The cause and cure of infidelity: including a notice of the author's unbelief, and the means of his rescue

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CAUSE AND CURE

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INFIDELITY :

INCLUDING A NOTICE OF

THE AUTHOR'S UNBELIEF, AND THE MEANS

OF HIS RESCUE.

BY REV. DAVID NELSON.

PUBLISHED B7 TH£

AMERICAN TRACT SOCIETY,

150 NASSAU-STREET, NEW-YORK.'
D. Fuitbnw, Printer.

THE NEW YORK

PUBUC UBRARY

« *\

ASTOd, LENOX *t^0

TILDEN FOUNDATIONS.

R 1910 t

Entered, accordnig to Act of Congress, in the year IS41, \rf DAvd
Nelsow, in the Clerk's Office of the District Court of the Saitheri,
District of New- York.

I

The President of Centre College, Kentucky, has well
said in reference to this work, that " after all the learned,
eloquent, and argumentative treatises which have been
published, on different branches of the Christian Eviden-
ces, something was still needed — something adapted to
the peculiar tastes and condition of our community,"
(especially to many vigourous minds of the West, where
the author's life has been chiefly spent) " to excite curi-
osity, awaken attention, and stimulate inquiry — something
which should bring down abstruse argument to the appre-
hension of men in general ; and present striking facts to
arrest the attention of the indifferent and the sceptical.
Facts drawn from history, science and observation, are here
placed in a strong and often startling light, and there is
an earnestness — a personality — a warm life's blood of
reality running through the whole, which gives to the
written argument much of the interest and power of aa
oral address."

CONTENTS.

Cbap. Pago.

1 Caitse of Infi€lcliit/, .... 13

2 Man a fallen being — hatred of God — examples —

loving darkness, ...... 14

3 A trifling falsehood influences human belief

against the Bible, more than gigantic truth in
favor of it — Etna and Vesuvius — Strata of lava —
Chinese records of antiquity, .... 18
41 Facts, such as unbelievers do not learn, ... 24
S Men receive truth slowly, but error promptly — con-
versation with a statesman, .... 26

C '^ Scoffers shall come," .28

•y Scoflfers are unacquainted with the facts of tlie
Bible — predictions in the epistles to the seven

churches in Asia, 31

S The subject continued — Conversation with a sena-
tor— predictions of Babylon, . , , .35
O The subject continued — Tyre, .... 42

10 The subject continued — Damascus — important in-

quiries— the ploughman, ..... 44

11 The great and the learned do not acquaint them-

selves with Bible facts — prophecies of Egypt, . 49

12 The subject continued — prediction of the destruc-

tion of Jerusalem, . .... .52

1 3 Scoffers of the last days are wilfully ignorant of

Bible language — an aged Kentuckian, . . 60

14 The subject continued — rprediction of Nineveh, . 62

15 The subject continued — the volcano, . . .64

16 The subject continued — ^the lodge, .... 65

17 Men have loved darkness rather than light — eo)i-

versation between a member of congress and a
physician, 67

18 The subject continued — the resurrection, . . 70

19 The subject continued — testimony of Pagan

writers, 7^

6 CONTENTS.

Chap. Page.

20 Inconsistency of unbelievers — testimony overlook-

ed—" Acts of Pilate/' 80

21 Unceasing cause of Infidelity in its various forms —

testimony of Celsus, 82

22 The subject continued, 86

23 Inconsistency and credulity of the rejecters of the

Gospel — the aged school teacher — Pagan tes-
timony to the character and number of the early
christians — their patience under suffering — were
they either deceived, or deceivers ? • . .88

24 Men who cast away the Bible are credulous in the

extreme — the skeptical moralist — influence of
Christianity upon morals, 98

25 Men adopt false opinions without inquiry — a citizen

of New-York, . 104

26 Cttre of InfideliiUf 106

27 A remedy proposed — honest and thorough investi-

gation, 108

28 An example — a young man in Kentucky, . .110

29 A second example — a gentleman of the bar, . .116

30 Aversion to commentaries — we may avail ourselves

of the facts they record — predictions of Rome, . 119

31 Case of an infidel who began to read — a merchant

of Tennessee, -*; 131

32 Use of commentaries — prophecy of the locusts, . 136

33 Value of historical knowledge — a merchant of Ken-

tucky— the image in Nebuchadnezzar's dream —

a history of the world, 138

34 The subject continued — the stone cut out without

hands, 147

35 An example — an educated young gentleman, . .153

36 Works on the Evidences of Christianity recommended, 155

37 Testimony resisted — concluding remarks on the re-

medy proposed — a wealthy agriculturist of the
West, 159

38 A further remedy — the all-powerful— evidence of

experience, . 164

171
173
176
179
186

CONTENT?. 7

Chap. Page.

39 Illustrations — a man of middle age, . . . .167
410 Illustrations — a professor of religion, , . ■

41 Illustrations — Family worship,

42 Illustrations — Divine influence — power of prayer,

43 This remedy denied to none,

44 Atheism,

45 The subject continued — the doctrine of chance —

the atmosphere — eflfects of electricity — heat and
cold — evaporation — density of the soil, water, air,
&c. — iron — proofs of desi^— the Andes — itie
Nile — Greenland^-the Solar System — the ^Nloon —
Questions — Inquiries answered — farewell , ,188

46 The ^luthor^s Unbelief, and the

means of his rescue — mode of descent . 220

47 False statements — glass, 223

48 False statements — eunuchs, 22o

49 The subject continued, .,,,,, 228

50 The subject continued, « . * * , .231

51 Sneers of infidels, , - « « . . . . 233
$2 Examples of apparent truth but actual falsehood in

infidels — Yolney's Ruins, . . . • " . . 237

53 Further examples — claims of various religion?, , 244

54 The subject continued — counterfeits, . • . . 249

55 Further discoveries — A New Engiinder in Illinois —

a few signs in religion, •'•^ . ' k •■ . . . 253

56 Further inquiry — the Age of Reason — Scott's com-

- mentarj^ — further investigation, . ■.•■.•. 257

57 The influence df religious belief at the time of

death — observations on mah's departure, ■ .• . 264

58 The dying compared with those who but think them-

selves dying, '."'.: . . .• . . 270

59 The subject continued — a revolutionary' officer, . 272

60 The subject continued — dying fancies, . . . 275

61 Disposition of unbelievers to credit accusations

against christians — prejudices against the Jews —
character of the Mosaic Law, .... 277

8 CONTENTS.

Chap. T*g6.

6S Influence of an early acquaintance "with the Bible —
■what induced the people to receive the law of
Moses — fidelity and humility of the writers, . 289

63 Commemorative institutions — Fourth of July, . 300

64 Evidence of prophecy — fifty-third of Isaiah, . . 304

65 Evidence of prophecy — Daniel's seventy weeks, . 309

66 Evidence of prophecy — Daniel's four beasts — an

outline of history, 316

67 Prevalent ignorance of the Bible — examples — ^pre-

dictions of Egypt and Syria, . . . . 335

68 The last resort — appeal to -reason — the goodness of

Grod— doctrines inquired after, . . » . 342

69 The last resort — testimony of enemies, . . . 347
to Concluding summary, • 349

at

PREFACE.

The following work is not a compilation of the Evi-
dences of Christianity. It was written with the hope
of excitii^ tlxjse who need such research, to read many
Authors on that subject. A book which does not con-
tain a sumnaary of arguments against Infidelity, may
provoke an appetite i<b read volumes where those argu-
ments are found. The Evidences of Christianity are
not fullv contained in any half-scere of volumes now
existing.

The most of these who have writiec, have aimed at
nothing more than an abridgement of this subject ; bo-
■cause of its unusual extent. We may present reasons
for investigation, and we may persuade others to read,
in a shorter space tlian that which is required to con-
tain a full array of facts in support of revelation. The
following pages were written with the design of urging
the multitude to become informed concernino; the Book
of Books, the Bible, The call for such an attempt, —
the necessity for it at the present time, — w^e think fair
\y inferible from the following facts,

1*

10 PREFACE.

FiKST FACT. — It is true, that in almost every con-
gregation, there are some, more or less imbued with In-
fidelity, who do not avow it. They are not confirmed
skeptics ; but Satan's grand effort to prevent their
commencing the work of repentance, or seeking the
pardon of sin, is made by suggesting unbelieving
doubts. The minister who has been long hoping and
looking with unceasing anxiety for their conversion to
God, never was thus harrassed himself, and does not
dream of their real condition. Again there are count-
less thousands of the youthful and the uninformed, who
are thus kept inactive. Temptations of unbelief crip-
ple or prevent their exertions. Books on this subject
are found, for the most part, only in ministers' libra-
ries, and they are scarce there ; and, moreover, those
found there are not calculated, altogether, to fit the cases
we are now noticing. Those authors aim at cavils the
most plausible only, and strike at infidel objections
most worthy of answer : whereas the youth thus in-
jured, are very often influenced by arguments, puerile
in the extreme, and so feeble, that the better informed
would never believe they could be used.

Second fact. — The adversary of souls would not
have young professors, and possessors, of religion, to
grow in grace. To prevent it, he injects into their
minds, cold, unbelieving cavils, which embarrass and
retard their march. They read on the subject authors
that are powerful and unanswerable in the truths they

PBEFACE. 11

present ; but they have no effect on the young inquirers,
for they are not sufficiently simplified and extended
They are invincible in the view of those who are fu-
miliar with chronology and history ; but they suit the
educated alone. It has been long true with the author
of the following pages, that, after trying to speak on the
subject, he has been addressed by young persons, who
have told him that they rejoiced he had noticed a cer-
tain infidel quibble ; that it had long harrassed them ;
that they knew it was weak and puerile, but had still
been annoyed without having lieard the proper answer
given.

Third fact. — Infidelity is now growing and spread-
in": to an extent the blindness of the Church does not
suspect : pocket volumes of false statements ; infidel
manuals ; painted perversions of history, &;c. are
spreading profusely : whilst opposite publications are
growing more rare.

There are many thousands more in our land, now
growing up in the darkest unbelief, than is known or
suspected by any, except those, who once themselves
fought in that division of Satan's army.

Fourth fact. — Those who read on this subject in
the Church, are few ; and christians are, to a great exl
tent, but pciorly qualified to instruct, or to answer the
objections of skeptics against their holy religion.

It has a bad influence on the youthful spectator who
notices a leader in society, "a gray-headed professor/*

i^ PREFACE.

unable to answer the cavil of an uninformed mocker.
It has a bad influence on a youthful inquirer, who ap-
plies for assistance against some sophism of Infidelity,
to one of God's people, and does not receive it.

And more. — ^Is not the age of Infidelity approach-
ing, along with the time of terrible judgments ?

In a great part of Catholic Europe, are not lai^e
masses of the population almost total atheists 7

In Great Britian, do not multitudes of the people
openly renounce God's Holy Volume 1

Is not our own Nation walking down the same track ?

THE

CAUSE AND CURE OF INFIDELITY.

CHAPTER I.

Cause of Inndelity.

Infidelity is produced by two causes, acting con-
jointly. The primary, or more remote cause, is man's
depravity ; the second, or proximate cause, is man's
want of knowledge. As it regards the 'first, or origi-
nal cause, man^s wicked nature, we can readily see how
it would bend his belief towards the side of falsehood.
It must incline him to reject the sacred volume, which
enjoins every thing that is righteous, self-denying,
pure and holy. Again, we can easily understand how
this first cause of unbelief, (man's sinfulness,) must
tend toward the production of the second cause, his
lack of information. It retards his labours in search-
ing after truth ; it aids in continuing his want of
knowledge; it prevents his activity in search after
facts which sustain the truth. As it regards the se-
condary, or proximate cause, want of knowledge ; it
sounds strange to speak of the ignorance of the learned.
This seeming contradiction will be fully explained after
a time. For the present, we must begin with the origi-
nal cause ; Man's depravity.

14< CAUSE AND CURE

CHAPTER II.

MAN A FALLEN BEING.

The Bible is not true, if man is not prone to evil
The holy page has two modes of expression in
holding up the fact of man's depravity. The first is
his hatred towards God ; the second is his love for
falsehood. Let us look at each of these assertions.

1. The carnal mind is enmity against God.

This seems to the unconverted man as though it
must be false. He is not conscious of any enmity
against God. He thinks, usually, that he loves his
Creator. Of course, if we talk of his hatred, we can-
not gain his assent. The reason it seems to him that
he loves, where he really hates, is simply this, — he does
not hate that which he calls God. He well approves
the character which he himself has given to the Crea-
tor; but this character always differs in one or more
traits from that which is drawn of God in the Bible.
It always resembles, more or less, the character of the
individual who has drawn it. A part of the character
accords with the sacred page ; but a portion of it, more
or less, belongs to the man who draws it ; of course he
does not hate it. This has been true in every age ;
and is now a fact, wherever men are living.

Examples. — Could you have asked the ancient
Scandinavian, as he stood before you, with a pui-se in
one hand, and a spear in the other, — " Do you love
God ?" he would have answered you in the affirmative.
Then, had you enquired, — « Who is God ?" he Would

OF INFIDELITY. 15*

have replied, TJior — the God of battles and of plunder.
The wprrior loved such a Deity, — a part of the charac-
ter belonged to the barbarian. Omnipotence and other
traits were correct, and were received from true tradi .
tion ; but holiness and purity the man did not love, and
therefore did not receive into his creed as belonging to
heaven. Could you have asked the Greek, at Athens,
two thousand years ago, if he loved God, he would have
replied, Yes, " Who is God ?" Answer — Bacchus,
Venus, or Mars. A Deity of wine, or revelry, or sen-
suality, or war, he did not hate ; but if you had placed
before him the full character of the God of the Bible, as
the Apostles did, he would have turned away in anger.
Go, now, and converse with the enfeebled Asiatic con-
cerning his enmity to God, and he will look astonished
at your assertion. He is willing to give up his life in the
service of his God. But ask after this Deity, and he
will name one of lust, cruelty, and pollution ; one re-
sembling, to a great extent, the man who stands before
you. If you claim his notice to the God who loves jus-
tice and humility, purity and peace, he cannot bear to
hear you. Just so it is in the land of Bibles and of light ,
so it is in England or America. Go to that Universalist,
and ask him if he hates God. He is indignant at the
question. He thinks he loves his kind Creator ardent-
ly ; he thinks he never did hate God. And it is true
that he does love a God whose character resembles that
of the man before you, in some prominent traits. But
place before him the God of the Bible, — one who will
say. Depart, to the wicked ; one who will hot take pol-
lution, and the rejecters of mercy into heaven ; one who
will see the smoke of their torment ascend up for ever
and ever : and the Universalist will tell you earnestly,

16 CAUSE AND CURB

he hates such a God as that. Just so it is with the
Deist. He gives to God a character which he thinks
rational ; he loves that character ; it resembles, in some
main points, the man who frames it. He cannot think
that the carnal mind is enmity against God ; for he
esteems God a Being who has done, and will do, very
much in accordance with a plan which he himself
esteems rational and proper. It is true, we cannot ex-
hibit the case of Deists, as to what they love or hate, as
plainly as the case of others, because there is such an
unending variety in their creed. Go to one hundred
Deists, and you will rarely find tv.'O of them believing
alike. They all agree in rejecting the Bible ; but on
many very important considerations, — whether God
will or will not punish the wicked, — whether the soul
goes out, or certainly lives on after death, — whether the
world is to meet ruin, or continue for ever, — if the
wicked are to be chastised, what sins are most danger-
ous, &;c. &c. &;c., — they have no sameness in their
plans. Many Deists on questions of breathless interest,
will refuse to give you any answer, they will tell you
they do not know ; they have no belief on the point,
however interesting. At other times, you will find
them maintaining that man's reason was given him as
a lamp to enlighten, and a^ a guide to direct him in
these matters. But ask them what kind of conduct
here will most add to, or diminish from, happiness
hereafter ; or what kind of life we may certainly look
for in the next existence, and no two of them will give
you the same instructions as to these inquiries. The
reason of a thousand of them seems to have led in different
directions. That Christian denominations should dif-
fer, appears to them exceedingly absurd and reproach-

OF INFIDELITY. 17

ful ; but that Reason, which they say God has given as
our only teacher, should give either no opinion, or a
very different opinion amongst their own number, does
not call forth a bitter remark. If the Bible is disclaim-
ed, thus far they all agree ; farther than this they do
not ask after agreement, or regret it, should there be a
thousand different creeds. A God according to the
Bible, they do not love : one conformed to their own
vag'ue ideas, they do not hate.

2. Marias Love of Falsehood.

" Men have loved darlaiess rather than light J'^ —
In this assertion, light stands for truth ; and the
word darkness means falsehood. It does not seem to
any one that he prefers falsehood to truth. The most
prejudiced man thinks himself impartial. It is so on
any subject. The most vehement politician thinks
himself unbiassed in his judgment ; the most deadly
enemy, in speaking of the one he hates, will tell you
that his views are not the offspring of passion ; yet he
certainly would believe evil of his neighbour more
readily than good, even when this good is true. We
might then very certainly expect, that the man who
wishes to live forever ; to whom annihilation has no
pleasing look, and who even wishes strongly to be-
lieve the Bible, would be far from feeling, or believing,
that on this subject he would cherish darkness rather
than light, Nevetheless it is true. Although not in
a situation as deplorable as the man who gnashes his
teeth on religion, — still it is true, that one small cun-
ningly devised falsehood will influence him further
than one hundred plain and forcible arguments in fa-
vour of Revelation. A man may stand on the side

18 CAUSE AND CURE

of a precipitous mountain, and long for the top ; yet
the impetus of an ounce will push him farther down,
than many times that force will cast him up. One
who desires the valley below, can go there without a
struggle. The man who has sinned, may desire the
summit of truth ; but he stands on the declivity of a
sinful nature. Every transgression, or sensual indul-
gence, has added to the darkness of his soul, without his
knowing it. Some examples of this must be given in the
following chapter, to make the fact easily understood.

CHAPTER III.

A TRIFLING FALSEHOOD INFLUENCES HUMAN BELIEF
AGAINST THE BIBLE MORE THAN GIGANTIC TRUTH
IN FAVOUR OF IT.

Example i. — An English traveller (Brydone)
wrote and published a description of Mount Etna.
He describes her craters and her extended slope,
covered occasionally for twenty miles or more,
along the side of the mountain, with vines, vil-
lages, arid luxuriance. These are sometimes de-
stroyed by the river of melted lava, which issues
from the mountain above, many feet deep, and a
mile (perhaps more, sometimes less) in width, bear-
ing all before it, until it reaches the sea and drives
back its boiling waves. After this burning stream
has cooled, there is seen, instead of blooming gar-
dens, a naked, dreary, metallic rock. Sometimes
many eruptions occur in the course of a year,
breaking out at different parts of the mountain, and
sometimes none for half a century. The traveller

OF INFIDELITY. 19

found a stream of lava congealed on the side of tlie
mountain, which attracted his notice more than others.
He thought it must have been thrown out by an erup.
tion, which was mentioned by (perhaps) Polybius, as
occurring nearly seventeen hundred years since.
There was no soil on it. It was as naked as when
first arrested there. The particles of dust floating
through the air had not fallen there, so as to furnish
hold for vegetation, and these vegetables had not grown
and decayed again and again, thus adding to the depth
of the soil. Such a work had not even commenced.
He tells us that on some part of that mountain, near the
foot, if you will sink a pit, you must pass through
seven different strata of lava, with two feet of soil,
between them. Upon the supposition that two thou-
sand years are requisite for the increase of earth just
named, he asks how seven different layers could be
formed in less than fourteen thousand years. The
chronology of Moses makes the world not half as old.
The Englishman was jocular at this discovery ; and his
admirers were delighted at what seemed to them a con-
futation of the book of heaven. How many thousands
through Europe renounced their beUef of Revelation
with this discovery for their prop, the author of this
treatise is unable even to conjecture. It seems that
many parts of Europe almost rang at the news of the
analogical theory. True, the traveller only conjectur-
ed that he had found the lava mentioned by the ancient
writer ; but no matter, supposition only was strong
enough to rivet their unbelief. The author has con-
versed with those in America, aud on her western
plains, who would declare they believed not a word of
the Bible, because there was no soil on a stratum of

20 CAUSE AND CURE

lava, which, in all probability, had been there long.
Another learned Englishman, an admirer of the books
of Moses, wrote to those who seemed to joy so greatly
in their new system. He told them that, inasmuch as
they seemed fond of arguing from analogies, he would
give them an additional one. He reminded them that
the cities of Herculaneum and Pompeii were buried
by the eruption, in which the elder PUny lost his
life, near seventeen hundred years since. Those cities
have lately been discovered ; and in digging down to
search their streets, six different strata of lava are
passed through, with two feet of earth between them.
And the famous Watson tells them, that if six different
soils near Vesuvius could be formed in seventeen hun-
dred years, perhaps seven might be made elsewhere in
five thousand years. Might we not suppose, that
those who had renounced their belief of Christianity,
after reading some conjectures concerning Etna, would
have resumed their faith as soon as these Vesuvian
facts were placed before them ? No, it was not so. It
was easy to descend, but they never re-ascended. Men
love darkness rather than light. Thousands who
snatched at the objection with joyful avidity, never
read the confutation. They never inquired for an
answer. Those who read, were afterwards silent, but
remained unaltered. A lawyer who stood so high with
his fellow-citizens, for worth and intelligence, that he
filled many offices of trust, had his credence of the
sacred page shaken by reading the imaginary system,
built on the surface of Etna's lava streams. He took
the book to a friend, to show him what reason we have
for casting off our reverence for the Bible. This friend
turned over a few pages of the book, where this same

OF INPIDELIXr. 21

traveller, after telling how may eruptions sometimes
happen in the course of a month, goes on to nar-
rate the following history :

" Our landlord at Nicolasi," he says, " gave us
an account of the singular fate of the beautiful
country near Hybla, at no great distance from
hence. It was so celebrated for its fertility, and
particukrly for its honey, that it was called Mel
Passi, (the Honey Land,) till it was overwhelmed
by the lava of Etna j and having then become to-
tally barren, by a kind of pun its name was chan-
ged to Mai Passi, (the Mean Land,) In a second
eruption, by a shower of ashes from the mountain,
it soon re-assumed its ancient beauty and fertility,
and for many years was called Bel Passi, (the
Beautiful Land.) Last of all, the unfortunate era of
1669, it was again laid under an ocean of fire, and
reduced to the most wretched sterility, since which
time it is known again by its second appellation of
Mai Passi. ^^

The lawyer was asked if his difficulties were in
any way obviated by this rapidity of change from
soil to nakedness, and from nudity to soil again,
narrated by the same original discoverer of the
whole theory. He answered in the negative, and
continued obstinately to cast away the book of
God ! Thousands of cases happen continually, where
the individual is as readily and as speedily turned
into the path of infidelity, and when once there, con-
tinues to trace it with invincible pertinacity. Men
(without knowing it) love darkness rather ihan
light.

Example it. — When some travellers in Asia wrote

22 CAUSE AND CFBE

back that the Chinese record made the world many
thousand years older than the Mosaic history does,
how it rejoiced a host of listeners ! Oh, how they clap-
ped their hands ! We thought, said they, that the Bible
was a fabrication, unworthy of belief. If any wrote,
or said to those who were thus becoming scoffers at Re-
velation,— " Do not be too hasty in your conclusions :
how can you tell but that national vanity may have had
some share in exciting those who speak of their Celes-
tial Empirey to claim a spurious antiquity ?" they turn-
ed away, or closed their ears with satisfied confidence.
They seemed to wish for no farther information. Af-
ter a time, some additional items were published from
Chinese history, such as the following : They tell the
name of their first king, which would sound in the ear
of some as a corruption of the word Noah. The time
they assign for his reign corresponds with the age of
Noah. They speak of this king as being without fa-
ther ; of his mother being encircled with the rainbow ;
of his preserving seven clean animals to sacrifice to
the Great Spirit ; that, in his day, the sky fell on the
earth, and destroyed the race of men, &c. &:c. When
we remember that the waters of the sky did this in the
days of Noah ; that Noah was the first of the post diluvi-
an race, and thus without father ; that the rainbow is in-
terestingly connected with his history ; that he did take
into the ark clean animals by sevens, part of which were
offered in sacrifice : we begin to discover, that the Chi-
nese account is nothing, more nor less, than a blotted copy
of the truth. See Stackhouse's History of the Bible,

We gather from Moses that, between the creation and
the deluge, there were ten generations of men, surpass-
ing us greatly in longevity. It would be no tortured in=.

OF INFIDELITY"* fSS

ferencc to suppose them vastly our superiors, both in
strength and stature, Tliis kind of men, the heathen, in
ages past, were in the habit of calUng gods, after their
death. The Chinese account speaks of ten dynasties of
superior beings, who ruled in their country a thousand
years each, before the sky fell on the earth. It is not
hard to see that this is only a different, and a singular
manner of relating the same facts. But why did (and
do now) many of the seemingly learned, choose to sup-
pose that each father ended his race before the son be-
gan to live ? It was for the purpose of stretching out
the time, between the deluge and the creation, to ten
thousand years. Moses informs us that each of these ten
generations did extend near a thousand years ; but he
lets us know that a son and his father, walked much of
their earthly race together. The journey of each was
long ; but it was a simultaneous travel. For the pur-
pose (if possible) of extending the earth's chronology be-
yond the dates of Revelation, multitudes have taken par-
tial extracts from hearsay records ; and then, to prevent
these fragments from agreeing with, or upholding the
history they hate, have twisted them with labour and in-
genuity ;. failing even then, to construct a, passable cavil
against the truth ! What is the reason of this strange
hungering and thirsting after mean falsehood, rather
than the wonders of glorious truth ? It is because
men love darkness rather than light. Those who had cast
away all reverence for Holy writ, as soon as some one
said in their hearing that the Chinese Record contradict-
ed Moses, never seemed to inquire further. They asked
not after any additional account ; or if they were shown
that all these heathen traditions were simply the truth,
preserved in a dress more or less awkward, they were

24 CAUSE AND CURE

silent ; but they did not return to the place where they
once stood. They continued scoffers at Christianity,
t The author has been in the habit of conversing with
unbelievers whenever he could obtain the privilege,
during the last eighteen years. Having once been of
their number, he has since felt for them a kindly soli-
citude (as he hopes,) moving him, at a prudent oppor-
tunity, to speak of heavenly things, although, at times,
even at the risk of their displeasure. He has found that
certain items of history or tradition, such as might seem
to militate against Holy Writ, they receive readily, and
remember long. Out of the ten thousand facts of a dif-
ferent description, they treasure none. They seem
either not to hear, or they understand slowly, or for-
get very soon. We have been naming some of the
kind which secure their attention and their recollec-
tion. We will now notice a few out of the mass of
items, such as they either do not learn, or do not hold.

CHAPTER IV.

PACTS, SUCH AS UNBELIEVERS DO NOT LEARN.

Under this head it matters not where we begin : —
There is no necessity that we should quit the Record
already before us. If you will go to that opposer of
Christianity, who appeals loudly to the part of Chinese
chronology already discussed, and ask him a few ques-
tions, you will find that part of Asiatic history with
which he is utterly unacquainted. Ask him what he
thinks, when the Chinese history speaks of Yao, their
king, declaring, that in his reign, the sun stood so long

OF INFIDELITY. 25

above the horizon that it was feared the world would
have been set on fire ; and fixes the reign of Yao at a
given date, which corresponds with the age of Joshua,
the son of Nunl(»S'ee Stackhouse) You will find, in nine
cases out often, the objector knows nothing of that part
of the Chinese Record. Out of the countless items of
this character, which, if compiled, would fill so many
cumbrous volumes, he has treasured scarcely one : his
taste has not craved them with avidity, or he remembers
not. We are not now speaking merely of the unlettered
and the feeble-minded. This is true of the senator in legis-
lative halls ; of the minister plenipotentiary to foreign
courts ; of the man whose information seems to extend
almost every where. Of the Bible, and of ancient litera-
ture connected with the Bible, he is uninformed ; the
cause is his appetite for darkness rather than light. The
Latin Poet (Ovid) amuses the school-boy greatly, in his
fanciful narrative of Phaeton's Chariot. This heathen
author tells us, that a day was once lost, and that the
earth was in great danger from the intense heat of an
unusual sun. It is true, that in attempting to account
for this incident of peril and of wonder, the writer, as
was his custom at all times, consulted only his imagina-
tion, and clothed it all with an active fancy. But our
notice is somewhat attracted, when we find him mention
Phseton, (who was a Canaanitish prince,) and learn that
the fable originated with the Phoenicians, the same pj^o-
pie whom Joshua fought. If you ask an unbeliever of
these incidents, or of the common tradition with early
nations, that a day was lost about the time when the
volume of truth informs us that the sun hasted not to go
down for the space of a whole day, you will find that 1,4

2

26 CAUSE AND CUKE

had never thought on these points : — they are not of
the character which he is inchned to notice.

