issued, a most
remarkable fact concerning this old man has come
to the knowledge of the author. When converted,
one of his first acts, although he had heard nothinig
of any such act in others, was to make out a list of
all his old associates then living within reach of his
influence. For the conversion of these he determined to labor as lie had opportunity, and pray
daily.  On his list were one hundred and sixteen
names, among whom were skeptics, drunkards, and
other individuals as little likely to be reached by




PLAN  OF SALVATION.            233
christian influence as any other men in the region.
Within two years from the period of the old man's
conversion, one hundred of these individuals had
made a profession of religion. We can hardly suppose that the old man was instrumental in the conversion of all these persons; yet the fact is one of
the most remarkable that has been developed in the
progress of Christianity.]
3. Effect upon his happiness. In a social meeting of the church where he worships, I heard hinm
make such an expression as this —" I have rejoiced
but once since I trusted in Christ-that has been
all the time." His state of mind may be best described in his own characteristic language. One
day he was repairing his fence. An individual
passing addressed him-" Mr. —, you are at work
all alone."  "Not alone," said the old man, "God
is with me."  He said that his work seemed easy
to him, and his peace of mind continued with
scarcely an interruption. I saw  him  at a time
when he had just received intelligence that a son,
who had gone to the south. had been shot in a personal altercation, in one of the southern cities.
The old man's parental feelings were moved, but
he seemed even under this sudden and most distressing affliction to derive strong consolation from
trust in God.
6. Physical effects of the moral change. As soon
as his. moral nature had undergone a change, his
body, by sympathy, felt the benign influence. His




234        PI-lLOSOPHYrI   OF  THE
countenance assumed a milder and more intelligenlt
aspect.  He became more tidy in his apparel, atnd
his:thousand pains,' in a good measure, left him.
In his case, there seemed to be a renovation both of
soul and body.
This case is not exaggerated: the old man is
living, and there are a thousand living' witnesses
to this testimony, among whom  is an intelligoent
physician, who, hearingc tile old man's history of his
feelings, and havingt  known him  personally for
years, the obvious effects pvhich the fithl in ChLrist
had produced in this case, cornbined with other influences by which he was surrounded, led hlim seriously to examine the subject of religion, as it concerned his own spiritual interest.  By this examination he wvas led to relinquish the system of' rational religion,' (as the Socinian system  is most inappropriately called by its adherentts,) and profess
his faith in orthodox religion.
CASE 3.-Tw'o individuals who have always
been poor in this world's goods: but who are rich
in faith.  Many years ago they lived in a new settlement where there were no reliTious services.
The neighborhood, at the sLggestion of one of its
members, met together on the Sabbath, to sing
sacred music and to hear a sermon read.  Those
sermons were the means of the conversion of the
mother of the family. She lived an exemplary life,
but her husband still continued impenitent, and became somewhat addicted to intemperance.  Some




PLAN  OF  SALVATION.             235
of the children of the family, as they reached mature years, were converted; the husband, and finally after a few years, all the remaining children, emnbraced religion.  From  the day of tile husband's
conversion, he drank no more liquor, and, he says,
he always afterwards thought. of the habit with abhorrence. The old people live alone. The old
woman's sense of hearing has so failed that she
hears but imperfectly.  When the weather will allow, she attends church regularly, but sometimes
hears but little of the sermon. She sits on the Sabbath and looks up at the minister, with a countenance glowing with an interested and happy expression. She has joy to know that the minister is
preaching about Christ. The minister once described religion possessed, as a spring of livingt water, flowing from the rock by the way-side, which
yields to the weary traveller refreshment and delight; the old lady, at the close, remarked, with
meekness, "I hope I have drank, many times, of
those sweet waters.
Except what concerns their particular domestic
duties, the conversation of this aged pair is almost
entirely religious. They are devout, and very happy in each other's society. And sometimes in their
lfamily devotions and religious conversations, their
hearts glow with love to God. They look forward
to death with the consoling hope that they will
awake in the likeness of the glorious Savior, and so
"be forever with the Lord."
22




'236        PHILOSOPHY  OF THE
CASE 4.-A female who early in life united
with the church, and conscientiously performed the
external duties of Christian life. She had, for many
years, little if any happiness in the performance of
her religious duties, yet would have been more unhappy if she had not performed them.  She married a gentleman, who during tilhe last years of his
life was peculiarly devoted.  During this period,
in attending upon the means of grace, she experienced an entire change in her religious feelings.
She felt, as she says, that "now she gave up all for
Christ.  She felt averse to every thing which she
believed to be contrary to his will.-To the will of
Jesus she could now submit for ever, with joyful
and entire confidence.-She now loved to pray, and
found happiness in obeying the Savior." She made,
as she believes, at that time, an entire surrender of
all her interests, for time and eternity, to Christ, and
since then her labors in his service have been happy labors.  Before they were constrained by conscience, now they are prompted by the affections.
She does not think she was not a Christian before.
She had repented in view of the law, but she had
not, till the time mentioned, exercised affectionate
faith in Christ.*  She now often prays most solicitously for the conversion of sinners and the sanctifi-, Are there not many in all the churches who have been con.
victed of sin, and who have perhaps repented, but have not cxercised fill faith in Christ?




PLAN   OF  SALVATION.                237
cation of the church.  She loves to meet weekly in
the female circle for prayer, and labors to induce
others to attend with her. Her little son, nine years
of age, is, as she hopes, a Christian; and her daughter, just approaching the years of womanhood, has
recently united with the church.  Two years since
her husband died under circumstances peculiarly
afflicting. She prayed for resignation, and never
felt any disposition to murmur against the providence of God. She sometimes blamed herself that
she had not thought of other expedients to prolong,
if possible, the life of one that she loved so tenderly;
but to God she looked up with submission, and said
in spirit, " the cup that my father hath mingled for
me, shall I not drink it?" Her husband she views
as a departed saint, whom she expects to meet in a
better world.  She cherishes his memory with an
affection that seems peculiarly sacred; and the. re
menmbrance of his piety is a consoling association
connected with  the recollections of one now  in
heaven.*
A single incident developes the secret of that pi
ety which gives her peace, and makes her useful.One of the last times that I saw her, she stated, in
* That the marriage bond becomes more sacred, and the recip
vocal duties of affection more tender, between two hearts that
both love Jesus, I have no doubt. The feelings of this pious
widow favor the supposition, and the facts recorded in the biographies of Edwards, Fletcher and Corvosso, fully confirm it.




238       PItILOSOPHHY  OF  THE
conversation upon the subject, that a short time before, she had read a Sabbath school book, which one
of her children had received, in which was a representation of Christ bearing his cross to Calvary.
While contemplatitng this scene, love and gratitude
sprang up in her heart, which were subduing, sweet,
and peaceful beyond expression! H-low is it reader,
that the contemplation of such a scene of si'fferilng
should cause such blessed emotions to spread like a
rich fragrance through the soul, and rise in sweet incense to God?  It is the holy secret of the cross of
of Christ! which none but the saints know, and
even they cannot communicate! *
CONCLUSION.
Allow the author to say, in closing, that it is his
opinion, that in view  of the reasonings and facts
presented in the preceding pages, every individual,
who reads the book intelligently, and who is in possession of a sound and unprejudiced reason, will
come to the conclusion, that the religioni of the
Bible is from  God; and divi2nely adapted to pro..
dtuce the greatest present and  eternal spjiritzal
~ Thomas h Kempis endeavoreld to give expression to the consciousness of the divine life in the soul —- Frequens Christi visi.
tatio cum homine interno, dulcis, sermocinatio, grata consolatio,
multa pax," &c,




PLAN  OF SALVATION.              239
good of the human family. And if any one should
doubt its Divine origin, (which, in view of its adaptations and its effects as herein developed, would
involve the absurdity of doubting whether an intelligent design had an intelligent designer,) still,'be the origin of the gospel where it Fmay, in heaven,
earth, or hell, the demonstration is conclusive, that
it is the only religion possible for man, in order to
perfect his nature, and restore his lapsed powers to
harmony and holiness.
22    
TIlE EN-D.








TIE POPULAR
CYCLOPIEIDIA OF BIBLICAL LITERATURE.
CONDENSED FROM THIE LARGER WORK.
BY JOHN KITTO, D. D.,
&UT1IOR OF "HIISTORY OF PALESTINE,   "DAILY BIBLE ILLUSTRATIONS," ETC.
ASSISTED BY NUMEROUS DISTINGUISHED SCHOLARS IN EUROPE AND AMERICA.
Octavo. 812pp.  Wfith lore than Three Hzulndred Ilustrations. Price, cloth, $3,00.
Ttil: POPULAR BIBLICAL CYCLOP.EDIA OF LITERATURE is designed to furnish a DICTIoNSY OF THE BIBLE, embodying the products of the best and most recent researches in bibli.al literature, in which the scholars of Europe and America have been engaged. The
u'urlk, the result of immense labor and research, and enriched by the contributions of writers
of distinguished eminence in the various departments of sacred literature, has been, by
universal consent, pronounced the best work of its class extant, and the one best suited to
tile advanced knowledge of the present day in all the studies connected with theological
science.
This work, condensed by the author from his larger work in two volumes, is not only intended for ministers and theological students, but is also particularly adapted to parents,
Sabbath-school teachers, and the great body of the religious public. It has been the author's
aim to avoid imparting to the work any color of sectarian or denom.inational bias. On such
points of difference among Christians, the historical mode of treatment has been adopted,
and care has been taken to provide a fair account of the arguments which have seemed
most conclusive to the ablest advocates of the various opinions.  The pictorial illustrations - amount ng to more than three hundred - are of the very highest order of the art.
EXTRACTS FROM LETTERS.
Foomi Rev. J. J. Carrutthers, D. D., Pastor of Second Parish Cong. Church, Portland, AJle.
By far the most valuable boon presented to the Christian public for many years. The
condensation of the work, at little more than a third of the price, is, what it professes to
be, a condensation, a redluction, not of ideas, but of words, without in the slightest degree
ost tlring the meaning of the gifted authors.
From Ree. Daniel Sharp, D. D., Pastor of Thlr-a Baptist Clurlch, Boston.
A most valuable, as it was a much needed, publication. Every minister ought to have a
copy of it on his study table. As a book of reference, shedding its collected light on almlost
all scriptural sutbjects, and furnishing a brief, but clear and compendious history of the most
remarkable events and personages mentioned in the Bible, it cannot fail of being a great
help. Every lover of God's word, not to say every Sabbath-school teacher, and every theoIrgical student, will find treasures of information in the above-named work.
From Rev. Joel Bawes, D. D., Pastor of First Congregatioalal Clhurch, Hartford, Ct.
A capital work, containing a vast amount of information on a great variety of subjects
in a very condensed, yet clear and interesting form. Every family and every Sabbatlh-schln.
teacher, wishing to understand the Bible, should possess this work.
From Rev W. B. Sprague, D. D., Pastor of SecondPresbyterian Church,.Albany,.JV. Y.
I regard it as the most important auxiliary to the study of the Scriptures, among the great
mass of people, of which I have any knowledge. Every Sabbath-school teacher, andl indeed
every Christian, who is able to do so, ought to possess himself of the work; and the fact
that such a work is in existence, may well be regarded as one of the favorable signs of th.
times in  regard to the progress of evangelical knowledge.
From Rev. J. B. Waterbuery, D. D., Pastor of Bowdoin St. (Congregational) Churlch, BestonIt is a most valuable book, suited to the wants of clergymen, and well adapted to aid
Sabbatll-school teachers in their responsible Work. Every family that can afford it, would
do well to possess themselves of so important and interesting a volume; to which they
nmight refar in eltcidating the Scriptures, and rndgring their study ni. only profitable trbu
Ae:lmltfisL




KITTO'S CYCLOPzEDIA  OF BIBLICAL LITERATURE.
From Rev. E. J.N. Kirk, Pastor of Mlount Vernon Cong regational Church, Boston.
The work is invaluable to the student of the Bible. We have no other in this depalr
nl0nt to be compared with it, for condensing the results of modern researches or Oriental
alntiqtuities and topography, which are so valuable in explaining the language of the Bible.
Flrmc HIon. Thomas S. Williams, Hartford, Ct.
A mass of information, in a condensed form, highly important to those who regard the
sacred volumne; and to Sabbath-school teachers it will prove a most valuable assistant.
From Hon. Edward Everett, LL. D., Boston.
1 Dave kept it on my table, and have frequently referred to it; and it has been a gocd deal
read by different members of my family. I unite with them in the opinion that it is a v1-.
liable work, well adapted for the above-named purpose. It appears to embody, in a popular torn, the results of much research, and will promote, I doubt not, the intelligent reading of tile Scriptures.
From Hon. George.N' Brigrgs, LL. D., Pittsfield, JMass.
To all who read and study the Bible it will be found to be a work of surpassing interest
and utility. In families and in the hands of Sabbath-school teachers, its value and importance can hardly be over-estimated. Its explanations of the habits, customs, and religious
rites of the Hebrews and the surrounding nations, are clear and important.; and the light
which it throws upon the biography, geography, and history of the Old and New Testament develops in those inspired volumes new beauties, and inspires a higher admiration
for that Book of books, and a profounder reverence for its Divine Author. I wish there
was a copy of it in every family in the land.
Fromee Jared Sparks, LL. D., President of Harvard College.
I am glad to possess the work; and I enclose three dollars, which I understand to be the
price of it.
F'os Hlon. Theodore Frelinghuysen, LL. D.,,Nrew Brunswick,. J. J
I regard it as a very valuable help to the student of the Bible. It brings to the aid of the
reading community, in an instructive and condensed form, a rich treasure of historical and
biblical literature, prepared and arranged by some of the best minds, and which could
otherwise be gained only by a laborious and patient research, that very few have the leisuLre to give to the subject. No family would, I thinl, ever regret the purchase of a book so
deserving of a household place.
From Hon. John MJicLean, LL. D., of Ohio.
It is only necessary to look through this volume to appreciate its value. There is no work
I have seen which contains so much biblical knowledge, alphabetically arranged under appropriate heads, in so condensed a form, and which is sold so cheap. Under a leading
word is to be found in this book, whether it relate to natural science or scriptural illustration, enough to satisfy every inquirer. Next to the Bible, this dictionary of it contains
more interesting knowledge than any work of the same size, and it should be found in every
family, in our public schools as well as in all our academies and colleges.
Froim Hon. Simon Greenleaf, LL. D.
A book that will prove highly useful to all persons engaged in the study of the Bible
or in teaching its sacred truths to the young. I hope, therefore, that it will be widely
crculated.
From Hon. Robert C. fil7throp, LL. D., Boston.
I have examined with great pleasure your edition of Kitto's Popular Cyclop. dia of Biblical Literature. It seems to me a most convenient and valuable aid to the study of the
Scliptures, and I am glad that you have been able to publish it at so reasonable a price.
It can hardly fail to commend itself to those who would teach, and to those who would
learn, something more than the mere letter of the inspired volume.
From Henry.j. Ripley, D. D., Autlhor of"' otes 0on the Scriptures," and Professor i.N'ewton
Ti]eolog ical Institution.
It would be invaluable to Sabbath-school teachers, and of great utility to prcachers. It
every whvere shlws evidence of research, and is particular and accurate in its details. It
employs anyropri-att  authorities, both less and imore mnodern, as to questions of sacred
CriliciS;m, o. hbst y anl g skrypliyv and gives the reader the results of recent learned in:,%stlatio~ci     If ho sp'rncse.f this book is gained, tcriptoiral ka1ted ge w;idZ e Ecresmgei




KlTTO'S CYCLOPIBDIA OF BIBLICAL LITERIA rURE.
F'oel Rev. Albert Barnes, D. D., utetthor of "' Notes on the Scriptures," and Pastor of the.
First Presbyterian Chuerch, Philadelplhia.
I feel greatly obliged to you for the volume of Kitto abridged. I have not had time to'xamine it as an abridg menlt. I anm free, however, to speak of the original, which I have
lad in use for several years, and which I regard as an exceedingly valuable work. In
ny own studies it has superseded all other works of a similar nature, as I think it will
vherever it is known.
Frotm Rev. Samucel.I'. fWorcester, D. D., Pastor of the Tabernacle (Con'g.) Church, Saleo,.
I have a copy of " the larger work," which I am disposed to think is really less valuable,
nd therefore less worthy to be recommended to almost any class of readers  I shall not be
Lrprised if your edition shall have a decided preference with those who desire to have as
sluch wheat, with as little as possible both of chaff or tares'rot.Tohn DowoliLg, D. D., AJlthor of I' History of Romanism," etc., and Pastor of th
Broadway Baptist Curchi, JNew York.
It is just such a work as every nlinister,'Sabbath-school teacher, and Christian father 31
family oulght to have constantly at hand, side by side with his Bible, to answer a thouand questions which will constantly occur to all whlo desire to furnish their own milnds foe
he work of instruction in the truths of God's word.
Friom Rev. WY. T. Dwight, D. D., Pastor of Third Parish Co'ens. Church, Portlaold, JMe.
I regard it as far the most valuable work of the kind which has been published in this
ounsstry.
P'rom Rev. Gardiier Sprinlg, D. D., Pastor of Brick Chutreh Chapel, (Pres. Ch.) Nezo York
I am gratified to express the opinion, that for the variety, accuracy, and comprehensive-:ess of its articles, it is a most valuable volume. The biblical student while he may not
ispense with other sources of information, will find in Kitto that which will save him no
iltlo time and labor.
From Prof. George Bltsh, Al/uthor of ~".Notes o7n the Scriptures," Newto York.
An immense accumulation of materials, drawn from the most recent sources on the aln.
tquities, languages, geography, natural history, &c., of the sacred volume, the substance
f which is very skilfully condensed in the present volume, and amply illustrated by picirial designs.
FProm R. E. Pattison, D. D., Prof. of Christian Theology in.Newton Theological Institution.
It is more valuable, in my opinion, than any other work of the kind in reach of the
Lmerican student of the Bible. While it is an aid to all, it seems to nie indispensable te,
lihe minister. It meets the wants of the age in this department of knowledge.
Froml Howard JMalcom, D. D., Altthor of " Bibole Dictionary," etc., and President of Uni-.
versity at Lewisburg, Pa.
I regard Kitto's Cyclopadia as vastly superior to any similar work. The author has evioently availed himself of the latest publications, whether critical, hlistorical, geographical,
cientific, or antiquarian; and so selected, arranged, and expressed his topics, as to make:is work perfectly available to the unlearned, while it is a mnost welcome aid to the scholar.
c( one who buys the book will regret his purchase.
From Rev. R. HI JNeale, D. D., Pastor of the First Baptist Cthurch, Boston.
Your " Epitome," if epitome it may be called, is a decided improvement on the larger
vlk i nasmluch as, without materially lessening its value as a source of information, it is
roughit, by its diminished price,. within the reach of the many who, in these days of
sabbath schools and Bible classes, are, or ought to be, diligent students of the word of God.
From Prof. N'. Porter, Yale College,.New Haven, Ct.
I do not hesitate to express mlly belief that the Popular Cyclopaedia is the best work of the:ind in the language, and is particularly well adapted to the wants of Sabbath-school
sachers and all the readers of the Scriptures who wishl to be acquainted with the results
f the older and more recent investigation in respect to the history, antiqcities, and critti
ismt of the Sacred Scriptures.