Let not the young reader suppose for one moment,
that if the many octavo volumes which might be made,
were really filled by the compilation of such items, and
placed in his hands, this would constitute the evi-
dences of Christianity. Far from it. These books would
scarcely form an introduction to that entire subject.
Such corroborative history or traditional fragments are
mentioned here, because they serve to exhibit the fact,
that man is inclined to the side of error, (without know-
ing it,) in matters of religion. The way in which
things have been and are received, exhibits our disposi-
tion unequivocally ; and it is so important that we know
plainly, whether men, by nature, do or do not turn
away from holy light, that we will pursue this branch
of the subject a little farther. The cases to be cited
are merely referred to as examples, out of a mul-
titude, almost endless, which any one may notice who
is much in the habit of exchanging sentiments with his
fellow-men.

CHAPTER V.

MEN RECEIVE TRUTH SLOWLY : BUT ERROR PROMPTLV,

The author once conversed with an able statesman^
and in the confidence of a private and social interview,
inquired after the main prop of his unbelief. He an-
swered that he had read a statement in a respectable^
print, which seemed to him strong indeed, against the

OF IN'FIDELITT. 27

common faith. It was, that at a given spot in Europe,
bones had been found under a rock six hundred feet in
depth. He said the Mosaic account allowed the world
a youthful date : but that to him it was utterly incred-
ible that a sheet of rock could be formed and grow
above these bones, six hundred feet thick, within the
space of five thousand years ! After a class of facts con-
nected with such subterranean discoveries, he did not
seem to have enquired. It is a fact, that God's record
speaks of the fountains of the great deep having been
broken up. It is a fact, that if those waters were ever
called to the surface, so as to cover our highest moun-
tains, they retired again, for they are not there now.
It is a fact, that the billows of a sinking ocean would be
strong enough to carry bones, or more massy bodies,
under the largest rocks, and into the deepest caverns of
the earth ; and the turmoil of the mighty deep could
Bweep hills of clay or sand upon that which was once ex-
posed. It is as hard to believe that bones remained un-
decayed during the growth of six hundred feet of rock
above them, as it is to suppose that a rushing stream car-
ried them far along into a rocky cave. If this learned
man were asked to account for the forests which were
found with an hundred feet of earth heaped over them ;
or how it is, that all really learned chemists and geolo-
gists agree, that the present surface of the earth is a
young surface, he did not seem to have thought on such
facts. If asked concerning extracts from Berosus the
Chaldean ; Nicolaus of Damascus ; Manetho the Egyp-
tian, or others : what they may have said of the ruins
of a great ship, in their day remaining in the moun-
tains of Armenia, he did not appear to have read, or to
have noticed points of this nature. Whether any an^^

2^ CAUSE AND CURE

cient author mentioned the remains of this vessel as
covered with pitch, which the natives used as a charm
against disease, stating that a man once landed there
when the world was covered with water — why a vil-
lage at the foot of mount Ararat, should always have
borne a name which signifies the city of the descent, or
of a thousand incidents of this nature, he seemed never
to have enquired. He knew nothing of historic frag-
ments of this kind ; but that bones had been found deep
under a rock, and that therefore the Bible was not to
be obeyed, he seemed to conclude readily, and to re-
main confident.

That men love darkness rather than light, will be
exhibited in another form, and by a different process,
in the following chapters.

CHAPTER VL

SCOFFERS SHALL COME.

** Knowing this, that there shall come ia the last days scoffers',
saying, where is the promise of his coming '?" 2 Pet. 3 : 3-&,

In the preceding chapters, some objections often
urged against Revelation, have been noticed. They
are certainly characterized by imbecility. It is
more than probable that the youthful reader is
ready to exclaim, — " These are not my objec-
tions: my difficulties are of another kindj and
remain unanswered in all the productions I have
ever read in favour of Christianity." And they are
likely to remain unanswered, unless some author
should be able to wT-ite a book as extensive as all
the volumes contained in a well-filled library. There

OF INFIDELITY. 29

are many faces belonging to the inhabitants of earth,
now alive, but no two of them are just the same. So it is
with the unending difficulties and objections in the minds
of those who lean towards error, rather than the light of
the sacred volume. We might remind any one reader,
that we do not know what his particular objections are,
therefore cannot answer, unless we could take up the mil-
lions of cavils on the surface of the ocean of darkness.
If your difficulties could be known, they would resemble
&uch as have been noticed and met by many authors.
Some additional examples will be given, as we attempt
fairly to hold up to view the general principle, or the
cause of unbelief, viz — wilful ig7ioranc€* But before we
proceed, it will be necessary to guard by preliminaries
against mistake.

Many are ready to suppose, that the wiltully ignorant
have no desire for knowledge. This is a misunderstand-
ing, against which we should be well guarded. The boy
at college, who has passed off his weeks of study in idle-
ness and frivolous amusement, as the day of public ex-
amination approaches, has a very strong desire to know
as much as his classmates. He is still censured as itiL
fully ignorant. The careless, loitering, and work-hating
apprentice may have a desire for knowledge and skill in
the business of his employer jj^et his deficiencies are pun-
ifehed as wilful ignorance. Many unbelievers desii^
knowledge on the great subject, but they never undergo
the labour of research. We suppose that of all the
scoffers who were to come in the last days, and who were
to be wilfully ignorant, there is scarcely one but would
be willing to receive historic knowledge at least, piovi-
ded an angel could just grasp it in his hand, and throw it
into his brain, without any exertion on his part. But the

30 CAUSE AND CURE

toil of research he never encounters. He may snatch at
some plausible objection to truth, as he hears it repeated ;
but to impartial investigation he is an utter stranger.
As for those who think they have investigated very labo-
riously, but who have not investigated at all, we will
notice them in considering another part of this subject.
The millions of scoffers who have come, and who now
live, are ignorant of Bible facts and Bible language.
The profound and the unlettered ; the wealthy and the
indigent ; the talented and the stupid, are ignorant of
Bible facts and Bible language! To some, this may
sound strange, but it is not hard to prove. The matter
may be easily tested. The scoffers live now ; and you
may approach and converse with them. During a ten
year's search, you are not likely to find one exception to
the general statement. There was one who tried this for
eighteen years, to see if he could meet with any one who
cast away the Bible, and who was at the same time ac-
quainted with its contents, and with the ancient litera-
ture connected with the Bible. He found some who at
first declared themselves acquainted with the subject,
but really were not. After asking them, in an affection-
ate manner, a few questions, they generally confessed
that their knowledge did not extend far. But this fact
can be seen more clearly whilst looking at examples of
wilful ignorance.

OF INFIDELITY. 9|

CHAPTER YII.

fiCOFFEIiS ARE UNACQUAINTED WITH THE FACTS OF

THE BIBLE.

Examples. — Those who have "come scoffing" in the
present age, are utterly unacquainted with Bible facts
and Bible language. We first notice 'Qihla facts. In
exhibiting such cases, we are like the man who stands
by an immense magazine of wheat. He may take a
handful and hold it out to view ; but he cannot exhibit
each grain in the mass to the eye of any purchaser. It
woidd be a task endless and painful.

Item I. — In the second and third chapters of Revela-
tion may be found the letters written by St. John, at
the direction of Jesus Christ, to seven Churches, situa-
ted in that part of the world which we call Asia Minor.
To each Church was sent a different message, a differ-
ent threatening, or a difTerent promise. These pro-
phetic declarations were long in fulfilling, but have all
come to pass. It is common with the totally uninform-
ed in chronology to say, when prophecy is named,
" Perhaps this was written after the event came to
pass." For the sake of such, it is here remarked,
that the event about to be noticed, occurred more than
nine centuries after the book of Revelation was much
written against by haters of the Gospel, and defended
by lovers of the truth. Inasmuch as a book is written
before its contents are greatly controverted, even the
most unlettered will be able to understand dates in this
case ; and will be satisfied, after nine hundred years of
discussion, that the book was in existence. For the

821 CAUSE AND CURE

sake of those who may fear Christian partiality, when
we come to speak of the fulfilment of these seven mes-
sages, we will quote mostly from infidel authority.
They will scarcely suspect an undue favour toward the
sacred volume, in those who have hated its name, writ-
ten against its authority, and mocked at its doctrines.
To the Church of Ephesus, the Redeemer ordered John
to write : " Remember, therefore, from whence thou art
fallen, and repent, and do the first works; or else I will
come unto thee quickly, and will remove thy Candle-
stick out of its place, except thoa repent."

The author of the Decline and Fall of the Roman
Empire, (Gibbon,) one of the most accomplished, un-
relenting haters of the Bible, that ever spent half a life-
time in writing against it, says : " In the loss of Ephesus,
the Christians deplored the fall of the first Angel, and
the extinction of the first Candle-stick of the Revela-
tion." He tells us this was accomplished by the Ot-
tomans, A. D. 1312. In Ephesus, at the present day,
there are none who even bear the Christian name ; so
completely is the Candle-stick removed.

To the Angel of the Church, in Philadelphia, John
was commanded to write: " Because thou hast kept the
word of my patience, I also will keep thee from the hour
of temptation, which shall come upon all the world, to
try them that dwell upon the earth." It was, indeed,
an hour of trial to all the Churches, when the Mahome-
tan, with his naked sword, gave the member choice to
receive the Koran for his Bible, and Mahomet for his
Prophet, or to see his sons and daughters go into servi-
tude, his dwelling blaze, and to suflTer his blood to stain
his own hearth. From this temptation, it was especial-
ly improbable that Philadelphia would be saved. This

or INFIDELITY. 33

wc may learn fixjm the '?nguage of the same unbcliov-
inc^ author, who seemed ahnost startled himself at what
tie was compelled to record. Hear him speak, " Phila-
delphia alone has been saved, by prophecy^-or cour-
age. At a distance from the sea, forgotten by the Em-
perors, encompassed on ail sides by the Turks, her val-
liant sons defended their religion and freedom, above
fourscore years, and at length capitulated with the proud-
est of the Ottomans* Philadelphia is still erect ; a co-
lumn in a scene of ruins*" We have reason to hope that
God has had new-born souls there in every age. **

To the Laodicean Church the Saviour wrote : " Because
Ihou art lukewarm, and neither cold nor hot, I will
spew thee out of my moulh.^^ It seems to us, that words
could not be placed on paper expressing a more deep
and decisive abhorrence. What are the words the
Infidel Historian, has chosen ? He says, ** The Circus
and three stately Theatres, at Laodicea, are now peo-
pled by wohes and foxes.'''

The Church at Smyrna, next claims oyr notice. In
the sacred volume we find the Lord repeatedly telling his
servants, that a dav should stand fbr a vear, in the oc-
currence then foretold. Tliis may be more fully con-
sidered, when we come to mention the subject of pro-
phecy. That the ten years persecution, during which
the Church at Smyrna suffered, under the reign of Do-
mitian, \vas a cruel and a bloody one, perhaps no one
has ever questioned, and we need not pause here to
quote history for its proof. The Lord had, long before-
hand, commanded an Apostle to tell them, by letter :
" Behold, the Devil shall cast some of you into prison,
that ye may be tried, and ye shall have tribulation icn

days : be thou faithfal unto death, and I will give thee

2*

34 CAUSE AND CURE

a crown of life," &;c. &c. A minister of the Gospel
once felt a desire, and sought an opportunity to con-
verse with a number of rejecters of Christianity, who
possessed talents and literature. Between him and
Bome of these, a friendly intimacy existed ; some of
them were admired by their countrymen, and known to
the nation by their political eminence. He felt pres-
eingly solicitous to make inquiries, such as the follow-
ing : " Do you never find your curiosity at least, some-
what awakened, whilst reading the letters to the seven
churches of Asia ? Suppose it had been of Philadel-
phia, that the historian had said, with truth, ' it is in-
habited by wolves and foxes V or suppose it had been
concerning Sardis, that the Redeemer's promise of sal-
vation from the hour of trial, was penned ? How tri-
umphantly would the event have been noticed by the
opposers of Holy Writ ! Suppose the Saviour had
said of Philadelphia, ' I will spue thee out of my mouth /'
Suppose that Gospel light had still shone at Ephesus,
even faintly, showing that the candle-stick had not been
removed ? Suppose no marked distress, of ten years con-
tinuance, had ever prevailed at Smyrna ? Or, suppose
some comforting promise had been recorded concerning
Laodicea ? Vary either the history as it transpired, or
the message which was sent, in any one out of a hun-
dred ways, and what would have been the result ?"

The inquirer found that they did not know particular-
ly what the Lord had written to any one of those Church-
es. They had either not noticed, or they had certainly
not remembered what had been the precise fate of Ephe-
sus, Sardis, or Laodicea. With the long drawn train of
Bible facts, as numerous as the pages of that singular
book, they were entirely unacquainted. Let no one sup-

OF INFIDELITY. 35

pose that these items are here presented as the evidences
of Christianity : by no means. They do, we believe,
possess much interest, but the foundation is broader
than these can make it. A few, out of the wide multi-
tude, are here called to view, merely to show the wilful
ignorance so strangely belonging to those who speak

against light.

CHAPTER VIII.

THE SIJEJECT CONTIxrEC.

Item ii. — A man who was an able Senator, in Con-
gress, from a State where talents was not scarce, once
said to a Christian friend, " I have heard the prophecy
concerning the destruction of Babylon^ mentioned as
evidence that the v»'ritersaw^ into futurity. Vv^ith me
it weighs nothing. Any one might guess that a proud
city would come to ruin ; and the common tendency of
things to revolution, might bring it to pass. It requires
no inspiration to fbretel the decay of perishing tilings."
His friend discovered that some things he did know
and remember with readiness, but that of other very ma-
ny and very obvious facts, he was totally uninformed.
He understood w^th alacrity, and he was correct in his
doctrine, that if the overthrow of Babylon had been all
that the Prophet foretold, that alone would have been
no certain evidence that his pen was guided by a supe-
rior hand. But on the difference between a prediction,
with specifications, and one without them, he appeared
never to have meditated. The difference between a pro-
phecy, (like the heathen oracles,) where one naked
event is declared, without any of the particulars, and a
circumstantial prediction, where the items of time, or

36 CAUSE AND CURE

manner are all related, must be attentively noticed by us,
or our judgment, in such cases, will be vague and in-
fantile. If you foretel the death of an individual, time
will accomplish it, though you have no prophetic gift ;
but if you venture to add as many as three uncertain
particulars, your reputation as a secr^ is instantly in jeo-
pardy. Name the death of the man, and say, that it
will take place by apoplexy, on Thursday of the next
week, and you are likely to fail in all the particulars ;
whilst you are an impostor, should you mistake only
in one. Take a thousand men, and it is not to be ex-
pected that any one of them will die just at that day,
at a given hour, and with that disease. How much
more difficult to sustain your pretensions to prophetic
gifts, if three more specifications are added. Suppose
these to be improbable particulars, and how much is the
difficulty increased !

That which distinguishes the prophecies of the Bible
from all heathen, or all pretended predictions, of every
age, is simply that the former have not merely three
specifications, or six particulars, but often very many,
and many of these too altogether unlikely ever to
come to pass, in the view and judgment of human wis-
dom. The prophecy, named by the eminent statesman,
mentioned above, has connected with it more than twice
six of these items or particulars, many of them totally
improbable, according to man's common expectation of
things. Before we notice these, or look carefully at
the prophecy, we must mention an evasion, which
does not belong to the learned unbeliever of the present
day; but it is common with those who do not read.
The better informed will excuse us for explaining to the
youthful and the unlettered, that which is already known

OF INFIDELITY. ^

to others. It is concerning the old and common refuo-e
from truth, we now write. " The prophecies (say those
who are afraid to beheve) may have been written after
the events mentioned, transpired." This shall be no
difficulty between us, at the present time, for we will
present no prediction which did not have all, or a great-
er part of its fulfilment, many generations after the time,
when unbelievers say it was in existence. If we go
according to infidel authority, the young skeptic will
have no unwillingness to receive the account from his
own party, and from leaders on his side of the question.
There are many ways in which the date of a prophecy
may be fairly proved and established ; but we at pres-
ent will take the shorter course of quoting no prediction,
which did not come to pass many years and centuries
after the time fixed for its origin, by the most noted and
learned opposers. For example, the great hater ot
Christianity, Porphyry, was perhaps the first who ever
used this objection. Some prophecies of the Old Tes-
tament were so plain, and seemed to give him so much
distress, that he gave it as his opinion, that the book of
prophecy must have been written subsequently to their
fulfilment. He quoted from the Greek translation,
so well known under the name of the Septuagint ; the
same translation used by the Saviour and his Apostles ;
the same which was made for, and formed a part of the
Alexandrian Library. If you allow this no greater
age than the time when the learned unbeliever wrote
against it, this will suffice for the present. Porphyry
has been dead fifteen hundred years. And the prophetic
events we are about to state, came to pass from three to
seven, nine, and eleven, hundred years after his death.
Or again ; concerning the common Greek version of the

58 CAUSE AND CURB

Old Testament, the famous Gibbon says, scoffingly
and deridinglV) that the Egyptian king gathered it from
the villages of Jiidca. But the king of Egypt, of whom
he speaks, lived three hundred years before the Saviour
was crucified. Then, if you do not fear to receive the
account from this champion in unbelief; if you do not
fear he was too partial to the Bible, the events we are
now about to call to view, occurred from three to seven,
nine, eleven, or twenty-one hundred years after the
Old Testament was translated into Greek. We can only
say to the young reader, with an immortal soul, that if
no more could be said on this point than even the little
we have now told you, we think you might doubt the se-
curity of 5^our refuge. But if you are determined to seek
a flimsy hiding place, where even the infidel arrows will
pierce you, then you must go there, and there remain.

The first prophecy noticed shall be that which was
cited by the able politician, to show that little was prov-
ed by its alleged fulfilment, viz : the fall of ancient
Babylon. Here the reader is invited to turn to differ-
ent books of the Old Testament, and there note how the
event was mentioned by different prophets. The name
of the General who should lead the army, (150 years be-
fore his birth,) the manner of the assault, the condition
and conduct of the besieged, where the victors were to
find the treasures, &c. are all declared. But at pres-
ent, it is our plan to hold up to view, only that part of
these predictions which has come to pass since the Old
Testament was translated into the Greek language.

Isaiah, Chapter xiii. — " It shall never be inhabited,
neither shall it be dwelt in from generation to generation,
neither shall the Arabian pitch tent there, neither shall
the shepherds make their fold there ; but wild beasts of

OF INFIDELITY. 39

the desert shall lie there, and their houses shall be full
of doleful creatures ; and owls shall dwell there, satyrs
shall dance there, and the wild beasts of the islands shall
cr)^ in their desolate houses, and dragons in their pleas-
ant palaces," &;c.

1. Let it be noted that it was very unlikely that this
particular kind of desolation should have happened to
any city. We should never conjecture concerning
London or Paris, (should these cities come to ruin,) that
they would be deserted by man, whilst lofty palaces or
stately dwellings were there, inviting the houseless wan-
derer at least under their friendly shelter. Centuries
rolled by after these threatenings were written. Baby-
lon received another and another overthrow. Still these
did not unpeople her streets. After a time, history in-
forms us, Seleucia and Ctesiphon were built : the luxu-
rious and sensual nobles of Babylon must follow their
monarch and his court : they left their palaces, and their
splendid abodes were deserted in a singular and unex-
ampled manner. The servants and the dependants of
these wealthy sons of revelry and authority, followed their
lords to gaze at or participate in their feasting. Those
who lived by selling their merchandise to the opulent,
followed ; and the streets were in fact abandoned to un-
broken silence.

2. Must it follow of course that the ferocious beasts of
the islands shall inhabit dwellings, more splendid in some
rcpects than any we have ever seen ? By no means.
This was not the natural result ; for still enough of the
indigent remained to rule the brutal creation that have
not reason for their guide. But continue to watch the
progress of events. The Lord has spoken, and shall he
fail to make it good ? After a time a despotic potentate

40 CAUSE AND CUHE

craves a more splendid hunting-ground : he repairs the
wall of the ancient city and makes it the area of his
chase. Their houses are then full of doleful creatures ;
owls dwell there, and dragons in their pleasant palaces.
8. But it was not to be expected that these houses
could stand always, and they did not. It was not to be ex-
pected that Babylon could continue always the hunting-
ground of a king, and it did not. Babylon had stood
on a fertile and extensive plain. Will not the shepherd
drive his flock wherever vegetation springs to sustain
them, if man's dominion does not forbid him ? Assuredly
he will, if God has not said nay. But when the tower-
inff edifices of brick had fallen in, the under cellars
and vaults afforded such dens and lairs for tigers,
wolves, lions, and hyenas, that travellers inform us it
was too hazardous for the approach of a shepherd and
his flock.

4. But the Arabians move in bands ; they delight to
wield the javelin ; they tremble not at the lion's growl.
The Arab will surely pitch his tent there, as he tra-
verses all the deserts of the eastern continent. And he
would have done so in defiance of the most ferocious of
the forest tribes ; but under the extended and unparallel-
ed rubbish of that spot, denounced of heaven, were con-
cealed scorpions, serpents, and reptiles, so numerous,
and of fangs so envenomed and deadly, that no one could
close his eyes in safety under the shelter of his friendly
tent.

5. But time will obliterate these dens and hiding
places ; these heaps will dissolve and this rubbish will
decay. Babylon was in the midst of a rich plain that
could not be washed like the hills of Palestine into nudity
and barrenness. Will it not be repeopled ? Who shall '

OF INFIDELITY. 41

venture to say "it shall never be inhabited from genera-
tion to generation ?" Answer — God. He said so, and
so it has been,

6. But the Bible goes on to say that it should be in-
habited by the bittern, a water- fowl ; nay, the book de-
clares that it should become pools of water. When did
this happen ? Answer — In comparatively modern days.
Some singularly spontaneous obstruction of the Eu-
phrates caused its overflowing, and travellers tell us that
two-thirds or more of Babylon is now " pools of water
for the bittern to cry in." ^

We have not exhibited half the items of history fore-
told concerning Babylon ; but we have noticed enough
to remind us of the difference between a vague predic-
tion and a prophecy whose particulars are minutely
mentioned. The man of great mind, and in other re-
spects extensive information, who spake against this
prophecy, had acquainted himself with none of these
particulars, nor with any of a similar character abound,
ing in the book of God ; he only knew enough to make
him doubt, to raise difficulties in his mind. Thus far
his religious information extended, and no further. This
IS unquestionably the fact with many of the ora-
tors, statesmen, and leading characters of the present
day. They have been pressingly engaged in their
worldly pursuits. It seemed to them as though they had
no time for such research. They indeed had but httle
love for this kind of labour ; but of this last truth, per-
haps they are unconscious. Yet many, it is to be feared,
are influenced by them, as was a female of the state of
Tennessee. Her husband kept a public house of much
resort. Her friends were much surprisd to hear her
avow that she had cast away the Bible. When asked

42 CAUSE AND CURB

her reasons, she said that those of the brightest minds
and highest attainments the land contained, spoke even
deridingly of it as they sat at her table. She considered
them much abler to judge in su'jh cases than she was,
and refused all further love or reverence for the Man of
Gethsemane ! We quit for a time the history of Baby-
Ion, but v/e have not done with it. We must proceed to
notice other cities and their fate, and then to call these
different cases up severally, as so many steps by which
we ascend to the summit of an interesting consideration.

CHAPTER IX.

THE SUBJECT CONTINUED.

Ite3I III. — The city of Tyre. — If the reader will con-
sult the prophets of the Old Testament, he will find the
overthrow of this city foretold, the manner of the siege,
the name of the conqueror, the number of years before
it should resume its former splendor, and its second fall.
But these things we will not dwell upon ; we attend to
those particulars which belong to more modern times,
or which took place as it were but yesterday.

1. When a city subsisting by commerce is overthrown,
if the many streams of her lucrative trade shall cause a
speedy elevation to more than ancient magnificence, the
mind of calculating shrewdness might conjecture that if
spoiled again, the winds of traffic might blow wealth and
power once more into her ports. The ships of Tyre
floated over the seas, and her second growth almost re-
(sembled magic. The Lord said she should be destroyed

OF 1>TIDELITY. 43

and never built again. Two thousand years are
passed, but the riches and splendor of Tyre are no
more.

2. The Lord ordered Ezekiel to say, " I will
scrape her dust from off her, and make her like the
top of a rock." In the siege of Tyre by Alexander
the Great — it having been rebuilt on an island a
half mile from the shore, and surrounded by a wall
one hundred and fifty feet in height — " a mound was
formed from the continent to the island, and the
ruins of old Tyre afforded ready materials for the
purpose. The soil and rubbish were gathered and
heaped ; and the mighty conqueror, who afterwards
failed in raising again any of the ruins of Babylon,
cast those of Tyre into the sea, and scraped her
very dust from off her."

3. It was declared by the prophet, more than
twenty-three centuries since, " It shall be a place
for the spreading of nets in the midst of the sea."
Should the desolation be as complete as that of
Babylon, who shall carry their nets there to dry
them 1 " The whole village of Tyre," said Volney
in his Ruins, " contains only fifty or sixty poor fa-
milies, who live obscurely on the produce of their
little ground, and a trifling fishery f and Bruce
describes Tyre as " a rock whereon fishers dry
their nets."

We ask the reader once more to treasure up
these facts until we shall have mentioned others,
so as at last to bring them all into one view.

44* CAUSE AND CURE

CHAPTER X.

THE SUBJECT CONTINUED.

Item iv. — Damascus — " It shall be a ruinous heap."
Damascus has not been blotted out, so that no one
dwells there ; it is not a naked rock j it is not pools
of water ; it is not peopled by wolves and foxes.
This is not the way in which Damascus is men-
tioned in the Book of books. But it has been ra-
vaofed and desolated ao^ain and aorain. It was reduc-
ed by Alexander; by the Romans; and especially
by the Saracens in the year 713, who "miserably
devastated it ;" and by Tamerlane in 1396, who
*' put its inhabitants to the sword without mercy.'*
It has been made " a ruinous heap ;" and still exists
— " the external appearance of most of the build-
ings being very mean — of some exceedingly so —
while many of them are very elegant within."

For several chapters we have been preparing to ex-
hibit the truth that scoffers of the later days are unac-
quainted with Bible facts. We are now almost ready
to make the application.

If you will go to any number of judges, legislators,
physicians, counsellors, &;c. &;c., who speak against the
saci*ed book, and ask them some such questions as we
are about to specify, you *^vill be able at once to under-
stand the strange assertion, that the learned are included
in the class of the wilfully ignorant.

Wo will here ask the reader some questions, such as
he may ask any who now live, and who now deride the
Bible.