KITTO'S POPUILAR CYCLOPMEDIA OF BIBLICAL LITERATURl_
roain Rev. Cyrais A. Barto, Pastor of West Congregational (Unitarian) Clhurch, Boston.
It is a most useful and valuable work, containing very important information on subjects
of the highest interest, and well worthy of a wide circulation.
From Rev. S. WV.. Dutton, Pastor of NJorth Congregational Chuzrch,,New Haven, Ct.
Admirably adapted to the use of parents, teachers of the young, and of the communitj
generally. It is, in my judgment, altogether the best book for the purpose which has beel
published.
From Rev. J.,M. Wai0wrigoht, D. D., Trivity (Episcopal) CIhurch, Arew York.
I do not hesitate to recommend the work as being well adapted to the purpose for whic!
It was compiled.
From Rev. Baron Stows, D. D., Pastor of Rowe Street Baptist Church, Bostotn.
I have examined it with special and unalloyed satisfaction. It has the rare merit of heir
ill that it professes to be; and very few, I am sure, who may consult it, xvill deny that, ii
richness and filness of detail, it surpasses their expectation. Many ministers wvill find it
valuable auxiliary; but its chief excellence is, that it furnishes just the facilities which ar
reeded by tile thousands in families and  Sabbath schools, who are engaged in the im
pcrtant business of biblical education. It is in itself a library of reliable information.
From Rev. A. L. Stone, Pastor of Park Street Con0regational Church, Boston.
I have found it a time-saving and labor-saving helper in investigating the significanc
of the sacred writings, which I could never consent again to be without. I hope, that n(
only clergymen and Sabbath-school teachers, but every person who would be at all a stu
dent of the Bible, may avail themselves of this judicious and timely contribution to popu
larized sacred literature.
Front Rev. Thomas Laurie, Pastor of Coongregational Church, Roxbsry.
I would heartily recommend it to all who wish a trustworthy compendium of biblic"
science. Not to compare it invidiously with other excellent Bible Dictionaries, there is on
excellence of this work that must render it superior to all others, and that is, that whil
others were " got tp," this, if I may so express it, wras " reduced dowi."' We have the large,
Popular Encyclopedia of strictly Biblical Literature that exists. Some of the abbrcvit
tions also are decided improvements on the larger edition. Previous works of the kin
have, to too great an extent, merely retailed the conjectures of past ages, and perpetuate
their blunders in sacred geography  ]No one who has not travelled in the East, ai.d consul
ed them on the spot, has any idea of the mass of rubbish they contain.
From Rev. Thomas H. Skinner, D. D., Pastor of Carmine Presbyterian Church, Vew TYorlk
I think it a work of very great value; while it suits the close student, it is strictl
"popular," and adapted to readers of every degree of capacity and intelligence. Mo.
earnestly do I desire that so rich a treasure may be in the possession of all who are inter
ested in the study of the Scriptures. The price at which you offer it is a trifle indee(
compared with what the purchaser obtains for it.
Frosm Rev. Horace Buslhnell, D. D., Pastor of Third Congregational Chtlrch, lHartford, Ct6
I am very glad to see issued from your press an abridgment, for popular use, of Kitto:
Cyclopaedia. It cannot be less than a very important contribution to the popular literatum
of tile Bible.
From Rev. John S. Stone, D. D., Rector of Christ (Episcopal) Church, Brooklyn,.. rY.
I consider the work candid, learned, and well adapted to usefulness.
Front Rev. Z. S. Barstowo, D. D., Pastor of Congregational Church, Keene, AV. Ir.
It brings into a convenient form, in a single volume, what must be sought for in man
volumes without it. And it is hereby recommnended to parents, Sabbath-school teacher
and others, as doing a good service in aiding them in the study of the Scriptures.
MFrom Rev. A. Bond, D. D., Pastor of Second Congregational Clhtrch, No rwicnh, Cf.
I rejoice to see the abridgment out in such beautiful style. As now offered, it furnishe!
in convenient form, a most valuable auxiliary to the facilities provided to aid Sabbatl
ohlool teachers and others in prosecuting the study of the Scriptures.




TIHE
CAPTIVE IN PATAGONIA;
OR, LIFE AMONG THE GIANTS.
A  Personal Narrative, by BENxJaemiN F. BouvnE.
With Illustrations.  12mo.  Price 85 cents.
This work, ny Captain Bocurne —who was taken captive, and retained three
months by the Patagonians - gives an account of his capture and final escape; a description of this strange people, of which little or nothing has heretofore been known;
their manners, customs, habits, pursuits; the country, its soil, productions, &c.
Captain Boutrne is a gentleman well known in, this cominunity, as a man of high
respectability, (as are also his numnerous fiamily connections,) sober, discreet, and of
undoubted integrity; so that, although mlany of the statements in his thrillingly interestingc narrative, may seeln startling, (as they really are, so much so as to even
shake the faith of the incredulotus reader,) having something of the air of ronlance -
a "sailor's yarn," " a story mnade to tell "-yet those who know thle author, and
have read the narrative for themselves, have no question whatever as to its entire
truthfulness.
It ewill be found a work of uncommon interest as well as instruction to all classes
of readers.
A distinguished Episcopal clergyman, of Maine, in a private letter to a friend in
this city, in speaking of this work, says, "' With the samee  material, Wasllington
Irving himself could not have made a more interesting volhune."
A  clergyman of high standing says of the work, " Mr. Bourne has here given
to  the  public a very  interesting narrative, illustratedl by several striking  engravings. We hardly see how  the style of the book, as an account of personal
adventures, could  have been  nmuclh improved; and it is certainly  a very remarklable circumstance, and indicative of the cultivation to be found amolngst New
Engleand mariners, that this story should be told by one of tller, in his own unassisted
language, with a ielicity which would not shamne the pen of' our very best writers.
We trust that he will have many readers. lie has seen what perhaps no other Inai
has seen; and the record of such experience, bought with such danger and suffering,
ought to be received with favor by his happier countrymen.  But his book is one
which need ask no indulgence-sand we think will Brndl its way to a very honorable
place amlongst that interesting portion of our literature, the travels and voyages of
tlose who hlave first visited or explored the distant and darker regions of tlhe earth."'
F'ro0  a gscat nunmber of notices soe siake the follso't   extracts:" Uncle Ton " Inay stand aside for the present. RMrs. Stoeve may herself, as well
as her readers, listen to the tale of a New Bediford sailIor. His narrative is one that
cannot fail to move both t. smiles and tears - containinleg touches of the broadest and
mset rgenial humor, as well ens lassage, of si;mple pathos, which dissolves the soul ill
sympathy.  He hs li, indeed, as le well remllarks in his preftce, " seen the elephanit,"
anLid'melsILed " h is as roboescis."  He has reported his adieel.SUereneents andil observations with great Tood taste - in a style Nwhich tle iimost bookish 1 laInd lubber" c'iight
well envy.  t.e hias dwvelt jlst long  ellouglh upon  ealh part of his adventures.  I-He
has enot clollefl the iecid of the relader hy ilnnecessary veribiage.  Itc ba;s expressed
his ideas inl tliose cwords welhichl s;oSt aptly represent themn.'The style of the book
gives it an attraction beyond the inere subject rmatter  of its pages. Beut in the ficts
he discloses are found the elements iwhich will enchain tie mind of tle most careless
reader.  Patagronia! who ever before reacd about t  in a bookl?  In the pitges of oiur
school geographies we had, indeced, been told that it a;vs a lanld ofe giants, each intai
standing eight feet in his stockings! But there tlhe lessnn closed. It tatught cnothing
of tlhe dolestic life of tlhese tllonstcrs, sthilrg of their political economy, nothing of
their religicius sclperstition.  When at school, she chapter cupon Patagonia was always
regarded Iby us as too ilhort, while all other clicpters were too long. W~Ve yearned lir
a mnore intilate'tl knvhwledge   a nrearer acquaintance with o!r tall brethren of the
soutla. VWe wanted to take tile measuire of somec of their giants, as we were told
coolly that eight-feet was tile altituede of ordienary mlanhlood. We longed to knoow lhowv
imany sheep one of these fellows would consultie at a meal, and how many yalrds of
cloth it tool to retike his pantaloons. In fact, we desired just such inltbrlatioln as
we have iren Mr. B13onrne'. tlnrillingr narratlive.  A\e the;unk him for it in the nalme of all
tie lr bos - ol.h cid ytmncg. -- B1.;iike'r 1l11   surt'a.




THIE CAPTIVE IN PATAGONIA.
This is a narrative of personal adventures in Patagonia —comparatively an unknown land to the civilized world. The book is foill of stirring and romantic incident, and much curious information is imparted concerning the savage inhabitants of
that part of South America. The narrative is well written, and cannot fail to colmmand a wide circulation.
The Captive in Patagonia is likely to prove one of the most successfull publications
of the day. A large edition was exhausted last week, although the work was only
issued last Thursday. A second issue of fifteen hundred copies is likely to be taken
up as soon as they can be in readiness. It bids fair to be another Uncle Tom's Cabin
itl popularity. His narrative of his personal adventures while in the hands of the
Patagonians, his account of their mode of life, their superstitions, religions, &c., is
related with a plain, nervous, inatter-of-fact simplicity of style that is quite attractive
His adventures after his escape, previous to his safe arrival at San Francisco, his visit
to the Chilian penal settlement, and coal mines, and subsequently at the mnines, have
at once all the interest of real adventure, with all the attractiveness of a romance. We
do not wonder at its popularity. - Boston Astlas.
Every one will read with great interest this account of a people of which so little is
generally known. —  Chlristianm Freemans.
The story of Mr. Bourne, interesting as a narrative of personal adventure, is rendered doubly so by the strangeness of the country observed, and the deficiency of exact
informsation concerning its people. The book is written in an easy, flowing style, and
contains much curious information. - Herald.
Thllis narrative, although a simple record of facts, has all the interest of a romance.
The interesting facts pertaining to the habits and custorns of the Indians serve to
make the volume not only one of thrilling interest, but of great use to the general
reader. - Life Boat.
The narrative of his experience among the giants is well told, and the work is both
novel in its character and interesting, reminding us of tales of captivity on the coast
of Africa which we have read with intense interest in days gone by, when such adventures were mnore common than at the present day. — J.ercastile Jourtal.
The " Patagonian Captive," recently published by Gould & Lincoln, bids fair to be
a second'" Uncle Tom's Cabin."  Our friends of the seaport towns take to the book
naturally: 400 copies were sold in the city of New Bedford in a few days. -EIveninag
Transcript.
The second Uncle Tom!- one edition sold in six days! We presume our readers
are familiar with the general history of Mr. Bourtne's experience among the Indians
of Patagonia. For three long months was Mr. Bourne a prisoner, without any visible
prospect of escape. This book is one of intense and nervous interest. He makes us
familiar with the " giants " of Patagonia- their manners, customs, mnodes of thought,
religion, and government —if government it may be called. It is the narrative, however, all crowded with strange and before unthought-of incidents, which has created
the filrore on the part of the public. The publishers are utterly unable to keep the
market supplied. One large edition sold in six days! It will be nothing strange if
its circulation should equal that of Mrs. Stowe's Uncle Tom's Cabin. - Salem FreeThis is a very interesting narrative of personal adventure. The privations, sufferings, adventures, and endurance of the chief hero of the narrative are modestly bu
effectively told. — J. Y. Commercial.
Perhaps the rapid demand for this book, which we understand has welcomed it at
the booksellers, makes unnecessary any comment of ours. We will say, however,
that it is just the book of adventure and suffering which any man or anlly child is better for reatding. Boys will read it as they would Robinson Crusoe, and they must be
really bad boys if they do not gain something of endnurance fronm its unpretending
manly record. And mnen will read it to speculate anew on the questions of hulltntl
brotherhood, which are opened by the revelation to us of a race so imbruted as these
Patagonlian giants; living more nearly than any other nation confesses it does without
God in the world. —Christian Register.
After a painful and strange experience -an experience full of Incidents illustrative
of the cruelties, habits, and characteristics of the Patagonian Indians, he snakes his escape —gets on board an AInerican vessel —reaches California - and finally, after a
period of nearly four years - a period crowded with as great a variety of strange arind
startling events as ever fell to the lot of a human being-hie reaches his Ammerficam.
hocme in safety. A gentleman said to me to-day, that Mr. Bournse's book -" Iho
Captive in Patagonia "- would have as great a run as " Uncle Tom's Calbin  "
Sltar of the West.




PUBLISHED   BY
GOULD AND LINCOLN
69 WASHINGTON STREET, BOSTON,
ANNUAl. OF SCIENTIFIC  DISCOVERY  FOR  1850; or,Year-Bookof Flctati
Ecience and Art, exhibiting the most important discoveries and improvements in Mechanits, Useful Arts, Natural Philosophy, Chemistry, Astronomy, Meteorology, Zcology
Botany, Mineralogy, Geology, Geography, Antiquities, &c.; together withl a list of recen&
Scientific Publications; a classified list of Patents; obituaries of eminent Scientific Mlen;
an index of iemportant papers in Scientific Journals, reports, &c.:Edited by D)nvrD A.
WVLLS, and GaEosaE PLSS, JR.  With Portrait of Prof. Agassiz. 12mo,..cloth,....1,25
paper covers,....1,00
This cwork will be issued annually, and the reading public may easily and promptly posses.'
themselves of the most important facts discovered or announced in these de)paLAtments.
As it is not intended for scielltific  nlen exclusively, but to meet the wants of the general reader,
it lhas becu the aicm of tlhe Editors that the articles should be brief and intelligible to all. Tihe
Editolrs have received thle al)probationl, counsel and personal contributions of Professors Agassiz,
Uorsford, anld Wymlan,  of Ilarvard University, and many other scientific gentlemen.
rHE  ANNUAL OF SCIENTIFIC  DISCOVERY, FOR  1851;  EditedbyDAVIDnA.
WELLS, and GEOtlGE BLISS, JR.  With Portrait of Prof. Silliman.  12nmo,..c1oth,....1,25
Paper covers,....1,00,;- Each volume of the above work is distinct in itself, and contains entirely new matter.
THE POETRY OF SCIENCE; or, The Physical Phenomena of Nature. By RoenurT
IUINT, author of' Panthea," " lesearches of Light," etc. first Amlerican, from  theo
second London edition.  12mo,..............................cloth....l1,25'0 Thle author, while adhering to true science, has set forth its truths in an exceedingly captivating
style."-Coeenzercial Aldvertiser.
"'We anre llclctily glad to see this interesting work re-published in America. It is a book that i
a bool." —Scienstifc Aemelrsican.
" It is one of thle most readable, interesting, and instructive works of the kind, that we have ever
seer." —Phil. CihristianL Observer.
CYCLOP/EDIA OF ANECDOTES OF LITERATURE AND THE FINE ARTS.
Containing a copious and choice selection of Anecdotes of the various forms of Literaturo,
of the Arts, of Architecture, Eugravinlgs, Music, Poetry Painting and Sculpture, and of
the most celebrated Literary Charactert  and Artists of diflerent countries and Ages, ctz,
By KAZLITT AcVINE, A. M., author of " Cyclopemdia of Moral and Religious AnLt lCtste.
octav,............................................................. cloth) in   vrz2s
tYCLOP/EDIA  OF SCIENTIFIC  ANECDOTES, containing aselcotirn; -,ps.et2g
esbe various Sciences and Mlechanical Arts, and of their most distinguished Vo.aries. By
KAZLITT ARVINE, A. M., author of " Cyclopmedia of Moral and Religious Anecdotes.'1
One voluclee........................................................cloIlh, in press,
Thle two works together, will embrace the best Anecdotes in Ancient and MIodern vollections, as
woll as in variolis Iistaories, Biograplhies alnd Files of Periodical Literature, 4ic. Tile l;ole classified
under approplriate subjects, alplhabetically arranged, and each supplied cwith a very f-all anl
pa-ticular Index of topics and names. Both the above volumes will first be pulblishle  in numbers
_-ilxtcen in all, at 25 cents each-mnaklsng together two large octavo volumes, of as:_ut 700 pages
eaclh, illustrated with numerous fine engravings. The first number will be issued bobut the first
ft' April, to be continued sen:i-monthly until completedtl