Questions. — The Hebrew prophets were ordered to
utter their denunciations against all the nations round

OF I^^IDELITY. 45

about for their wickedness. They spake of their hills,
rivers, villages, cities and governments. If these pro-
phets only conjectured or guessed that the events they
foretold might or would come to pass, then may we not
ask, with some degree of wonder at least, Suppose it
had been said of some other city beside Babylon, that it
shoidd become pools of water and never more inhabited ?
May not our curiosity be somewhat excited when we
notice, that of the thousand proud and wicked cities
around, the prophet did not happen to write these things
of any, Babylon excepted ? And had they been written
of any other one city, town or village, that was or has
been upon the face of the earth, we know of none where
their truth could be seen. These, and the other particu-
lars we have noticed, came to pass many centuries after
these books of prophecy were written, according to infi-
del authority, or after unbelievers wrote against them.
May we not inquire, with some degree of wonder,
Suppose sorne writer of the Old Testatnent had happened
to conjecture and tvrite concerning Damascus, Sidon,
Jerusalem, Jericho, Nineveh, or any city, town or village^
except Tyre, that the soil on which it stood should be
scraped away, and fishermen's nets rest upon its naked-
ness, who could point to its accomplishment ? On the
broad surface of the earth, or along the protracted
shores of the ocean, the prophet was surely fortunate, to
hit upon the only spot where these things did happen.
Long and dreadful calamities were threatened to Jerusa-
lem ; but suppose it had been said that owls and tigers
should inhabit pleasant palaces there, how many thou-
sands now would clap their hands, rejoicing that such a
conjecture was ever made. Suppose some one, two thou-
sand years ago, had ventured to guess that the time

46 CAUSE AND CURE

would come when a shepherd would be afraid to drive
his flock where Palmyra of the desert then stood, or
through Athens, Ephesus, or Rome ; name any spot you
please but one, and where would his reputation stand ?
An admirer of the Bible, who once sought, during
many years, an opportunity to converse on this subject
with those of cultivated minds ; asked questions re-
sembling those above, oftener than he can name or re-
member. He found that the reason they had not thought
with some degree of interest on some such Bible facts,
was, they did not hiow that such facts existed. They
could not think what God had said of Persia, Egypt, or
Syria — for, indeed,they did not know what he had said,
or that any thing was written about almost any nation
or city, that could be mentioned to them. Those of
them, who had read the Bible through, did not know that
the things we have named were in the Bible ! A thou-
sand similar facts were equally unknown to them. If
the learned unbeliever of the present day, is thus want-
ing in the ancient literature connected with the Bible,
it will not be hard to fancy the condition of the unedu-
cated scoffer. Thousands who range the streets of
our large cities, seem to be beyond remedy. Their fu-
rious hatred towards all that is meek or holy, prevents
their Hstening to expostulation ; and their ignorance
renders them incapable of weighing argument, on almost
any subject. Their confidence in their edifice, however,
would no doubt be much shaken, were it not that they
fancy that they have substantial support in their same-
ness of belief with the learned and the great. We were
to show that scoffers are wilfully ignorant of Bible
language ; but we must first devote a few more chapters
to facts. It is important that we should have a fair view

OF INFIDELITY. 47

of the fact that men have some fondness for darkness,
but none for Horht. This can be seen, if we show that
men will not inform themselves, even where they con-
demn. It is possible that some reader may be in the
state of mind in which was an old and wealthy mer.
chant, who fancied that he had fullv investigated the
matter. " I have (said he) heard these things spoken of
all my life ; I have looked through the Bible ; I have
thought on these things as I rode on my horse, as I lay
on my bed, as I stood behind my counter, and I cannot
believe, because I am unable to understand the subject.
!Many things in religion seem to contradict my plainest
reason."

Mark this case. The preceptive doctrines of Christi-
anity are plain enough for a child to understand, and
lovely enough to captivate all that is not enmity against
God. The old man was not attempting to obey any of
these ; he only had his eye directed toward that which
might appear difficult to him. So far as he could see,
he was not trying to perform ; but on more mysterious
points, spoke of an investigation, which was no inves-
tigation. We must illustrate this : Suppose there was
a ploughman, who had some strange dislike towards
the science of chemistry ; he professes to disbelieve
the whole of its facts and theories. Suppose he declares
that many doctrines of chemistry contradict his plain-
est common sense. He takes up a receipt for making
ink, and avers, that to speak of mingling several clear
white fluids together, and expecting black as the result,
contradicts his plainest reason.

Again, he says, that chemists speak of mingling two
cold substances until each shall become hot, without the
addition of a third ; but declares that this contradicts aU

4Q CAUSE AND CUKE

that is rational. He finally adds, that he can never
attempt to practice that which he cannot understand ;
that he has read of alkalis, caloric, affinities, &;c. until
all appears to him a mass of confusion, and a jargon of
nonsense. That he has thought on these things as he
rode on his horse, as he lay on his bed, and as he
ploughed in the field. And to crown all, chemists differ
amongst themselves !

At all this the philosopher would smile, and tell him,
that in order to practice the most useful part of chemis-
try, (making salt, washing clothes, or baking bread, &c.
&c.) it was not necessary he should understand all that
the Creator knows about it. He would tell this doubt-
er that he might easily try the matter, take different
substances, and do as directed, and he would soon know
the truth of thesS things experimentally. Finally, he
would tell him, that if he must search into deeper matters,
he must investigate in reality, that his much talked
of research, had left him ignorant still ; that this ig-
norance could be removed ; and that he certainly shoulc
not condemn, with a confident air, until it was removed
I. The doctrines of the Bible may be known, and their
usefulness tested practically. Experimental knowledge
is the safest and the best in the world. But if any are
resolved that they will have a different kind of evidence,
or none, let them see that their wilful ignorance is re-
moved, before they venture to decide for eternity.

OF INFIDELITV. 49

CHAPTER XL

THE GREAT AND THE LEARNED DO NOT ACQUAINT
THEMSELVES WITH BIBLE FACTS.

Item v. — Egypt — AH the early history of Egypt,
so impressively foretold by the prophets, we pass
over, and come at once down to the particulars that
are accomplishing a/f^rese/iz' — to those things which
have been fulfilling in all recent years, as well as in
ancient days. We may notice those predictions
concerning Egypt, which the reader, whether young
or old, has lived to see fulfilled.

The words of Ezekiel : " And I will bring again the
captivity of Egypt, and I will cause them to return in-
to the land of Pathros, and they shall be there a bast
(Heb. low) kingdom. And it shall be the basest of the
kingdoms ; neither shall it exalt itseK any more above the
nations, for I will diminish them that they shall no more
rule over the nations. And I will make the rivers dry,
and sell the land into the hand of the wicked, and I will
make the land waste and all that is therein, by the hand
of strangers, I the Lord have spoken it, I will also de-
stroy their idols, and I will cause their images to cease
out of Noph, and there shall be no more a prince of the
land of Egypt:' Chapp. 29, 30.

We remark 1st. — It was very unlikely to human ap-
prehension that Egypt should be the lowest of kingdoms
always. Of all other nations, it was most unlikely that
Egypt should be depressed very long ; because her un-
paralleled fertility and consequent populousness,- pro-
mised a speedy recovery after a downfall. Shall that

3

60 CAUSE AND CURE

country, which was so long, so universally, and so just-
ly called the granary of the world, have any other than
a dense population ? And, if numerous, shall strength
be wanting to recover her freedom ? It was more im-
probable of Egypt, than of any other spot of earth, that
strangers should always rule and waste it, because of its
situation. The Mediterranean on one side, the Red Sea
on another, impassable deserts on another, promise great
defence. But the total inundation of the whole country
by the Nile, during a part of every year, (which the in-
habitants are prepared to meet, whilst an invading ar-
my never can be,) would surely aid even a weak people
to defend themselves. But the Lord said her exaltation
was ended, and that her future recovery was prohibited.
The Babylonians, then the Persians, next the Macedo-
nians, the Romans, the Saracens, the Mamelukes, and
finally the Turks, have protracted her subjugation and
her servitude down to the present day ! She has often
made the attempt, but never succeeded to free herself.
She has been under and always under, low and always
low. She has been kept the basest of kingdoms ; servile,
stupid, treacherous, cruel and base in character ! We
know of no part of the earth which has not governed it-
self, or been free some part of the last twenty. four hun-
dred years, except that part, which, from its location,
fertility, and internal resources, seemed most likely to
continue independent all the time ! We do not know
the otherwise considerable nation, which has been thus
debased for half that time, but tlie one seemingly of all
others most capable of self-defence.

2dly. — When Ezekiel lived, had we been there, and
about to invent a highly political or historic improbabili-
ty, could we have thought of a greater one, than to sup-

Of infidelity. 51

pose that the idols and images should cease out of
Egypt ? What ? Shall we conjecture this of those who
were so strangely prone to worship any thing but God ?
Serpents, unicorns, cattle, reptiles, no matter what it
was, they kneeled before it.

It was a strange prediction to speak of causing images
or idols to cease in a land where continued baseness is
to prevail ; because we spontaneously couple together
in our minds ignorance, images, filth, idols, and sen-
suality, t

0^ Images have long ceased there. Their idols hav(,
long since been destroyed. The Christian, (in name
only,) who lives there, and the Turk who rules there,
equally disdain to kneel before wood or stone, living ani-
mals, or painted statues !

3dly. — It was strikingly probable, from all former
history, and from all historic analogy, that Egypt
would, at some time, have a native ruler, even should
that ruler hold a borrowed or deputed authority. May
not one of her own sons sit a prince upon that throne,
although he may be a tributary prince ? May not her
native lords govern there, no matter how exorbitant
the tribute ?

C^ There has never been a prince of the land of
Egypt. Their rulers have been sent to them. Strangers
have sent their slaves to be governors of the land of
Egypt !

It has not been her own sons, who in the pride of
self-exaltation, have drained the treasures of Egypt.
It has always been by the hands of strangers that she
has been wasted.

Application. — If we inquire of the unbelievers who
live now, (not merely of the uncultivated, but of the most

52 CAUSE AND CURE ■

noted for talents and professional eminence,) whether
they have not been surprised on reflecting that these
things were said of one, nation only ; and that out of all
the nations of the earth, of one onhj they have hap-
pened to be true, and that for so many generations,
we find that they have never meditated on such points !
Of these, and of similar facts, almost countless in extent,
they know nothing, and they do not inquire. Yet
either openly or in heart, they are scoffers ! Men are
slow and backward to inform themselves of any thing
on the side of truth, (in matters of religion,) but slight
and superficial objections : weak but plausible theories
against the Bible, they learn speedily, they understand
instantly, and they remember always. It is supposed,
on good evidence, that no son of Adam ever was known
to forget an ingenious, and seemingly coiTCct argument
against Christianity, (once heard,) so long as he re-
tained his mind.

The conclusion is, that men love darkness rather
than light.

CHAPTER XII.

THE SUBJECT CONTINUED.

We might here cease to point at Bible facts, hoping
that even the few we have noticed might serve as sam-
ples from the mass ; but we feel inclined to give ano-
ther instance, to show that these facts abound all
through the New Testament, as well as the Old.

The Saviour^ s Prediction. — "And when ye shall see
Jerusalem compassed with armies, then know that the
desolation thereof is nigh. Then let them which .are
in Judea flee to the mountains, and let them which are

OF INFIDELITY. 53

m the midst of it, depart out ; and let not them that
are in the countries enter thereinto ; for these be the
davs of venfreance. ***•«=** And Jerusalem shall be
trodden down of the Gentiles, until the times of the
Gentiles shall be fulJUled.'' Luke, 21 : 20-24.

Observe, first — The time the Redeemer fixed and left
on record for his followers and children to depart from
that devoted city, was the time when it must seem to
them they could not get out of her. How were they to
escape after the invaders had surrounded them ? The
church in Jerusalem had increased sometimes as fast as
several thousand in a day. How were these families to
depart, when Jerusalem was compassed with armies ?
The sign named by the Saviour as the token of their
flight was of itself an impassable barrier in the way of
their travel. The incident which dictated their hasty
journey must necessarily hedge up their way. If the
reader wishes a particular recital of many striking in-
cidents let him turn to the cotemporary historian, (Jo-
sephus,) who was himself an actor in the military occur-
rences of the time. This much admired and much re-
spected writer does not seem to have known or to havo
remembered that the Saviour had said any thing of the
Roman eagle standinsj where ii ousjht not, or of Jerusa-
lem being compassed with armies. When this siege
did occur, he relates the circumstances truthfully, al-
though it is evident he did not know that they were ap-
pointed of heaven. The banner which the soldiers wor-
shipped, and which the prophet called the abomination
which maketh desolate, waved before the temple gates.
Josephus relates accurately the movements of the Ro-
man general (Cestius) on that occasion. He informs us,
that when he might have taken the city speedily, and

64 CAUSE AND CURE

with comparative ease, thus terminating the war at onee,
he led his army away. He retired " without Oiny just oc-
casion in the world.^^ Josephus seems to want words to
express his surprise at the conduct of this commander.
Perhaps Cestius scarcely knew himself why he thus act-
ed so much to the astonishment of beholders ; but had we
been there, knowing what we now know, we could have
told all spectators and historians, the reason why he
withdrew. God's people were in that city. His little
flock (little in comparison with the multitude of the un-
godly,) never noticed by the haughty of this world un-
less to deride or calumniate, are never forgotten by him.
They were to seek safety in the mountains ; they were to
have an opportunity to retire. To afford this, the Ro-
man legions must be taken to a proper distance. They
were thus conducted, and the followers of the Saviour
with their families did retire. The young reader is here
again reminded that we are not giving merely the
Christian account of these things. He may gather these
facts from the pens of ancient and modern unbelievers, if
he prefers their testimony. When those who had vocife-
rated " Crucify him, crucify him, his blood be upon us
and our children," were crucified themselves, with their
children, around the walls of their blazing city, nailed
many on the same cross, until there was no more space
on which to plant a cross, and no more wood of which to
make one ; when famine, gnawing unparalled famine,
ivas doing a work along those crowded streets, the bare
recital of which would cause the stupid, the callous, or
the cruel, to faint with sickening horror, there were no
Christians there ! They had gone to Pella. They had
watched for the Redeemer's token, and obeyed the sig-
nal. Those words spoken by the Man of Calvary, i^u

OP INFIDELITY. 65

heeded by the world then, unnoticed by after genera-
tions, and that scoffers of the present age scarcely know
are in the Bible, were the means of their salvation.
Let the reader bear these incidents in mind, until we
come to the application.

Observation second. — " And Jerusalem shall be trod-
den down of the Gentiles, until the times of the Gentiles
shall be fulfilled."

An inspired apostle, (Paul,) at the command of the
Holy Ghost, had given the church to understand (shall
we say fortunately or unfortunately) that i]\\s fulness of
the Gentiles was to synchronise with the conversion of
the Jews at a glorious period in the latter days. The
prophet Daniel, in the prediction quoted by our Lord,
lets us know that the desolations of Jerusalem were to
continue until the end of the struggle between Christ and
antichrist. The Saviour himself, in other discourses,
lets us know that these long desolations would not termi-
nate until the latter days. What an opportunity to de-
feat the declarations of the Messiah, and to show that
Jerusalem should not be trodden down of the Gentiles
through after ages. The Israelites have been rich
enough to build a score of temples, during any period of
their widest dispersion, or of their deepest, heaviest op-
pression. Notwithstanding the reiterated massacres,
the constant apostacies or lapses into heathenism, the
iminterrupted commingling with their oppressors, &c.
&c., there has been no portion from any one of the
eighteen centuries now gone by, during which there
might not have been counted two millions or three, (a
number sufficient to populate the hills and vales of Ca.
naan,) and zealous enough to venture almost any thing,
or to endure almost every thing, for the Zion of their

56 CAUSE AND CURE

songs. If some king of the earth, some sceptred poten-
tate, would only sanction or countenance their return,
what would they not perform ? The Lord allowed them
just such a man ; nay, a more powerful leader. One
who sat on Cesar's throne, who nodded and the nations
trembled. The emperor Julian was an accomplished
warrior. He ruled over the land shown to Abraham, and
ten times as much. He hated the Saviour as bitterly as
those who crucified him. He had been educated under
the sound of the gospel, and knew the words of Christ,
He was familiar with the writings of the evangelists.
He resolved that Jerusalem should be trodden under foot
of the Israelites,) instead of the Gentiles. The reader is
invited to examine the account of this as given by one
whose hatred of the gospel equalled that of Julian him-
self. The author of the Decline and Fall of the Roman
Empire was under the necessity of stating some facts
concerning this effort to defeat the words of Christ,made
by the mighty and the wise. At the invitation of the
emperor, the children of Judah assembled to rebuild
their temple and to claim the inheritance of their fathers.
Their enthusiasm was wonderful. Even their delicate
females were seen carrvina; off rubbish in their silver
veils. Their joyful companies laboured, cheered on by
the sound of instruments of music and animating voices.
But the emperor did not trust this undertaking to the
Israelites alone. Wealthy as they were, devoted as they
were, he resolved to make this matter more certain still.
He "could aid by his proclamations, his royal decrees, or
his treasures, but it was not a trifle he had at heart ; to
show the gazing earth that the Jewish worship should
be restored, where the Lord had said the Gentiles should
continue to tread, was no ordinary achievement. He

OF INFIDELITY. 57

went himseif to their aid with those cohorts and those
legions that had crossed rivers, hills, and deserts, that
had elevated or dethroned monarchs, and before whom
it was hard indeed to stand. Here then was to be a
trial of the strength of heaven and the strength of earth,
in determined contest and fairly balanced opposition.
Jews and Romans, Christians and heathens, gazed to
see whether the emperor could or could not go contrary
to the declaration uttered by the Man of sorrows, who
had not where to lay his head. The earthly potentate
was defeated. He abandoned the undertaking. This
fact, recorded by Christians and by infidels, would be
enough for our present purpose, were we to say nothing
concerning the means of his defeat. To show that Je-
rusalem has been still trodden down of the Gentiles is
mainly the point we have in view ; and it is all we shall
notice when we come to the application. But for the
purpose of exhibiting the way in which opposers uni-
formly narrate that which they dislike to pen, (we must
notice the strange want of fairness and of truth belong-
ing to unbelieving historians, leading them sometimes
to conceal, and sometimes to pervert,) we look for a
time at Gibbon's history of this event. He grants that
it was said the workmen were driven from their work
by a supernatural visitation ; that they were scorched
by fire again and again ; that an account of this public
and marvellous defeat was published the same year by
two individuals — but these individuals were Christians.
That their statement was neither denied by the empe-
ror or his friends, nor contradicted in any way, does not
seem to have weished much in his estimate of the sinoju-
lar occurrence. It is true that Gibbon speaks well of a
certain heathen writer, (AmmianusMarcellinus,) who

3*

58 CAUSE AND CURE

was the emperor's private secretary, and who became
his biographer. It is true he does not omit the fact that
Ammianus records this incident^ he even gives the words
of this author (who knew as much of the defeat and the
cause of it as did the emperor himself,) but they are
placed below in a note, which many may overlook, and
in Latin, so that many others may not understand, if
the sentence is seen. The import of the words is that
horrible balls of jire, breaking out from the ground^
drove the scorched and blasted workmen to a distance,
and the persevering element continued to maintain its
ground until they were compelled to desists If the his-
torian had translated the words of Marcellinus, or
placed them on the page along with his other quotations
or assertions, telling us, that although this reputable hea-
then author was a spectator of these things, and was re-
cording his own failure along with that of his master,
still he (Gibbon) did not credit the recital, there would
have been nothing unfair in the transaction. We should
say, in all love and candour, let each one judge for him-
self; but partial information afforded, or facts half hid,
in these cases, certainly evince a repugnance to the unob-
structed ray of light. It is not our object here to inquire
how much credulity they must possess who can believe
that no one was found to contradict these statements of
pagans and Christians, out of all the Jewish nation, and
out of all the Roman army, or from the ranks of the ad-
mirers or flatterers of royalty. A sermon which was
preached within that generation is still extant, addressed
to the Israelites as a persuasive, leading them to obey
the gospel ; they were reminded of this noted overthrow,
and invited to go and look again at the materials and
other tokens of their rebuke from heaven whilst endeav.

OF INFIDELITY. 69

curing to go contrary to the purpose of the Maker of
worlds. We might pause and inquire how strange that
any one wishing them to embrace Christianity, should
remind them of that which they had never known, and
speak to them of wonders which they had never wit-
nessed, as though these marvels were fresh in their re-
collection ; but these are not the points before us. The
certainties alone are enough for our purpose. We
know that Jerusalem has been trodden down of the
Gentiles seventeen hundred years. We know that the
Jewish worship was not restored, and that if a wealthy
and enthusiastic people, aided by an emperor and his
army, were not enough to build another temple, then
nothing ever could accomplish it.
' Applicatio?i. — Should the reader desire to ascertain
whether those who scoff at Holy Writ, do not occasion,
ally have their curiosity at least awakened by such
incidents as those above named, so far as to lead them
on toward further inquiry ; he may soon bring the mat-
ter to a fair trial by asking such questions as the author
has often asked. Inquire the reason why the Christians
left the city, and were not involved in ruin and misery,
such as the world had never seen before ? Had they
more political sagacity than their countrymen ? Or
why did not some fifty or a hundred thousand of the
more prudent Jev/s retire to Pella, and share the safety
which the Christian there enjoyed ? Or, if the Church
had been watching for the token, and obeyed the signal
of the Redeemer, did he only conjecture the sign, or
was he Lord of armies ? How did he know that the
dispersion would continue, and that Jerusalem would
never recover her Mosaic forms of worship! &c.
Those who make such inquiries of such as reject the

60 CAUSE AND CURE

gospel, at the present day, find with striking uniformity,
that they do not remember, or they never knew accu-
rately, what Christ had said of that people and that
place. They are not informed as it regards Julian's
ability, or his wish to disprove the prophecy j what un-
believing historians have acknowledgd on these points ;
what were the suffering, of those who killed the pro-
phets and stoned the apostles, or indeed of any other
fact or facts of this kind. It is only some hearsay dif-
ficulty, some seeming contradiction, or some objection
of their own against the Book of inspiration, which
seizes and retains their thoughts when the subject of
inspiration is mentioned.

There is another branch of wilful ignorance, which
must not be passed by without notice, but at present we
are otherwise employed.

Scoffers of the present day, are unacquainted with
all those facts of historic authority, which have a
secondary connection with the holy page ; but for the
present, we must show what we mean by saying they
are ignorant of Bible language.

CHAPTER XIII.

SCOFFERS OF THE LAST DAYS ARE WILFULLY IGNORANT
OF BIBLE LANGUAGE.

An old man of Kentucky became rich, and mocked at
God. He became more and more bitter, just as fast and
in proportion as his kind Saviour heaped the blessings,
comforts, and luxuries of life around him. He took up
the Bible and read the following passage, or one like it :

OF INFIDELITY. 61

Isaiah, xlvi. 1, 2, — " Bel boweth down, Nebo stoopeth ;
their idols were upon the beasts, and upon the cattle :
your carriages were heavy loaden ; they are a burden to
the weary beast ; they stoop ; they bow down together ;
they could not deliver the burden, but themselves are
gone into captivity-"

" Here, (exclaimed the old man, with more than
anger depicted in his face,) here is the jargon which no
one can understand ; wliicli I am required to believe ;
an unmeaning jargon."

Reader, notice what that old man might have known,
if he had read one fiftieth part as much Bible history,
as he had read of political disputes in his newspapers.
Notice what he might have felt, whilst reading those
verses, had he been humble enough to seek after
knowledge ; had he even patiently conversed with such
of the pious as wished to speak with him on the great
concern. He might have noticed that in the Sacred
book, God, by the mouth of his prophets, spake in the
past tense of future events, — that which he determined
should take place, was as certain as that which had
already transpired. The old man might have reflected,
that when Isaiah spoke thus of Bel and Nebo, the
kneeling millions prostrate before those idols pained the
hearts of God's people. The desolations of Zion, the
subjugation and dispersion of the worshippers of the
true God, made his prophets mourn. How his servants
would watch and wait to see the salvation of Israel, as
connected with the fall of Bel and Nebo. That old man
might have learned from common history, that those
gold and silver images were broken down under the
hammer, placed on mules and oxen, and whilst driving

62 CAUSE AND CtJRE

to distant Media, the cattle were oppressed with ilie
zceariso?ne load.

The friends of God then, and the Church ever since,
whilst reading that passage, are cheered with the re-
collection that the Lord of glory performs invariably
his promises of succour and deliverance. Their souls
are fed with the glorious fact, that as he did not forget
to fulfil his words of promise then, so he never will in
future. The enemies of God might be reminded, (if
they would receive instruction,) of the awful truth that
his holy denunciations will also be verified. The passage
is of course unmeaning to those who know nothing ;
but shall God be answerable for the wilful ignorance of
man ] Those verses are full of comfort, sublimity, and
heavenly glory to the pious, who have sought after
knowledge. The boasting worm, who chooses to keep
himself in utter ignorance, cannot of course understand
this or any other passage, which pictures ancient oc-
currences ; but the blindness is in his own dark mind.

It is in this way that the educated and the brilliant
in other things, have neglected every thing connected
with God's book ; they have inquired after knowledge
any where, or every where else, and much of the sacred
volume has no meaning to them.

CHAPTER XIV.

THE SUBJECT CONTINUED.

A MOCKER who was admired for his strength of intel-
lect, exclaimed, " What unmeaning nonsense," after
reading either the following passage, or one like it ;

or INFIDELITY. 68

Nahum, Chapter ii. " They shall justle one against ano.
ther, in the broad ways : he shall recount his worthies :
they stumble in their walks ; they shall make haste to
the wall thereof, and the defence shall be prepared ; the
gates of the rivers shall he opened, and the palace shall
he dissolved.^^

Suppose this scoffer had condescended to inquire.
He might have read this chapter with tears of wonder
and of joy.

Before the invention of cannon, the walls of Nineveh,
so famous for their height and their width, were trusted
in as impregnable by those proud enemies of Jehovah's
people. Perhaps to many of them, the opening of the
gates of the rivers, was as unintelligible as it is now to
modern mockers ; but the Lord taught them its import
with fearful accuracy. Ancient history informs us that
during the siege, in after days, there arose one inunda-
tion of the Tigris ; unparallelled, as far as we can learn,
in previous ages, or in succeeding centuries. It swept
down that boasted wall, on the top of which three char-
iots used to drive abreast, by furlongs. Through these
awful gates the river entered and melted down their pal-
aces, and their piles of bricks, showing to them and to
us, that God's word, however strange and unlikely, will
always be fulfilled ! If man keeps himself in such igno-
rance, that he cannot understand, or be profited by these
glorious flashes of heavenly light who will finally bear
the shame ? The Book of Light, or the uninformed
mocker ? You may spread a table of pure and whole-
some food, which the perverted appetite of the sated
epicure will not receive, but his feelings of disgust do
not change the existing nature of those really desirable
viands. There is no passage, no fraction of a passaga

64 CAUSE AND CURE

within the covers of that blessed book, which is not rich
with treasures of instructive truth, or full of music and
of light ; but it is an old fact, that men may close their
eyes and stop their ears until they ciinnot judge of, or
even perceive sight or sound.

CHAPTER XV.

THE SUBJECT CONTINUED.

In how many instances every day does it happen, that
the Bible is cast av/ay with indignant scorn, after soma
one, wise in his own estimation, has read a sentence
resembling that which follows : Isaiah^ Ixiv. " Oh,
that thou wouldest rend the heavens, that thou wouldest
come down, that the mountains might flow down at
thy presence ; as when the melting fire burneth, the
fire causeth the waters to boil ; to make thy name known
to thine adversaries, that the nations may tremble at thy
presence."

If we were to address a scofier who says, " I cannot
understand this book," after reading such a page, we
might make to him two several statements :

1. Fellow-worm, if you will place yourself at the foot
of that volcanic precipice, at the time wnen the broad,
deep and dreadful torrent of melted ore flows down its
side, whilst the boiling ocean retires before this red tri-
butary ; if you will gaze at the electric flash, and hear
the subterranean thunder, you will confess, unless you
have stupified your soul with sin until you cannot feel,
that no spectacle toward which mortal eye could be di-
rected, is more calculated to awaken in us a recollection

OF INFIDELITY. 65

of the grandeur, the power, and the dreadfulness of the
awful One.

2. If you never have, like the prophet, felt so pained
by the wickedness, the blasphemy, ingratitude, and
daring insults of rebellious man, that you longed to see
them overawed and stilled into obedience, by some strik-
ing manifestation of Jehovah's power, it is because you
have no piety, and never felt any genuine filial gratitude
toward the Giver of all the mercies which sustain you ;
but you should not scorn those who have.

Oh, every line of that inspired page is sweet, or re-
proving, or grand, or instructive, or cheering ; but men
love darkness rather then light, and the learned are too
ignorant to understand the plainest words that ever were
written, provided tliose words come from heaven !

CHAPTER XVI.

THE SUBJECT CONTINUED.

« And the daughter of Zion is left as a lodge in a gar-
den of cucumbers."

There was a man who had read Xenophon and Lon-
ginus, Cicero, and the Latin poets. He was applauded
by his friends for what they called his mind. The pas-
sage quoted above, (and hundreds like it,) he said, ap-
peared to him not only unmeaning, but weak, puerile, and
inelegant. In process of time he was led by the notes of
modern travellers, (seemingly by accident,) to remember
that these little lodges are built for the habitation of one
watcher, to preserve from the ravages of birds, &;c.,
those oriental gardens. We are told that if we sail on

66 CAUSE AND CURE

the bosom of that gentle river, and look to the slope
where the quiet sunshine rests on those lonely and
solitary dwellings during the stillness of evening,
nothing on earth is more calculated to bring into
the bosom a feeling of desertion and desolation,
than this image from the prophet's pen, picturing
the decay of Jerusalem.