IA KE SUPER IOR: its Physical Character, Vegetation and Animals, compared wsi.h
those e other and similar regions, by L. AGASSIZ, and contributions from other eminent
Selentlio Gentlemen. With a Narrative of the Expedition, and illustrations by J. E,
Cabot.  One volume octavo, elegantly illustrated?.................... cloth..3,50
Tle, illustrations, seventeen in number, are in the finest style of the art, by Sourel; embra3ing;lhe and Landscape Scenery, Fishes, and other objects of Natural History, with an outlile map,f Ilake Superior.
This work is one of the most valuable scientific works that has appeared in this ccunlhy.
finsbodying the researches of our best scientific men, relating to a hitherto conmparatvely umknowl
region, it will be found to cortain a great amount of scientific information.
CHAMBERS' CYCLOP/EDIA  OF  ENGLISH   LITERATURE.   A Selection ol
the choicest productions of English Authors, from  the earliest to the present time.
Connectcd by a Critical and Biographical History. Forming two large imperial crtavo
volumes of 700 pages each, double column letter Fress; with upwards of 300 elegant
Illustrations.  Edited by ItOBErT CuAhBoER.s..................embossed cloth....5,00
cloth, full gilt, extra,....7,5C
sheep, extra, raised bands,....G,00
The wrork embraces about one thousand Authors, chronologically arranged and classed as Poets,
Iistorians, Dranmatists, Philosophers, Metaphysicians, Divines, etc., withl choice selections from
their writings, connected by a Biographical, Historical, and Critical Narrative; thus prcsenting a
colnplete view of English Literature, from the earliest to the present time. Let the reader open
vwhllere lie will, lie cannot fail to find matter for profit and deligllt.  Tie Selections iare gemlls,[infinite riches in alittle room,-in the language of another "'A WIOLa EiNGLIIs  LIBRARY' FUSEDI)
DOWN INTO ONE CI1EAP BOOK I"
-x ThIe ANiERICAN edition of this valuable work is enriched by the addition of fine steel and
mezzotint Engravings of the heads of SIIAKSPEARE, ADDISON, BYRON; a full length portrait ol
DR. JOIINSON; and a beautiful scenic representation of OLIVER GOLDS3ITI1 and Do. JOH NsoeN.
These iliportant and elegant additions, together with superior paper and binding, render the
AMERICAN, superior to all other editions.
CHAMBERS' MISCELLANY OF USEFUL AND ENTERTAINING KNOWLEDGE. Edited by WILLIA1a CnAeMBRS. With elegant Illustrative Engravings. 10 vols.
cloths,.... 7,50
cloth, gilt,....10,00
library, sheep,....l10,00,_~- TLis work has been highly recommended by distingaished individuals, as admirably adaylted
Bo EFamily, Sabbath and District School Libzaries.
"I It would be difficult to fid any miscellany superior or even equal to it; it richly deserves lhb
upithets' useful and entertaining,' and I would recomnmend it very strongly, as extremely well
aiapted tI form paits of a library for the yortng, or of a social or circulating library, in town os
oountry,"-. George B. Emerson, Esq., Chairmasn Bostonz School BBoo c Committee.
CHAMBERS' PAPERS  FOR  THE  PEOPLE.  12mo, in  beautiful ornamenteli
covers..................................................................'I his series is mainly addressed to that numerous class whose minds have been educated by the
imtprcved schooling, and the numerous popular lectures and publications of the present dray, and
who consequently crave a higher kind of Literature than call be obtained through the existing
cheap periodicals. The Papers embrace History, Archaeology, Biography, Science, the Industrial
and Fine Arts, the leading topics in Social Economy, together with Criticism, Fiction, PersonaJ
Narlative, and other branches of Elegant Literature, each number containing a distinct subje-t.
The series will consist of sixteen numbers, of 192 pages each, and weun cosmpleted, will make
Pigtlt hanrlsome volumes of about 400 ipages each.'




rTHE  FOOT-PRINTS  OF THE  CREATOR; or, the Asterolepsis of Stromnese,
with numerous illustrations.  By iHUGH MILLER, author of "11The 01d Red Sandstone,"
&c. From the third London Edition.  With a MSemoir of the author, by Louis AGASSIz.
12mo.........................................                                cloth... 1,00
Di. RBUKLAND, at a meeting of the British Association, said he had never been so much astonIshed in his life, by the powers of any man, as lhe had been by the geological descriptions of Mr.
Miiller. T: at wond rzful man described these objects witll a facility -which made hiln ashllale  of
the comparative meagreness and poverty of his own descriptions in the "Bridgewater Teatiaet"
which had cost him hours and days of labor. He would give his left hand to possess such posaera
of descrptionr as this nman; and if it pleased Providence to spare his useful life, he, if any one,'would certainly render science attractive and popular, and do equal service to theology and geolcgy.
"' Mr. Miller's style is remarkably pleasing; his mode of popularizing geological knowledge unaulpassed,pcrhalps unequalled; and the deep reverence for Divine Revelation pervading nal, adda
interest and value to the volume." —lew York Cooz. Advertiser.
"The publishers have again covered themselves with honor, by giving to the American public,
with tlhe Author's permission, an elegant reprint of a foreign work of science. We earnestly
bespeak f)r this work a wide and free circulation, among all who love science much and religion
more." —'uritan Recorder.
THE OLD  RED  SAN DSTONE; or, New Walks in an Old Field. By HIuGH MILLE.R
Illustrated with Plates and Geological Sections. 12mo,.................. cloth,....1,00
" Mr. Miller's exceedingly interesting book on this formation is just the sort of work to render
any subject popular. It is written in a remarkably pleasing style, and contains a svondereul
amount of information."'- Westninsster Review.
"It is withal, one of the most beautiful specimens of English composition to be found, coAveyIng informatiol on a most difficult and profound science, in a style at once novel, pleasing and
elegant. It contains the results of twenty years close observation and experiment, resulting in an
accmnulation of facts, which not only dissipate some dark and knotty old theories with regard to
ancient formations, but establish the great trutihs of geology in more perfect and lharmonlous consistency with the great truths of revelation." -ADlbany Spectastor.
PR I N  C IPLES OF ZOOLOGY: Touching the Structure, Development, Distribution,
and Natural Arrangement of the RACES OF ANLIALS living and extinct, wvith numerous
illustrations.  For the use of Schools and Colleges. Part I., COMsPARATIVE PHrseIO]-oY.
By Louis AoAssIz and AUGUSTUS A. GOULD.  Revised edition.  12mo,...cloth,....1,j0
" This work places us in possession of information lsalf a century in advance of all our clemer,tary works on this subject. *  * No work of the same dilnensions has ever appeared in tw;e
Ensglislh language, containing so much new and valuable information onl the sublject of which't
teats."-Prof. Jastes Iall, it the Allbrlany Journoal.
"A work emanating frosm so high a source hardly requires commendation to give it currcnry.
Tl.e volume is prepared for the setecrest in zoological science; it is simple and elementary in its
style, full in its illustrations, comprehensiye in its rangle, yet wsell condensed, and brought into the
ntrrow compass requisite for the purpose intended."-Sillimlan's Joursatl.
The work mcy safely be recommnended as the best book of the kind in our lan-guage." —t-rta
1fi3'  Ea: asise er.
" It is not a rlerle book, but a work-a real work in the form of a book. Zoology is an inteetsttrg
ciesnce, and hlere is treated with a masterly hand. Tile history, anatomical structure, the  atucre
and halbits of numboerless animals, are described in clear and plain language and illustre d witl
iLanutmertble engracvings. It is a work adapted to colleges and schlsols, and no young mlan should
he withosut it."-Srientlific Amnerican.
PRIlOVIPLES  OF  ZOOLOGY, PART  II.  Systematic Zooloe-,in  which the Prin
c;ples of Classification are applied, and the principal groups of animals are briefly
characterizo d.  )With numerous illustrations.  12mo,.................. in preparationl




1 tiE  EARTH  AND  MAN: Lectures on COMPARATIVE PneSICAL GEOGRAPHY, in iu
relation to the fHistory of MIankind.  By ARNOLD GUYOT, Professor of Physical Geogra:tlhy
and J1istory, 5Neuchatel.  Translated from thle French, by Prof. (. C..ELTON, with illlstrations.  Second thousand.  121no,.............................. cloth,.....]
"1 Th1ise who h've been accustomed to regard Geography as a merely descriptive branch of learnIng, drier than the remainder biscuit after a voyage, will be delighllted to find this hithlerto unlttractive pursuit converted into a science, the principles of which are definite and the results
conclusive."-A.-7- th America? Review.
" The grand idea of the work is happily expressed by the author, where he calls ii the geographisl 7cs ch of istory. Faith, science, learning, poetry, taste, in a word, genius, have liber-lly
contiiblated to the production of the work under review.  Sometinles we feel as if we were
asl"a  - a treatise on the exact sciences; at others, it strikes the ear like an epic poem. New it
e. Fds il-ke history, and now it sounds like prophecy. It will find eaders in whatever languag
it mlay be pulblished.'' —Christiaz     Exa1zner.
"Tile work is one of high  merit, exhibiting a wide range of knowledge, great research, and a,philosophicial spirit of investigation. Its perusal will,well repay the most learned ni such sucht its,
Lad giye naw views to al1, of mllan's relation to the globe he inhablits."-Silliriast's JIournal.
COMPARATIVE PHYSICAL AND HISTORICAL GEOGRAPHY; or, the
Sttudy of the Earth and its Inhabitants.  A series of graduated courses for the uss of
Schools.  By ARNOLD GU~OT, author of "Earth and 5Man," etc.
Thle series hlelreby annlounced will consist of three courses, adapted to tile capacity of three dif
feresnt agxes and periods of study. The first is intended for priemary schools, and for children of
from seven to ten years. The second is adapted for higiser schools, and for young persons of'from
tenl to fifteen years. The third is to be used as a scientific Inalual in Academlies and Colleges.
Each course will be divided into two parts, one of purely Pthysical Geography, the other for Eth.
slogrlaphy, Statistics, Political and i-istolical Geography. Eaclh part will be illustrated by a colored
Physical and Political Atlas, prepared expressly for thlis purpose, delineating, with the greatest
care, the colfigurationt of the surface, and the other physical phenomena alluded to in thle corresponding work, tile distribution of the races of men, anld thle political divisions into States, Sc., 4-c.
The taco parts of the first or preparatory course are now in a forward state of preparation, and
wiB be issued at an early day.
M U R A L  M A PS: a series of elegant colored M4aps, exhibiting the Physical Phenomena
of the Globe.  Projected onl a large scale, and intended to be suspended in the Rtecitation
Room.  By ARNOLD GutoT....................................[in preparation]
KITTO'S POPULAR CYCLOPEDIA OF BIBLICAL LITERATURE. Condensed fronm the larger vork. - By JOHN KITTO. D. D., F. S. A., author of " The Pictoral
-Bible," "IIistory and Physical Geography of Palestine," Editor of "The Journal of
Sacred Literature," etc.  Assisted by nunmerous distinguished Scholars and Divines,
British, Continental and  American.  With  numerous illustrations.   One volume,
octavo, 12pp...................................cloth.            3,00
THE POPULAR BIBLICAL CYCLOPr.EDIA OF LITERATUR       E is designed to furnish a DIcTIONA'r
OF Tnrl  BIBLE, elnbodying the products of the best and most recent researches in Biblical literatnure, in which thle Scholars of Europe and America have been engaged. The work, the result
of imnmerse labor and research, and enriched by the contributions of writers of distinguished
eminence in the various departments of Sacred Litcrature,-has  been, by universal corscnt,
pronounced the best work of its class extant; and the one best suited to the advanced knowledgs
if tihe present day in al. the studies connected with Tlleological Science.
The Cyclopredia of Biblical Literature from which this  work is condelsead by [lie author, is
pablisihed in two volumes rendering it about twice the size of the present work, and is intended,
says the author, more particularly for Ministers and Theological Students; while the Podrelar
Cyctoprcdia is intended for Parents, Sabbath School Teachers, and the great body of the religinus
public. It has beer the author's aim to avoid inmparting to the work any color of eectarian or
denosmilational bias.  On such points of difference among Christians, the flistorical mode of
reatrnent has been adopted, and care has been taken to provide a fair account of the argument
which have seemed most conclusive to the ablest advocates of the various opinions. The Pictornu
Illustr-ntious -- amounting to more thar three hundred - are of the very highest order of teo a




ELEMEN' TS  OF MORAL SCIENCE, by  FRANCIS WAYTLAND, D. D., President Di
Brown University, and Professor of Moral Philosophy.  Forty-seventh thousand. —
121no,................................................................loth,....1,25
M O R A L S C I E N C E A B R I DG E D, and adapted to the use of Schools and Academies, by
the Author.  Thirtieth thousand,..................................half mor.....50
The sama, ClEAP SCHOO00L EDITION................................... boards,.... 25'This work is used in the Boston Schools, and is exceedingly popular as a text book wherever it
has3 been adopted.
ELEMENTS OF POLITICAL ECONOMY, by FRaNCIS WAYLAND, D.D. Twentyfirst.housand.  1tmo.............................................. cloth,... 1,25
POLITICAL  ECONOMY  ABRIDGED, and  adapted to the use of Schools and
Academies, by the Author.  Seventh thousand................... half mor....  E,
Thie above corks by Dr. Wayland, are used as Text Books in most of the Colleges arn  higher
3,hools teroughout thle Union, and are highly approved.
PALEY'S  NATURAL THEOLOGY.   llustrated by forty Plates, with selections
from the Notes of Dr. Paxton, and additional Notes, original and selected, with a Yocabulary of Scientific Terms.  Edited by JoXN WAARE, M.. D       i2mo.....half mor.....1,25
ROMAN ANTIQUITIES AND ANCIENT MYTHOLOGY  by C. K. DILLAWAT.
Illustrated by elegant Engravings.  Eighth edition, improved. 12lo..half mor....,67
rHE  YOUNG  LADIES' CLASS  BOOK; a Selection of Lessons for Rleading. in
Prose and Verse. By EBENEZERa BAILEY, A. M. Fifty-second edition,..half mtor....,84
BLAKE'S  NATURAL  PHILOSOPHY; being Conversations on Philosophy, with
Explanatory Notes, Questions for Examination, and a Dictionary of Philosophical Termls,
~with twenty-eight st.eel Engravings. By J. L. BLARE, D.,......... h... sheep....,67
BLAKE'S  FIRST  BOOK  IN  ASTRONOMY; designed for the use of Common
Schools. Illustrated with steel-plate Engravings.  By JOHN L. BL.ARE, D. D,...........
half bound.....,50
FIRST  LESSONS  IN  INTELLECTUAL PHILOSOPHY; or a Familiar Explanation of the'Nature and Operations of the IIuman Mind.  By SILAS BLISDAI,E,........
sheep,....,84
rTHE  CICE RON IA N;  or, the Prussian Method of Teaching the Elements of the
Iatin Language.  Adapted to the use of American Schools.  By Professor B. SEARS,
Secretary of Massachusetts Board of Education. 18oo,..............half mor.... h50,4/ E i O R I A T E C H N I C A   or, tlhe Art of Abbreviating those Studies which give tie
greatest labor to the lMeenory; including Nulmbers, Historical Dates, (Gec.graphy. Astronomy, Gravities, &c. By L. D. JorsSoN   Second edition, revised and imlrovedi,........
half bound,......,0
PROGRESSIVE  PENMA NSH IP, Plain and Ornamental, for the use of Schools. By
N. D. GouLD, author of "' Beauties of WAriting," " Writing Master's Assistant," etc......
in five parts, each....,12}I
LETER SHEET SiZE of the above in four books..............stiff covers, each....,20
The copies are arranged in progressive series, and are likewise so diversiced by the introductiqN
af variations in style, so as to commnsand the constant attention and exercise the ingenuity of the
earnler, thus relnoving some of the most serious obstacles to the success of the teacher. They are
ivitdedl into FIVE SEmtIES, intended for the like number of books, and are so arranged and fclded
that a copy always comes over the top of the page on which it is to be written.
There are ninety-six copies, presenting a regular inductive system of Penmanship for ordinrea
business purposes, followed by examples of every variety of Ornamental Writing.
Sr T1:is work is introduced into many of tihe Boston Public and Private Sckoole, and gives
universal satisfaction.
tIR'TI NG COPI ES, Plain ani Ornamental, from the "Progressive Penlaneship, n     boutnj
in one bool.................................................,,16%