This self-important man afterwards confessed that
the deficiencies were in his own stupid soul, and that
the language of the Bible was indeed the style of
heaven.*

* Perhaps one confession ought to be made to the infidel
world. It is, that Christians should not be too loud in their
voice of condemnation, so long as they practise the same sin
which they reprove.

Christians believe that their heavenly Father has sent them
a long kind letter from heaven ; that they owe it to him to
read every line of it to their children, and make them acquaint-
ed with all interesting concomitant facts. For want of this
knowledge, many of the youth of our nation have grown up
scoffers. Rather than risk this, encounter any trouble and ex-
pense ; better have a professor at college for every book in the
Bible ; better recite a morning lesson on every line in the book ;
better endartger the loss of all other knowledge. How is the ac-
tual praxjtice of the church in these things 1 When the Chris-
tian parent places his son in the academy or college, does he
say to the teacher, " Whatever else you may omit, see that you
teach him the ancient literature connected with the Bible V
No, this is not his charge, this is not his expectation. He
knows that his son will be taught daily, laboriously, and inva-
riably, Virgil, Horace, and other heathen authors, containing
many most exceptionable passages. But if a college has a
rule that the Bible is to be part of the course, it is an unpopu-
lar rule, and often the teachers are themselves ignorant of
JBJble facts and Bible language. The haters of God have

OF INFIDELITY. 07

CHAPTER XVII.

MEN HAVE LOVED DARKNESS RATHER THAN LIGHT.

"We have endeavoured to hold up to view that strange
tendency and natural leaning towards falsehood (in
matters of religion) which we possess without being
aware of it. We will endeavour to illustrate this same
truth by another process. It should be presented in
another attitude. We think the weakness of props on
which opposers rest gives a full exhibition of this truth.
If men base a fabric of their eternal expectations on de-
caved weeds, whilst an endurino; rock is close at hand
there is some strange reason for such a choice. There
is something defective in his heart or in his head, who
is content to cast awav the Book of God, and venture all
the terrors of the judgment day upon some one feeble ca-
vil, which is annihilated as soon as a few facts are pre-
sented.

Out of many we must select a few, and such as
we have heard urged most frequently.

Case 1. — An amiable lawyer, after urging his toil-
some but successful coursefor many years, at last won
a seat in Congress. On his way to the meeting of that

exclaimed, " the college is no place to learn religion ;" and
this weak dogma Christians have obeyed scrupulously, and
Bible facts and Bible language form no part of the nation's
study. Books on these points, (Lardner, Grotius, Shuck-
ford, Prideaux, &c. &c.) are almost out of print; they may
be found in a preacher's library, but even there will, in many
caseSj be soug^bt in vain.

68 CAUSE a:sb cure

assembly he was taken with a disease which at first did
not seem alarming. A physician, with whom he was
on terms of intimacy, went to see him. This physician
was one who thoiio;ht the soul of great value. He belie v-
ed the disease one of those which flatter but destroy.
He felt impelled to tell his friend so, and to ask as to his
preparation for crossing the river of death. The lawyer
answered him that he could not believe in Christianity.
The doctor asked if he had ever investigated the matter ?
He replied that he had read such and such books on the
subject, (naming over some five or six infidel authors,)
and that he deemed this a sufficient research. Being
asked if he had never read any thing on the other side,
lie confessed he never had. His friend told him that he
deemed this a strange investigation, but would wish to
hear the argument of his strongest confidence, that on
which his hope leaned with the most quiet security.
His answer was substantially as follows : " I can never
believe in the darkness said to prevail over the land at
the crucifixion of Christ. The strange silence of all
writers, except the evangelists, disproves the statement:
the elder Pliny particularly, who devoted a whole chap-
ter to the enumeration of eclipses and strange things,
would surely have told us of this occurrence had it been
true." His friend the physician answered him with the
following facts : —

" My dear friend, permit me to tell you where you
obtained that statement concerning the silence of cotem-
porary authors, and the chapter of Pliny devoted to
eclipses. You read it in the second volume of Gibbon's
Decline and Fall of the Roman Empire. There would
be some degree offeree in the statement, were it not
&r one individual circumstance ; that is, it is not true!

OF INFlDELrTY. 69

A tree painted on paper may resemble an oak, but it ig
not an oak. There is not a word of truth in Mr. Gib-
bon's account, although the falsehood is polished. That
which he calls a distinct chapter of Pliny devoted to
eclipses seems to have taken your full credence. Plmy
has no such chapter ! It is only a sentence, an inciden-
tal remark as it were. It consists of eighteen words,
I will repeat them to you, if you wish to hear them.
The import of the remark is, that eclipses are some-
times very long, lile that after Ccesar^s death, when
the sim was pale almost a year. A man hears of many
things which he does not write. Pliny does not mention
the darkness, but Celsus does, and so do Thallus and
Phlegon, Origen, Eusebius, Tertullian, and others, some
of them Christians and some of them pagans." (The
reader can see Home's introduction, 1 vol., chap, ii.)
" I am sorry you took the word of that author, splendid
as were his talents, for he sometimes penned falsehood
without scruple, if religion was his topic."

The sick man was silent — fell into a long deep reve-
ry — after a few days he said to a relative, " If what I
read in youth gave my mind a wrong bias, I suppose I
must abide the consequences, for I cannot investigate
now." He fell into convulsions and died,
• Refections, — Poor man ! The truths of the Gospel
and the evidences of Christianity were presented to him,
and he turned away. He read a statement against the
Bible, made by a modern historian who hated Christian-
ity, and he received it at once, without asking further !
He took hold on a falsehood without one moment's delay
or hesitation, relied upon it, and continued to believe it
for twenty years, never asking after further testimony !
Surely men love darkness rather than light. Ten thou.

70 CAt'SE AND CURE

sand fruitful facts were before him and around him, on

the page of history — they favoured Christianity, and he

did not observe or remember them. The first historic

He he met, satisfied him. It seemed opposed to revela-
tion.

CHAPTER XVIII.

MEN HAVE LOVED DARKNESS RATHER THAN LIGHT.

Case 2. — Several physicians of Virginia declared to
each other that the Bible could not be true, because the
doctrine of the resurrection was taught there, and this
they deemed impossible. They mentioned the case of
a man whose body was carried in fragments to different
parts of the earth, and asked, with exulting laughter,
how he was to recover his body after it had been dis-
solved, mingled with earth, grown again into vegetables,
then again forming a part of other animals and other
bodies, age after age ? Hundreds and thousands make
this the strongest prop of their system of unbelief, but
physicians are mentioned here because they are familiar
with facts which would utterly forbid any one being in-
fluenced a moment by such reasoning, unless he had a
strong appetite for falsehood, and a full disrelish for the
truth. That men of science have trusted in the hope
that the resurrection could not take place, because part
of the same body may have belonged to different men
and different animals, exhibits so ^Zcrriw^Zy and undeni-
ably the love for darkness, that we must take some time
and some space to review the fabric of their confidence.
We must encounter some toil, and exercise some pa-
tience, to make that perfectly plain to the youthful, or

OF IXFIDELITY. 71

the unlettered, which is so readily understood by the
anatomist. We must and will expose, if we can, that
which has led the scientific to propK)sea difficulty in the
doctrine of the resurrection. Let enlightened readers
then bear with us, whilst we explain things well known
to them, for the sake of the uncultivated. The inferences
will be of equal importance to all. The application is
profitable to each one of us.

Let the following facts be noted and impressed on
the memory :

First fact, — God tells the righteous that their bodies^
although made out of the materials belonging to their
present frames of earth, will shine and be very splendid I
(See XV. Chapter 1 Cor.) God can make very durable,
and very glorious things out of materials the very oppo-
site of firmness, or of brilliancy. He has done this.
Of all the substances with which we are acquainted^ we
esteem diamond the hardest, and the most glittering.
Charcoal is as black and as crumbling, £is any other
body known to us ; yet, these two bodies are the same I
The learned know, the ploughboy does not, that the
difference between charcoal and diamond is, that the
Creator has ordered a different arrangement of particles !
The same materials are differently placed, that is all.
If any are wishing for a body more beautiful than they
now have, they may be assured that God can, if he
chooses, take a part of our present fragile, corruptible
forms of clay, and make out of it something exceedingly
glorious. " It is sown in dishonour, it is raised in glory."
Out of a certain spot of earth a flower arose, which
waved in splendour ; the soil from which it grew was
very black.

Second fact, — God has not told us how much of our

72 CAUSE AND CURE

present body goes into the composition of the new, on
the morning of the resurrection.

The figure used as an illustration by the inspired
■writer, to make his instructions plain on this subject,
is the grain which is sown in the earth, decays, and out of
which springs the new grain. It is perhaps a twentieth,
or thirtieth part of a grain of wheat, which springs up
and forms a part of the new grain ; the rest rots and
stays in the ground. It is not needed in the new body
which God gives the wheat, and is not called forth
again. Whether it will be a tenth, a twentieth, or an
hundredth part of our present body, which is to enter
into the formation of the new, God has not chosen to
tell us, and we need not care, for the work will be well
done, and we shall know enough after a time.

Third fact, — The man who has lived here seventy
years, has had very many bodies : perhaps less, perhaps
more than seventy. God has not condescended to tell
us out of which of these bodies he will take the new,
or whether a portion of each will be used.

Here let the young reader be very careful to note and
remember, the body he has now is not the same body
he had last year. Our bodies change continually. The
man who is kept from food, in any way, no longer than
one week, finds, at the end of that time, he has not as
much body by many pounds, as he had seven days be-
fore. In this way, how fast the body wastes, is not yet
accurately agreed on. Our food is only supplying this
continued waste. The bones change also, but not
so fast as the softer parts of our frames. How the
body can waste, and be again renewed, is singular and
interestinoj : but not easily understood without close
thinliing. It will be worth while to take some pains, and

OF INFIDELITY. 78

drop anatomical style, or physiological style, and speak
in a way to be understood by all. The young reader
may be led to admire the wonderful works of God, whilst
preparing to comprehend a fact connected with his own
resurrection. Every little boy knows what a vein is.
He is also capable of understanding what is meant by a
vein forking, or branching again and again, until it be-
comes exceedingly small, like those he has seen run-
ning over the eye when it is inflamed. Then again, he
can fancy that if one of these small veins shall divide
into a thousand branches, in running a short distance,
they must become so small that they cannot be seen by
the eye alone. And if thousands of these branch a thou-
sand times, they will lay over each other finer and more
plentifully than the hair of the head. These small veins
physicians call, vessels, blood vessels. Running through,
and along with these, are other vessels, as small and as
numerous, that are not called blood vessels. If we place
a small pebble in a leathern tube, and contract our fin-
gers behind the pebble, we may push it from one end of
the tube to the other. In this way, and through these
countless millions of vessels, our food is conducted to ev-
ery part of the body where it is needed. We call that
which is so much smaller than a dust of flour that we
cannot see it, a particle. When any of the body, whick
we now have, shall have remained long enough where it
is, so as to become too old, and need changing, it is taken
up by particles into these hair-like vessels ; the vessel
contracts behind the particle and pushes it on to the skin,
and much of the body is lost in one day by what is call-
ed insensible 'perspiration. Others of these vessels lead
in a diflferent direction, and taking up particle after par-
ticle of the old body, it is thrown upon the bowels, and

4

74 CAUSE AND CUKB

SO passes off. But where these particles are taken fi-oiu
there is left a vacancy of course, and if not suppHed^^the
man is said to be falling away, or decUning in flesh.
Our food, day after day, is taken into the stomach, there
prepared, taken up in particles by these small vessels,
conducted to every part of the body and deposited in
diGse vacancies ! Thus we think that any one can
understand the necessity of daily food, and the w^onder-
llil process by which our sinking flesh is constantly sus-
tained. But the inquiring mind sometimes demands,
" If my body is thus totally changed, and so often, how
is it that I look as I foraierly did, or retain my shape in
any way ?" Answer. — This you shall understand if you
are willing to think industriously. Take a plate and
cover it over with apples. On the top of this first layer
of apples place a second, and on these a third, and sa
continue ; after a time you will have a pyramid, and
one to crown the top alone. Then suppose one man
approaches the plate, takes up an apple and throws it to
a distance. Another man by, immediately drops an-
other apple as large into its place, your pyramid is still
tliere and retains its shape. The first man takes up
apple after apple in swift succession, casting them to a
distance, whilst the second man drops an apple into each
vacuum as fast as they are made ; your plate ef apples
rnay be changed a thousand times, and the pyramid is
still there in full shape. Thus your body is changed and
renewed by particles. The shape remains, although
there' is nothing about you (soul excepted) which was
there in former years. It is a man's immortal part
which constitutes his real identity. Blessed be God,
the soul does not waste, and glory to his name, the body

OP INFIDELITY. 75

docs ; thus leading us to remember our dependance on
our heavenly Father.

Fourth fact. — We never had a body, a part of which
did not come from every corner in the world. The rice
of which that man is partaking grew in Georgia or the
East Indies. That waterfowl once swam on the surface
of a northern lake. That sugar came from Jamaica,
and that fish once floated on the Newfoundland surges.
Young reader, do you expect to live a few months lon-
ger ? If you do, you must have a new body, and where
is it to come from ? It is probable that you will eat
bread ; but the wheat from which this is to be made is
now growing in your father's field, or in that of a
neighbour. How is the growth of this wheat to be con-
tinued ? Plants are sustained and nourished much from
the air that floats past them ; it enters into the pores,
the leaves drink it up, and it forms a part of their sub-
stance. But the air of the earth is always changing an*
streaming in torrents from one part of the eartt to .^e
other. This incessant motion is necessary toPrese^G
its purity. The air which is to help tr-^ustar* that
grain on which you are to feed is no*^'^^^^ ^* ^^^ ' ^^
is on the other side of the earth ! vegetation U fed by
the showers of heaven. Water ^^"^^ ^ P^^* o^^^ wheat,
an indispensable portion. ^"* *^^^ ^^'^^^^ ^^ °^t ^^^^ *^®
field now. The clou-* <^^"^^ ^^^"^ ^ distance. The
process of evaporation will proceed on the surface
of distant oceanc^, if ^^^e atmosphere is made heavy with
the showers that nourish that which is to nourish you.
You never partook of any food part of which had not
been collected from distant lands and oceans all over the

earth !

Application,— Here is a man who is acquainted

76 CAtrsi: and cvke

with all these facts. lie knows that the body he is io
have, if he lives, is now difTused and commingled
through all the elements of earth, air, and water ; but
his belief is, that when he dies, if his body should ga
back into these elements,^ and be scattered abroad once
more, God cannot collect it again !

Well might heaven mourn, earth be astonished, and
hell rejoice. I never could have believed this if I had
not seen and heard it. That scienti^ man is fully awar&
that for the twentieth time he has had a body gathered
from the corners of the world ;. but his prop for eternity
is, that God cannot do this once more on the morning
of the resurrection I The fabric of his everlasting ex-
peetations rests on the ereedy or the hope, that the Crea-
tor, v.ho has given this other man fifty new bodies, will
\ fail in the fifty-first effort, should he endeavour out of all
these bodies to gather one new frame J

If this system, or religious creed, is not the result of
^^*'s 'lisrelidh f^r truth,, and his love for darkness, then;
IS I'Mjro BO such thino; as cause and result. My dear
Irieno^ do.^^^ envy you your tower of refuge. Be not
angry vith me-r j pj.^fgj. t^g Rock of ages for my secu-
rity whoi the woixi ,.gg]g^

CHAPTER Xiv

MEN HAVE LOVED DARKNESS RATHER th 4N LIGHT.

Case 3. — ^.V noted teacher of Latin, who had rea^i
the Bible, and who had read many volumes of history,
averred that he could not receive the New Testament :
*"For," said he, « the enemies of Christianity, pagaii

■OF IKFIDELITY. 7T

writers, would surely have noticed Christ and his apos-
tles, or their writings, or their miracles if they had been
|ierformed."

This objection was the ground of his creed, the pil-
lar of his confidence. It has been sach to thousands,
and continues so to be,

«

To show the strength of these objections, we will look
at similar cavils in mattci's of common history. Sup-
pose you were to meet an impetuous and loud-talking
young man, who had taken up some strange dislike to
the occurrences of the American revolution. With
'Sashing eye and indignant action, he declares that he
<3oes not believe one half of the statements of our histo-
rians. One of his most prominent difficulties and
strongest objections he presents in the following way :
•*' I never can believe that Lord Cornwallis marched his
forces through Virginia. This Is Washington's native
state, and he would certainly have opposed them had
the enemy crossed its border. The British .troops never
could have been in Virginia ; common sense tells me
«o ; because, had they appeared there, we are certain,
from v/hat we know of the character of Washington, he
would have interfered, he would have encountered them."
Now, observe, the secret of this marvellous difficulty is
«imply this : Washington was a man disposed to meet
the enemy speedily and unfailingly. Nothing prevents
this objection against American history from possessing
great strength, but one solitary circumstance, that is
Shis, 0^ he did encounter, surround, and csfiure them.

If a class of men should keep themselves in obstinate
ignorance of the transactions at Little York, this cavil
would to their minds, possess great force ; but when the
whole truth is told, we think an half idiot would turn

78 CAUSE AND CURE

away from the objector with contempt. T}iiii», when the
scofTor says he cannot believe the Gospel, because he
deems it altoij^elher probable and to be expected, thai
other trriters besides the evangelists irould have mention^
ed or alluded to the oeeurrenees of those times : it is
indeeil true that these attestations, records, or allusions
"were to be looked lor, and all that prevents the argu-
ment having some weight is simply that these records
and heathen testimonies were {x^nned in the greatest
abundance. The objector is not only ignorant ot'what
"was written in that age, but he continues iK'rseveringly
isrnorant, as we are now about to show. Volnev, Hume,
Voltaire, and other able intldel authors, make state-
ments on these points utterly untrue. These the scoffers
read, believe instantly, and never forget ; but answers
written by friends of the gospel, they never read ; or if
they do, it is cursorily, and languidly, and almost every
statement is forgotten before a month. All this t]ie reader
may observe for himself if ho be inclined. He may as-
certain these facts from actual inquiry. He may test
the matter whenever he chooses, by pursuing a course
■which in any degree resembles the following. Suppose
he gcx's to that unbeliever, (or to as many of them as ho
chooses, in any part of the earth,) and after reminding
him that the emperor Julian lived so near the apostles
that his grandfather must have been cotem[X)rary with
those who heard them pn\ich ; that this monarch
was not only a splendid warrior, but an able writer, of
extensive information ; that in either writing or fighting
against Christianity, such was his bitterness, that he
put forth all his energies, and then proposes questions
like the following : *' What doi'S this learned emperor
state in his writin£:s concerning Peter and Paul, whom

OF INFIDLLITV. 7^

ho hated so bitterly ?" " Hud he any o|)jjortunity to learn
whether or not the Saviour walked on the Hurface of the
deep ?" He confesses Jk; did. " What does /uhan record
concerning the blind in the villages of Judca Ix^ing re.
«tored to sight?" A:c. Header, you will find that th<r
man who is asking after heathen testimony either never
knew facts of this kind, or liLs recollection is so dirn,
that out of volumes of them he cannot relate accuraU-lv
three circumscrilx^d items ! Ask after the Greek philos-
opher at Athens^ Aristides, who renounced heathenism,*
who wrote a letter to tlie emperor, Ace. &.c. Ask what
this man said concerning those who had been healed or
restored by the apostles in his day ? Ask the oI>jector
if this philosopher's testimony is weakened iK^caus^i the
evidences of Christianity were so strong as to cause hira
to renounce the religion of his fathers and be bapti/^-xi?
Ask the objector, what Celsu^ wrote concerning the
companions of Jesus, (who lived, he states, a diW years
hf-Sorft his time.) Ask what this writer states of the Sa-
viour's incarnation — of his being born of a virgin — of
hi.s flight into f^gypt — of his baptism ? A^e. 6cc., awl you
will find that the man who turiLS away from the testi-
mony of early ChrUtian writers because they were
friends of Christ, keeps hinxself in ignorance of the re-
marks, or confessions, or quotations, written by hU
enemies. Such a man of course must be destitute
of evidence.

• See A<idi*on*« Evidcnoe*.

80 CAUSE AND CURE

CHAPTER XX.

INCONSISTENCY OF UNBELIEVERS.

Unbelievers demand heathen testimony concerning
the book of the New Testament and the things con-
tained therein, but the testimony of pagans and Jews
on all such points they have forgotten, or they
never knew.

Let those who can scarcely think this is so con-
cerning the learned scoffer, go to hifti, (or to as many
as a thousand, severally, if so inclined,) and ask,
*' What does Lucian say concerning the crucifixion
of Christ 1 concerning tHe doctrine of love which he
inculcated to his followers 1 concerning the honesty
and fair dealing of his disciples, their hopes of im-
mortality," &c. &c. You will find that concerning the
contents of the Talmuds, or Lucian, or Porphyry,
Celsus, Tacitus, Pliny, Josephus, or any writer living
near that age, they are almost entirely ignorant, or
their recollections are only a mass of confusion.

We will notice another case, selecting it out of
many, to show that those who ask for pagan testi-
mony, wish indeed for no testimony on the subject.
For the sake of the youthful or the unlettered, we
preface the case with a few remarks relating to
ancient history. The Romans were in the habit of
writing and preserving, amongst their senate*s re-
cords, striking events, and strange occurrences.
Their governors used to send to the emperors a
written account of noted and remarkable transac-
tions, which were preserved under the name of these
several governors ; such as the ads of the princi-
pal men who ruled. Pilate sent on an account

t)F INFIDELITY. 81

to the emperor Tiberius of the Saviour's life, miracles,
crucifixion, resurrection, and ascension. These papers
were called Ada PilaiU the acts of Pilate. Justin (who
was a boy when St. John died) grew up in the Greek
and heathen phifosophy, was converted to Christianity
about the 44th year of his age, and wrote to Rome asking
from Antoninus imperial favour and lenity for the Chris-
tians. Having written to the emperor and his senate, of
the life and death of our Lord, of the dead that were
raised, of the diseases that were healed, &c. *Scc., he
adds, " and that these tilings iccre done by him, you may
^nowfrom the Acts wMde in the time of Pontius Pilaic''''
Tertullian v/rote to the emperor, and refers to the Acts
of Pilate. The early Christians, in their disputes with
the Gentiles, referred to the Acts of Pilit^ as authority
which no one disputed. These writers, or these disciples,
were almost unifornriy either Jews or pagans before their
conversion, and once hated the name of Christ.

Reader, go and ask the objectors of whom we have
been writing, questions such as these : " Was the account
of the acts of Pilate mentioned in the letters of Justin
(Martyr) less clear and credible, because he renounced
his former faith and embraced Christianity ? Woulrt
Justin or Tertullian, or any other, WTiting to the em^
peror and senate, asking for their lives and the lives of
brethren, and for kindness, favour, and toleration to all
the Churcli, refer them to papers which they did not
possess, "or to senatorial documents that did notcxist ?
You will find that they do not know who Justin, Ter-
tullian, IrenscuSjClement, and Eusebius were ; where, or
wlien they lived ; whether any of their writings are^ of
are not extant, or what they wrote about.

82 • CAUSE AND CUKE

CHAPTER XXI.

UNCEASING CAUSE OF INFIDELITY.

Suppose there burns a light of uncommon splendour,
not far from a man who hates its radiance ? Suppose it
is his duty to gaze upon its glory, but he refuses ; this
aversion may discover itself in a variety of attitudes,
all tending to the one result. In the first place, he will
not approach. Then, suppose an angel should descend,
take him by the arm, and with the mastery of superior
strength, lead him near ; will the object be accomplisli.
ed ? No,— one of his expedients is taken from him, but
he can employ another. He turns away his head. He
is next compelled to face the light, but he holds his hand
before his face; this forcibly is withdrawn, and he then
shuts his eyes. Just so it has been with fallen man, in
different ages, regarding the truth.

" If I had been near to Sinai," said a young man,
" in the days of Moses and of Joshua ; if I had stood at
the foot of that thunder-rocked mountain, and heard the
voice of God speaking to that nation, I never should
have doubted the power of Jehovah ; if I had marched
through the bosom of that retiring sea, and had been
fed with manna, year after year, I never should have
questioned the Deity of my leader for a single moment."

Neither did the Israelites ; this was not the form of
their unbelief. Amidst all their rebellions they never
questioned* the strength of Jehovah, or the facts record-
ed during their journey, a single hour. Their disrel-
ish for the truth showed itself in the following way ;

or INFIDELITY. 63

•♦ May not different Deities have the empire of the earth
divided between them ? We know that our God is pow-
crful ; but our neighbours say, that their God is also
powerful. May it not be well to seek the favour of both ?
Miojht it not be wise to propitiate the favour of all ?
Their worship is easily rendered ; it is very a<p*eeable^
r.nd allows of the dance and songs and joyous festivity ?"
The unbelief of this age was the infidelity of iddatni.
It is true that the Lord sent them teacher after teacher ;
he chastised them, and warned them ; he continued his
marvels, mukiplying their opportunities, adding to their
prophets and instructors, until idolatry l>ecame as im-
practicable in that nation, as it would be now in the
streets of Philadelphia.

If some great man was to set up a gold or silver im-
nge in the street of one of our laroje cities, what is the
reason he could not jjet the multitude to kneel before it ?
Is it because of any love they have for the Bible, or any
reverence for the name of Christ, or the precepts of his
will ? No ! There are thousands there, as wicked, as .sen-
sijal, and as filthy, almost, as the imagination can paint.
There is no dano-er that the wicked of our land will fall
into this kind of idolatry. They cannot. That road
has been blocked up. Books; education, truth, science,
and heavenly light have been brought too near. So it
was when the Redeemer stood in the streets of Jerusa-
lem. There was no fear tliat men would erect wood
and stone and kneel before it, as their fathers did. God
had removed such hiding places. Will they then receive
the truth ? Shall we now see them listen and obey ?
No ! They then say " he casteth out devils, through
Beelzebub, prince of devils." This was the form of in.
fidelity then assumed. The heathen cauglit the same

84 CAUSE AND CURE

excuse and used it. They all quieted their fears in this
way. The writers of the Talmuds knew well enough the
events of their day. They were sufficiently acquainted
with what the Saviour did and suffered. How is it,
then, that they did not become his disciples ? How
could they avoid submitting to the truth? They say
he had learned the correct pronunciation of the in-
effable name of God. They say he stole this out of the
temple. Again they say, he was in Egypt, where he
learnec} the magic art, and practised it with greater suc-
cess than any one ever did before him. [See Hornets
Introduction, vol. !•) They agree that he was the son of
Mary, the daughter of Eli, — was crucified on the even-
ing of the passover, that the witnesses who swore
against him were suborned, &c. &c. &;c.

" Celsus, one of the bitterest antagonists of Christi-
anity, who wrote in the latter part of the second cen-
tury, speaks of the founder of the christian religion as
having lived but a very few years before his time, and
mentions the principal facts of the gospel history, rel-
ative to Jesus Christ, — declaring that he had copied the
account from the writings of the evangelists. He quotes
these books, as we have already remarked, and makes
extracts from them as being composed by the disciples
and companions of Jesus, and under the names which
they now bear. He takes notice particularly of his in-
carnation ; his being born of a virgin ; his being wor-
shipped by the magi ; his flight into Egypt, and the
slaughter of the infants. He speaks of Christ's baptism
by John, of the descent of the Holy Spirit in the form
of a dove, and of the voice from heaven declaring him to
be the Son of God ; of his being accounted a prophet by
his disciples ; of his foretelling who should betray him,

OF INFIDELITY. 86

as well as the circumstances of his death and resurrec-
tion. He allows that Christ was considered a divine
person by his disciples, who worshipped him, and no-
tices all the circumstances attending the crucifixion of
Christ, and his appearing to his disciples afterwards.
He frequently alludes to the Holy Spirit, mentions God
under the title of the Most High, and speaks collectively
of the Father, Son, and Holy Spirit. He acknowledges
the miracles wrought by Jesus Christ, by which he en-
gaged great multitudes to adhere to him as the Messiah.
That these miracles were really performed he never dis-
putes, or denies, but ascribes them to the magic art,
which, he says, Christ learned in Egypt." (Hornets
Intro, vol. 1.)