ARVINE'S CYCLOPAEDIA  OF ANECDOTES OF LITERATURE AND THIF
FI NE ARTS. Containing a copious and choice selection of Anecdotes of the
various forms of Literature, of the Arts, of Arclhitecture, Engravings, dMusic,
Poetry, Painting and Sculpture, and of the most celebrated Literary Characterg
and Artists of different countries and ages, etc. Elegantly Illustrated.
ahIis is a most amusing, instructive and entertaining work. The anecdotes.ns
ef a high order, and of such wonderful variety as to furnish something of inta-rest
for every class of readers, upon almost every possible topic.
The Christians Tinses says, " The worlk will be one of rare interest to the scholar and tSe
the general reader. It is illustrated witl. engravings, and finely printed, the pages resnu.
huling in size and form the noble edition of' Chamber's Cyclopxdia,' by the same p!lb
Lhllers."
The Caaspet Bag says, " This is one of the best books of the season, and it presentF, i.. a
cormpact form, a thousand wise, witty and remsarlable things, that might otherwise:.ocer
havo reached  that inordinate public, which, like the daughter of the'horse leech  we
read of, is continually craving."
The work will first be published in eight numbers, at twenty-five cents eacld
which together will make an elegant royal octavo volunre of ai bout 730 pages. Th'e l hit
number has just been issued, and the others will follow once in two weeks till completed.
A  WREATH  AROUND  THE  CROSS; or, Scripture Truth Illustrated.  By
Rev. A. MORsTOne BRowN.  With an INTRODUCTION, by R11V. JouIN AN-GETL JAMs3.
With an elegant Frontispiece. 16mo.                             cloth, 60 cents.
the Zion's IHerald says, " In a richly evangelical style the author illus.trates the essential
truths of religion by their relation to the Cross. The plan of the work is happy, asnd its
execution able."
The Albany Spectator says, "We have not seen a book for mlany a day with a more
beautiful title than this. And the frontispiece is equally beautiful, presenting Christ; as
cheering the prospect. Leaving the field of mere controversy to others, the author at ence
approaches and leads all with him to the cross; exhibits it as the means of our justil cation, sanctification and eternal blessedness; aims to cultivate the heart rather 0than the
intellect; takes the enquirer from the sign to the thing sanctified; and gives both edifical. on
and consolation to enquiring sinners."
GUYOT'S M UR AL M AP OF TH E WORLD, on a large scale, (5 by 7 feet,)'or
the Recitation Room. Printed in three colors.            Price, mounted, 510,00
THE  NATURAL  HISTORY  OF THE  SPECIES; its typical fornms aj;t
primeval distribution.'With elegant illustirations. By CnHARLES - HAI-TON S,.IIT i.
With an INTRODUCTION, containing an abstract of the views of Blniaenlbacli,
Prichard, Bachman, Agassiz, and other writers of repute, iby S.MaZUEL FKNLELAN-R,,
Jr., M1. D. 12mo.                                                  cloths, S1ii
1 iE  EXCELLENT WOMAN, as described in the Book of rroverbs.  %Wi(h
Bplendil Illustrations, and an Introduction, by REV. WILLIAM I3. SPRAxou, D. D.
12mo.                                                      cloth, extra, iJ' rtss
g   An elegant Gift Boosk.
NOVELTIES  OF THE NEW  WORLD,  an Account of tihe Adventures a.nd
Discoveries of tbe First Explorers of lNorth America. ]2moe.      tloth,,s vreSS.
Being second volume of BAxNVARD' S3EPIEs oF AmERrAeN IIISTOsIEa'O UN G AMERICANS  A  R OAD: or Vacationin Europe; cmbo'lying the result, s
of a tour through Great Britain, F-ance, hIolland, Iellgium, (c-ernruny t.el Stishzerltstd
tith elegant tltustrations   Ouremo                              clot l. inl'eSs




THE LNION  OF THE  HOLY SPIRIT AND THE CHURCH, in theConvr-rsioi
tof the World.  lsy TuosIAS W. JENKES, D. D. Second'thousand. 12mo,..cloth,....,85
PE PUBLICAN  CHRISTIANITY; or, True Liberty, as exhibited in the Life, Precepts, and Early Disciples of the Great Iedeemer. By Rev. E. L. MIACNo, Author of
"Proverbs for the People," &c. Second edition. 12mo%............... cloh,....   1,25
PROVERBS FOR  THE  PEOPLE; or, Illustrations of Practical Godliness, drawn
from  the Book of Wisdom.   By  Rev. ELIAs L. MAGOON.   Second  thousand.
12mo,.............................................................. cloth....,9
f Q L. E M A N'S  P R I M ITI V E  C H U R C H.  The Apostolical and Primitive Church,
UPvpular in its Government and Simple in its WVorship. By L. COLEIANA, Author of
C; Christian Antiquities; " with an Introductory Essay, by Dr. A. NEANDER. Third
hiousand.  12mo.......................................... cloth,... I0,m
lIFE OF PH ILIP MELA N CTION, comprising an Account of the most importalnt
transactions of the Refornlation.  By FRANCIS A. Cox, D. D., LL. D., of LondiDn.
12m mo............................................................... cloth.....,7i
THE  IMITATION   OF  CHRIST.  By  TH0,sIAs AKEMIPIS.  Introductory Essay,
by T. CI.ALaIzes, D. D.  New and improved edition.  Edited by II. T.xcoar, D. 1).
18mo).............................................................. cloth,.... 38
FINE EDITION, 16mo..................................................cloth,'. 5d0
THE SAINT'S EVERLASTING  REST. ByRIcuAiRD BAXTER. 1Gmo,.clotlh...,50
B U C K'S R E L  G I OUS  EXPERIEN C E; aTreatise in -which the Nature, Evidences,
and Advantages are considered. By Rev. C. BucK, London. 12mo.....cloth,.... 50
CHRISTIANITY  DEMONSTRATED: in four distinct and independent series of
Proofs; with an Explanation of the Types and Prophecies concerning the Messialh. By
Rev. HARVEYY NeWCOoSM.   12]mo,.c l o.......................     cloth,.... 75
M E M OIR OF HARLAN  PAGE; or, the Power of Prayer and Personal Effort for the
Souls of Individuals.  By VILLIAMi  A. IIALLOCK.  ]S1o10,................cloth...,88
MEMIOIR  OF  ROGER  NWILLIAMS, Founder of the State of Rhode Island.  By
WILLIAM GAra.IELL, A. MI. With a Portrait. 12llne,.....................cloth,...,75
T H E C HU R C H  M E M B ER'S M A N U A L of Ecclesiastical Principles, Doctrines, ann
Discipline. By Rev. WY. CROwrELL; Introduction by 1I. J. RIPLEY, D. D.  Second
edition, revised. 12mo............................cloth....,
THE  PERSON  AND  WORK  OF CHRIST.  By ERNEST SARTroRIs, D. D., General
Superintendent and Consistorial Director at Konigsberg, Prussia.  Translated lroin the
(erman  By Rev. OAXrIAN S. STESArts, A... llo,..................cloth,.... 42
TIHE  INCARNATION.  By ROLLIN II. NEALE, D. D., Pastor of the First Baptist
Church, Boston.  32mo,......................................... lt,.... 31'! lIE  CHURCH-MEMBER'S  GUIDE. ByRev. JOHnN A. JAIrES. Edited by J. 0
tCaoULES, D. D.  New edition.  With an Introductory Essay, by the 1Rev. IIUBsARD
WINSLO............................................................loth.
T H E  CH U R C H  I N  EAR N EST. By Rev. JonEi  A. JAMES.  Seventh thcusuand
ISmo................................................................ cloth,....    (A
PASCAL'S THOUGHTS. Thouzhts of BLAsSE PASCAL, translated from  tlhe French
A new edition; with a sketch of his life.  12uso.....................cloth,....,0(6
THE LIFE OF GODFREY  WM. VON  LEIBNITZ.  ByJonN1l MAcSIE. O;itlhe
basis of the Germa.u work ef Dr. G. E. GutItAUERt.  18mo,....................t,lot 75
MY  PROGRESS  iN  ERROR   AiHD  RECOVERY  rTO  TRiU'-T-l;  cr,; a''oar
thzsrcsls ilji-ersalisols Utwillrir.lls`:,. aitl tipi'.-t;{isc st,  l tfhoessd.  5;to. rthI-...




Tr  E  M I S S I O N A R Y   E N T E R P R I S E; a collection  of Discourses  on  Christian
Missions, by American Authors.  Edited by BARON Stow, D. D.  Second thousand
l2mo,............................................................... cloth.....,8
rHE  KAREN  APOSTLE; or, Memoir of Ko-THAH-BYU, the first Karen Convert.
With Notices z)ncerning his Nation.  By Rev. FRANCIS MASON, Missionary.  Edited by
Prof II. J. RIPLE.    mo.................................  cloth,... 2
MEMOIR  OF ANN   H. JUDSON, late Missionary to Burmah.   By  Rev  J. D.
KNOWLES.  A new edition.  Fifty-fifth thousand.  18.................cloth....,58
FIN. ErDITION, pates, 16mo,.................................... cloth, wilt,....,:51
M,,EMOIR  OF GEORGE  DANA  BOARDMAN, late Missionary to Bturinh,-csntamiing much intelligence relative to the Burman Mission. By Rev. A. KING.  With an
Introductory Essay. By W. IR. WILLIAMS,. D. New edition.  12mo,...cloth,.... 75
MEMOIR  OF HENRIETTA  SHUCK;   first Female Missionary to China.  With a
Likeness. By Rev. J. B. JETEn.  Fifth thousand.  18mo.............     cloth,....  50
MEMOIR  OF REV. WILLIAM   G. CROCKER, late Missionary in West Africa,
among the Bassas.  Including a History of the Mission.  By It. B. MiEDnEiry.  With a
Likeness.    mo............................................cloth....,63
A HISTORY OF AMERICAN BAPTIST MISSIONS, in Asia, Africa, Europe,
and  North  America, from   their' earliest  commencement  to  the  present  time.
Prepared  under the direction  of the  AiIERICAN  BAPTIST  MIrssIoN0ARY  UNION.  By
VWILLIAM GAMIMELL, Prof. in Brown University.  Withv seven Maps.  Sixth thousand.
12oo,............................................................... cloth,....,75
cr Letters from  the Missionaries now in the field, and who are the best qualified to judge
of its accuracy, have been received, giving their unequivocal testimony to the fidelity of the work.
TH E  GREA r  COMMISSION    or, the Christian Church constituted and charged
to convey the Gospel to the worjd.  A Prize Essay.  By JOHN IIaaRRIs, D. D.  With
an  Introductory   Essay,  by  WILLIAM   R. WILLIAMS, D. D.  Seventh  thousand.
12mo...............................................................  cloh....1,00
T H E  G R EAT  TEAC HER; or, Characteristics of our Lord's Ministry.  Ily JolsN
IIal'PIS, D. D. With an Introductory Essay, by I. HuM}raREy, D. D.  Twelfth thousand.
12mo%...........c.......................loth....,8.5
M I SC ELLA N I E S; consisting principally of Sermons and Essays. By J. IIARRIS, D. D.
W-ith a1 Introductory Essay and Notes, by JosePr  BELCHER, D. D.  1n10o,.cloth,...:75
M A M M    N; or, Covetousness the Sin of the Christian Church.  By J. HIARnJS, D. D.
1mo............................................................... cloth,.... 45
Z E B U LON; or, the Moral Claims of Seamen stated and enforced.  By J. IIaRIs.,  D  D.
I8mo..........................................................I               cloth.... 
TilE   PRE-ADAMITE   EARTH.  Contributions to Theological Science.  By JouTN
iXaRk'S; D. D. New an-: RIvised edition.  One volume, 12mo.............cloth,....1,00
M A N  P R I M E V A L; or the Constitution and Prhimitive Condition of thle IIuman Being
A C' lltribution to Theoloical Science.  By JoNI IIARRIa,.D.   Withl- a fiely engraved
Peortrait of the Author.  Third edition.  12mo,.........................cloth.....1,25
"is copious and beaultiful illustrations of tlhe successive laws of the Divine MBanifestation, have
iielded us inexpressiblc delight."-Lonsdon Eclectire Revicew.
i-}i'U     [II 1:  its Cro:asnt!,ti'ion. Probaotion, and ITistory; be[i'ng thle Ti.  a'D vliUnile ol
A "(?:-i:qtbut:,c.ta s,to L'he!i,ti~al Le.i.nr:s.:'    i;)y Joa-,; i/a,    L...'-.   r~:ac[io.




THE LIFE AND CORRESPONDENCE OF JOHN FOSTER. Edited by J. E
ItILAND, with notices of MIr. Fos'rEa, as a Preacher and a Companion.  By JzcnN SEEoP
PARD.  A new edition, two volumes in one, 700 pages. 121;-o............. loth,....l1,2
"In simplieity of language, in majesty of conception, in the eloquence of that conciseness
wh.lsI ccnve-ys in a short sentence more meaning than the mind dares at once admit,-his writingl
axe unmatched."-Norith British Review.
RE L I G I 0 U S  P R O G R E S S; Discourses on the Development of the Christian Chartr. er
1y WVILLIASI It. WILLIXMS, D. D. Second edition. 12mo,................ cloth,....,
"Thlis work is firom the pen of one of the brightest lights of the American Pulpit. We scarcely
e->ow of any liinug writer wiho has a finler command of powerful thought and glowing, imprezeive
er gr!age. tbsarn. h.   l'he present volllme will advance, if possible, the reputation which his ra:t:-us wclks L.ave acquired for him."-Albhay Evening Atlas.' This booki is a rare phenomena in these days. It is a rich exposition of Scripture, with a fund
Ff psractical, religious wisdom, conveyed in a style so strong and so massive, as to remind one of
tLl:e English  writers of two centuries ago; and yet it abounds in fresh illustrations drawn fromn every
— even thle latest opened- field of science anld of literature." —.~ethodlist Quarterly.
LECTURES ON  THE LORD'S  PRAYER, ByWILLI.AMIR.WILLIAMS D  D.  12mo,
cloth,....,85
WI OTHERS OF T H E WISE AND G OOD, By Rev. JABEZ BuaREs, D. D., Author of
" Pulpit Cyclopedia, etc."  Third thousand.  1meo,.................... cloth,.... -,75
A beautiful gallery of portraits of those who not only were " wise and good " in their own gener.ttion, 1)at whose influence, long after tlley were slumbelring  in the dust, went forth to live again
In their children. A skletch of the mothers of imany of tlhe most eminent men of the world, and
shsowing how much they were indebted to maternal influence, for their greatness and excellence of
3haracter is given. Works of this nature cannot be too widely circulated or attentively read.
UNIVERSITY  SERMONS. Sermons delivered in the Chapel of Brown University.
By FRANCIs WVAYLAND. Third thousand.  12mo........................ cloth,....1,00
-' The discourses contained in this handsome volume are characterized by all that richlless of
tlsouaght and clegance of langugage fbr whlichl tleir talented aitlholr is celebrated. The whole volusne
is well worthy of the pen of the distinguished scholar and divine from whom it cnmanates."-Dr.
Bsaird's Christian Unlion.
THE  CHRISTIAN'S DAILY  TREASURY; a Religious Exercise for every day in
the year.  By E. TE sIPLE.  12mo............................... cloth,....       1,00
H E EXTENT  OF THE ATONEMENT, in its relation to God and the Universe.
By ToIAs WV. JENTYeN, D.    From the third London Edition. 12mro,..cloth,....,85
ANTIOCHI; or, Increase of MIoral Power in  the Church of Christ. By P. Cunoerm.
D, D. With an Essay, by BARos  STow, D. D.  18mo.........................oth,....   50
PHILOSOPHY  OF  THE  PLAN  OF SALVATION; abookforthetimes.   3yan
AMEL mAlC    CITIZEN. With an Introductory Essay by CALVIN E. STOWE, D. D., I2mlo,cloth...6,62y
f H E C HURCH   M EMB EER'S H A N D BOOK; a Plain Guide to the Doctries ansd
Practice of Baptist Churches. By Rev. WILLIAM CROWELL.  Ttird thousand.  18nlo,
clothl,.... 3,8
PRACTICAL  COMMENTARY  ON  PHILIPPIANS, byDr. A. NEANDER.  Traenslatcd by H. C. CoNArNT. With an account of the Closinlg Scenes of the Author's Life,
ly RAUH. 12mo,.................................................. cloth.
~R  NEANDER'S  COMMENTARY  ON EPISTLE OF JAM ES   [in preparatisn.J




FIRST IMPRESSIONS OF ENGLAND  AND  ITS  PEOPLE, by InGCf M5iILLEA,
author of " 01  lied Sandstone," "Foot Prints of the Creator," etc., with a likeness of
the aullthor. 12no....................................................cloth....1,00
SCENES AND LEGENDS OF THE NORTH OF SCOTLAND, by Ituos
MIUInR. 12mo..........................................................cloth,
C RUDEN'S CONDENSED  CONCORDANCE; anew and complete Concordance
to the Iloly Scriptures. By ALEXANDER CRUDEN.  Revised and re-edited, by DAVID
KING, D. D. Seventh thousand. 8vo...........................cloth backs....1,25
sheep_....,50
" The present Edition is better adapted to the rurposes of a Concordance, by the erasure of su.erulous references, the ornission of unnecessary explanations, and the contraction of quotations. It
Is better as a manual, and is better adapted by its price than the formerlarger and expensive edition."
S A C R ED R H ETO R I C; or, Composition and Delivery of Sermons. By II. J. RIPLEY,
D. D., Professor in Newton Theological Institution. To which are added. Dr. WARE'S
HLINTS ON EXTEIMPORANEOUS PREACHING. Second thousand. 12mo,......cloth...:75
ANCIENT  LITERATURE  AND ART. The Importance of the Study of tle Greek
and Roman Classics. Miscellaneous Essays on subjects connected with Classical Literature, with the Biography and Correspondence of eminent Philologists. By Professor B.
S EARS, Secretary of Massachusetts Board of Education, Prof. 13. B. EDWARDS, of Andover,
and Prof. C. C. FELTON, Of Cambridge. Second thousand. 12mo........cloth....1,25
MO DER N FR ENCH  LITERATUR E, (Chambers' People's Edition,) by L. RAYMOND
Dr, VEImCOUR; REVISED, WITt NOTES, alluding particularly to writers prominent in late
political events at Paris. By WIs.rLLIAM STAUGHTON CHASE, A. M. Second thousand.
With a fine portrait of LAMARTINE. 12moo,..........................  cloth....1,25
" This is the only complete treatise of the kind on this subject, either in Flrench or English, and
has received the highest commendation.n"-X~. Y.;v'Cesisg Post.
THOUGHTS ON THE PRESENT COLLEGIATE SYSTEM  in the United States.
By'FRANces WAYLAND, D. D., President of Brown University.  16mo%....cloth....,50
T H E M A R R IA GE R I N G   or, IIow to make Ilome Happy. From the writings of JonHe
ASGELL JAMES. BEAUTrIUL ILLUSTRATED EDITION. 1imo,..........cloth, gilt,....,75
ON ESI M US; or, the Apostolic Directions to Christian MBasters, in reference to their
Slaves, considered.  By EVANGGELIoUS,................................ cloth,.... 25
CHRISTIANITY  AND  SLAVERY. A REvIEw of Drs. Fuller and Wayland or
Slavery. By Wle. HASuE, D. D. 18mo.................. p.....aper cover....,12y
CHRISTIANITY  AND SLAVERY. STRICTURES on the Rev. Dr. Hague's Review ol.
Drs. Fuller and Wayland on Domestic Slavery.  By the Rev; TnoMAs  MIe.REDIne,
Raleigh, N... 18mo...................................... 12
$ C RI PTU R E N AT U R AL HISTORY; containing a descriptive account of Quadrup-eds, Birds, Fishes, Insects, Reptiles, Serpents, Plants, Trees, Minerals, Gems, and
Precious Stones, mentioned in the BibIs. By WILLIAM  CARPENTER, London; -with
Impreovements, by Rev. G. D. ABBnsOT. TI-lstrated by numerous engravings. Also,
Sketches of P;alstine. 12mo......................................  cloth)... 1,0,"HE  CHRISTIAN  REVIEW.  Edited by JAMEs D. ICNOWLES, BARNAS SEAnS, and
S. F. SailTmiI   8 vol)..................................... half. cloth, lettered,...8,00
Single volumes, (except the first,) may be had in numbers,................... 1,00
ae- The Christian Review contains vsalable cont.ilutions from tile leading men of the Baptisl
end several othler denomilnations, anld is a va'L-le atqulisition tosany library.




RIPLEY'S  NOTES ON THE GOSPELS; designed for Teachers in Sabbath Schcoit
and Bible Classes, and as an Aid t) Family Instruction.  By -IENRY J. RIPLEY, Prof ii
Newton T'leol. Inst.   Vith a Map of Canaan. Two volumes in one,...half mor..... 1,'1
NOTES ON  THE ACTS OF THE  APOSTLES; with a beautiful IMap, illuns
trating tihe Travels of the APOSTLE PAUL, with a track of his Voyage from  Cesarea te
Rome.  By 3I-IEhN   J. ItIPLEY. One volume.  12mo,........ h........half mcr.....;
MALCOM'S  BIBLE  DICTIONARY  of the most important Names, Objects, ant
Trerms sf)un1 in the IHoly Scriptures; intended principally for Sabbath School Teachers
and Bible Classes.  By II. MALCOM, D. D. One hundred and third thousand.  18imo
half mor.....,5(
SABBATH  SCHOOL CLASS BOOK; comprising copious Exercises on the Sacred
Scriptures  B3y 1B. LINcLLN.............................................            S
LINCOLN'S  SCRIPTURE  QUESTIONS; with Answese annexed, giving, in the
language ot Scripture, interesting  portions of the  ltistory, Doctrines, and  Duties
exhibited in the Bible,..............................................,. 08
1THE  SABBATH   SCHOOL   HAR MONY;  containing appropriate IIymns and
Music fli' Satbbath Schools, Juvenile Singing  Schools, and'anmily  Devotion.  By
N. D. GOULD,..............................................................,12),
HOW  TO  BE A  LADY; a Book for Girls, containing useful Hints on the Formation
of Character.  By Rev. II. Nevcobs.  Tenth thousandl............. cloth, gilt,....,50
AIOW  TO  B E A  MAN; a Bock for Boys, containing useful Hints on the Formatiov
of Character.  By 1Rev. II. NEwco oB.  Tenth thousand,............ cloth, gilt,.... 50
ANECDOTES  FOR  BOYS: EEntertaining  Anecdotes and Narratives, illustrative of
Principles and Character.:By Rev. IlarvEY  NEwcor3B. Sixth thousand   18mo,.......
cloth, gilt;....,4
ANECDOTES  FOR  GI  LS: Entertaining Anecdotes and Narratives, illustrative of
Principles and Character. By Rev. IIARvEY NswcoIB.   Sixth thousand.  1Sno,.......
cloth gilt,....,42
ANECDOTES for the Family and Social Circle.  18mo,.................cloth,...,63
LEARN I NG TO  ACT -  FEEL-THINK.  18mo.........cloth, gilt, each,.... 38
THE  GUIDING  STAR; or, The Bible God's'Message.  Designed to illustrate the
second and third questions of the Westuminster Catechism. By Loueis   PAYSON llooP
r.   8mo.....................................................................
An, exceedingly interesting and instructive work for youth, on the evidences of Christianity.
NATIONAL SER1IES OF' ARMERICAN ItISTORIES,.
By PRev. JOSEPH BANVARD.         VOLUME ONEE OF THE SERIES, —
PLY MOUTHJ'  A N D THE PILGR I MI S, or, Incidents of Adventure in the Ilistcry /
tha First Settlers, with Illustrations.  18nmo........................... cloth, in pras.
Otller voluiles of the series are in course of preparation. This series of Histories will etnbrace
the most interesting anld ismportant events whichl have occulred in tlle United States sinsle trle firs
setllerzc-nt of the country; exhibiting, also, the trials and adventeures of the early colonists both at
the Nort ll and the lSouth, tiheir peculiarities of chlaracter and cmanners, their intercourse allld confliets with the natives, the gradual developllment of their institutions, sketches of their proeminent
men in both the Churelh ad the State, Incidents is the Revolution, with va_'ious  other sulbjects
of interest of inore recent slate. It is intended to be a NATIONAL  SERIES OF ANIERICAN
HISTORY, adapted to the popular mind, ansd especially to the youth of our country, illus.r:tted
with lumerous fine enlgravinegs; earlh volumec to be csmplete in itself; yet when all are publisi: e-1,
to folec.a regular conscecslt.;e series, consistint, o' t ve;ie or cnore voluces, lfso., of acout 3i(
t.ges earcl.




GILT EDGES AND BEAUTIFULLY ORNAMENTED COVERS.
THE BIBLE AND THE CLOSET. Edited by Rev. J. O. CHOUe.-ES, D. D......,314
THE  FAMILY  ALTAR; or, the Duty, Benefits, and Mlode of conducting Fanlily
Worship,...............................................................,1
T H E FAMILY  CIR C LE; its Affections and Pleasures  Edited by Rev. H A. CR AVES,31l4
THE MAR R IAGE RING; or, How to Make Home Happy. B3y Rev. JouN A. JAM US.
*"HE CASKLT  OF JEWELS, for Young Christians.  By JAMsES, EDWARDS, and
HARRIS.....,, 
THE ACTIVE CHRISTIAN; from the writings of JOHN IIAIRIS, D. D.......,31,,
D A I LY  M A N N A, for Christian Pilgrims.  By Rev. BARON STow, D. D...'......,31
THE CYPRESS WREATH; aBook of Consolation for those who Mourn. Edited by
Rev I{UFUS WV. GRISWOLD.,...............................,31,4
T H- E YOU N G CO M M U N I CA NT; an Aid to the Right Understanding and Spiritual
Inlproveniut of the Lord's Supper........................................... 3,- %
LY R I C GEM S; a Collection of Original and Select Sacred Poetry. Edited by Rev S.
F. Smith.................................................................... 31
THE  MOURNER'S CHAPLET; an Offering of Sympathy for B3ereaved Friends. 
Selected from Am-erican Poets. Edited by JouHN KrEESE,........................,381,
THE  ATTRACTIONS OF HEAVEN. EditedbyRev. H. A. GRAVES........,31)14
$   Sets of thes above, puet 1up in neat boxes, conteveient for packifng, aosd forming a
beautifel ~" 2finiattere Library," of tzoelve voslues................................ 3,7,'
TH E SILENT  COM FORTER; a Companion for the Sick Room. By LOUISA PAYTON
IHOPKINS,.............................................................      313
GOLDEN  GEM S, for the Christian.  Selected from  the writings of Rev. JOHN FLAVEL,,with a Memoir of the Author. By Rev. JosEP: 3eANVlRD,........................ AS1A.
The above cosspiete infosurteez  volumzes, isl a neat box,........................... 4,7D7/
EL;EE GA'T D OU BLE ~JIYIA TUTIiE S.
FHE WEDDING  GIFT; or, the Duties and Pleasures of Domestic Life.  Containing
the s "  arriage IRing " and the " Family Circle."  One voluime....................... 50
THE YOUNG CHRISTIAN'S GUIDE to the Doctrines and Duties of a Religious
Life. Containing " Casket of Jewels" and "Active Clllistian."  One volume:....,50
THE M OIJ R N ER COM FO  T E D; containing tlhe" Cypress Wlreatlh," by Rev. Br. D,
GIeiswoul. anld the "1 Mourner's Chaplet," by JOllN IREESE. One volume,.........,50
DAILY  DUTIES; containing the  "Blible and the Closet " and the "Family Altar'
One voluI s.................................................  
TH-E CHRISTIAN'S PRIVATE COMPANION; containing the "Daily  lannv.a"
and the "Young Communicant."' One volume,.................................,50
CONSOLATION  FOR TH-IE AFFLICTED, containing the "Silent Consforte- " nnd
the " Attractions of Ileaven."  One volume,......................................     5
-.-,Sets of the above in neat boxes, six vol2mes.................................3,100
OR LANDINO: a Story of Self-Denial. By DGEoworefll.  ISmo....cloth, giits;....,28
THiE  I4EAV ENLY FOOTMAN; or, a Descript'en of the Man that gtss to Ileaven;
togetlher with dire',tions how to run so as to obtain. By JOHsN cBUNYA. li3no......
cloth i, il....,3,4




-VWA.YLAND'S U!ITVE- S1IT' S~ETMOS
SERMONS DELIVERED IN BROWN UJIVTERSITY.
By FRANCIS  WAYLANeD, D. 1).
Secoutd Edition.   12mo.  Price $1.00.
Fewes;ormonls contain so much carefully arranged thought as these by
Dr. W' vlalld.  The thorough logician is apparent throughout the volumne
and tlherie is a classic puritY  inl tile diction ullsurpassed by any writer, ani
aqualled 1-, very few." -  New  tI'kl  Ceom2nercial Adcvertiser.
"They are the careful production of a matured and powerful intellect.,
and were  addressed  to a thiilking   and  well-informed audience, and,arti
especially adapted for the educated and thoughtful maL."- Chr. Aiticza
No thinlking man can open to any portion  of' it without finding his Itten
tion strong lv arrested, cled feelin-g  inclined to yield his asseaut to thos.e  self
ieillfg1  stattemenats &which appear on every page.  As a writer, Dr. Wayalied is distilngtislledl by simlplicity, strength antd comnpieheisiveness.  HII
addresses hlintself directly to the intellect mloe thanli   to the inlgilltinm, to
tIle coiecicence more thanlll to tile passionis.  Yet, through the iitellect  and
the consclience, le oftell reacl    tie depthes cf oll' eimaitive  inatullc,itn d
rouses it bv wsolrds of power. i We comlmeitd tlese sermclll  to cill stu elets
of' riotl     ntld religiolls trtllh, to all lo)vers  of sound thoulght coillert3ed ir
eleitllt diction." -  Wothlriman ~c5 RJlerte,.
"'The cliscourses contained in tIlis hlelldsoome voltume.are characterized b.
all tllhat ric!tless of thought at1d eleganl, e 0,of' hllgicl'tae for whlich thieir ta:
ente:l autlihr is celebrated.  Thle whole volume is xvell weortli of thle pena
of the distillctnislledl  sclol.ar aid  diviiie  fron m witom   it  cemanates. —
PDr. Bai'rd's C'riistirn L- gi(ol.
SACRED RHETORtIC:
Or, Conpositton a  d Delivery  of Sermotns.
BY ITENRY J. RIPLEY, Prof. in Newton Theological Illstitutien.
Iacludieg' WRan's  HirNTs  ON EXTEMPORANEOUS Pi REACHIsG
lineO. Price 75 Ceints.
"An adnlilably prepared  wolrk, cleanr ancd stuccinct in its positiocns and
tecoteemmeil-eatioin,  sotniltdIly lbtsed on good authority,:aed wll supli('tecl by
a variety of readliln  andt illustrationls.   It is well adtlpted l:- a lletlthy (dil
cipline of the ficulty, anid there are faesw pireacheres lwhlo imighlt not wit-h profit
revi.se their lpractice by its pliges.  It is worthy, too, of beilng a comnpancion
tG Whnateiy, in tle general  study of Rhietoric." -  N. l. Literary  M,'ltet.
"Prof. Ripley possesses the  lighest qualificcations for at wolk of thiu
kind.  IIis position  has gi-vetl him  Creilt experiellce in the peculiar -matil
of tlheological students."   - P  oviledllcte Jour nal.
"IHi  ceanols onl selecting texts, statilng the proposition,  collectincg red
an-',-1, il  irtteri-llo, stl, style, delivery, etc., nre just lall1d weil stated.  E-ery
-eoiogic'i   stcctilelit to w-ho1n   this rollumie is accessible, will be  likelv to
proure, it. - Citri;irn li's'07', Por'tl,'t2d.
q'his  ork be-loi os atiemon  tie s01-stitia ls of ourI literattr'ie.  it iF n-an
iftesv- t}le flruit of m. tille t}-;g1lltt a-ld large obstervatill; it is cpervadled
by a  irnli.1  t rtle,  utild aboutlnds ill jl(ldtious counsels; it is colmpictly written  in-I astliirablv alrrailnged, both-l for stiuly allnd ref'ereice.  It  wili beconet
a text book for tIileological stsudents, we have no doubt; -- that it deservef.
to be read by ale ministers who can avail themnselves of it, and especially
by all voue  cliisiters, is to us as clear. -  N   Y. Recoe-dcr.




REPUBLICAN CHRISTIANITY:
OR  TRUE  LIBERTY;
As xvfli ibitedi in the Life, Precepts, and Early Disciples of the Great Redeemes
By E. L. MAGooVN.
0 9o. Price,')1. 05.
"It is adapted to the spirit of the times. It rmeets and answers the great
inquiry of thle present day. It describes clearly thle corruptions of psmt
tines, the irnperfections of the present, and the changes that must be
effected in the forms and spirit of religion, and through religion upon the
Starte to secure to us better and brighter prospects for the future.  The
anthor is not afraid to expose and condemn the errors and corlruptions,
eitelr of the Church or State." — Christiasm  Wctchisan.
" ir. h. has at his command a rich store of learning, from which he skil
illy draws abundant evidence for the support of the positions he assumes."'
Boston Jrccorder.
"It is a very readable, and we think will prove a useful book. The ar
gmnuent is clear and well sustained, and the style bold and direct. The
tone and spirit of the entire work are that of an independent thinker, and
of a man whose sympathies are with the many and not ewith the few, with
no privileged class, but with the human race. We commend this book to
all tovers of true liberty and of a pure Christianity." - Providence Journal.
"  ir. I a.goon is kno)wn as one of the most glowing and impressive orators
among  the Baptist Clergy.  He thinks boldly and speaks frankly, and
vwithl a variety and freshniess of illustration that never fail to command
attention." —New EYork Tribune.
i He considers Christianity in all its parts as essentially republican. He
has maintainedl his position with great tact. Ee abounds in illustrations
which are often exceedingly beautiful and forcible. All the peculiarities
of his style appear in this new work, wlhich will generally be regarded as
the best tllhat he has produced. It is a clear, striilng, attractive, presenta
tion oI lIis views and the reasons for telm. It will excite attention both
fi'om  the subject itself and from the manner in which it is handled."
Philadelphia Chr(m-icle.
T"' his book is onle which the masses will read with avidity, and its pe
rnsal, rwe think, will fire up the zeal of some Christiain ScIholals." - Ba)ti,
PROVERBS FPOt THE PEOPLE:
Or, Illast.r'tions of Practical Godtlliress drawn f.7ona tfhe Book of Wisdoam
BY  E. 1. I A GO ON.
12sso. Price 90 cents.." Iea is quaintt sententions, —he has indeed the three great qualities,' pigt.oint and pIathos,' — and always enforces high and noble sentiments,">ew  ls)-k lCccced e.
"It is a p pular manual of gr eat practical utility." — Ch. Chroezicle PhiM.
"The subjlicts are so selected as to embrace nearly all the practical durtUt
of life. Tie, work, in consequence of this peculiar character, will be tund
esxtensively useful." — cehester' Dewocrai.
"The worl abounds -whith original and pithy matter, rwell adapted to engago the attention and to - efoni the life. We hope these discourses will be
extensively read." -he —orning Star, Dover.
" I is an excellent book for young people, and especially for young men,
amidst tie temptationls of business and pleasure'"  Albartny Ecacpres;.