Reader, the Jewish and the Pagan writers, who knew
what was done by Christ and his apostles for the space
of forty years, were not under the necessity of becoming
Christians. Men do not thus love the truth. The
Jews and heathens who lived afterwards, with those
who were raised from the dead, and with the children
of those who were raised from the dead, declared, that
although these things were done, they would not believe.
Rather than submit to the truth they would attribute all
to the agency of evil spirits. We know where our pa-
rents and our grand parents lived. We know many
things about them which we never saw. Tliousands
who heard their parents and their grand parents speak
of those who had been restored to sight, or of the chil
dren of those who were thus restored, of their intimacy
with them, &c. had as clear a knowledge of these facts,
as we have that our fathers landed on the rock at Ply-
mouth, or were victorious at Bunker Hill ; yet they
would not obey the gospel. The magic art was their

86 CAUSE AND CUKE ^

refuge. They did not, and they could not destroy them-
selves in that age by the unbelief of idolatry. This ave-
nue to ruin was barred ; but to ascribe the works of
God to demoniac influence, the genius of the age per-
mitted, and this was their resort.

CHAPTER XXII.

THE SUBJECT COTINUED.

Shall men continue, age after age, to destroy them-
selves by the persuasion, or by the hope, that the Lord and
his apostles acted through the agency of evil spirits ?
No : that kind of infidelity cannot last always. As sure
as the copies of that New Testament are multiplied, or
much read in the churches, men will cease to attribute
works of love and mercy to Satan. Preach that gospel
extensively, and men will not believe in this creed of
magic more readily than they now do. You cannot
prevail on the most wicked, or the most ignorant bias-
phemer in any of our streets, to believe that Christ heal-
ed those who touched his garments, with the aid of fallen
spirits. What is the reason that his enemies of the pres-
cnt day never think of accusing him of any connec-
tion with Beelzebub ? It is not because of any affection
they have for him ; it is not because of their love, or their
reverence, that they do not believe, and cannot believe
he learned the magic art in Egypt, where he certainly
was in early life. No ; the lamp of knowledge has been
held too near to them. No thanks to the wicked now^
that the Lord has made that kind of infideUty inconsis-

OF INFIDELITY. 87

tent with the genius of the age ; there is enough of hatred
to Christ and his precepts ; enough of wickedness, ig-
norance and pollution, to insure the rejection of offered
mercy. His grace will be scorned, and his Messiahship
denied ; but not under the old pretext. New expedients
will be devised, and other channels sought. Any thing
rather than look at the light. Centuries have rolled
away. The original witnesses have fallen asleep, and
their children, and their children's children, for many
generations. During the first three hundred years and
more, after our Saviour's ascension, had any one at-
tempted to deny facts of the gospel history, some would
have looked him in the face with the remark, " my fa-
ther, or my grandfather saw it, or conversed with a man
who saw it." Ages have passed away. The latter days
are here. An inspired apostle was directed to announce,
that in after days there should come scoffers, mocking
at the promise of his coming, and casting away the
whole record. We have noticed three of the most
prominent and conspicuous kinds of infidelity, or of the
forms in which unbelief has exhibited itself. It is true,
that other intervening kinds have existed, such as the
infidelity of superstition, priest-craft, &;c. but we have
not time and space to write minutely of its every shape.
The infidelity of the last day is here. The scoffing un-
belief, as foretold, is come ; and it was to be accompanied
with wilful ignorance, the offspring of a secret love for
darkness. We must continue to observe other indica-
tions of this strange disrelish for truth, and we seaVch
after it more faithfully, because those who possess it, are
unconscious of its existence. This preference for dark-
ness may be detected from the fact, that men in support

S8 CAUSE AND CURE

of their own systems of infidelity, are more credulous
than ordinary, and believe that which is much harder
to believe than simply to receive the truth.

CHAPTER XXIIL

INCONSISTENCY AND CREDULITY OF THE REJECTERS

OF THE GOSPEL.

Rejecters of tlie gospel are exceedingly credulous^
and in support of a false system, receive that which is
harder to believe than the truth.

Case of a Schoolmaster. — An aged man, who had
spent much of his life in teaching a Latin school, had
read at times fractions of history, until he had become
somewhat acquainted with a few of the facts we have
named. This knowledge seemed to detract somewhat
from that quietude which he had once possessed in
scorning holy things. His restlessness evinced itself
occasionally by his impatience and fretfulness under
preaching ; but he thought himself entirely tranquil, and
hated the word Christianity. It so happened that from
his intercourse with his books, and with his acquaint-
ances, he learned something of the moral character of
the early Christians. — ^\Ve will pause here long enough
to inform the young reader how he may get the same
knowledge if he wishes it. As to what kind of persons
they were who were baptized in the apostolic age, it is
not hard to get an idea, because he may gather the ac-
count from friends and enemies. If we hear the character
of a noted individual from those who love him, and are
not entirely satisfied, we may ask further. Should we

or INFIDELITY. 89

receive the same account from a number of those who
cordially hate him, we feel that this is all the testimony
we could have on such a point. It is now (for the point
before us) necessary that we should have some correct
estimate of what kind of men and women those were who
have been called primitive Christians. It may be that if
I should refer the reader to the acts of the Apostles, to the
writings (or to extracts from the writings) of Clement,
Irenaeus, Justin, Barnabas, Poly carp, or others, there
are some who might enquire after other evidence, say-
ing, that although these had been either Jews or Pagans,
yet they were Christians at the time they wrote, and who
knows hut their partialities blinded them, or induced
them to say things of their brethren more favourable
than were deserved. If so, then the reader can seek
elsewhere for testimony. Let him take the word of
those who hated them and put them to the torture. "VVe
may gather from the brief remarks of Pagan adversa-
ries, the same facts, more circumstantially related by
friends to Christ. For example : If we consult the cele-
brated letter of the younger Pliny to the emperor Tra-
jan, we shall find his statement sufficiently decisive.
This Pliny became governor of Pontus and Bithynia,
not far from the time of St. John's death, but he had
been in public life elsewhere long before. Pliny informs
the emperor that he sometimes made the Christians
confess under the torture. (Two young females thus
tried, he mentions particularly.) He speaks of threaten,
ing with death, and ordering away to punishment for
their inflexible obstinacy, until we begin to wish for the
confession of those who were tortured. We begin to
desire an account of their characters and their actions
thus obtained. Reader, if you will consult the narra-

^ CAUSE AND CURE

live given by Pliny, j-ou will find that the Christians
were brouijlit to confess :

1. That they were wont to meet together, on a stated
day, before it was light, and sing among themselves, al-
ternately, a hymn to Christ, as God ;

2. And bind themselves by an oath (the word sacra-
ment meant oath in the Roman tongue) not to the com
mission of any tcickedness ;

3. — And not to be guilty of theft ;

4. — Not to be guilty of robbery ;

5. — Not to be guilty of adultery ;

6. — Never to falsify their word,

7, — Nor to deny a pledge committed to them when
called upon to return it.

The dullest reader, we suppose, has mind enough to
see that if it is an enemy s testimony, collected from
tortures and laborious research, that the aggregate of
their criminal practices amounted to the following, viz,
related and solemn engagements never to speak false-
ly, to act disho7\estly, or to commit any manner of loicked-
ness, <^c.f it is certainly praise as loud as though a
friend had written, that they were honest and tiprigJU
in their ways.

Once more, we may gather from tlie writings of a
hearty adversary just the same. Lucian was born a
few years after the death of the oldest apostle.

" Lucian, the cotemporary of Celsus, was a bitter
enemy of the Christians. In his account of the death of
the philosopher Peregrinus, he bears authentic testimo-
ny to the principal facts and principles of Christianity ;
that its founder was crucified in Palestine, and wor-
shipped by the Christians, who entertained peculiarly
istT<mg hopes of immortal life, and great contempt for

OF INFIDELITY. 91

tilis world and its enjoyments ; and that they courage-
ously endured many afflictions on account of their prin-
ciples, and sometimes surrendered themselves to suffer-
ings.

" Honesty and probity prevailed so much among them
that they trusted each other without security. Their
Master had earnestly recommended to all his followers
mutual love, by which also they were much distinguish-
ed. In his piece entitled Alexander or Pseudomantis,
he says, that they were well known in the world by the
name of Christians ; that they were at that time numer-
ous in Pontus, Paphlagonia, and the neighbouring
countries ; and finally, that they were formidable to
cheats and impostors." Home's Introduction. 1 vol*

Reader, these statements, from the haters of the gos-
pel, would be amply sufficient (if no one else had written)
to furnish us with all the information we desire concern-
ing the meekness and integrity of the early disciples.
Go and collect and condense that which has been writ-
ten by friends and enemies until you are satisfied ; then
come and follow on with us to notice what they must
believe who cast away the Bible.

Before we proceed, however, we have still another pre-
paratory remark or two to make. As it regards the
number of the early Christians, any one who wishes, or
who chooses, may inform himself in the same way we
have mentioned. For instance, if I read the pagan his-
torian, Tacitus, concerning the persecution at Rome,
during which St. Paul was put to death, and find him
calling those who were burned ingens multitudo, (a vast
crowd,) I have testimony concerning the church in that
city. For if those martyred were ingens muUitudo, then
it is no tortured inference to suppose the congregationa

92 CAUSE AND CURE

from which Ihcy were taken, considerably numerous.
Again, if we read from PUny that the heathen tem|)Ies
had been almost deserted, that this superstition (he calls
it) had seized, not cities only, but the lesser towns and
open country, we may make some inference regarding
the number and strength of Christian congregations
there and iken. The same information may be had from
other authors, either friends or foes, or both ; but at
present we must proceed with our narrative —

We have said that the aged school teacher had picked
up some information concerning the Augustan age and
the times which followed it. He had a particular friend
with whom he was willing at times to converse on tlie
subject of religion, without growing angry, (but not long
at once.) This friend made to the old man a certain
statement, and asked his belief on several diiTerent
points. The following is as near the substance of that
statement, and of those inquiries, as recollection will
restore.

" My friend, I am about to ask you to draw a picture,
tlien to look at it, and to meditate on it calmly, for a few
luinutes. I am not about to ask you to describe, and
then observe, all the churches and congregations of the
Roman empire in the time of Nero or of Trajan. I will
only ask you to notice closely for a time one or two hun-
dred churches, or Christian assemblies ; these you may
select wherever you choose ; from Greece, Asia
Minor, or from x\frica, or collect some from every por-
tion of the mass. No matter, only fix your eye on one
or two hundred of these congregations. Let them be
neither the larger nor the smaller, but churches of the
medium size. You know that as it is now, so it was
ihen, these congregations were not composed of any one

OF i?friDELITY. 9a

class of society alone, but some were seen of every des-
cription in each assembly. Some were poor, some were
not ; some ignorant, some learned. Variety has been
found in every Christian assembly throughout the earthy
in every age. I do not ask you to observe these congre-
gations through all the time that Christ and his apostles
were on earth, or as long as miracles continued to be
performed in the churches ; but fix your eye upon them
during just thirty years of that time. Enter now with
me into one of them, (we may say the church at Corinth,)
— liere is a congregation of, say one or two hundred mem-
bers ; some of them ignorant, others well-informed ; male
and female, young and old. They were once all Jews
or pagans, and very zealous for the religion of their
ancestors. Now they are professed Christians, although
it is dangerous to wear that name, both to property and
to life. These Christians say that some of their num-
ber were once blind ; but that they received their sight
by virtue of the name of Jesus Christ, which was called
over them. These Christians are altered in their con-
duct very much. They were, whilst pagans, very fond
of theatres, feasts, and revels ; they were very sensual.
Now, whether sincere or not, according to the statement
of friends and enemies, their external conduct at least is
very different. They are very careful to exhort each
other every Sabbath, and to pledge themselves to each
other continually, to abstain from all that is false or
wicked. Now they seem to believe that Sabbath after
Sabbath these wonders are performed by themselves
and brethren in the name of Christ.

" They think that they understand and speak the lan-
guages of the nations and people around them. The
apostles are writing to them month after month, and

94 CAUSE AND CURE

year after year, not to be lifted up or exalted because
they have these or the gift of healing &c., because pride
is unlovely in the view of heaven. The members of this
congregation seem to think that they converse contin-
ually about the wonderful works of God with their neigh-
bours, in all their different tongues — Parthians, and
Medes, and Elamites, and dwellers in Mesopotamia,
Judea, Cappadocia, in Pontus and Asia, Phrygia, and
Pamphylia, Lybia, and Cyrene ; Cretes, and Arabians,
Jews and Proselytes.

" Let us now enter into another congregation, and
look round for a time, and then another, and another,
and so continue until we have just reached one hundred,
in some five or six of the nations nearest Palestine. Now
let us observe them closely for the first ^ve years only
out of the thirty. Do you suppose that these congrega-
tions were deceived, thinking all the time that they spoke
with tongues when they really did not 1 Do you suppose
that only one hundred of these churches, for the space
of five years, did think that they saw Sabbath after
Sabbath, and month after month, the blind cured, the
dead raised, and then lived with them afterwards, whilst
all the time it was mere delusion ?"

The old man allowed that to take one hundred con-
gregations out of any one nation of the Roman Empire,
and these congregations made up of members of every
sect, temperament, class, and condition of mind and of
body, set their enemies to watch, to hate, and to kill
them for their faith ; and it would be hard to believe that
tney all thought these things done, when they were not
done, by themselves, for the space of fifteen years, in-
stead of thirty. That one hundred churches should all
happen at the same time to be thus deceived in matters

OF INFIDELITY. 95

of eye-sight, for fifteen years, he thought would be hard
to believe; and we agree with him.

He was also reminded of a piece of information, which
the reader may obtain whenever he chooses. We have
at present a need for a distinct view of the fact. It
is concerning the meekness Viiid paiiejice under suffer-
z/7^which belonged to Christians, and which nothing
could shake. The reader, who may not wish to take the
account of the Church on this point, can have the tes-
timony of enemies whenever he chooses, and wherever
he turns. We will cite but one example, and that is
from the page of the celebrated Pliny, which is already
before us. Note his words : " I have put the question
to them, whether they were Christians ? Upon their
confessing to me that they were, I repeated the question
a second, and a third time, threatening also to punish
them with death ; such as still persisted, I ordered
away to be punished, for it was no doubt with me, what-
ever might be the nature of their opinion, that contuma-
cy and injlexihle obstinacy ought to be punished.''
Others who were accused "denied that they were
Christians, or had ever been so, who repeated after me
an invocation of the gods, and with wine and frankin-
cense, made supplication to your image, which, for that
purpose, I had caused to be brought and set before them,
together with the statues of the deities. Moreover, they
reviled the name of Christ, none of which things, as is
said, they who are really Christians can by any means
be compelled to do. These, therefore, I thought proper
to discharge."

From the pen of this pagan ruler, the reader may
gather all the praise which has ever been bestowed by
friends. It is not hard to sec to what he alludes in the

96 CAUSE AND CURE

words injlexihle ohstinacy ; and when he informs us that
there were certain things which they could not, by an^
means, he compelled to do, he has told us all the fortitude
and faithfulness we were asking after. Reader, become
acquainted with similar declarations and other scraps,
or detached passages, from different heathen writers,
and you will not demand information from Christian
authors.

The unbeliever had pronounced it /iar^f of belief , that
many congregations, in the circumstances named, for
many years at a time, should think themselves capable,
by using the name of Christ, of curing lepers, tlie
blind and lame, unless it were so.

To think that they lived long with tliose who had
once been dead, and were in habits of intimacy with
those who were born blind ; and to think that they
remembered the Sabbath, and the hour when they saw

them restored, &c. he thought that these delusions

were not likely to happen in many congregations, say
one hundred, at the same time, or to continue very long,
week after week, say for five years, particularly if all
the profit to each member was the loss of goods and
worldly honour and life ! He was reminded by his friend,
that his difficulty would be somewhat increased after
taking into account the fact, that those who sustain
insult meekly, and suffering uncomplainingly, but with
a quiet fortitude, immoveable and deathless, are not the
characters easily led into any vain delusion. 0^ It would
be no harder to believe that a leper was cleansed, or a
blind man made to see, at the command of the Creator,
than to believe that ten thousand eyes, belonging to such
characters as we have named, were deceived in suppos-
ing that they saw incurable diseases healed every Sab.

OF IXFIDELITY. 97

bath, for many months, when it was not so ! It would
be to behcve in a miracle indeed, one hard of belief,
to suppose that in very many different and distant na-
tions at the same time, in open day and public streets,
in cities, towns and villages without number, ten thou-
sand eyes were deceived in thinking they saw, ten
thousand ears in fancying they heard, and ten thousand
hands in supposing they handled, those who had been
dead, or dumb, lame or afflicted with all manner of dis-
eases, healed and restored.

Again, this aged unbeliever was asked, if it were easy
to believe that these Churches had all united to deceive?
That they were not deluded themselves, but had enter-
ed into a combination to delude others ? His friend
observed, that he seemed somewhat perplexed. He re-
membered that it was the testimony of their enemies,
that they were formidable to cheats and impostois.
He remembered, that according to Pagan authors, it was
a noted part of Christian character to be often in the
habit to renew their solemn pledges, never to cheat, lie,
or deceive ! He confessed it was hard to believe that
the pure, and meek, and firm, kind and inflexible, who
would lose life at any moment, rather than deny their
word, all of which peculiarities their different enemies
avow of them, should be the actors in such a scene of
deception. Any limb of his creed, any part of his
system, when taken and followed out, he would agree
was hard to believe ; but that our kind Creator should
have pitied our condition, should have descended to in-
struct and to die for us, should then offer us a heaven
of purity, where he himself resides, was what that aged
immortal never would believe.

It is true, that the willfully ignorant, who do not

5

^3 CAtJSE AND CUBE

know what either friends or enemies said of the char*
acter of early Christians, are incapable of understand-
ing any arguments on such points. Nevertheless, it is a
fact, that the sceptical, who have partially informed
themselves (we say 'partially, for we never knew one
who had industriously informed himself,) will swal-
low the greatest absurdities, they will take down the
widest incredibilities on the side of darkness, rather than
believe any one plain, simple gospel fact, as related in
the New Testament. And of all men on earth, unbe-
lievers have to be the most credulous. They dare not
carry out their creeds into particulars. Their doctrines
wound and destroy each other to such an extent, that
they do not venture to state them clearly, but let it
pass, saying, " I do not know how it is."

CHAPTER XXIV.

MEN, WHO CAST AWAY THE BIBLE, ARE CREDULOUS IN

THE EXTREME.

Case of a Moralist. — There was a man who scorn-
ed Christianity, but was at the same time a great advo-
cate for orderly behaviour. He seemed to rely much upon
his honesty in dealing ; he defrauded no man. His friend
said to him : " Let me ask you what do you believe ?
You must believe something. You say that you believe
that God has made us, and placed us here. Thus far I
agree with you, for here we are. The world he has
made for our abode, is one of considerable size, and well
made. Our bodies are strangely made. We are curiosi-
ties to ourselves. We feel at times a strong inclination

OF INflDELItY. 99

to know if our spirits are to die with our bodies, or if
they are to live on. It would not have been very hard
for our Maker to have given us some information on this,
and on similar points, if he had chosen to communicate
with us. I should love to know how lono; I am to exist.
I should love to know what my Maker likes, and what
he dislikes ; what he approves, and what he hates. He
must be a Being of preferences. Intellectual beings
always have choice. Some conduct must please, and
the opposite of it displease him. I should have been
glad to know some of these things, had he been able to
inform me. Has he placed me here a wonder to myself,
to guess at his will ; or has he told me something of my
origin, how long since man was made, what he expects
or wishes from him, and what is to be his future fortune ?
Is my Creator amusing himself at my perplexities, or
has he left some guide by which I may find out all neces-
sary knowledge?" The moralist allowed that our heav-
enly Father had not left us in the dark, unkindly, or
neglectfully. He said that reason was to be our in-
structer. He was loud and eloquent in praise of that
celestial lamp, as he called it, which was to show the
path of duty to every man. He said he had no use for
the Bible, but reason directed him in every strait. His
friend replied to him, in substance as follows : " My dear
sir, all your system of rectitude, &;c., so far as it is worth
any thing, you have stolen from the Bible. You are
like the man who had taken up some strange hatred to
the orb of day. He turned his back upon the sun and
exclaimed, Iliave no use for your light. I can see with
out your beams. My Creator has given me eyes for
that purpose, and I use them, and do see ail around me
without looking at you. He thought that because his

100 CAL'SE AND CUKE

eye was never directed towards the sun, that therefore
he did not use his hght. But he was using Hght which
had been reflected and thrown in a thousand different
directions. So because you never read in the Bible,
you hope you are not using its contents. All you have,
and all you know, which is valuable, you obtained from
thence, or from those who received it thence for you."

Reader, this position v/e will prove, and then show
what the moralist has to believe who thinks differently.
0^ If you will take the map of the world, and a pencil,
then sit down and draw a black line around that portion
of the earth, where the Bible has been in the longest and
most plentiful circulation, where every class, high and
low, are able to read, and do read the volume most com-
monly, and with most ease, such as England, Scotland,
and the United States of America, there you will find
men most enlightened, and most amiable in demeanor.
There, wherever are most Bibles, men are less cruel, less
polluted, and less unprincipled. There they are less in-
clined to kneel before images of wood and stone, and
more ready to understand, and to practice the law of
forgiveness and of love. Then sit down and draw a vis-
ible line around those countries, where there are no Bi-
bles, where none have been for generations, and there
you will find most cruelty, most pollution, most absurd
notions of Deity, and most darkness. Finally, mark
off those sections of earth where that book has a partial
circulation, as in Catholic countries, where it is read by
a portion of the people, and with a medium frequency
only, and there you will find a twilight in every thing.

The moralist is either afraid to look long at, or to fol-
low out such facts, or he says " it happened *o."
He believes in casualty to an almost unlimited extent.

OF INFIDELITY. 101

The reader shall have an opportunity, if so inclined, to
observe a portion of this credulity. It shall be exhibited
in the words addressed to the moralist we have named,
by his friend, or in words of similar import.

" Dear sir, you believe that human sacrifices are
cruel and cannot please God. You believe that drunken
revels, or lascivious rites, cannot be acceptable worship
in his sight. You do not think that self-torture pleases
him, and you have no doubt but that he looks with dis-
approbation upon adultery, theft, lying, or murder. You
think that acts of kindness, of mercy, and of love are
pleasing to our Maker. This, you think, your reason
tells you of his character. Now observe, if reason
taught you all this, then reason has done the same for
the multitudes of the most ignorant, and the most be-
sotted in all Christian lands. Mark well, I deny that
reason was your instructor, but it is true that something
has thus instructed men wherever the Bible is. Even
those who cannot read it, know more truth about God,
than does the Mandarin of China. You could not in
any way prevail on the most stupid creature you meet
in our streets, to fall down before a block of wood, and
worship, believing it to be God. You may go to one
hundred thousand of the most uninformed in Protestant
countries, one after another, just as you meet them, and
you will not find an individual who believes, or can be
made to believe, that he can please God by killing his
child, or by boring through his own tongue, or by
drunkenness, or obscene rites, or revels. If reason has
taught these unlettered, ignorant creatures so mucli
truth, then it has taught them very uniformly ; and they
all know much of what is right and what is wrong, in
all moral deportment. But will you just reverse tho

102 CAUSE AND CURE

picture. Just look at the other side for a moment.
Come with me across the ocean. Here is a populous
nation. They have some science, they cultivate astro-
nomy, and there is a class which may be denominated
the learned. But the Bible has not been in use there
for a thousand years. Go to one hundred thousand of
the first you meet, one after another, learned or unlearn-
ed, and talk with them. If reason should have told
them some truth about God, it has not done it. — not one
out of that whole nation, who does not either believe that
to strangle that infant would please God, or he believes
obscene revelry to be a part of worship ; or he will talk
of the intrigues of his gods, or in some way show that
he looks upon them as gigantic in wickedness I The
most learned there believe in human sacrifices, or sen-
sual rites, or absurd enormities, such as would excite
the pity and the ridicule of the poorest and the lowest
in our land ! How is it that reason does not chance to
teach where the Bible is not. Glance your eye entirely
across heathenism. If the Maker of worlds intended
reason to teach men there, some just notions concern-
ing himself, it has failed in six hundred millions of in-
stances in this generation, and in as many during the
last generation, and as many the generation before that,
and so on. If he did expect that reason would tell men
there, only a few truths respecting his own character,
what would please him, &;c. &c., he has been disap-
pointed, or he has furnished an insufficient guide, for it
has not succeeded in a single instance. If the wicked
in the land of Bibles would do only what the Bible has
taught them, they would need no more. That Book has
succeeded in teaching until they know how they should
act. The most degraded, and the most ignorant there,

OF INFIDELITY. 103

know more of the proper worship of God, and of
his proper character, according to the character
given of God by the deist, than does the most
learned, and the most exalted in heathen lands.'*

Now we are ready to look at what the worshipper
of reason has to receive in his creed. In the United
States of America, or in England, there are some
twenty millions of the human race — each one of
whom knows much of the proper character of God ;
much of what is lovely, and what is in itself hateful.
Each one does know, with considerable correctness,
that which would please God, and that which he must
abhor. Here is a man who says, " reason has taught
them thisy If so, it has not failed in a single instance !
It has happened to be uniform in many millions of
cases : surely we might suppose that, if reason is so
sufficient that it has not failed in one out of twenty
millions of cases, then leave it to itself in twenty
millions more, and it will succeed in half of them.
— No J it has not in one. In Asia and Africa you
may count two hundred millions of persons now
alive whose reason has been at work for twenty
years, and out of the whole two hundred millions,
there is not one who does not either believe that
the favour of the gods may be purchased by self-tor-
ture, or human sacrifice ; that sensuality is pleasing
to them, or that they are opposed to each other,
and may be courted in different ways ; or other sen-
timents equally absurd and grovelling.

So it has been in past generations. Those ancient
Greeks had great statesmen, orators, and poets. Suc-
ceeding ages have gazed at them : they believed that
to place that only son, that promising boy on an altar,

104 CAUSE AND CURE

and whip him until his entrails could be seen through
the quivering flesh, would please Diana. Are you ad-
miring the wealth, or the polish and the splendour of the
Carthagenians 1 They believed sincerely, (so sincere-
ly that they would perform it,) that it would please God
if one or two hundred of their children at a time, were
cast into that red hot metallic statue. Just such things
were believed by Romans, Medes, Elamites, and all
people where that singular old book did not circulate.
Reader, if you believe that reason always did teach to
avoid these cruel enormities where the Bible was found,
but never did happen to instruct better where that page
was not, then we have no further argument with you
at present. If you believe that the low, and unletter-
ed, and most ignorant in Bible regions, (who have more
correct ideas of God, and of justice, and of loveliness,
than have the most scientific in pagan countries,) have
been thus instructed by reason ; then will we cease all
further discussion of that particular point with you.

CHAPTER XXV.

MEN ADOPT FALSE OPINIONS WITHOUT INQUIRY.

Men often have an appetite for falsehood so spontane-
ous, that they receive it unquestioned.

A minister once delivered a discourse on the evidences
of Christianity, in the city of New- York. After the ser-
mon was ended, and the audience dismissed, he descend-
ed from the pulpit, and was met by an intelhgent look-
ing man, well clad, whose eye flashed, and whose voice
trembled with emotion. He seemed angry at the cause

OF IMIDELITY. 105

which had been advocated, and at the man who had
spoken. He avowed, with indignant emphasis, that he
had no doubt the IsraeUtes had obtained their rehgion
from the Greeks, and particularly from the Philosophy
of Plato. The minister replied, " Your ai^ument would
be worthy of some consideration, were it not for one
circumstance, v.hich certainly abates its momentum.
You say that what the Israelites knew of God, they
learned of Plato ; but Plato says, that what he (and the
Greelis in general) knew of the gods, they learned of
the Israelites." The ancient Greeks, called the Jews
Syrians, because they lived in the land of Syria, and
because they called themselves thus. Every male of
the Jews was ordered to stand, on a given day in each
year, ana avow his origin by pronouncing publicly, and
with a loud voice, " A Syrian ready to perish was my
father." The word fables was the epithet by which
the ancient Greeks designated all narratives. Plato
informs us (see Stackhouse's History of the Bible,) that
one of the Syrian narratives from which his country-
men obtained their knowledge, was i\\eFraternity of the
human family, and that man was made out of the dust.
Whoever will read ancient history, and notice the
Greeks during their nocturnal mysteries, whilst youth-
ful virgins, having baskets full of flowers with serpents
in them, calling on the name of our first mother, Eva,
Eva, all night, will not be at a loss to know which of the
Syrian narratives they had in mind, or what event they
commemorated during these ceremonies. The minis-
ter's concluding remark to the scoffer above mentioned,
was satirical, but certainly not incorrect. " You re-
mind me," said he, " of the boy, who whilst looking in
the glass, loudly averred, that his father's face took af-

5*

106 CAUSE AND CURE

ter his." An ancient Greek philosopher beUeved that
he had learned certain things of the Syrians. A citi-
zen of New- York is very positive that the Syrians
learned them of the philosopher. Which shall we be-
lieve ? or rather, let us ask the more profitable question,
Why should that man assume that position with dog-
matic confidence, without inquiry and without re-
search ? It was for the same reason that ten thousand
others in that and other cities, assume ten thousand
similar positions, with as little information^ and as much
assurance. Since the fall of our race, men have had
an appetite for falsehood, so spontaneous, that they often
adopt it without inquiry, in matters of religion. It
does not seem to man, that he prefers falsehood in points
of religious faith. If he were aware of it, this know-
ledge would become a part of the remedy.

CHAPTER XXVI.

Ct€re of Innilelity,

We now have offered a few thoughts on the cause of in-
fidelity. We could, as it were, only pen a few hasty
words ; endeavouring to oflfer some of the more simple
and obvious reasons, by which we may know that it is
caused by a want of knowledge, and by a want of love
for the truth. Each of these items assists in promoting
the growth of the other. We may resume the subject
hereafter, and devote other chapters to the consideration
of the cause of infidelity ; but at the present we feel dis-
posed to say something of its cure. The cure of infi-
delity ! What a subject. The cure of infidelity ! Cau

OF INFIDELITY. 107

it be cured ? Indeed it can. There are difficulties in
the way, but all that is arduous, is not impracticable. It
may be cured thoroughly. All who have ever taken the
remedy, were cured, therefore it is safe to say that it may
be cured with certainty. It is known to the world of
physicians, that the treatment of those diseases wherein
the sick deem themselves entirely v/hole, is attended
with unusual difficulties, because they are not willing to
use the remedy. Unbelievers usually think themselves
well informed, (particularly those whose minds are well
stored with other knowledge,) when the opposite fact is
the truth. Whether this is or is not the cause, some-
thing does cause them to be very backward, in the
business of research. Their hands hang down, and
their nerves are all unstrung as soon as vigorous and
industrious research is proposed.

Unbelievers inquire not after a remedy for their dis-
ease. If one is proposed, they turn away. If it is urged
upon them, and they employ it, it is slowly, reluct-
antly, and perhaps sparingly and imperfectly. There
are two remedies, or two modes of cure. Men may take
either. One of these remedies is infallible ; it succeeds
wherever and whenever used. The other is almost uni-
versally successful, but under certain circumstances
has been known to fail. We will distinguish these
two modes of cure by the appellation of the 'power-
ful, and the all-powerful remedy. We will leave
the second, viz., the all-powerful remedy for the last
consideration. Men are more averse to the use of
this ; they dislike it more than they do the first. The
powerful is not so certainly efficacious as the all-
powerful ; but men may be more readily induced to give
it a trial. Therefore we will begin with it, and endeav-

108 CAUSE A>'D CURE

our to make it plain, and to guard against obscurity, or
that which may cause us to be misapprehended in any
particular.

CHAPTER XXVII.

A REMEDY PROPOSED,

The powerful ?'etnedy. — If one of the causes of infi-
delity consists in ignorance, then it is not hard for us to
understand that the opposite of ignorance must be a
promising remedy. We mean ignorance of the Bible
and of ancient literature connected with the Bible. In-
formation almost always cures ; but it is not an easy
matter to prevail on the unbeliever to labour for this
knowledge. That knowledge is a powerful remedy, the
author of these pages has seen tested during eighteen
years of continued trial. He has watched these eighteen
years of experimental process, with unusual and unin-
terrupted solicitude. By presenting a history of these
years of trial, the doctrines which we deem important,
can be made plain, and misapprehension easily avoided.
We may form theories, and believe that certain things
are practicable, but our belief is not confirmed entirely,
until we have tested the matter by long and faithful
trial.

History of eighteen years* observation, — As soon as
the author had escaped from the pit of infidelity, he felt
an indescribable solicitude for those who are unbelievers.
He felt a painful anxiety which impelled him to inquire
them out, and to cultivate (if he could,) their acquaint-
ance and friendship. The sailor who reaches shore,

OF i:S FIDELITY. 109

who looks back and sees the companions of his voyage
approaching imminent peril, or cUnging to the fragments
of a shivered vessel, feels more for them, because he has
been the associate of their voyage. Unbelievers will
converse with a friend, or even with an ordinary ac
quaintance, without growing angry, provided they are
alone, and provided the approach is made in a plain and
affectionate manner. Those who are in danger of
meeting with insult when conversing on the subject of
religion, are mostly such as begin the conversation be-
fore others ; and the danger is more or less prominent
in proportion to the number of those who are present,
and who compose the company.

Some unbelievers you may prevail upon to read.
Some will even read industriously, if any one will fur-
nish them with books. (They will not inquire after
books, or borrow for themselves.) Others will not read,
unless it is in some work of satire, ridicule, or abuse of
the Bible. Others will promise a friend, who m^y re-
quest it, to read, and may even commence, intending to
investigate, but they soon neglect and forget it. Others
again, may be prevailed on to read and inquire after
knowledge, provided the friend furnishes the books,
makes frequent visits, reminds them of their undertaking,
and inquires minutely after their advancement. The
author, from having mingled in their ranks for many
years, was aware of the fact, that there are more, very
many more, infidels in each town, and village of our
country, than ministers of the gospel, or followers of the
Saviour, are in the habit of supposing. He knew
that many who were looked upon by professors of reli-
gion as almost Christians, were, in reality, infidels, but
from a variety of considerations, felt disinclined to avow

liO CAUSE AND CURE

it. To inquire out such, to seek the acquaintance of
others, of all sceptics who might be prevailed on to read,
and to induce them faithfully to investigate the subject
of Christianity, has been a business, which, for the last
eighteen years, he has followed with more interest than
any other. He never, during that time, met with a case
where an individual made anything like an honest and
sincere investigation of the evidences of Christianity,
that he did not conclude by saying of the Bible, " this
is God's book,^^ two only excepted. We will give a
history of these two exceptions, or seeming exceptions.
A faithful narrative of actual occurrences, will make
plain the doctrines concerning the cure of infidelity.
Each case will require an entire chapter.

CHAPTER XXVni.

AN EXAMPLE.

Case i. — A young man of Kentucky received his col-
legiate education at an institution where the students be-
came infidels with great uniformity. He was a son of
one of the governors of that state. He was wealthy, and
the hospitality of his board extended with western pro-
fusion. I became acquainted with him mostly at his own
fireside. After our intimacy had continued some time,
I ventured to speak to him privately and affectionately,
of eternal existence. He told me that his sentiments
were deistical, and that inasmuch as he did not rever-
ence the Bible, whilst I did, he supposed our conversation
with each other would be unprofitable. I told him that
I only wished to speak with, him concerning the hea-

OF INFIDELITY. Ill

venly authority of that book ; that I wished to prevail
on him to investigate fully the evidences of Christianity ;
that havinn- once been of his sentiments, I was ac-

o

quainted with them in all their length and breadth. I
told him, that without conversing with him minutely on
the subject, I had no doubt he was ignorant of Bible
facts and Bible language; but that, if he disputed his
want of information, he might easily discover it, by
conversing about the ancient literature connected with
any part of the holy volume. He looked somewhat sur-
prised when I spoke of his being destitute of knowledge,
but after a time confessed that there was much history
after which he had never inquired, and other facts he
had forgotten which were connected with this subject.
He inquired if I would permit him to read on both sides of
this controversy, and looked surprised when I answered
him in the affirmative. I told him that I would furnish
him with as many infidel authors as he chose to read ;
that he should have an ample assortment, provided he
would give an honest perusal to books written in answer.
I offered to lend him any number of the books written
against the Bible, provided he would attend faithfully to
the other side of the controversy. He seemed to wonder
at my proposal, but at length said he was inclined to
read on my side of the question: inasmuch as he had ex-
amined his own, he was willing to begin with the advo-
cates of Christianity.* He asked what I would consider

* The reason why I have always been willing to lend to an un-
believer any number of infidel books, provided he will engage to
hear honestly a full reply, will be more fully explained in another
part of this work. It is not amiss, however, to give a brief state-
ment of the case in passing. It is as follows : If an unbeliever
discovers that his favourite or champion author, penned false-

112 CAUSE AND CURE

a full investigation of the subject. I told him that I had
no doubt he would be altered in his belief before he had
read half as far as a full investigation ; that I never had
known one man who was not convinced of the truth of
the Bible, by the time he had given the subject only a
moderate research. I told him, that out of the one
hundred authors who had written for and against the
holy book, I would send him six or eight only of the
first I could procure : that after he had read these, I
wished him to read the Bible with tlie notes of some
commentator, (that he might not be ignorant of the Bi-
ble itself any longer,) and that if he would pursue this
course of readinjx I would be satisfied. I went on to
tell him what I must here pause in my narrative long
enough to tell the reader. An infidel, when he begins
to read on the evidences of Christianity, becomes more
doubting and sceptical than ever, or more confirmed in
his unbelief. This continues to increase during: the
former part of the research ; but let him persevere in
a thorough investigation, and he begins to have a view
of the truth, and is at lasi delivered altogether from the

hood after falsehood, page after page, it Vv-ill begin to awaken Lis
fears and his suspicions, so as to incline him toward more faith-
ful research. True, if he reads one side only, all will be received
as smooth and plausible, unless he is an historian. But if he
reads the faithful answer, he cannot avoid seeing, now and then,
history to which he may refer ; and if he refers to it, must also
discover the want of verity belonging to his leader. That those
who have hated Christianity should have written against it, is
not strange ; but that they have made untrue statements con-
tinually is readily discovered by all who are n(>t afraid to hear
both sides. When this unmingled, and uninterrupted falsehood
ie detected, it weakens the confidence the reader had in the
fabricators.

OF INFIDELITY. 113

thraldom of delusion. The facts are accurately pictured
by the words of the much worn expression concerning
the Pierian spring ; the same waters that at first intox-
icate, will sober again if drank plentifully. Many who
begin to read, after glancing tlu'ough one or two volumes
hastily, lay them aside, more entangled in error than they
Avere, and thinking within themselves that they have
read the strongest arguments that can be brought for-
ward in favour of Divine inspiration. Their condition
is of course more deplorable than it was. Others do
hastily examine a few volumes, and are not well enough
informed to be able to understand clearly, and fairly
weigh the arguments of the author ; these may desist
before they have mastered the subject. Others may
need a second or third perusal of the same pages before
they can clearly view and appropriate the contents.
Such may fancy that they have examined the subject
when they really have not. But of those who have
read six or eight authors on that subject, calmly, at-
tentively, impartially, industriously, and renewedly if
necessary, I have never known one who did not cast
away his infidelit5% If any one should ask why we
request the unbeliever to read many authors on the
same subject, the evidences of Christianity, we answer
that no two minds take the same course in writing on
this subject. The arguments and evidences could not
be condensed or abridged into a score of large volumes.
Of course each writer is expected merely to select such
ideas as strike him most forcefully. True, I have never
read the author on the evidences of Christianity who did
not seem to me in some one way or another to establish
the position This is God^s book ; but the farther we push
our researches, meditations, and inquiries, the more

114 CAUSE AND CURE

readily can we proceed, and the more capable are we
of comprehending additional research. The case is
by no means an uncommon one, where a reader lays
down an author on this subject with disappointment
and dissatisfaction, finding in it, as seems to him, very
little excellence of any kind. Twelve months after,
upon taking up casuallj^ the same volume, he is astonish-
ed at a thouo;ht there which Ikj had not noticed before.
He proceeds, and many of the arguments there appear
as clear and distinct as a stream of electricity over a
dark cloud. The reason of this is, that his mind is in
a condition better to perceive, weigh, and prize the ar-
gument. His mind becomes thus better capable whilst
reading other things on the same subject in other
writers. Men love darkness rather than light ; hence
it is that many unbelievers are not capable of under-
standing and appreciating one half they read on this
subject ; indeed none are, until they pursue the investi-
gation to some extent.

The young man of whom I have been writing inquir-
ed what authors on the evidences of Christianity I chief-
ly recommended ? I told him that I had a choice, but it
was not so marked as to fix on given volumes indispen-
sably ; that I did not fear the result, provided he did not
stop short of the given number, although he might pe-
ruse those productions the most readily obtained, or the
first procured. He told me that he would read six or
eight of the first books I should send him, and the Bible
afterwards with Scott's notes. The following are, as
nearly as I can remember, the books which I obtained
and sent or carried to him, one as soon as he had finished
the other. Alexander's Evidences, Paley's Evidences,
Watson's. Answer to PainCj Jews' Letters to Voltaire,

OF IXFIDELITV. 115

Horne'slntroduction, vol. i., and Faber's Difficulties of
Infidelity. Before he was entirely through with these
books, he told me, with a serious face and voice, that he
had something to tell me of himself that was indeed sin-
gular : " I am," said he, " in a strange condition. I will
confess to you, frankly and honestly, that these authors
have met, answered, and fairly overturned, every diffi-
culty and every objection which I had mustered and op-
posed to the Bible as being from God. Furthermore, I
do acknowledge that I have found arguments in favour
of its Divine authority, so plain and so momentous, that
I am unable to meet or to answer them, and yet I do not
believe, I canno-t, and I do not believe the Bible /" I
had then a secret hope that he would still continue his
course of reading. Old and long habits of infidelity have
a tendency to hang upon us like settled diseases of
periodical recurrence. But I did not speak to him sooth-
ingly ; and I dare not say any thing beyond naked truth,
even should it sound harshly. I told him that the defen-
ders of Christianity had proved its truth, and that was
all they had expected or attempted. I told him that God
had left on record facts enough to evince that the Scrip-
tures were Divinely inspired ; to prove this, and to ad-
vise obedience, was, the mode of his dealing with men.
" Compulsory measures," I added, " we never read of his
using ; and man himself, even wicked man, would rather
that his free agency should not be taken away, and would
complain at the thought or expectation of its being des-
troyed. These writers have proved their position, and
you do not believe. Now you may and can walk the
entire road to ruin, as a round rock can roll down hill ;
because it is one of the truths of the Bible, and one of
the first truths taught in it, that man is a fallen creature*

116 CAUSE AND CURE

if you arc not one of the fallen, the Scriptures are not
true. If you are one of them, then you cannot by nature
receive truth so aptly and so eagerly as falsehood. If
you are ever saved, it will require an effort and a struggle.
Then, for the sake of undying existence, continue the
labour which you have commenced. Go on and read >
many other books, an hundred of them. Notice the
truth proved a thousand ways and a thousand times.
But begin to pray. Ask the Spirit that made your
spirit, to cause truth to have its proper work of killing
falsehood in your heart and soul."

I never saw him afterwards ; he went the way of all
the earth. I never heard from his state of mind after-
wards, whether he continued to read or not. From his
conduct during our last interview, I have some hope,
which I would not sell, that he may have continued his
research and his meditations on these things. I have a
hope from which I would not part, w^hen I remember
how candidly he confessed it, when his argument was
truly prostrated, that he may, before his departure, have
asked th^ Maker of suns to be his Redeemer. This is
the history of one case where the powerful remedy, sober
investigation, may have failed to cure, for aught I was
able afterwards to learn.

CHAPTER XXIX.

A SECOND EXAMPLE.

Case 2. — I had an acquaintance, in days of boylwod,
with an amiable young man, who was liberally educated.
After sixteen years of separation, we met again. He
had become thorough in his profession (the law) by un-

OF INFIDELITY. 117

ceasing practice. He was an unbeliever, and the society
with which he had commonly mingled at the bar, was of
that description. After some long and friendly inter-
views, he promised me to read on the evidences of
Christianity, and I engaged to provide him with books.
I had stronger hopes of success in this case, from the fact,
that the law was his profession. I do not know why
it is so, but it is the result of eighteen years' experience,
that lawyers, of all those with whom I have examined,
exercise the clearest judgment, whilst investigating the
evidences of Christianity. It is the business of a phy-
sician's life, to icatch for evidence and indication of dis-
ease, sanity, or of change ; therefore I am unable to
account for the fact, yet, so it is, that the man of law
excels. He has, when examining the evidences of the
Bible's inspiration, shown more common sense in weigh-
ing proof and appreciating argument, where argu-
ment really existed, than any other class of men I have
ever observed. It is no easy matter to prevail upon
these men to think about eternal things. They float
along on the surface of secular schemes and political
turmoil, they have little time, they think, for any thing
but business, and they look surprised for a moment
when they are told that they are ignorant of Bible liter-
ature ; but when they do read thoroughly, and examinf*
faithfully, they are better than ordinary judges of what
isweakness,orwhat is force in reason.

Concerning the man of whom I have been writino,
I am unable to remember distinctly the authors he read,
or how many were furnished him. I never saw him
afterwards, but so arranged, that certain books were
put into his hand. Of one volume I remember that I
» heard distinctly and accurately the result of its perusal.

118 CALsfe AND CURE

The book was the first volume of Home's Introduction.
A brother of the bar came upon him, just as he was
finishing the conckiding page. This friend, knowing
the nature of the study which had employed him, being
himself a sceptic, asked as to his impression concerning
its contents. Whilst shutting the book slowly and
gravely, he made the following reply, and said no
more : " Were I a juror, and sworn the ordinary
oath, and were you, as one of the parties to establish
just this amount of evidence, 7ior more, nor less, I should
declare, by my verdict, that your point was proved." I
never heard from him again. When he died, his mind
was impaired ; but I have not been entirely without
hope, that perhaps, his reading was not altogether in
vain.

These cases are the only two remembered through
long observation, where, after ample research and full
inquiry, a total cure did not seem to be the result. Ma-
ny will promise to read, but will never perform. Others
will begin with considerable earnestness, but soon de-
sist. Others will pass on as with a task, and under-
standing the discussion with difficulty, find the labour
very toilsome, and after a while, begin to shun it. But
there are others, thank God, who believe that it would
be well for them to know, with some degree of certainty,
whether they are, or are not, to live for ever. They
seem resolved to find out either the truth, or falsity of
the pages of inspiration, even should it cost them some
labour. When they begin, if they find much of the
subject dark, they re-peruse the same treatises, or they
ask after other authors on the same points, until they
are capable of comprehending. Of such an eflfbrt as is

OF INFIDELITY. 119

made by these, I have ever known but one termination.
That was a perfect cure. They have said uniformly, af-
ter a thorough study, " this is the book of God."

CHAPTER XXX.

AVERSION TO COMMENTARIES,

Reader, our natural tendency toward falsehood, or
the secret suggestions of the evil One, often cause men to
object against the perusal of notes on the Bible. The
sophism used as an excuse and subterfuge in this case, is
often plausible. " We wish to judge for ourselves," say
they; " commentators dispute between each other, but
we will read and decide on our own account." Those
who speak thus, obtain information, generally speaking,
from no source whatever. Dear reader, there are some
Bible facts concerning which men do not dispute. Again,
doctrinal controversy you may neglect if you choose.
Notice it not, if you are so disposed ; but neglect not
certain knowledge which is within your reach, and
which you must acquire at the risk of your soul. Men
do not refuse to read the notes of others on chemistry,
astronomy, or philosophy, because writers have dis-
puted here ; but the author is willing to avail himself of
the assistance of others: to use that which may seem to
him valuable, and cast the rest awav. We have de-
termined, dear friend, to give you plain examples of the
fact, that you may avail yourself of the toil of others,
and that you need their labours. Commentators can

120 CAUSE AND CURE

point you to facts most valuable, and such as you may
see as soon as named, but such as you would not have
noticed had they not been remarked. The first case we
give by way of illustration, shall be one which happened
in connection with the seventeenth chapter of Revela-
tion. And furthermore, dear reader, this chapter may
be one of interest to you, for it speaks of the events of
eighteen centuries. It is a chapter which concerns you
much, for it also describes certain political events of
Europe, which are taking place at the present time,
and it goes on to mention some affairs which are to
happen in approaching years. Thus you may receive
a double benefit by noticing the verses of this chapter.
They exhibit the necessity of commentaries for the ig-
norant, they also inform us what the Lord has recently
done, and shortly will accomplish. Lest you should
fail to read the passage named, we will transcribe verse
after verse as needed, so that each section shall be on
the page fairly before us.

1. " And there came one of the seven angels w^hich
had the seven vials, and talked with me, saying unto
me, Come hither ; I will show unto thee tlie judgment
of the great whore that sitteth upon many waters.

2. With whom the kings of the earth have committed
fornication, and the inhabitants of the earth have been
made drunk with the wine of her fornication.

3. So he carried me away in the spirit into the wil-
derness ; and I saw a woman sit upon a scarlet coloured
beast, full of names of blasphemy, having seven heads
and ten horns.

4. And the woman was arrayed in purple and scarlet
colour, and decked with gold and precious stones and

OF INFIDELITY. 121

pearls, having a golden cup in her hand, full of abomi-
nations and filthiness of her fornication."

A man read this chapter who had been an infidel.
He had read it and heard it read, (like thousands of
others,) often, without attaching any meaning to the
words. He did not observe, until he took up a volume
of Scott's Family Bible, that this was a part of scrip-
ture which explains itself, and is of course as plain as
others or perhaps more so ; for when the Lord inter-
prets emblematic language, he makes it as plain as any
words known to us will permit. He had read history
enough to have noticed the truth of the followino: re-
marks without assistance, but he did not observe the de-
claration o'f the last verse, until it was pointed out to
him. The last verse is, " And the woman which thou
samest is that great city which reigneth over the kings
of the earth.^^ This reader was well enough acquainted
with history to know what city reigned over the kings
of the earth, when Domitian was on the imperial
throne, when John was in Patmos ; for long before, and
for many centuries after. There is no difference be-
tween unbelievers or Christians, as it regards the city
that stood on the Tiber, clothed in purple, and has been
there ever since. We may here say to the reader, who
may have been in the habit of glancing over pages of
the Bible, and noticing nothing : " Friend, if you do not
know distinctly and certainly what city did reign over
the kings of the earth in St. John's time, you had bet-
ter not only inquire fully, but keep it before your re-
collection, together with several other particulars, for
they may concern you more nearly in the present day
than you suppose." The man of whom we have been
writing, who was startled on reading part of a com-

6

122 CArSE AN'D CURE

mentary on this chapter, had read enough to remember
something of the red cloth, and purple, and gold, and
scarlet, and gaudy trappings and sumptuous externals^
of both pagan and modern Rome ; but while reading the
following words from Scott's notes, he began to notice
and remember historic pictures more distinctly : " The
angel carried John in the spirit, (that is, under the in-
fluence of the prophetic spirit he seemed to be convey-
ed into the wilderness,) and he there saw a woman seat-
ed on a scarlet-coloured beast. This woman was the
emblem of the church of Rome ; and the beast, of the
temporal power by which it has been supported ; and
the latter was full of names of blasphemy, which we
have had repeated occasion to mention." Ahnost any
blasphemous title which we could fancy, has been as-
sumed there, — His Holiness, — Infallibility, — King of
kings, — Chrisfs Vice-gerent, — Vice-God, — Yea even,
God on the earth, &c. " The woman was arrayed in
purple and scarlet colour, for these have always been
the distinguishing colour of popes and cardinals, as well
as of the Roman emperors and senators ; nay, by a
kind of infatuation, the mules and horses on which they
rode, have been covered with scarlet cloth ; as if they
were determined to answer this description, and even
literally to ride on a scarlet-coloured beast. The wo-
man was also most superbly decorated with gold and
jewels ; and who can sufficiently describe the pride, gran-
deur, and magnificence of the church of Rome in her
vestments and ornaments of every kind. Even papists
have gloried in the superiority of their church in this
magnificence, to ancient Rome when at the height ot
her prosperity. This appears in all things relating to
their public worship, and in the papal court, even beyond

OF INFIDELITY. 123

what can be conceived ; and external pomp attaches
men, attaches carnal men to a rehgion which interests
and gratifies them, whilst they despise the simplicity
of spiritual worship." Then follows a quotation from
Addison, " This as much surpassed my expectation, as
other sights have fallen short of it. Silver can scarce
find an admittance, and gold itself looks but poorly
among such an incredible number of precious stones."
These are the facts which the infidel had known, but
had never applied. After reading thus far, he felt some
curiosity to look at several additional verses. He read
the following words, verse 6. " And I saw the woman
drunken with the blood of the saints, and with the blood
of the martyrs of Jesus ; and when I saw her, I u'on-
dered with great admiration.^ ^ The infidel on reading
this, was ready enough to ask, and to ask aloud,
" Wherefore should John wonder ? What could he
wonder at ? After he had actually lived through the
persecution under which Paul w-as beheaded at Rome —
the gardens of Nero illuminated by the Christians, who
were covered with inflammable substances, and set on
fire where they stood with a stake under each chin to
keep them erect as a torch, until, in the language of
one of the many Latin poets (Juvenal,) who then lived,
*' they made a long stream of blood and sulphur on the
ground."

When John had known, when he had lived to see that
Rome would become drunken w4th Christian blood, as
readily as a serpent would bite those within its reach,
how could he marvel ; why should he wonder, when the
angel was showing him for days to come, only that
which he had actually seen in the months that were
past ? He not only told us of his surprise, (as though it

124 CAUSE AND CURB

had been something new,) but he says, When I saw her,
I wondered with great admircUion f After reading some
farther, he discovered that it was not pagan Rome but
Christian Rome, (so called,) which the angel was show-
ing to the apostle. The bloody scenes of pagan Rome
which had passed in St. John's life-time, were gone ;
but when he looked forward into days then to come, and
saw that which claimed to be the church and the me-
tropolis of the Christian world ; and the followers of the
Man of Calvary, torturing the followers of the Saviour
more cruelly, (if possible,) and shedding blood more pro-
fusely than heathen Rome ever did ; it is not strange
that he wondered with great admiration ! By this time
the unbeliever felt awakened to farther reading. 7.
"And the angel said unto me, Wherefore didst thou mar-
vel 1 I will tell thee the mystery of the woman, and of
the beast that carrieth her, which hath the seven heads
and ten horns." 8. " The beast that thou sawest was, and
is not ; and shall ascend out of the bottomless pit, and
go into perdition ; and they that dwell upon the earth
shall wonder, (whose names were not written in the book
of life from the foundation of the world,) when they be-
hold the beast that was, and is not and yet is."

When the spirit of inspiration is about to place before
us the picture of a bloody and cruel power, any candid
mind sees at once, that a ferocious wild beast is the most
brief and impressive representation. Whoever has
closely searched, has discovered, that on the page of pro-
phecy, a wild beast is the emblem of a bloody, cruel, and
tyrannical nation. The unbeliever remembered the fact
that Rome had been very bloody in her persecutions.
He remembered that she did actually cease to be so,
when converted to Christianity, and that she did again

OP INFIDELITY. 125

become thus bloody and cruel when she degenerated into
popery. He knew the plain history that the scarlet
beast was, and then was not, and then was again ; but
he had not remembered, and noted, and applied these
things until he had read the followino; remarks : " A
beast is the emblem of an idolatrous and oppressive em-
pire ; the Roman empire was the beast under the pagan
emperors — it ceased to be so when it became Christian,
with reference to which the angel says, by way of anti-
cipation, ^it is not.^ Yet it would afterv/ards < ascend
out of the abyss,' that is, when the anti-Christian empire
became idolatrous and persecuting, and the dragon gave
his power to the beast, it seemed to arise out of the sea,
the tempestuous state of the nations; hut it was, in fact,
from hell, being Satan's grand scheme for opposing the
gospel, and therefore after a time it would go into per-
dition, and be destroyed, finally and forever." (Quotation
from Newton.) " The empire was idolatrous under the
heathen emperors, and then ceased to be so under the
Christian emperors, and then became idolatrous again
under the Roman pontiffs, and hath so continued ever
since. But in this last form it shall go into perdition ;
it shall not, as it did before, cease for a time, and then
revive again, but shall be destroyed forever."