ItELIGIOUS PROGItESS;
$]I[COUHISES ON THE DEVELOPMENT OF THE CHRISTIAN CHARACTED
BY WILLIA 1 Rt. WILLItAIMS, D. D.
ldnro., Cloth.  Price 85 Cezts.Ioni H. J. RiplrJy, D. D., Professor   of Sacred Rheta'ic an-d Pastoral Dzut'es
NePwton T/reol. Ists.
6 Dr. VVilliamns's Discourses delineate, with accuracy and just proportions, tile Chlris,
ilan graces and duties.  Strong conceptions, suggestedl by earnest conviction, arie st
th.; reader's attention in tlhis volume, no less than the author's characteristic beauty
of tiought and language.  -tistorical and other illustrations of sentiments are apt and
abundant;   every ptgre almost betraying the wide comprehension of knowledge which
distingruishes the author. These Discourtles cannot fail to make the heart better, w-hile
they inform  tile understanding and gratify a cultivated taste.  They will, of course,
be sought folr, and will prolnote theii authol's ausefulness and reputation.''
O PINI O N  O F  T It E  P RE S S.'J' his book is a rare pheniomenon in these clays. It is a rich exposition of Scripture,
with a fund of practical, religious wisdomrl, conveyed in a style so strong and so
massive, as to remind one of the Englisli writers of two centuries ago; and yet it
abounds in fresh illustrations drawn fiou  every - even the latest opened — field of
science and of literature." - Jethodist QOLar'terly.
T'!'he author, although one of the most studious and erudite Inen of the day, is by
no means a mere isolated scholar.  His vision is not confined by the wvalls of his
library. Watching the progress of afftirs froi  the quiet' loop-holes of his retreat,' he
subjects the pictured phantasmlagoria before himi to a vigorous acnd searching criticism.
His -)ower of apt arid forcible illtstration is almost without a parallel among recent
writers. The mure page springs into life beneath the imagic of his radiant imlagination.
TBut this is never at the expense of solidity of thoufiit or strenrgth of argument. It is
seldom indeed that a niinld of so much poetical invention yields such a willing homnage
to the logical element.  He employs his l)rilliant fancies for tile elucidation and orvramoet of trurth, but never for its discovery." -"  Hapers' j.lozthly JIiscellany.
"' A series of truly eloquent discourses, constituting a noble testimony on behalf of
Christianity as the only source and measure of' true' progress.' With warm an d
glowing language, Dr. Williams exlibits and enforces this truth, every page radiant
with'thoughts that burln,' and leave their indelible imlpression  upon tile candid and
intelligent mind."-  r.. Y. Conie.  dverteiser.
1" The strength and compactness of arrgumentation, the correctness and beauty of
style, and the imnportarnce of the anitnating idea of the discourses, are worthy of tile
high reputation of Dr. Williamns, and pulace thein anaong tile most finished hiomiletic
prodiuctions of thre day. We coul, d wvish their judicious thloughts and animl-ated periods
iright secure the study of every Christian..-r. Y. Evailrelist.
"' This volume contains nine lectures, delivered to thle people of his charge, by one
of the Inost eminent clergyrmlen of this countlv."- Providence Jourtnlal.
" Dr. Williamlls is certainly one of the n-rost intellectual writers we know.' -- JV. Y
State Res'ister.
" This work is from tlre pen of one of the brilghtest ligghts of the Americ'an pulpit
AWe scarcely know of any living writer who has a finer command of poweffril thiougir
and -lowing, imrpressive language, than lre. The lpresent volumie wvill advance, it
possible, tle reputation whicr Irhis previous works have acquired for him." -   tbanry
Jveiin'g.dtlas.
"Dr. Williams has no superior among American divines, in profound and exact
Iearning, and brilliancy of style. Ile seems filrniliUr vith the literatuire of the t orld,
nuil lays hiis vast resollrces tinder contribution to illustrate and adorn every theme v/iicb
he investigates. This volinime is destilned to becorme wridely popllar, and to circritiat
more largely than any of the author's previous productions.  We wish thie voluinrc
could be placed in every religious family in the country, to elevate the standarrd of
(Jflristian attairrnment, andl enlarge the conceptions of the inillerent power of Christian
Ity to mould national character.:' -Phila. Chi. C0Ironicie.
W;'Ve anticipated  mouch pleasure and profit fromn this work, but our anticipations
have been more than realized.  WVe venture to predict that this work wvil take ItY
place at once anronr the classics of American literature." -.V'. Y. Recorder.
"'These  sermonrs are aertainly able and eloquent piroductions; a valuable contribiltion to those efforts which are making, in various directionrs, to prevent the selfutfficiency of tlie nireteernthl century front forgetting its allegiance to God and his
Christ, andi to wake up thle trtue clhurrch to trhe duLty, even as it has the power, ti
exteld rtver tie world its spiritual governllirent. "-   -     Y. CAr. Irqrirer.




TlE LIFE AND COltPtESPONiDENCE OF JOHN FtiOSrTE1,
A'UTI-HO     O?     DECISION  OF  CILArACTEER,"  " ESSAYS,"  &C.
BY J. E. RYLAND.
N:ith  Notices  of'Mr. Foster as a Preacher and  a Companion, by Jo(ns
SnHEPletI), allthor of " Thoughts  on  Devotion,"  etc.  2  Vols. in  one
Third Edition, 12mo. cloth,  1,25.
" In simplicity of languange, in rm  jesty of conception, in the eloquence ci thai
Gtnleiseness wl,ich cornvevs iln   short seIitence inore Is1e'nilest   tllhan thlc nitiid   les: once admilt, -  his.:tiige arle iurllnilatched.." -  Vilth  British Klevie0w.; I1 is witl  no ordlinalry  expectations and gratification and delilght that we ivars
tnkein illp til e lio(graily  tand Corrlespondelnce of the altllhm  of thie   Essayls on 1D..e.sitl if C!hal';cter,' etc.'I he meneoir of Sc1C]l a inlll as Johlln Foster, inSt. of nerlCCCs
-ifvy, prssess very pecteliar  ttiractions.  It is certaiiily rnatiral, and. we thiik' not 11inpra'Sewotilir  tOwio vish t    co)ec(m  nl e nl sIearl! ac(tiainltedt with at 1111  wlose wrtitigs
htae Ileetl perulised witi admilirtion w  leever thie Englis  langIaie is spoken or uIP
derztl(tOd; Awlleise carl, transparent and i mpressive   t)ir ts la ve, ill tvile;cit llints
ain te alld  otact Cltl  t itit nlewy channels of tllosllr t  ill ltel thlicilsaiil otiler 111iiils 
i\\   1ts, dlieniietd aiit' s(,oler views,of iife, reliion, intl icllelTirt;lity aie adaltel to shied
si lalitmwd aI spirit over all iwho hecmle fiamiliar witlt tiiln;  rnd whse stile stnd
voilsl)lliry, sIiowinig llil a perfirct Illaster of oiur llotTher toll lite, t.tl.ll       ill C nllleC,imi  viltl his  tither noble chiar cte:istics as ail aiilior, well entitlc  ti  1h  Ito tle
qiailit descripltinl of his coitenililrarly- 1t1(ert -hill,' a greiat, lainbterir a wgtoti,
loadild witll groll.'  Th'ese vi(liilles happily initrttirce Is to slich a view of  ils life
andl llusls ls it is lnost satisfactory fir its to obitain.  IMr. Iylhtnd, thie editor of tile
lielllrials, is alreadly fvi;tlrally kitnon  oiln bth sidtes of tle water b1y lhis literatry
olferilngs;   anid in the comipilatiimi  of tlhese volinies lie has exercised a discriminattini,, jltluldment a Illhntl less ta;ite, tland sointid dliscretion.' ~Ve tire glid to find ourselves ill pIossessionn of so  iucih  addilitional matter from
the wel-llighl inspired peii of this great wlaster in. English comlposition.i"-  Clhrestiai Rleview.
"' A l)tkl rich in every way -  in good sense, vivacity, suggestiveness, liberality,
and ipiety." - ifirrur.
T"'Ihe letters  vlwhichl  principally compose this volume, bear strongly the impress
of his owtn origitnal miindt, atnd are often characterized  by a depth;ndl power of
tlot"lght rarely  met with even  in  professedly  elaborate  disquisitions." — A lhbany
4f ir{us.' Thlis work, firom  the character of its siihject, mcist constitute the choice book
of the seasotni, ill the dleplrt lllent of corresp(,ndence and bioguraphy.  Dissetinati1n  trains of tluhtlglut illto wlichl the mind of Foster bas letl us, who has inot icesired
0 kniw  lore (ifr thle;man, of his inlt-rior and domriestic life; of the experience;lld
ttr utnglings if olle to vhvltntu tlere hadl lbeenl eiven so profoiund an intlition; so i(cep
an in;ighlit into the inysteries of trlltll?  We all tvish to ltiow    wihat lie \vas as a
friendl, a iiisbandil a fa thele, andl as a piractical exponentt of xhcat is enshrinedl     in tile
iitimmo rtal prodtcitions of his pen.  All who alppreciate tle sti ject of  wviicli thlese
volunies treat will rej-,ice in the opportunity of adding this treasure to their libranr2.."   CLhritiatisL Rflector.
J':hn Foster was one of the strongest writers of his age." -  Christian Re.istcr'    i r'1is collectiot n of letters will sustain andl perhalis raise the repliutation of John
Foselr.  We see in it every where the stlong clmmol1 n) ser:se, vigor of con)ceplic,
acuiteness ini istinguiishling the real from  the osteuisible motives of' hi.lran action,
nd tllhe relmiarlkabtle insihllt into charatuter, whlich lmark all tlis other works. lie tvwa
the antonlist rather tllan the ph1ysiologist of tlte lihillian soul.  i-e was a iletaphy
tician also, but i-ne who delightted rathler to develop truth ill the conciete tlithn ln
file tt:ter;ct.    His skill in the ruorbidt anatolty of tihe hutnlitan soull twas u nsurpatss eld,
1e tt inds himltself into all the siruutosities iof (;chracter, andl brintgs to light weakre.ss ad11  iteallness that  illalie  iS asham;netl of otr ralce whiile we reati.  Vue start
at setilng  oitr   t own secrelt, siitfil    h tligihts laid bal;re writit  unniercifie distinctness,.and all their defoirmities iincreased tenfoltl  ly the terrible exactness of delirneation.
Their hideous outlines are daguerreotyped hiefore ts; and sruch is the power of tile
p/.cture, that we cannot look away fiolm it if we would." —  Clris'iau7 ftclcmAcn.
GOULD & ]LINCOLN, PUBIISIIt1as, BOSTON.




I rofis on missions
THE MISSIONARY  ENTERPRISE; A_ Collection of Discouret
onl  Christian   Missions,  by   American   Authors.  Edited  by   BARON
STOW7 D.D.  Second Thousand.  Price 85 cents.
"If we desired to put into the hands of a foreigner a fair exhibition of the capacity and
spirit of the American churchl, we would;give him  this volumle.  Youl have hsere thrown
together a few discourses, preachled firom tille to time, by different individuals, of different
denominatiocns, as circusstances have denmanded them   asnd you see thie stature and fee
tihe pulse of the American  Church in these discourses with a certainty not to be mistaken.
"You see the high talent of the Am.erican church. We venture the assertion, that no
nation in the world has such an  tllsounii of forceful, available talent in its pulpit. The
energy, directness, scope, and intellectual spirit of the Assericaln churclh is wondecrful. In
this book, thle discourses by Dr. Beecher, P'res. Wayland, anld tile Rev. Dr. Stone of the
Elpiscoptl church, are among the very lcigilest exhibitions of logical correctness, sled blrnIng, popular fervor. This volume cWill have a -ide circulation." —'The  ezo Jgcqlcssleer.
" This work contains fifteen sermon s on NMissions, by Rev. Drs. Waylanld, Griffin, Andcr.L:J, -Williams, Beecher, Miller, Fuller, Benan, Stone, Mason, and by rIev. icessrs. Kirk,
Stow, and Ide. It is a rich treasusre, which ought to be in the possescssion of every American
Clhristian." —Carolisa Blsaptist.
TiEs   GREAT   COMMISSION a                   Or, the Christian Church constituted
ar-d  charged  to  convev  thle Gospel to  the World.  A Prize lssay.  By
JoirN  HAiIsltms, D.D.  With  a11 Introductory Essay, by W. RB. WXY rLIAMS,
D.D.  Fifth Thousand.  Price $1.00.
" Iis plan is original anld comprehensive. In filling it oup the author lhas interwroven
facts withl ricbh and glowilng illulstrations, and with trains of thougilt thlat al-e sosletimles
almost resistless in their a.ppeais to the conscience. The rolrk is not smore distingulished
for its arguments and its genius, than for the spirit of deep and fervent piety that pervades it." —The Daysperilc.      -' This work comes forth in circumestances which goive  anld promise extraordinlary interest
and value. Its generalcirculationl will do much good." - lVezv o lori ]i'aete!ist.
"In this Volume we have a work of lrent e-xcellene, rich in tlloulglt anld iillostrltion of a
subject to whicl tlle attention of thousands has been called by tile wor   dcs 1providence of
God." - 1'hiladelelphcia Obsesvear.
" The nmerits of the book entitle it to more thn.l apize of mconey. It constitutes a most
pow'erful appeal on the sublject of MIissions." — i w as a Yo   Btt aist idv'ocate.
"Its style is remarkably chasie and elerant. Its sentiments riellly tLed fervently evangelized, its argumentation conlelsive. s Preachers  especiallyx shlould read ic; tlhey will renew their strengtll over its nosle pages." - Zioz's iet ald,.oseoa.
" To recommend this work to the friends of missionls of' tll dlenolminastions woeld be bult
faint praise; the autllor deserves ansd  will undolbtedlv rcei-ve tahe credit of having applied
a new lever to  ieat great imoral machisne which, by the blessing of God, is destined to
ervagelize the world." -- Christian Seceetanry, Harl-ford.
"We hope thalt the volume wcill be attentively and pras-erfully read by the whole
church, lwh]ich are clothed with the " Crreat Comnission " to evangelize the sworld, and
that they will be moved to an immiediate discharge  of its high and munlentous obligations.
A.'. l'taion, BOoston.
rHE   KAREN   APOSTLE                     0r, Memocir  of Iio  ITHAIr-BYI, thle  first
Karen  convert, wsitih  notices concerninig his.;'t';in.           Wittl mnaps  and
plates.  By the Rev. FRANCIS MA-SON, MiSSionar)1.y.  American  Edition.
iEdted by Prof. IH. J. RIPLESr   of Newton Theol. Ionl titution.  Fiitlh Thousand.  Price 25 cents.
***- This is a wonrk of thrillirg icnterestf, containing  the history of a relolarks: ble maln, at'd
givlrng, also, much information respecting tile Karen lMissiosn, hIreofolre 1rclliow n in thii
eauntry. It must be sougtlt for, tand read with avidity by those interested in this most -in
Wresting mission.  It gives an accoun+, whllich must be attractive, fi'om  its novelty, o1 a
peoples that have been but little 1;nown and visited by missionaries, till wsitiin s a sew year-s,
T1he baptisml of Ko Thah-DByu, in 1828, was the beginning of the m.ission, and at the snd of
these twvelve years, twelve hundred and seventy Iarens are ofe cially reported as members
of the churches, in good standirg. The mission has been carried on pre-emainently by the
KIarens themselves, and there is no doibt, from muc'h touching evidence ecoeutainced in this
vo!umle, that they are a peoplie perscliearly susceptitee to religious inpercssions.  Th aeeouat
otf Mr. Mason smest be'itearas O-g t o e,t'ory olre,