After reading these v/ords our inquirer remembered,
with startling interest, that thisoutHne of history was to
be accurate, or the angel would fail in his representa-
tions. He remembered that when the apostle lived, the
following statement was true ; and it was true when
early writers were disputing concerning the book of
Revelation, that the following statement (if any was
made) must have been made — viz. " If Rome does not
cease to be a cruel, persecuting city, dropping the char-

126 CAUSE AND CURE

acter of the beast, and then resume it again, to retain it
until destroyed, these verses are incorrect." But he re-
membered that seventeen hundred years were passed
since the death of St. John, and that Rome did not con-
tinue a pagan, bloody city. There was an intermission,
a time during which she was not the beast, but the
meekness of Christian love was visible there. This did
not happen to continue ; but when the beast was re-
sumed it did continue. He then felt some curiosity to
see what other statements were prophetically made.
Verse 9, " And here is the mind which hath wisdom.
The seven heads are seven mountains on which the wo-
man sitteth." He was aware of the reason why in an-
cient days Rome was called the seven hilled city ; and
he needed no commentator to tell him that the seven
eminences on which she was built are there yet. Verse
10, "And there are seven kings: five are fallen, and
one is, and the other is not yet come, and when he
Cometh he must continue a short space." He had read
English law enough to understand what was meant by
the expression " the king never dies,^^ By the word
king they do not mean the man, but the kingly authori-
ty. In a monarchy the king and his power are used
for each other, or interchangeably. It was not hard
for him then to understand how and why the word kings
stood for forms of government or successions of rulers.
It is not merely on the prophetic page that the word king
is found to mean thus, but it is in the book of temporal
statutes ; and in the mind of the illiterate peasant,
where kings rule, this tenth verse gives an outline of
the history of Rome, much abridged, but very bright.
Those young persons who wish to become historians,
but who complain of their memories, would do well to

^ OF INFIDELITV. 127

recollect this verse ; so long as they recollect its
words, a very striking profile of history will not be for
gotten. The unbeliever, who was interested with this
chapter, and of whom we have been writing, remember-
ed very distinctly, as soon as he saw it noticed, that
five kings or forms of government had fallen or passed
away after the building of that city. Kinss were gone,
consuls were gone, dictators had passed away, so had
decemvirs, and so had military tribunes. But the angel
said " one is." The emperors reigned whilst John had
the vision. But if six had then actually existed, was
the angel telling of only two more kinds of govern-
ments ? According to his interpretation, were we to
look for no more than two in so long a time, when six had
already been seen in that city ? The answer is only two.
And one of these was to be of the seven, and the other
was to continue only a short time when it did come.
Rome was under the jurisdiction of the Exarchate of
Ravenna, hut not long. The space was short. Ever
since it has been under the rule of the pope. Verse 11,
" And the beast that was and is not, even he is the
eighth, and is of the seven and goeth into perdition."
Reader, the pope is a spiritual ruler in Rome, but you
have often heard that he has a temporal authority also.
He is of the seven, rely upon it. This beast was the
Roman government in its last form. That form is
papal, for there are no emperors there now. The going
into perdition is to follow after a time. The unbeliever
began to feel great astonishment that an abridgment of
history, contained in so few words, and pointing at cen.
turies that were to come when the page was written,
reaching so far, and taking place so accurately, had
ejfcited no notice in the world. He. read the next; verse

128 CAUSE AND CURB

12, " And the ten horns which thou sawest are ten
Icings, which have received no kingdom as yet, but re-
ceive power as kings one hour with the beast." 13,
" These have one mind, and shall give their power and
strength unto the beast." Reader, you have often heard
and spoken of the ten kingdoms of Europe. They
did not exist when John wrote, and they were not to
begin to exist until the pope should begin to rule, for
tliey were to have their power at one and the same time
with the beast, during one and the same hour. If you
had lived several hundred years after the death of St.
John, and had seen the pope or the eighth power begin to
rule in Rome, you might have known then, not merely
that ten kingdoms would be made of the fragments of
tliat empire, but that ten should arise of such as would
suppovt the pope's authority. It is only the man who
has read modern history who can see the full force of
these words as he reads them, " These have one mind,
and shall give their power and strength unto the beast."
They did indeed ! And in all the changes, revolutions,
and overturnings of things in Europe, for more then a
thousand years, there still were somewhere near ten
powers (horns) who ruled at the same hour with the pope,
and gave him their strength. Reader, it has been com-
mon for writers, when about to describe the multitude at
large, to take for their emblem a wave of the sea, v/hich
rises, and foams, and roars, and sinks away to rise no
more. This mode of description they have taken from
the holy book. On the page of prophecy it is the figure
used uniformly, we believe. Verse 15, " And he saith
unto me, the waters which thou sawest, where the whore
sitteth, are peoples, and multitudes, and nations, and
tongues." After the unbeliever had read the 16th

OF INFIDELITV. 12D

verse, he fell into a train of reflection wliich, dear
reader, it might profit you to imitate. 16, " And the
ten horns which thou sawest upon the beast, these
shall hate the whore, and shall make her desolate,
and naked, and shall eat her flesh, and burn her with
fire." His thoughts were such as follow :

" These ten horns were, it seems, according lo
verse 13th, to favour the whore, all of them. But
from this other verse, it seems they are, after a time,
to begin to hate and to impoverish her. England
has long since withheld her revenues. France did
not begin to withhold or to impoverish her in any
way until she (France) became an infidel nation.
But have all the ten, all of them to waste her ! So
it states. And indeed two more, Spain and Portugal,
have already half-broken their bonds of allegiance.
These, as France has donCj and as Austria and others
probably will do, as soon as they discovered that the
priests had been teaching nothing but imposture for
centuries, not only cast away their old faith, but the
Bible along with it ! Is not atheism (or something
resembling it) the natural outlet or termination of
a false Christianity 1 The work of making desolate
and naked has certainly been going on long. It is be-
coming more and more distinct. Recent events make
it still more marked. But how is this 1 What is this
I see, and what is this I hearl " and shall eat her
flesh and burn her with fire 1" This is to come yet.
Will it really be brought to pass 1 If eighteen hun-
dred years of events have fitted the prophetic de-
claration so accurately, it is most likely that the
last items also will not fail."
Reader, we have said that perhaps you would do well

6*

130 CAl/SU AND CUKE

to meditate thus seriously. We will offer to you one rea-
son for this advice. As sure as that burning (described
in the 18th Chap. Rev.) ever comes to pass, so certainly
some other things will take place which synchronize with
it, and which concern you. There are many things
which cannot be very far before us, and which will
come unexpectedly upon those who continue contented-
ly ignorant of God's book ; and they are of pressing
import, in the case of those who now live. We know
that there are countless thousands, whose ignorance is
so extensive and entire, in sacred things, that even a
plain verse of the inspired page appears dark to them ;
these of course, will think other parts unintelligible to
any one. We can only say to such, begin to practise
the precepts ; (for these all understand, and they all
speak lies to their Creator, who say they do not,) read
and read on. If it is dark at first, continue, and accept
the aid of a commentary. It will not be long ere you
will understand enough (such as the chapter we have
read) to make you wish for more.

We must give other instances, showing that we may
be reminded of an instructive and beautiful fact, with-
out copying or obeying others. We may have pointed
out to us, in all the sciences, and in all the branches of
earthly knowledge, most precious truth, and be bene-
fitted, without asking others to think for us, or imitating
improperly their faith and views. But we will first
devote a chapter to the history of a reading infidel.

OF INFIDELITY. 131

CHAPTER XXXI.

CASE OF AX INFIDEL WHO BEGAN TO READ.

There was a merchant of East Tennessee, who belong,
ed to that class of men calling themselves deists, who
increased much in number, immediately after our re-
volutionary struggle. All of them advocated morality
of deportment, and few of them practised it; but this one
of whom we are writing did, and his walk was exem-
plary. Truth he advocated and practised. Any de-
fect in this virtue, seen in an acquaintance, was enough
to forfeit his esteem ever after. Dishonesty, or any de-
ceptive dealing, had his unmitigated scorn. He had,
in short, taken many of the Bible precepts, without
knowing where they came from, and practised them
with unceasing vigilance. He would not believe that
the favourite principles of his practice came originally
from the Bible, for he who scorned the very name of
Bible, acted on these rules, whilst many church members
(professed lovers of the Bible) violated them shamefully.
So long as the conduct of many professors near him
would by no means compare with his own, he was not
likely either to give credit to the Bible for what princi-
ple his mother, or others for her, had taught him from
it j or to become uneasy at his condition, or convict-
ed of sin. His honour, hospitality, patriotism, benev-
olence and other excellencies made him a favourite
with the world. But if the world praised or admired
him, how much of an idol must he have been in the eyes
of his children as they grew up. On their education, he

132 CAUSE AND CURE

spared no pains. F'or their happiness in Ufa, he ad-
vanced all that good example, advice, money, vigilance,
or unceasing parental kindness could do. His children
loved him, as they might be expected to love such a fa-
ther, who possessed both amiableness and ardor of af-
fections. They grew up, hearing as early as they
were capable of hearing, and knowing ever after, that
he smiled with scorn at the very name of Christ. Part
of the result may be anticipated. His eldest son was
an infidel. He would not condemn Christianity, with
that vehement confidence which belonged to older men,
for he professed more modesty than many young per-
sons, who are reared as he was. He would even con-
fess that many amiable men, vvho had read more than
ever he had, did reverence the Bible, but he did not be-
lieve. He would even confess that investigation would
not be amiss for him, on this subject ; but enjoying the
amusements of life as he did, there was no likelihood
that he ever would go through the toil of a faithful re-
search. His father had succeeded in teaching him ex-
cellent moral principles, to the extent which he himself
practised, and he was crying peace to his conscience
with but little cessation, if any. It was at length ob-
served, that when professors of religion acted amiss, and
he spoke in disapprobation of their conduct, there was
more detestation of countenance, and more bitterness
thrown into the tone of his voice than usual. He be-
gan to notice their ill deserts more frequently and more
readily than those belonging to other men. The hill
down which he was sliding, was plain enough to the
eye of those who know something of the human heart,
and of the different avenues by which men can reach

OF INFIDELITY. 133

ruin. The Lord, we believe, had it in view that he
should not descend that declivity.*

He had a young wife, called away from him by a slow
and lincerinf]^ disease. She had time and mind to think
over for eve rand its endless concomitants. Before she
bade him farewell, she exacted from him a promise that
he would read the Bible through, with the notes of Scott.
(Scott's Family Bible.) One of the choice rules in which
he had been educated, and upon which his whole system
was built, was never to forfeit his word. After her de-
parture, nothing short of impracticability could have
prevented the fulfilment of his promise, should the task
be agreeable or disagreeable. He began and read a por-
tion every day. As he proceeded, his difficulties and
his objections were such as are commonly made under
like circumstances. Strong minds, or vivid intellects,
strange to tell, in this research will stumble over cavils,
ridiculous for their imbecility,f such as in after days
they can scarcely believe, and did they not know it to
be so, never would believe, could ever have engaged
their thoughts. He had not finished the vvork before he

* Some members of the church who lived near there, believed
that the reason why Iiis life was altered is as follows: He had
a mother who often consecrated an hour in prayer, when
none were present but herself and her Creator. They believe
that the Man of Calvary can do whatever he pleases, and that if
any one loves him, he frequently does choose that they shall have
almost any thing for which they ask Noijie but his obedient
children, however, Icnow this fact by experience.

t One of the mountains in the path of this young unbeliever,
was, that we are not told in the narrative how Jacob found out
that the purposes of his brother Esau, were evil towards him I
Jacob, we arc told, lied from him, but wc arc not told how he
knew his brother intended to kill liim.

134 CAUSE AND CURE

had made up his mind, slowly and deliberately, but en-
tirely. He said, in the hearing of a circle of friends,
"I believe the scriptures to be the work of inspiration.'*
His father asked him with surprise, and with a smile
somewhat sarcastic, " And so you believe that book the
word of God 1" " I do father," said he, " I do indeed, be-
lieve it sincerely." (Reader, one item of this case points
out a tinith which is important. They do well who note
and forget it not.) There was a friend near, who heard
this declaration, and who rejoiced on the following ac-
count. He had long felt concern for the immortal wel-
fare of the young infidel. Whilst conversing together
on the subject of religion, the latter had often said, " If
I believed the Bible, as Christians say they do, I would
certainly obey it. I would scarcely think, or care for
any thing else, save that eternity which they expect,
and that judgment which they wait for." If his friend
humbly replied to him, that so we might all suppose, but
we were besotted by sin and debased by the fall, and that
the Bible teaches of a state of soul belonging to us all,
which will lead us to slumber on the edge of death, &;c.,
adding, " Perhaps, if you did believe, you would move
on much as you do now — " he was answered, " Do you
think I would risk unending darkness and misery, whilst
my Creator was offering me unending peace and splen-
dour, for the bare acceptance ? No, — I never would be
such a fool ', if every other man on earth was negligent,
I do assure you I would not be, with such a prize as that
at stake."

Some months after he had made up his mind concern-
ing the verity of the holy book, he waa called on by his
friend, and the following conversation (or substance of
it) took place between them. Friend. — You say that

OP Infidelity. 135

you read some in your Bible every day, how does it ap.
pear to you now ? Answer. — I find something new and
interesting almost every time I open it. It is a singu-
larly instructive book. Friend. — I rejoice that you read,
and I rejoice that it is not to you what it once was, a
book of tiresome insipidity, awakening your aversion.
Answer. — The fault was in me, not in the book. I was
too ignorant to enjoy it. Friend, — Yours is only a kind
of literary enjoyment in reading that book, for I do not
see your life changed since your belief in it. You
once thought that you would not risk an endless hell
half an hour, that you would not be contented a moment
without a title to heaven, if you believed God had order-
ed the writing of that volume. Answer. — That w ano-
ther proof of the truth of the Bible. I am going on
stupidly, day after day. I never would have believed,
no matter who informed me of it, that I should have
acted as I am now acting, and I know that we are not
thus infatuated in other things. We do not act with
this mad imprudence in any thing else. It must be that
sin has some strange effect upon the soul.

For the sake of those who expect to reach heaven, we
add one sentence here, which others need not read unless
inclined. It will be pleasing to some, and it does not
take us long to state, that this young man after a time,
did obtain the Christian's hope. He hopes to see the
author of a certain commentary on the right hand side
of a throne that is high and white ! We should love to
see them meet ! but it will not be the only joyful in-
terview

136 CAUSE AND CURE

CHAPTEPw XXXII.

USE OF COMMENTARIES.

There was a man who had undertaken to make hira-
seh" acquainted with history. He had read until he
knew something of the different ages of the world, and
also of the habits, manners, and fortunes, of many na-
tions of the earth.

It was stated in the works which he had seen, that
the main force of the Saracens consisted in their caval-
ry. These armies of horsemen were, in some respects,
such as the earth has not seen since, nor was the like
witnessed before. The yellow silk turban around each
head, (when their long extended ranks were drawn out
in the sunshine at a distance.) caused them to appear as
though every individual was a king wearing a splendid
crown. Their faces were somewhat remarkable. The
Arabian countenance has been noted by travellers for
its haughtiness or ferocit}\ Their long hair streamed
on the gale, like that of the American Indians. Their
African teeth, long and white, and coming to a point,
made their visafxes more strikino^ still. Their breast,
plates were mostly iron. But when they charged at
almost the entire speed of the eastern horse, when their
steel scabbards struck against their metallic trappings,
when the feet of twice ten thousand chargers struck the
earth in this headlong rush, it is said that the echo of
their impetuosity can scarcely be fancied. Reader, sup-
pose a man who has known these particulars, takes up

OF INFIDELITY. 137

the notes of a commentator on the ninth chapter of the
Revelation of St. John, and there finds it stated that the
ravages of a certain army were described so many hun-
dred years beforehand ; and then reads the 7th, 8th, and
9th verses, what army would you imagine he would
think was pictured ?

Verse 7."And the shapes of the locusts were like un-
to horses prepared unto battle, and on their heads were
as it were, crowns like gold : and their faces were as the
faces of men.

8. And they had hair as the hair ofwornen, and their
teeth were as the teeth of lions.

9. And they had breast-plates,as it were breast-plates
of iron, and the sound of their wings was as the sound
of chariots of many horses running to battle."

The individual we have said had read some history,
but had never noted its application to this passage, un-
til he was reminded of several items by the commen-
tary. Was there any reason why he should not be
struck with these facts, because they were brought to
his recollection by the pen of another ? He felt his
curiosity so much awakened, that he determined to read
other verses of the same chapter. Verse 4 "And it was
commanded them that they should not hurt the grass of
the earth, neither any green thing, neither any tree,
but only those men who have not the seal of God in
their foreheads."

lie did not know how to understand this verse well.
Indeed it seemed to him that its interpretation must be
difficult. If locusts are not allowed to eat any thing
green, what shall they eat ? When we remember that
it is their natural food, it strikes us as a strange sound
to hear the oriental locust forbidden to eat the leaves of

138 CAUSE AXD CURE

the tree, or the grass of the earth ! The commentator
reminded him of what he might read again in history,
and when it was called to his recollection, it struck him
as a fact exceedingly interesting. It was a rule of those
armies, wide as were their ravages, cruel as were their
devastations, to destroy no grain field, to cut down no
fruit tree, and to waste nothing which constituted the
sustenance of man. That this should have been the
general order of the ferocious devastators was very sin-
gular. Reader, you could not count the number of in-
teresting facts, and incidents of this nature, connected
with almost every verse of the prophetic or historic part
of that beautiful and wonderful book. Men grow up in
ignorance, and special ignorance of these things, not
only because they love any amusement, or any worldly
pursuit in the morning of life, more than they do pious
meditations ; but also because their fathers and mothers
see to it, that they are taught more at school, that more
toil and painful industry is expended in making plain
any science, or part of a science, art, or literary pur-
suit whatever, than any thing connected with the book
which tells us of our eternal interests.

CHAPTER XXXIII.

VALUE OF HISTORICAL KNOWLEDGE.

There was a merchant of Kentucky who had been <i
settled infidel for more than fifteen years. He was un-
usually skilful in the management of sceptical argu-

OF INFIDELITY. 139

ments. His ability to cover or to pervert the truth seem-
ed to have led him into a feeUng of entire security.
Nevertheless, after reaching middle life, a train of kind
providences from heaven led him to a few deliberate
meditations. These eventuated in his becoming willing
to read a few more pages on the subject of Christianity,
by way of inquiry. Whilst looking through Scott's
Family Bible, (some notes on the prophecy of Daniel,)
his notice was arrested and his attention fixed, causing
him to desire still farther research into other parts of the
Book of Heaven.

We feel inclined to notice one of the passages which
seemed interesting to him, and which has benefited
others greatly. Every chapter in the book resembles it,
and has fed thousands ; nor do we, by quoting this chap-
ter, present it as more striking than any other in the
prophecy, but a selection must be made, and we offer
these verses, hoping that the reader will peruse all, fre-
quently and prayerfully, together with the notes and
comments of those who are capable of instructing.

Daniel chap. ii. verse 31. "Thou, O king, sawest, and
behold, a great image. This great image, whose bright-
ness was excellent, stood before thee, and the form there-
of was terrible.

32. This image's head was of fine gold, his breast and
his arms of silver, his belly and his thighs of brass.

33. His legs of iron, his feet part of iron and part of
clay.

34. Thou sawest till that a ston6 was cut out without
hands, which smote the image upon his feet, that were
of iron and clay, and broke them to pieces.

35. Then was the iron, the clay, the brass, the silver,
and the gold, broken to pieces together, and became like

140 CAUSE AND CURE

the chalTof the summer threshing-floors ; and the wind
carried them away, that no place was found for them :
and the stone that smote the image became a great
mountain, and filled the whole earth.

36. This is the dream ; and we will tell the interpre-
tation thereof before the king.

37. Thou, O king, art a king of kings : for the God
of heaven hath given thee a kingdom, power, and
strength, and glory.

38. And wheresoever the children of men dwell, the
beasts of the field, and the fowls of the heaven, hath he
given into thy hand, and hath made thee ruler over them
all. Thou art this head of gold.

S9, And after thee shall arise another kingdom, inferi-
or to thee, and another third kingdom of brass, which
shall bear rule over all the earth.

40. And the fourth king-dom shall be stronor as iron :
forasmuch as iron breaketh in pieces and subdueth all
things :- and as iron that breaketh all these, shall it
break in pieces and bruise.

41. And whereas thou sawest the feet and toes part ot
potter's clay and part of iron, the kingdom shall be di-
vided ; but there shall be in it of the strength of the iron,
forasmuch as thou sawest the iron mixed with miry
clay.

42. And as the toes of the feet were part of iron and
part of clay ; so the kingdom shall be partly strong and
partly broken.

43. And whereas thou sawest iron mixed with miry
clay, they shall mingle themselves with the seed of
men ; but they shall not cleave one to another, even as
iron is not mixed with clay.

44. And in the days of these kings shall the God of

OF INFIDELITY. 14X

heaven set up a kingdom, which shall never be destroy-
ed : and the kingdom shall not be left to other people,
but it shall break in pieces and consume all these king-
doms, and it shall stand for ever.

45. Forasmuch as thou sawest that the stone was cut
out of the mountain without hands, and that it brake in
pieces the iron, the brass, the clay, the silver, and the
gold ; the great God hath made known to the king what
shall come to pass hereafter : and the dream is certain,
and the interpretation thereof sure."

An intelligent man had read these verses frequent-
ly and heard them read, but he scarcely inquired for
any meaning. He left them, as millions do the greater
part of God's letter from heaven, not asking after any
signification. He had read ancient history, but never
thought of comparing the tv/o together, until he observed
the remarks of a commentator. He was then startled
at the small volume of facts, which he had perhaps heard
before, but never had applied. He remembered the ex-
tremity to v/hich Porphyry was driven whilst writing
against the book of Daniel. (Porphyry, just after the
apostolic age, could only shun the force of truth by
hoping or asserting that the events were accomplished
before they were written.) " But," said he, " I am not
allowed this refuge, for a greater part of these verses have
been fulfilling down through the fifteen centuries that
followed the death of Porphyry ; even were we to forget
that almost all which is written of the Macedonians and
Romans came to pass after the Greek translation against
which he wrote was made."

Reader, let us notice this history of the world which
the Lord gave the prophet so long since, and then we

142 CAfaE AIN'D CUfiE

shall be ready to make some inferences which concern
the cure of infidelity.

It was Megasthenes, we believe, who states that one
of the Assyrian kings told on his death-bed, that his em-
pire was to be overturned by the Medes and Persians.
That which astonished the heathen author, does not sur-
prise us, for we know how the dying king came by the
information. He had it from the prophet of Jehovah.
Daniel said to him " Thou art this head of gold." The
arms (two in number) represented a double kingdom.
Babylon was taken by the Medo-Persian forces. Silver
is not so rich as gold, but is more precious then other
Qietals. The Medes and Persians were not so wealthy,
splendid, or gaudy as their predecessors, but they sur-
passed greatly the nations that followed. The body of
the image was of brass. The Macedonians, who van-
quished and succeeded the Persians, were inferior to them
in wealth. Brass falls below silver in value. The Ma-
cedonians used that metal on their armour to such an
extent that they were called in Europe brazen soldiers.
Let us not forget that this third kingdom, this kingdom
of brass, was to bear rule over all the earth. This was
not said of the silver (Medo-Persian) empire. If this
had been the prediction, the prophecy would have failed.
It was Alexander who, at the head of the brazen soldiers,
in the language of history and prophecy, conquered the
world. The fourth kingdom was to do the same, and
do more. It was to break in pieces and bruise. For-
mer victors had conquered nations and subdued them,
but the Romans went farther — they divided and sub-
divided, destroying lines and boundaries, forming gov-
ernments, sections, and hierarchies, which no language
will so well fit as that of bruising into pieces. All who

OF IXFIDELITr. 143

are not thrown into pleasing astonishment, whilst read-
ing this prediction concerning the fourth kingdom, to
observe her state, conduct, condition, (fee, more expres-
sively described in these and in other verses, (chap. vii.
verse 7,) than the pen of history did afterwards portray
it, are kept from this enjoyment by their want of infor-
mation. If we notice the Hebrew prophet, whilst de-
scribing the Roman government, we must look beyond
the nation he is picturing, (three kingdoms back into
antiquity.) and from his post there erected, he delineates
more expressively than those who lived at the time.
Ignorance of history may prevent it, but to some this is
striking indeed. Iron is not so rich as silver and brass.
The Romans were poor, stern, hardy, temperate, plain,
unyielding, and tenacious. The iron kingdom was to
subdue the earth. It did take within the circuit of its
grasp that which was the known world. As the centu-
ries of this prophecy passed on, and the events described
did roll by, they were noticed by some. It is the wise
that understand, and they are few indeed in every age ;
but some few of them all along have understood and
looked for that which was next to take place. Thus a
Christian father (we believe it was Jerome) reminded
his brethren that in his and their day the image was
upon its iron legs. If the arms pictured a double king-
dom, the legs will mark the same. Rome became the
eastern and the western empire, Constantinople being
the eastern capital. This Christian father lived after
the death of Porphyry, and saw the prophetic history
still going on. He would of course know, and his co-
temporaries who watched with him would know, what
the toes of the image would designate. It was some time

144 CAUSE AXD CURE

before the ten kinfjdoms were formed, which were to re-
present the ten toes of the image. These same ten
kingdoms arc pointed at in prophecy elsewhere more
than once. We have ah'eady noticed the chapter (xvii.
Rev.) where they arc exhibited as fragments of the em-
pire of the Cajsars, and their subserviency and obedience
to Rome is also mentioned, together with their final
hatred and destructive anim.osity, which is at last to
prove her ruin. From the position in which these king-
doms are held before us again in Revel, chapter xiii.
we might infer that they would continue to exist at least
twelve hundred and sixty (days) years. We gather the
same from the information afforded us respecting them
in vii. chap. Daniel.* But to the observer of history

* We say to those who read the page of prophecy, tliat if they
will search closely through the sacred volume, they will find the
following fact. In different places, where the great and glorious
One is speaking to the sinful worms of earth concerning that
which has not taken place, but which will certainly come to
pass, he tells them that a day shall stand for a year ; that is, each
day of the time during which a given event was fulfilling, should
represent a year expended in the accomplishment of it. If the
Lord chooses to have a year thus represented it is enough for us
to know the fact. We need not ask for the reason. He has
said concerning these events, " that none of the wicked shall
understand, but the wise shall understand." There is one truth,
which we should do well to remember. To an Israelite who had
two modes of computing time, it did not sound strange to count
years by days and weeks. A week with him meant seven
years ; each day of that week was a year long. If he told his
friend that it was three weeks until the jubilee, he meant twenty,
one years. If they spoke of a month, they often meant thirty
'years. And, dear young reader, if you say, " I cannot understand
what is meant by seventy weeks, or fmty and two months, or a

OF INFIDELITY. 145

who contemplates the commencement of the ten king-
doms of Europe, and watches tliem for a time, it does not
appear probable that they will continue in this divided
state so as to resemble the ten toes or the ten horns for
half that number of years, (1260.) These ten kingdoms
of Europe, (such as were to give their power and strength
to the beast,) were, it is true, to possess some of the old
Roman iron in their texture. And they did have much
of that character in their composition ; but they were to
have the weakness of modern degeneracy, which clay
would not be so stern and durable. Those who have
been watching this image, its growth, or duration,
through different ajres, have no doubt felt much as the
reader of history (who has also read the Bible) feels.
When he sees such a character as Charlemagne, or
Charles V., or Napoleon of France, arise and press on-
ward, overthrowing all before him, and at length reach-
ing out his giant arms entirely around some two, or three,
or four of these kingdoms, press them all into one, he is
ready to exclaim, " Surely the charm is broken. Can
Europe continue any longer so divided as to represent
the ten toes of the image, or the ten horns of a beast ?
Surely hereafter it must be under the dominion of only
one or two." But let him look a little longer and he will
find the cords once more broken. Although differently
divided, the ten horns are there still. The revolution
was long and bloody ; nations were fractured and sifted
through each other ; but there are the ten toes still ; and
part of their composition is yet clay. Again, when he

time and times and an half, and these Scripture terms," let rae
answer you. You had better understand ! You learn more
difficult things in cases of worldly business. And moreover,
God has never said that your ignorance should be jour excuse.