MEMOIR  OF ANN H. JUDSON, late Missionary to Burmah. By Rev.
J tslIiS  1). Ixowi l.s.         12no. Edition, price 85 cents.   IStmo., price 58 cts.," We are particularly gratified to perceive a new edition of the Memoirs of Mrs. Julsona
Sihe was ill  onor101' to our COlilltry - onle of the most noble-spirited  of  ier sex.  It cannotn
thlerti   re, ie s;ri)lisilng, tihat so snaly editions. anld so lanly thouisand copies of her lifit alod
itseantuores have been sold.  The slme  - the long career of sttlfferin  - tli selftsaerificing
opirit of tle retired coniltry-girl, have spreatd over the whole world; and the heroism  of hier
stl)ostlesiil) aiit aliisost llrutyrdolll. stanlds out a living anld hieavenly Iaeacon-tire, atlild tih
darl  l itinight of ages', a (nd ]11t;i1  istolry and expltoits.  She waH the first woluan wbho
rt s:olved tio lbelrle a illissionary to ileatthen counitries."-lAerriccan Tra'cl'eller.';his i      rs ole of the i1ost ilteresting lieces of' feliale biography which has ever come nr.a  olr niitice.  No quiotattion, which oulr limits alloow,'would( do justice to ttle flicts, and we,rist, tllellfre, refer our reetilers to the volutollle itself:  It oughst to be illlncdiately aid.S1 to
eve1r  ftiuli,, Litberary." — Loln iiL.tltrI sscCtlaiy.
NEMf  OIR  OF CEORGE DAN A BOARDMAN, Late Mlissionarv to
ilurit iftl,   containtit   lnitch  intelligence  relative  to tise Btilrl'nall MIisoion.
By   11i.'Al,) szo"s    IlsN.   A  new  E'dition.   With   an  Introductory  Essay,';,It disl tilshilestd   Cler/omrnan.    Embellishled   with   a   Likeness;  a
be'ltifli   Vignerltte,  represeltilng   the   balptismal  scene   jiust  l)eotoe his
deatht; and  a  dirawitig  of  his tomb, taken  by  Rev. I1. MALOSLCO,     D.D
P' ice 75 ceits.
"oe (if the brighltest lumininries of Curmah is extinguished,- dear brother  Boardman
is goneic t) li.i eternal rest.  H-ie fell glorioiusly at the heLad of'h is troops - in the arms of victor. -- thirty-eirilght ildl iarlcnus havring been brought into the camle of' kiig Jesus since tihe
hbegillillng of' tire year, besides the thirty-two that were brought in dulrinlg tle two lprecedling
yeis.  Diisn.l ll tl by wsoullds.. le rwas otbliged, throisgh the wsoiite of thle Itst expedlition, to ibe
cZSriled oni a litter:  lbt his presenlce swas a host, and  the Holy  Spirit accolnltpallied  his
dyinlg vhispers withi lillighlty ilitueice."                                 Rl,:v. D. D. JL toSN.
No  iie c(iin read t te  Ienoir of 3Boardman, wcithout fecing fthat tlhe religion of Christ is
i sited1 to purify the lffetioll s, exalt the  ipurloses, andt give einergy to the chlartater.  M5r.
I-isiltl:an was it IlttI1 of  rce excetllencee, and hits biographer. by a just exhlil)ition of that
excellncre. liasi renlnered a  illllrtllnt service, not only to the clause of Christian mIissions,
but tol tle interests of' persoiial godlliness."                                  BA iON STOW.
MEMOIR OF MRS. HENRIETTA  SHUCK,   The First American
Femalll e  Mlissiolnairy  to  Chinla.   By  Rev. J. B. JETErs;.   Fourth  thousantd.
Price   50  cents.
" We tihave sellorn taken into our hands a more beaultiful  book than this, and we ha.ve
no small l)letsure in knowin     tile deS eree of perfiectior  attained in this country in the arts
of Vprinltintg aLid book-tindinl, as seen in its saptlearansce.  The stylP 5;' tlce- author is sedate
undt persticiluous, sucll tas se  s'ighlt expect from  hIis known piety andi leanlt!a:g, hils  i.ttachiieiit to miissionls, onld the ainiable lad' wlhose meomory he embalilns.'The book will be extensively re:d ttild eminently useful, and thus the ends soug.ht by the author will be happily sctaredl.     We think wve sare not imistaken in this opinioi;   for those who taste the
effect of early edlitaution uspon the expansioni of regenerated convictions of duty andl hipl)iness, v Ilh are chartsel d awith yoithfttl, heroic self-consecration upon tie altar of God, for the
welitare of lian, annud  who are interested in those struggles of  mind which lead mien to shut
their eyes anid ears to the imaportui1atate pleadilngs of filtial oqffeetiol  - those wsho tire interestedt
in ('linall, that large oplellilng fe fie r f  thle glorious collnquiests of divine trulth, wsho are ilter-,
sltedl in tSie goverlnmlein t -and habits, social and btisiness-like, of the people of this erlstire --
all such will be iliterested in    l this Menioir.  1To  themi sand to the friendls of' nissiolns geuneatll.y,
the book is cornmendedt., as worthy of an attentive perusal." —T/le   IuFalliv   -.sitter, Losioan.
MEMOIR OF REV. WILLIAM  G. CROCKER, Late Missionary in
Vest Afiica,  among  the Bassas, Including a History of the  BMission.   By
R. B. M      i'ii,,ii'i.   Price  626 cents.
"' Ti3s i:terecstinr swork will be foond to contain mnch valuahle informiation in relatioss to
th3 prt esnt  state rand prospects of' Africa, and the sulccess of' Missions in that interesting
cn iTtr,   s which has just taken a stand among the nstions of the earth, andl, it is to be hoiped,
insay sleeessftll'y wield its new powecrs fir the ultimate good of the whole continenlt.'he
preoseut work is coimmendedll    to the attention of every lover of the liberties of' man.' Our'catintl ltaiiee wVithl the excellent brother, who is the subject of this Memoir, will be
long at.d forilly cherished.  This volumne, preparedl by a ladls, of true taste and talent, and
of a kilidredl siulit, while it is hblt i jiust tribute to hisi  worth, will, we doubt not, fturnislt;assrns of' humble anid practical  piety, and will give such facts relative to the smissisas ta
whilh  he devoted his life, a:s to render it rworthy a dlistingiushedl ptlaee aong the relitiotn
srid  iussilmtry biogiaphy wiitch has so lrnelh enriched thli.iiauily of God."- Ch. TFrtc/lulsan




ItSTORIY OF
At[ERIC bN  BAPT'IJST  MISSIO NS,
IN ASIA, AFRICA, EUROPE, AND NOIRTH AMERICA,
fBY  WILLIAM   GAAMIMELL, AI. A.
I'7thi'     S'vcen frcaps.   12mo.  _Price  Seenzty-five Cents.
SIXTH  TIIOUSAND.
TrIe publishers have been favored with tile followving highly commendatorv leiteri
rornl those who are tire best judges of tile accuracy of tlhe work, na1nlclyv, tile nrtsior!tiari. is lhesselves, who have ieen long  in the field, and are presumred to bIe letter
arq rainted svitlt tl-e subilject titan other indtividualrrs.
Their loeqtlivocal testilionlly  to the fidelity of tlhe work miust be gratifying io
no elre' N eli-wfisher of the calnse, and cointernd it to the attention of all interested in':i s ltject.
cijnce tile return of Mlessis. Osgood and Virnton, they have been serving the interst.,t  f tl-he Board in various parts of tile collontry, and have tilso   in connecti n iwith
fieir agency taken muclih irnteret iis the circil;atiori of thle tHistory, deemririig;t an
efficient instrumrent in proilo;illrg their benevolenit designs.
From  Rev. J. Ii. Vinton, of the Marilmnain and Karen Mlission.
I am so rrrclih interested  in the circulation of'Prof. Garmmell's Historv of Missions,
tihalt I erar resolved to give atnvay every Jtthf  clpy.  I cannot at-ftord to mrakre any:refit i, the sale of stuch a  -ork.  It is, as a whole, tile Itost reliiable  -listtory of
le mrissiois I rhve ever reiad, and coitld it he put in tle hands of every mran isi tihe
srnrierinl;tion, able to pay for it, youll 1 giht thien a;lmost dispense with all olther anencies, except the Mr;lrazi e anod'nitedo:lian, which would stili be needed, as a continnation of the History so aveil begun.
From  1ev. S. M. Osgood, of tile Burman Mission.
Accompanying is an order for one hundred and fifty copies of Prof. Gammel's
[listory of Arnerican B;laptist alissions.  I retad this History with great interest
immtediartel  after its publication, anld having been for more thani twelve years connected with the Missionr ii BIirrrrah, aln happy to be able to beari decidled testimrlony
to its Iultrellticity, so far as mny ohservatiin eNtends.  I ain also ihigrhly gratified
with its adaptation to the wants of tile denlolmillation in this departinent of literatuire.  We have long needed just such a work - a iwork not only intrinsically valaoble as a [History, but written iii a style strfficiently attractive to insurre Its ieing
read, not onl iy y  pstors, but by the mnembers of our ('ihlrch and friends of Miscions, younr g;lnd old.  I am happy to be able to say. thliat witlhin the circle of my
acql:tintan;llce, the HIistory  encets ewith general firvor, and I sincerely lope th-art its
circrtla;tior  may be greratly exten-deld.  I have already disposed (f nearly four hIn
dred and fifty copies, and sirall continue to interest miyself in its circutlation.
From Rev. I. Kincaid.
As I have labored mnore or less at all the stations in Burmal, not only at R:lngnco: 
and Ava, bint also irr tlie Tenasseriml  aitld Arracan proi irices, I cionli not hut,almire tilte sinrraiar accuracy  with  which a.ll the leadinog facts of these  ilissitsrs
are dletailed in Prof. Garirnell's History of Amnerican Baptist Missions.  I Itave not
foirundl    a single error of:lly imllportalnce.  I 1hopee our religior s papers will not fail
to let this work be I rnoivn amlong the churchles.  It furnislles tile inforlrsntir., rs
anach needed.
From  the Rev. J. Wade, of the Burmnan Miss3o!l.
PS fatr as I 1hate examined Ganmliell's IIistory, I c:rn mnost cordlaly reccelmena
h to thie puiblic as being a very truthful anld well written work.
As ailing miyself of occasional opportunities to peruse it, I selected thrns  chnptenr
wnic r treat of the Mlissions with which I arn personally acquainted, and wars drelighlted tl finll nothling on which thle reader rmight nrot rely as being substantially correct.
I consider it an excellent worlk.
7r~ A liberal discount made by thelc. dozen or hundred copies'o trhose w5llt R ange
In-its circlcoation.




VCgiUi  (is4forgs3  --   Qi.               g 4tkb a      tiUsvo if'
THE APOSTOLICAL AND PRIMITIVE CHURC'; Popular un
its government and simple in its worship.   By LYIIAN  COLEIM.AN.  W  ith
an introductory essay, by Dr. AUGUSTUS NEtAmI)IER  of Berlin.   Second
Edition.   Price $1.2,5.
The Publishers have been favored with many highly commendatory notices of this
w'ork, friom individuals and public journals.  The first edition found a rapid sale; it ihat
teen republished in England, and received with much favor; it is universally pronounced
to be standard authority on this subject; and is adopted as a Text Book in'lheological
minaries.
From tUse Professors in Andover T/ieological Seminar7y., The undersigned are pleased to hear that you are soon to publish a new edition of the
Ip-imnitive Church,' by LYM~AN  COLEMsiAN.  They regard this volume as the result of
eo:tensive and originalresearch; as embodying very important materials for reference,
muchl sound thougiht and conclusive arfulm ent. In their estimation, it nmay both intereeo
anl  instruct the inlltelligent layman, slay be profitably used as a Text Book for Theological Studlents, and should especially form  a part of thle libraries of clergylnen.  The introduction, by NEA1nDLr, is of itself sufficienlt to reconmmennl   the volume to the literary
public."                                     LEONA, sND WOODS,         BILA B. EI)WARDS,
R-ALPH EsaERSON,          EDnWAUDI  A. PAiRK.
THE CHURCH MEMBER'S HAND BOOK; A Guide to the
Doctrines and Practice of Baptist Churches.  By Rev. WILLIAM
CROWELL.   iSmo.  Cloth.  Price  374  cents.   Contents —Chapter  I.
The Ground Work of Religion; Christian Truth. II. The Frame
Work of Religion; Christian Churches.   III. The,Memorials of Religion; Christian Ordinances.   IV. The Symbols of Religion; Christian
Sacraments.   V.  The  Privileges  of  Religion;   Christian  Exercises.
VI. The  Duties of Religion; Church  Discipline.   VII. The  Life  of
Religion; Christian Love.
" We have never met with a book of this size that containedc so full aned complete a synopsis of the
Doctrines ttnl Practice of the Baptist, or alsy otilher churchl, as this. Mr. Crowell is  on f  e o te ablest
writers ill the clenlominacion, andi if tliere is a sublject in the swhole raoge of Christianiity whiich ice is
pre-eminently qulifiled to (tiscuss, it is tile oine before us. Tile' Htand Book' is not all abritdgmelit
of the   Cllurch Member' Malnual,' by the samle aulthor, but is written expressly as a briel, plail
guifle to young members of the churchi. It appears to  lave been preparedl with mrunch care aold labor,
and is just such a book -s is nee!del by every young church mnember; we mright safely tdd, and by
most of tie oltler memnbers iln the denomlinatioln; for there is a vast amount of inlfbratiol in it tsthat
will be foultl of prarcticl use to all." - Crwtistian Secretary, IlartJord.
" It is colcise, clear, atud comprehensive; alnd, as an exposition ef ecclesiastical principles and practice, is worthly of careful studly of all the young members o'f Gcr churchles. We lsope it lliasy be widely
circulamt(l, anlld that tie youthbl thlousantds of our Israel may become familiar with its pages."-Wa'lchnmn and Irolector.
MI-E CHURCH IN EARNEST; By JoHN ANGELL JAMES. 18mo.
cloth; price  50 cents.
"A very seasonable publlication.  Tle chulrcillc uTiverosal needs a re-avraicening to its high
vocationl, and thlis is a bootk to effect, so far a.s humllean intellect can, the much desired resusc
citation."_ 35 1Y  C'on. Adci'.
"We are glad to see that this subject has arrested the pen of Mr. James.'We welcome
and commeend it.  Let it be scattered like autumn leaves.  WVe believe its perusal will do
mtech to impress a conviction of the hiigh mission of the Clhristian, and much to arouse the
Christian to fulfil it." - 1'. Y. Recordcler.
$ We rejoice that tlQis work has been republished in this country, and we cannot too
strongly commend it to the serious perusal of the churches of every name." -  Altzance.
"  r. Jamnes's writings ali lave onle object, to do execution. I-e'writes under the impnlilse
-- Do something, do it.  IIe studies not to be a profound -or learned, but a practical  wrilter,
lie  imns to raise the standard of piety, holiness in the heart, and holiness of life. The infiusu
ence whici- th-. wcrk will exert on the church must be highly salutary."-Boaston _Recl rdevoC
T'HE CHURCH  MEMBER M   E                       GUIDE   ByRev. J. A. JAsIES. Erdited
by Rev. J. O. CIIOULES.   New  Edition; with  an  Introductory Essay, by
Rev. IUBnARD  aWINSLOW.  Price 38 cents.
A  pastor writes —'I sincerely wish that every professor of religion in the land mar
possesd this excellent mannual. I am  anxious that every member of my church shoutl
possess it, and shaliil be hlappy to promiote its circulhttion still more extensively."
"T'le slontitneou   effsion of our heart, otl lcy'ing tile book dorwn, was, - may evert
he.!c-r-merlober in oni lanfl  soeo   paSseSS   Ilhis b:,ok, std be blessed  writhl all tile hceppinr'sl
k'ich uonfrnriity to tos evaio'ic rscntioients cnd dire:ction   is cale-leatd to corfer.."
tci'tr i:i'rzoo tr'ea'u,";a




iH      EXT'E   NT   O F   T H E  A TO NEMENT5 In  its relation to Codil anzti
the Ullive rse.   By  TH)mAS  W. JENKIYN,   ).D.   Price  85 cents.'" We have examined thlis work with profound interest, and become deeply impressed
wiil its valuie. Its style is lucid, its acnalysis perfect, its spirit and tendencies emniscently
evantgelical.    e  ave tre  nso where else seen tile atonement so cleamrly defined, or vindicatcl
on grounds so alpprecirabie."   - Aew  Ylret RJecorder.
" As tl treatise on the grand relation of the Atonesnent, it is a book which may be ernhaticalls saidt to contain the' seeds of things,' the eleecents of migltier and nobler econtrit;t:tijls of thouglht respecting the sacrifice of Christ, thlan ally msodern production.  It il
ctharacterized by ]ighily original land dense tr:ils of thought, iwhlich maice the reader feel
that lhe is hsoldiceg connlltlliao o  witil a slind tihat can' mingle with the universe.' We coneider tiis voluslce as setting the long and fiercely agitated question, as to the extent of leic
Atonenient, compllcetely at rest. l'osterity will tIlank the author till the latest ages, for his
illustrious argumlensts." -'ew York Escilgctlist.
VHE UNION OF THE HOLY SPIRIT AND THE CHURCH, In
thio   Conversion  of the  World.  By THo MIASs    W. JENiKYN,  D.).   Price
85 cents.'lThe discussion is eminently scriptural, placing its grand theme, the union of the IToly
Spirit tand the Ch lurchl in tile conversion of tsle worcld, in a very clear andl atflf'cting lilit.'ltere is Ino subject in tieology, no departlnect in clractical religion, il which tile great bctdly
of Chlristian )roiessors at tile ipreselt day, awe smay add  iinistetrs of thle Gospel, ilore need
insctruction than in respect to the agenciy and influtences of thle IHoly Spirit in the conver
sion of inell, allnd tie salctilicationl of believers." — hristiae?  lfI'atchceaLtn.
" A very excellent work upon a very important subject.   The author seemis to have
studlied it in all its bearings, as presented to his contemlplation  in the sacred volume." -
Losndon Erasgcl/elical ilMagazint e.
Fine talent, sound learning, and scriptural piety pervade every pange. It is impossible
the volumle can Irecin unreadl, orthiat it can be read without producilng great effects.  Mir
Jenkvn deserves the thiliks of tie lwhole  bodv of Chiristians ifr a book slwhich will greatly
benelit the world aced the church." -   aLondonl Erangelist.
A N TI 0H             Or, Increase of Moral Power in the Chnurch of Christ.   By
Rev. P. Cnuuicii.   With  an  Introductory  Essay, by BARON  STOW. D.1I.
Price 50 cents.
t' lIere is a volunme wbicl will make a greater stir than any didactic wolrk that hlis bees
issueed for Ilanry a lday. It is a book of close and consecutive thought, and treats of subjectl
which are of the deepest interest, at the present tice, to tie chiurches of this country.'The
author is faveorably known to the religious public, as an original thilnlcer, and a forcible
writer.  Ilis style is lucid and vigorous.  Thle Introduction, by Mr. Stow, adds much to
tie value and attractions of the volumne." - OCh/istiaen  eflector.
THE PERSON AND WORK OF CHRIST. By ERNEST SARTORtIUS, D.  ).  Translated  by  Rev. O.  S. STEARNS, A. lM.   18mo.
Cloth. 42 cents.:" A work of imuc!l ability, aned presentilg thle aretment in a style that will be new to most Amnerican
readlers.  t wilti deservedtly attract atctea;ioel."'-  ec  York Observer.' W\hether we cocisiret the itmporitance of tie stijects diiscissetl, or the persicicatoos exllicition oe
trnutl i t sile voluine btcTore is, til calsatte andl elegscantt slyle ucsed, or tIle devolit scirit of' tile  author,
we cacllo but dlesire lslt the worlc l  avy smeet witll an extensive circulation."- C'hristian I;cex.
It will be ftblt bithil fiom thlle important suibjects dlisculssed, as well as thie earnestneiss, beuity,
ac.j viva;sciy if i1s style, to p)ssess lie (1tlll[itieSWIale shouMI recommend it to the fen vor of the C:llri..tn
public." — Mliictigas  Christtians sierald.
t 1}iE IMITATION  OF CHRIST9  By THOMIAS A KEnMPIS.  With
anl Itroduactory E1ssay, by T. CIAIMFRS,. D.D.  A   new   and  imnproved
edition.   Edited by HI. MiALco,I, D.D.   Price 38 cents.
***   This work has for three hundred years, been esteemned one of the best practical boolks
in existenice, and ha- goneC  tthrough a vast number of editions, not only ine the original
Latin, lbut in every langulage   of Europe.  Dr. Payson, of Portl:nld. thus warmly recomucended it:
"i If vZou have not seen Thomnas it Kempis, I Ibeg you to plrocure it. For spirituality and
wea:litncless froe  tlh.e world, I anotc; o,/'n otlhing/  eqcacl to it."
f*     c'?hat the bencefit of the work 1i1:ay be universally enjcyed, the tr:anslation of'eynee
which best agrees with  the originlal, lias been revised  by hIr. alalcom, and adapted zA
gee'eaT    sea.'"S.




lcv, tiavwAg NW                  O1m 1s t11xtfis
HOW     TO   BE   A   LADY;  A  Book for Girls, containing useful hinlts on
the formation of character.  Fifthll Thousand.  Price 50 cents.
" Having daughters of his own, and hiaving been many years emnployd ill writin for
tne yosung, Ce hiopes to be able to offer somec good advice, in tile fobllowing pages, il asl entertail:.ing way, for girls or lisses, betweeu the ages of eighit and fifteesn. Iis object is, to
assist thcm1 in forlnilig their characters upon the best smodel; that they miay becosse wellbred, intelligenlt, refined, and good; and then they will be real ltdies, in the lhigihest sense."
I're/ktce.
"We notice these two books together, not merely because they are by the same autehor,
sId conitemplate tle sasse general ecnd, but because thley are, to some extent, identi;cl.
They are both full of wholesoime and judicious counsels, which are wiell fitted to prescrve
the yoaL.g  fiomi tlhe numberless evils to which tliey are exposed, and to smould theim to
virtue ancd usefulncess.  The style is simple aild perspicuous; and there is a directness aend
ea.Trlestness pervading the whole, which, one would suppose, miust secure for it a ready
access ts the youthful mind and heart."-Albano y Asrgu's.
HOW     TO   BE  A   MAN    A  Boolk for Boys, containing usefil hlintson
the formation of Character.  Fifth Thousand.  Price 50 cents.' S'ty design in writing has been to contribute something towards forming tile ch.n.aetel
of tilhcse iwho are to be our future electors, legislators, governors, judges,  minlisters, lawyers,
and lhysicians, - after the best inodel; and, fiomn the kind reception of my forier atteinpts
to benefit Amnerican  youth, I trust they will give a candid hearing to the hinits containled in
the following pages. It is intended for boys - or, if you iplease, for yoeny gentlemen, in
early youth, from eight or ten to fifteen or sixteen years of age." - P.leftccc.
" Two delightful volumnes by the Rev. Harvey Newcome b. These are written by an intelligent Clhristian fther. They contain wise and iemportant counsels andt cautioIns, adlacpted
to tile young, and made entertaining by thie initeresting style andcc  illustrationls by tile nlthor. They are fine mirrors, ill which  a:e reflected the iroamsinent lineat-iceits of tile C'hri/,
tit/cs?syos7o genttiecoan d s(ctl cotnos icdy.  Thle execution of the works is of tle first order, and
the books will afford elegant and most profitable presents for the young2" - Ailleican l P'ulpi,t
ANECDOTES  FOR  BOYS; Entertaining Anecdotes and Narratives,
illustrative of principles and character.  Price 42 cents.
"Nothing has a greater interest for a youthful mind than a well-told story, asnd no
nedium of collveying moral instructions so attractive or so successfill.'lThe influence of
all such stories is far more powerful when the child is assured that they are true.  Thle
bookl before us is conducted upon these ideas. It is made up of a series of anecdotes, every
one of which incllcates soIme excellent moral lesson. We cannot too hieghly approve of the
bookl, or too strongly recommend it to parents."-  i-estesrn Continentc, 3aclti/corce.
ANECDOTES  FOR  GIRLS; EntertainingAnecdotes and Narratives,
illustrative of principles and character.  Price 42 cents.
" There is a charm  about these two beautiful volumes not to be mistaken.  They are
deeply interesting and instructive, witihout being fictitious. The anecdotes are many,
short, and spirited, with a umoral drawn fromn each, somewhat after the muanner of Todd; and
no youth can read theim withoiut finding something therein adapted to every age, condition,
and duty of life. We comlncend it to families and schools." - Albacny Spectactoa'.
"' No fictitious narratives have been introduced. The anecdotes are drawn from a great
variety of sources, and have nmany important applicationis to the temptations and dangers
to whichl the youngsc  are specially exposed. Iike.it the ptisulications vhichl Iave proceeded
fromn ATr. Neweconmb's prolific pen, these volumes are highly, and in the best e0-se, ctilitarian. TIe desires toinstruct rather than to dazzle; to infuise correct principles into tIsi
rnJlaids anl  t the hearts of the young, than cater to adepraved appetite for romlantaic excite -xient
We cordially conmmend these volumles to all parents and children." - Christiant Adlian ce.
CIHRISTIA NITY  DEMONSTRATED  i four distinct and indlepen
dent series of proofs; with an explanation of the  Types and  Prophecie 
concerningsg tte Messiah.  Price 75 cents.
The object of the writer has been to classify and condense the evidence, that thle whole
force of each particular kind nlight be seen at one view. He has also aimce to render the
work practictcl, so as to have it a book to be reacd as well as stucliedl. The Types and Prophees.s furnish an important species of evidence, and are rich in insniruction upon the way
of Sal vatior.




j 1Wovr0  of t0#  fjirvis, RR
T  HE  P R E-A D A M IT E  E A RTH: Contributions to Theological Sciencoe
Price 85 cents.
" It is a book for thinking men. It opens new trains of thonught to the reader — put
hin ill a newns position to survey tile wonders of God's workls; and compels Natural Science to l'nr her decided testimony in support of Divine Truth." -- Philta. (Ch. Observe,
MAN  PRIMEVAL;  Or, the Constitution and Primitive Condition of the
leuman Being.  A  Contribution  to Theological Science.  With a finely
engraved portrait of the author; 12mo. cloth, price $1.25.
*,* Tllis is the second volume of a series of works on Theological Science. The fi.!st ws
receivrld'with much favor- tihe present is a continuation of the Inpincliples which were
eeen holding their way through tihe successive kingldonms of primeval nature, and are here
resuaned axid exhibited in their next highier application to individual man.
"' Iis copious and beautiful illustrations of the successive laws of the Divine MIanifeasttion, lhave yielded us. inexpressible delight." — Lodolon Eclectic 1ccviews.
rHE  GREAT   COMMISSION; Or, the Christian Church  constitutdeo
and charged to convey the Gospel to the World. A  Prize Essay.  With
an Introductory Essay, by W. R. WILLIA.AS, D.D.  Price $1.00
" Of the several productions of Dr. Harris, - all of them of great value, - that new before
us is destined, probably, to exert the most powerful influence in fornning the religious and
missionary character of the coming generations. But the vast fund of' argun-ent and instruction comlprised in these palges will excite the admiration and inspire the gratituIde
of thousands in our own land as well as in Europe. Every clergynan and pious and reflecting layman ought to possess the volume, and make it familiar by repeated perusal."
B'ostoin  feccorder.
" Ils plan is original and comprehensive. In filling it up, the author has interwoven facts
witil rich and glowing illustrations, and with trains of thought that are somnetinmes almost
resistless in thleir appeals to the conscience. The work is not more distinguished for its
argumnents and its genius, than for the spirit of deep and fervent piety that pervades it."
The Luay-Spring.
TH E  G RE AT  T EA H ER; Or, Characteristics of our Lord's Ministry.
With an Introductory EssaLy, by -H. liuaPInmEY, D.D.  Tenth thousand.
Price 85 cents.
" The book itself must have cost mnuch meditation, much communion on the bosom of
Jesus, and much prayer. its style is, like the country whlich gave it birth, beautiful, varied,
finished, alnd everywhere delightful. Buet the style of this work is its smallest excellence.
It will be read: it ought to be read. It will find its way to many parlors, and add to the
comforts of many a ha;nppy fireside. The reader will rise from each chapter, not able, perhaps, to carry with hin Ixliany striking rernaxeks or apparent paradoxes, but he will have a
sweet impression made uponI his soul, like that which soft and touching music makes wvhen
every thing about it is appropriate.'The writer pours forth a clear andl beautiful light, like
that of tlie evening light-hlotise, when it sheds its rays upon the sleeping waters, and
covers themi with a surface of gold. WVe can have no sympathy with a heart which yields
not to inmpressions delicate and holy, which the perusal of this work will naturally make."
-Ieanssh/re GCazette.
M I S C ELLANI ES 9 Consisting principally of Sermons and Essays.  With
an Introcluctory Essay and Notes, by J. BELCHIE:.R, D.D.  Price 75 cents.
me Some of these essays are among thle finest in the langueage; and the warmth and energy
of religinus feeling mnnnifested in several of thenm, will render them peculiarly the treage
x.e of the closet and the Christian fireside."-B-cnygor Gazette.
M A M MO  J; Or, Covetousness, the Sin of the Christian "Church.  A Prizi
Zssasy.  Price 45 cents.  T''wentieth thousand.
** l'his masterly work has already engaged the attention of churches and individuala,
mnd receives the highest commendations.
ZEBULON; Or the Moral Claims of Seamen stated and enforced. Eldited
by Rev. W. Mi. ROGERS  and D. MI. LORD.  Price 25 cents.
*** A well written and spirit-stirring appeal to Christians in favor of this numerous, useful, and long neglected class.
THE  ACTIVE  CHRISTIAN      Containing the "Witnessing  Church,"
"Christian Excellence," and  "Means of Usefulness," three popular pro
ducltions of this talented author   Price 31 contq.




IYMN B00O KS.
THE  PSALMIST: A New  Collection of I-IHylnn  for the use of d.e
Baptist Churches.   By  BAI:oN  STOV   aind   S. F'.  Stl'l'r.
Assisted  by   W. R. Williams, teo.'. B.    o, fI. W. Griswold. S. P. lii],
J. B. lTaylor, J. L. Dalgg, W. I. Bran-tlv,  I. B. C.  Howell,  iSamluel  Wet
Lynd and  John  TI. Peclr. 
Pulpit  edition, 12 mo., sheep, Price  1.25.   Pew   edition, 18me., 75 cts.
Pocket  edition, 32mno., 5G62,  ets.-   All the  different  sizes  supplied  in
estra  styles of binding at corresponding prices.
*,* This work it may be said, has becolme T1I1l BcOOI of the Baptist denomination, hlaing
been introduced extensively into every State in the Union, and the British provinces.  Ac
a collection of hymns it stands unrivalled.
The united testimony of pastors of the Baptist churches in Boston and vicinity, in New
York, and in Philadelphia, of the icmost decided and flattering character, has been given in
favor of the book.  Also, by the Professors in Hamilton Literary and T'leological Institution,
and tlhe Newton Theological Institution.  The same, also, has been done by a great number
of clergymen, churches, Associations, and Convencons, in every State of the Union.
THE PSALMIST, WITH A SUPPLEMENT, by RICHARKD FULL,EI,
of  Baltimore, and J. B. JETETlE, of Rtichlmo nd.   (Prices  same  cas above.)
*,'This work contains nearly tihirteecn hlltcdred hfyinscus, original anld selected, by  172
writers, besides pieces credited to fifty-five collections of hycnns or otlher works, the autnlorship of which is unknowvn.  Forty-five are anonymllous, being traced neitiher to authors nor
collections.
TIsE SUPPLEMtENT, occupying the place of the Chants, which in malny sections of the
country are seldonl used, was undertaken by tRev. lMessrs. Fuller and Jeter, at the srlicitation of friends at the Suuth.
"'VThe Psalinist contains a copious supply of excellent hynmns for thle pulpit.  We are
acquainted with no collectiosn of lllyc S comibicning, in asn eqlual decree, poetie  llerit, evanigelical senltilcent, alnd a rich variety of subjects, with a happy ad:tlpttieon to pulpit services.
Old songs, like old frienlds, are clore valsutdile than new ocnes.  A number of thle hIysicncs sest
kclown, mnost valued, and most frequently sung in the South, are not tii)tnd in thle iPsalmlist.
WVithlout thein, no Ihymin book, whatever imay be its excellences, is likely to becomue geonerally or permanently popiular in thalt region." -  1'rsc',tce.
CIOMPANION  FOR THE  PSALMIST. Containing  Original Muic,
Arranged for hlymns in'h'le Psaln-aist,' of peculiar character and lnetre.
By N. D. GOULD.   Price  121/2 cents.
THE SOCIAL P S A L M IST. A New Selection of Hymns for (Con.
ferenece!Meetings and Family Worship. By BacioN STow and S. F
SoITTH.'"''his selection has been in preparation nearlv five years, dtsrinsg which time it has been sabiected
to repeatedl exasintion   alnd carelul revisio.'Ille ot)eet in its preltraltion has b:n to furnish a
electioL'  of cb;iee IvIlnns s br thie ves:ry anil tile framily circle, of Iolerte size, t.l  telislinir exlenc,
exilctiy srlitel t tIe;riulls stages  atd conlititus of tlIe colireiace, andil otllder ilervoios  meet!r
uauallv heldll ill tlhe colferece rolom, as well as ill lnily -olship."
It is pc-ite(i onll odI pper, aldl stroigly bounde in slierp, andi is affTorled at the very low 1ric' se
25 cents per copy, anil $2 50 per dlozell.
THE CHRISTIAN MEL 1ODIST. A Collection of Hymns fcr So
cial and Religious Worship.   By Itev. J. B3eNvxnn.
Tl'ile work contails  600 hymns,   lcl eanclh lel in  has the nlmle    of all appr,lri:te tune prefibxel.  fit
notes of tilese tiilies, occillYsin   nmore th!lll Sixty li;'(es, are is:eer.te l sa t Lle' f'llrIl {1' i tle vlllaisl'llere is i    copiosis vriety o' lihynis, a!apterdl to;ll t hl rer,-r ansli Ilie sccaIsis:sl;eetilgca:f' t
churc!l, priscies( il lirge, olell type, so as to be easily le:ti. Price 37 l-2 cenits. 5,4 00 cer ditre
WI CHELL'S WATFTS   WATTS AND RIPPOc's