7

146 CAUSE AND CURE

sees those sovereigns scheming in their marriage con-
tracts for their children, negotiating for their marriage
portions, 6cc. &;c., he is ready to fancy, " Surely it will
not be long until several of these estates will become one,
and different kingdoms will be consolidated, and fall by
inheritance to the lot of one." Reader, different farms
and large tracts of land are thus united and become the
property of one, every day that the sun passes over us ;
but an old grey-headed Hebrew man, twenty-three hun-
dred years since, was told to write concerning the king-
doms of Europe, " They shall mingle themselves with
the seed of men ; but they shall not cleave one to another,
even as iron is not mixed with clay." These kingdoms
were to commence a thousand or twelve hundred years
after the death of the prophet. Although this was a
long time for the few of the wise to watch, who were
looking in every age, yet it came to pass at last ; and
they v/ere reminded that Jehovah does not forget his
word. These ten toes were to continue more than
twelve hundred years, acting in a given way, and un-
der very improbable circumstances. Some few of the
7oise were lookinof on. The horns or toes did thus con-
tinue, and they have thus acted.

There is one more declaration which was made long
since, but has not yet been brought to pass. It
was to be done in the latter days, and at the last times,
of these ten kingdoms. It was, " The God of heaven
shall set up a kingdom." Reader, do you think he will ?
He has not failed to do all that was said beside this, and
we believe that he will keep his word also here. " The
God of heaven shall set up a kingdom." This univer-
sal kingdom is the rock which is to become a great
mountain, and fill the whole earth. This rock was once

OF INFIDELITY. 147

small — it was cut out without hands. This stone has
been long cut out. It is to smite the image on the feet.
It is yet to become a great mountain. Before we notice
farther the increase of this mountain, we will meditate
once more on that which we have before thouffht of and
written about: its being cut out ivithout hands. " That
rock was Christ." That a rock should be cut without
hands seems to us incredible. That the religion of Jesus
Christ should obtain a commencement in the world,
and then remain there half a century, is equally strange
and incredible, provided we look faithfully at the circum-
stances under which it was introduced. Reader, the
Lord, in making use of such an expression, calls for our
attention. Before we are arrained before him, we
should do well to ask after the meaning of such a figure.
It will require another chapter to ask after the proprie-
ty of such a comparison. Let us attend prayerfully
to what the Judge has said to us in that language.

CHAPTER XXXIV.

THE SUBJECT CONTINUED.

When we find the introduction of Christianity ex
pressed in prophecy by the cutting out of a rock without
hands, we should enquire honestly after the propriety of
the figure. If we had been in an adjoining apartment,
looking on when the Lord's supper was instituted, when
the emblematic cup was first handed round, and some

118 CAUSE AND CinRE

one had asked us how long that memorial would continue
in ike icorld 1 how should we have answered him ? Sup-
pose much depended upon our giving a correct answer,
upon our judicious opinion respecting the durabiUty of
that feast. We must, before we ventured upon a con-
fident reply, make many inquiries^ and ascertain many
facts. Reader, let us now make these inquiries, ask
these questions, notice these facts, remember these cir-
cumstances. As sure as God calls to men he has made,
we should be familiar with such truth. If we had been
thus spectators in Jerusalem, and it had been demanded
of us how long that supper would in all probability be
celebrated in the world, we must, before deciding, make
the following inquiries :

1st. — Is this city where the feast is instituted, to re-
main long as it now is ? Answer. — No ! That indi-
vidual at the head of the table, who hands the bread and
cup, has told his followers that one stone shall not bC'
left upon another in the loftiest buildings. He has in-
formed them that the room where they now are, and the
house containing the room, and the city which contains
the house, will be crushed before destruction's rudest
plough-share, and that ere long ! His inspired follow-
ers have written, " As often as ye eat this bread, and
drink this cup, ye do shov>^ the Lord's death till he
come." Again, they explain his coming to be at or
near the end of the world. The question still recurs,
" Does he expect that any will continue to show his
death until the end of the world ?" He had informed
them, that ere long, war would riot in its wildest, blood-
iest revel ; that nation should be dashed against nation,
and shivered like the potter's vessel, (and history has in-
formed us that so it was.) Under this view of facts

OF INFIDELITY. 149

thus far we might have supposed, if there, that no one
would remember him through the turmoil, unless we had
known who lie was. Such, no doubt, would have been our
conjecture.

Before asking the second question, it is necessary that
we should remember distinctly, that men are often well
pleased when certain things are enjoined by their reli-
gion. When some of the ancient nations were told
that if they used wine to intoxication, through the
long nightly revel, in honour of Bacchus, it would please
that deity ; they had no particular objection to the com-
mand, nay, it pleased them. When the Mohamedans
are told that the more of their enemies they kill with
the sword, the greater shall be their sensual joys in par-
adise ; it does not displease them. Revenge on those
they hate, is not hard to cultivate. It requires no sa-
orifice. It is ordering them to do that which they love
to do. When the Asiatic is told, by the priests of his
religion, that the practice of adultery, through a long
feast of obscenity, will conciliate the favour of a par-
ticular deity, he is well satisfied with that worship.
When others are told to hang up the mangled bodies
of their adversaries, in honour of the god of war,
compliance requires no self-abasement.

Question 2. — Does he who is instituting this memo-
rial require of his followers that which men love to do,
to fight, or to feast, or to practice fornication, and does
he forbid only that whieh men already hate ? Answer.
— He enjoins meekness, the love of enemies, turning
the cheek to the second blow, temperance, chastity to
the strictest thought, (or heaven Is lost,) patience, non-
conformity to the world, &;c. <kc.

Question 3, — Does he not promise them that if they

150 CAUSE AND CURE

follow him, and are called after him, they shall thus
arise to worldly honour 1 Answer. — He tells them, " Ye
shall be hated of all men for my name's sake."

Question 4. — Does he not offer them safety at least ?
Answer. — He said, " Whosoever killeth you, will think
he doeth God service."

Question 5. — Surely he engages for their peace and
rest ? Answer. — All the pledge he gave of this kind
was such as the following : They shall scourge you
from city to city. He will tell those twelve men sit-
ting around him, that but one of them shall die a natural
death.

If we had been there on that night and heard him
say, " This do in remembrance of me," and had we
been asked earnestly as to our expectations respecting
the durability of the ordinance, or his religion, in view
of the facts we have named, and of similar truths, we
should have answered, " No one will do this or care for
him twenty years from this hour. " This would have
been our deliberate judgment, unless we had known that
he was the Maker of stars, or unless we had forgotten
to estimate that which we well know of mankind. He
who does not know that men love ease, and indulgence,
and sensuality, has but a narrow circle of mental
vision. He is a fool, or he speaks falsely who does not
confess that the hope of honour, affluence, and exalta-
tion, had and still has, an overwhelming influence with
the sons of men.

The name of the individual who promised persecu-
tion, but no flattering advancement ; who permitted
toil and poverty, but no sensuality ; who said, " This
do in remembrance of me," his name now is heard and
felt as no other name is. It shakes the soul of those

OF INFIDELITY. 151

who deny it. It is felt by those who hate it, by every
member of every chib that meets to revile it. Reader,
we cannot understand this clearly, unless we notice the
difference between honouring a name and feeling it.
We had better see these points clearly on many serious
accounts. That we may not mistake, let us look at
nothing short of facts.

Fact I. — The Mohamedan does honour the name of
his prophet. He honours it enough to cause him to
plunge his sword at your heart-, were you to speak
against it. When he prays he does not weep, his voice
does not falter. When he pronounces the name of his
prophet he does not tremble, as by a melting intiuence ,•
he honours, but he does not fe^l that name.

Fact II. — Fifty persons of very different characters,
were sitting in one house, (this has happened every Sab-
bath since we were born,) the tear was in the eye of
every one of them, they sobbed and could not speak.
They were listening to something about the Man of
Calvarj", but tJicy had heard it Jiix hundred times be-
fore f They fult that name in some way. And so
does the bitterest hater of Christianity you can find in
any street. We may see this likewise, if we choose,
and if we arc not afraid to look at facts.

Facts on the other side. — Fact I. — If you will
sit down by the side of that man who is near the Hotel
fire, or at the dining-table, or In the stage coach, and
exhort him to be a worshipper of Vishnu, or Siva, or
implore him to become a Mohamedan, (being sincere
and in earnest we mean,) he will laugh at you. Or talk
to him with more scientific interest on the different re-
ligions of the earth, and he will hear the names of five
thousand gods that are worshipped by millions pro-

152 CAUSE AND CUSE

nounced with entire indifference. He does not care
whether you speak in praise, or reproach, reverence, or
ridicule. It is not so with the name of the sufferer of
Gethsemane, — far from it. You will see his eye flash
with anger, and his brow gather instantly. Meet him
in the street, or on boaj-d the vessel, it matters not: the
name of Christ he will not bear. He reviles it,andthe
most humble and affectionate approach on the subject
of eternity in the name of Christ, lie calls intolerable !
Ah ! my infidel brother, you mock that name, but you
feel it. And you will feel it more and more (in heaven
or in hell,) for ever and for ever. The religion of the
Saviour was introduced and kept in the world as others
were not, and this stone will fill the whole earth, al-
though it may appear improbable to those who do not
observe that that rock has been cut out without hands.

Application. — Multitudes have read this portion of
the second chapter of Daniel, or other parts of the same
chapter, or other chapters in the same wonderful prophe-
cy, and have passed on with but little excited thought.
After this they have, whilst reading the remarks of some
pious commentator, been reminded of historical facts
which they had read, or been driven to read for the first
time, and they have been brought to see beauties and
marvels in the Book of God, which their ignorance had
before hid from their eyes. Let it not be supposed that
we state these facts of Daniel alone. We take these
passages as samples ; but in aiming at the cure of infi-
delity, we exhort to the study of the volume, the won-
derful volume, the Bible.

The man who erects a druggist's shop, need not be-
come the inventor of the chemical processes by which
alkalies and affinities are formed. He may avail him-

OF INFIDELITY. 153

self of the labours of those who have gone before him,
without being called a servile copyist. Thus, if you
have not twenty years to spare in searching in a given
way through the holy scriptures, to compare verses,
and trace Hebrew verbs, or to ask after heathen history,
you may avail yourself of the labour of others. An
author on geography will tell you more in an hour, than
you could explore or measure for a week, should the
pride of originality make you decline the assistance of
others in this case.

A commentator will bring before your view, within
the compass of a few days, more objects throughout the
dim wide field of antiquity and tradition, than you can
yourself collect by yeai*s of toil. But the adversary
of souls would rejoice, were you to decline the assist-
ance of othei*Sj and labour none yourself!

CHAPTER XXXV.

AN EXAMPLE.

Case of the use of the poiverfid remedy. — ^Two pro-
fessional men once formed an attachment for each other.
We may designate them by the appellation of the youth-
ful and the more ?>.^cd. The vounf^^er friend had been
liberally educated, and he commenced his profession
thoughtless, joyous, and from the first successful. The
more aged friend feared that his indifference in things
of religion was based on infidelity — made inquiry, and
found his conjectures were correct. At a succeeding

7*

164 CAUSE AND CURE

interview, he approached his young friend, offering a
volume, and an address like the following, from his
heart :

" My friend, I believe it is your wish to do me a fa-
vour when you have it in your power. I know that you
would arise from your bed at midnight, and put your-
self to much inconvenience to serve me. I am about
to ask of you a favour which you can confer. I have
it more at heart than the value of much property, and
it will cost you very little to comply with my wishes."
He was answered as he had expected, with the most
open declarations of readiness to act where it was in
his power to benefit his friend. The older friend then
continued, " The favour I ask is, that you will read
this book through, soberly and faithfully, endeavouring
to master the train of thought as you proceed. When
you are through, should much of the treatise be forgot-
ten, or appear obscure, read it again."

The work was cheerfully undertaken, the promise
given, and the book received. The volume contained
(as well as remembered,) Paley's Evidences of Christi-
anity, and Watson's Apology. When the friends did
not meet, they corresponded, and this subject chiefly
engaged them, whether personally or by letter. The
young man, after he had read the book, laid his hand
casually upon another author on the same subject. He
was sufficiently excited to undertake its reading. Be-
fore he finished this, he said, " I have a spirit, and I have
no doubt it will be lost, or very happy forever." His
more aged friend asked him to read Doddridge's Rise
and Progress of Religion in the Soul. He complied ;
and whilst reading, thought that he entered into a com-

OF INFIDELITY. 155

pact with his Redeemer, which gove him great joy.
Ho was so elated, that he has ever since (fifteen years)
tried to persuade others to do the same.

Cases resembling the above, are taking place wherever
a similar course is pui*sued. Books of this kind arc
not much read, for reasons which will be found in the
following chapter. In fifteen 3'ears more, neither of
those two friends may remain on the earth. They
both seemed to be made very happy by the occurrence
named ; and that enjoj'ment seemed to last for fifteen
years. Perhaps it may add to their pleasures for more
than fifteen years after they go hence. It has already
been worth more than the toil expended on either side,
many times told.

CHAPTER XXXVI.

WORKS ON THE EVIDENCES, &€.

Recapilulaiion of the powerful remedy. — Books on
the evidences of Christianity are but little read in our
nation.

Some of the reasons v»'hy this is so, it would be well
to observe.

1. Manv who arc inclined to unbelief, whose doubts
are enough to paralj'ze their energies in seeking con-
version, are not confirmed sceptic?. They do not call
themselves infidels. Thcv do not know the name of
these authors, or that many of the books exist. They
do not inquire, and those who never were thus annoyed
themselves, suspect none of infidelity, but the bitter de-
claimers against the Bible.

156 CAUSE AND CURE

2. These books are little read, for few of them are In
circulation. Inquire in an ordinary village for ten
such authors, and you will not be able to find them.
The minister perhaps may have one or two. These
few are not much read for the following reasons. Per-
haps here is a man who has prevailed on an unbeliever
to read a certain volume. He finishes it and informs
his Christian friends that he is more encompassed in
cloud than he was before. They are disheartened, and
he is not benefited. They perhaps ask another to read
the same work, hoping to see a happy result in the second
case. The man, perhaps, looks into the book occasion-
ally, and lays it down, takes it up again, and thinks it
hard to comprehend — thinks it does not touch the points
which perplex him. He lays it down again, the world
presses, his business harasses, amusements divert ; and
after some months, they find he has not read, and they
lose all hope in the case. After meeting a few similar
results, they believe that Almighty power could save,
but they have little confidence in means. If soldiers of
the cross had a full assortment of truthful volumes, and
were to make a prayerful effort, they would meet cases
where unbelieving friends and neighbours could be in-
duced to read six or eight volumes ; and perhaps repeat
a part of the research. In these instances they would
scarcely ever find one (if ever,) who would still dispute
the message of high heaven. They would meet those
who would refuse, and those who would only half per-
form ; but one case of a soul snatched from the gulf,
would repay all the labour. We might here name some
who have written on the evidences of Christianity, so
that out of the list some six or ten may be asked after
by any inquirer. From the following list, it is a matter

, OF INFIDELIxr. 167

of comparative indifTerence which is selected, so that
enough is chosen and read, until the subject is mastered.
It is strangely true, that these books are not known to
christians. The few that are in circulation, are scat-
Ured and invisible. Enough of them can rarely be found
together to inform extensively the mind and heart dis-
posed to cavil. The following books are a few out of
the many which are more than worth the cost of pos-
session.

Evidences of Christianity, by Grotius,

Paley's Evidences of Christianity.

Alexander's Evidences.

Faber's Difficulties of Infidelity.

Locke's Evidences of Christianity.

Addison's do. do.

Campbell's do. do.

Sherlock's do. do.

Lyttleton's do. do.

Le Clerc's do. do.

West's do. do.

Douglass' do. do.

Leslie's do. do.

Lardner's do. do.

Newton on Prophecy.

Stackhouse's History of the Bible

Scott's Family Bible.

Home's Introduction, Vol. I.

Porteus' Evidences of Christianity.

Beattie's do. do.

Soame Jenyns* do.

Jones' do. do.

Burnet's do. do.

Watson's Apology.

158 CAUSE AND CURE

Jews' Letters to Voltaire.

Prideaux's Connections.

HoroB Paulinse.

Paley's Natural Theology.

Shuckford's Connections.

The reason why many, on beginning to read the
advocates for Christianity, sink deeper into the mire of
their infidelity, is worthy of our notice. It is intimately
connected with the transaction of the garden and the
j^Drbidden fruit. The author who writes on the Evi-
dences of Christianity begins, very commonly, to over-
turn the cavils and sophisms of unbelievers ; such as he
has heard urged, or such as are often made. The young
reader perhaps never heard these objections urged
against our religion. (He certainly never did hear or
see the one half of those in use.) He did not know that
they existed. As soon as he sees them on the page of
the Christian writer, for the purpose of refutation, the
objection seizes the powers of his soul ! The answer he
does not receive ; he cannot notice ! Such is the nature
of fallen man. This is true of those who would be glad
to believe the Book of God. Darkness has for their
souls a superior attraction. It is not until he reads the
work the second or the third time that he begins to ob-
serve the quibble less, and the answer more.

OF INFIDELITY. 159

CHAPTER XXXVII.

TESTIMONY RESISTED.

Concluding remarJcs concerning the powerful renxedy. —
We must shortly endeavour to look at the all-powerful
remedy, at the remedy which never fails when used.
In this concluding chapter on the powerful remedy, we
must not neglect to observe something of the amount of
evidence which God has furnished in this remedy. We
have been writing of the external evidences of Christian-
ity ; we now ask as to the extent and the force of this
evidence. How much of this external testimony has
the Creator furnished ? The answer is, He has given
enough to prove the truth and inspiration of the Scrip-
tures, and no more. He did not intend any thing far-
ther. Let us not be misunderstood. We do not mean
that this point is not proved again and again, times out
of number ; but this kind of testimony does nothing
more than prove it, and can do no more. Take the
verbal testimony of a score of credible witnesses to a given
fact, in a court of justice, and the incident is proved ;
bring in ten thousand others, and it is not more than
proved. There may be a man who disbelieves still. But
if we place the incident before his eyes, it is established
then, as verbal testimony could not do it. If he refuse
to receive the testimony of one hundred respectable wit-
nesses, he may discover to us an unloveliness of soul by
such a position ; nevertheless, %ve would confess that eye-
sight is of the two the stronger testimony. That the
Bible is the Book of Heaven is shown by this external

160 CAUSE AND CUEE

evidence with a frequency which cannot be counted.
But it is only proved. No coercion was ever designed.
Men may yet disbelieve. It never was intended to make
it impossible for a man to ruin himself, if obstinately
bent in that direction. If man's rationality, his judging
for himself, were taken away from him, it would not
please earth, and we suppose it would not rejoice heaven,
Man does judge wrong, and choose to his own hurt ; but
he does not wish to be turned into a piece of thinking,
necessary mechanism. Reader, no matter how many
historical facts ; no matter how many prophetic veri-
ties and accomplishments ; no matter how many celes-
tial sentiments and beauties, call to you to say "This
book is from heaven," you can disbelieve it. It is not
only possible, but it is of easy performance. You can
continue uninformed concerning the history, or you may
forget the facts once noticed. Others you can neglect
to apply. You may besot your soul with sin until inca-
pable of feeling the heavenly sentiment. You may close
your eyes and ears, and harden your heart, until you
can believe or disbelieve any thing. It has been tried.
All the evidence of this character which could be given
may be resisted. Testimony of this description, piled
higher than the mountains, has been gainsayed ! We
come to notice in the next chapter a kind of testimony
which cannot be resisted — the remedy which is infalli-
ble. But before we reach this, we will look at one more
case which exhibits the fall of man. It reminds us of
our love for darkness more than light. It is one out of
the millions that exist every day, telling us that all tes-
timony may be resisted where the heart sets in a differ-
ent direction.

Concluding case* — Tliere was an agriculturist of the

OF INFIDELITY. 161

West who was wealthy. He was a man of good educa-
tion, and an infidel. The most of his friends, associates,
and relatives, hated Christ with an unconcealed dislike.
A train of circumstances gave a certain preacher of the
gospel access to this man's ear, which few ministers
could obtain. They had each other's confidence and
esteem. The minister, at different times, informed him
plainly and fully of the want of information prevailing
in the army of unbelievers, and told him that this igno-
rance was likewise his. He requested him to read a
number of the books we have named, and at length ad-
dressed to him the following sentiments :" My friend,
eternity is long, and the prize you may win invaluable,
therefore I must be plain with you. You may read
these books, and reperuse them, for you have little else
to do. The amount of newspaper invective which you
read, shows what time and vision you could expend, if so
inclined. You are judging about religion, and never
heard nor read much more than the revilings of its truth.
You begin to suspect that much as you know on many
subjects, you might know much more of this. Your
judgment, if wrong, may lead to hell. Your judgment
may be wrong, because you are ignorant of the facts
■from which you should draw your inferences. Much
as you know of business, agriculture, law, or political
affairs, you have learned nothing here but a few total
falsehoods, which you have read, or heard retailed, until
you begin to take them for history. You have, like
scoffers in general, kept other information so entirely
excluded, that you are even lame in conversation, unless
your antagonist is afraid to speak plainly. If I ask you
of the letter of Tertullian, I find you do not know within
three centuries of his age,or on what continent he ^'aa

162 CAUSE AND CURE

born. If I ask you of a passage in Tacitus, I find you
remember not what he said of the crucified One. If I
inquire after a passage in Joel> I find you have almost
forgotten, or never knew, of such a book in the Bible. I
speak of the fulfihnent of a prophecy, and find you did
not know that it had ever been uttered. I ask you as to
the confessions of early haters of the gospel, and discover
that you know better what they have written of every
thing else. I do affectionately entreat you to inform
yourself well, and then decide. You may be positive,
if you choose, as soon as you are well prepared to judge.
The result is too momentous for you to risk an error here !
Will you read the books ? Read on the other side, if
you have not seen enough of perversion. Take more,
and keep on until j'ou are thorough in facts. Read on
, the side of truth faithfully, and cunning misstatements
will begin to lose their influence over you. Continue
still to read, and after a time, every entire lie, stated by
a celebrated opposer of the gospel, will weaken his
cause in your estimation. Will you read ?" He was
answered, "/ will read soine.^^ The substance of the
following dialogue then took place.

Preacher. — Why not read industriously ? you con-
fess there is much that you might learn. If so, there is
a possibility you may be wrong. We should never de*^
cide in whole, where we know but half, especially if it
be an enquiry of momentous consequence.

Unbeliever. — True, I see that there are many things
I have not learned. I would be willing to know them,
but I fear to promise you lest I should fa-il, for you know
that we have not always a taste for every kind of
reading.

Minister. — If you may possibly be wrong, and I may

or INFIDELITY. 163

possibly be riglit, then you may be now neglecting mer-
cy, and rejecting heaven, and in the hour of final con-
flagration you will feel how much activity was called
for at the present hour of your indolence, because your
mistake can never more be rectified, and your failure
will continue unendingly. For the sake of a j)ossibIe
fortune men will toil. Will you not for the sake of a
possible eternity of joy, read a few books attentively ?

Unbeliever. — Perhaps I ought to read something as
you request ; but you know we are often called away
by pressing business. Visiting friends sometimes makes
us forget our studies, and furthermore, what few pages
I have seen on this subject, were somewhat dull to me.
I fear that I may find the investigation irksome to one
of mv habits and accustomed indulfxences.

Reader, the following fact is that which I wish you
to note, and avoid forgetting it, lest God should make
you remember it at an unwelcome hour. 0:^ If that
man's friend had pointed him to a faint probability only
of doubling his estate by a moderate exertion, and no
risk, he would have embarked in the effort. (^ If he
had told him of only a distant danger, which threatened
his fifty thousand dollar farm, he would have been vig-
ilant, and that speedily. But to inquire after joy and
splendour everlasting, to watch against eternal loss, he
could not be influenced. Nothing could move him to
begin. What is the reason of this ? It is because we
have an appetite for any thing rather than the true re-
ligion. The rolling rock moves down hill with ease.
Fallen man climbs the hill of truth with difficulty, even
when he wishes to ascend. How swiftly then may he
rush when he seeks the dark vale of falsehood below.

164 CAUSE AND CURE.

CHAPTER XXXVIIL

A FUIITHER REMEDY.

27i€ second remedy, called the all-powerful. — We con^
now to the second part of the inquiry, concerning the
cure of infidelity. The remedy which is infallible,
which never fails, is called the experimental evidence
of Christianity. This remedy is indeed invincible.
Millions have used it with success, and no one has ever
used it in vain. It may then be asked by some, why
are there any unbelievers ? Why is not every infidel
cured! The reason isy they mill not use it. Dear
reader, do not think this, metaphorical rhapsody, or fig-
urative expression, the result of strange enthusiasm.
We mean what is written. We mean that there is a
cure which all might use, many have used, thousands
will not use, and that it is actually all-powerful. Fur-
thermore you shall understand us, and understand the
modus operandi of the remedy, if you are not afraid
to follow us, and to observe faithfully, and to meditate
honestly, of that which concerns you. You are capa-
ble of seeing this subject through its length and breadth,
and if you do not it shall be your fault and not ours,
or with the help of God we will place it before you.
We have resolved on child-like simplicity ; and for the
purpose of keeping at a distance from every thing ob-
scure, we must ask you to remember first principles, of
which we are all aware already, and concerning which
there is no dispute. There is no difference between
us concerning three principles, or acknowledged facts.

OF INFIDELITY. 160

That these facts may be made more dlytlnct, definite
and observable, we will divide this chapter into sections^
and devote a section to each one.

SECTION I.

Experimental testimony is the strongest evidence which
exists. — If we were to see a man of truth and probity
approach a pile of now and strange fruit, and after par-
taking of it declare, that its taste zcas singularly dc-
lighlful, and that its effect was immediately exhilarating
bevond the excitement of wine : we mi^ht believe the
statement, or we might not. One man might believe,
and another might discredit the avowal. If we were
to sec ten more individuals, of equal respectability, ap-
proach one after the other and partake, each one declar-
ing forthwith that the taste was strange, but delightful,
and the result rapid exhilaration ; the evidence would be
much strengthened by their statement. Add one hun-
dred more, and the testimony might be called more
than convincing. But it still does not entirely equal our
own experience, when we partake and find it as declared.
Experimental testimony is the strongest evidence by
which we are injluenced.

SECTION II.

3Ian cannot feel by simple effort, and hy mere re--
solve. — Should some one of boundless resources, offer
you an estate equal to a nation's treasury, provided you
would love, with glowing attachment, the son of a
Russian officer (his name you hear, but he is an entire
•tranger) you could not succeed by simply trying to

166 CA.USE AND CURB

do so. Our affections are not moved in this way. No
matter how much you might desire to win the prize, you
' could not arouse in your bosom a devoted affection by
mere resolve. You might act the hypocrite, but no-
thing more. Suppose you were offered a large amount
of eold, if vou would hate, with sincere abhorrence,
some one who had been long dead, (say the father of
Demosthenes, the Athenian orator,) you could not
rouse yourself into vehement commotion, unless it were
hypocritical agitation, for all the gain which could be
offered you. Man cannot feel by simple effort, and by
mere resolve. If we could not either love or hate these
objects of our entire indifference, because we wished it,
we should do well to remember that the difficulty would
increase, were we asked to hate purely the object of our
devoted love, or to love with ardour that which we
cordially detest. We cannot in this way move our
souls at will in any course we choose.

SECTION III.

That which disposes us tofeelicheyi we hear it, does
not increase in force by frequent repetition. — If I tell
you of a murder which does not move your feelings,
then repeat the same facts and circumstances, but find
that there is some reason why you do not feel, I am not
to expect success by frequent repetition of the same nar-
rative. If I were to go over the same detail every
hour throughout the month, and should others take it
up, and a thousand men tell it over, you might grow
weary but never tender. Nay, should any one relate a
most affecting history, which caused you to weep pro.
flisely, you would begin to weep less before the week was

OF INFIDELITY. 167

out, were he to relate the same each day ; and be-
fore the year was ended, should this custom be
continued, we question if you would regard any
incident in the narrative.

IsZr' Our feelings cannot he coerced by mere repe-
iilion of a truth. — Reader, thus far we have spoken
the common sentiment, and the common language of
men. This they all say, whether pious or ungodly. We
presume, then, that thus far we are agreed. AVe have
never known these plain principles, and tliese simple
every day facts disputed, until they are used in connec-
tion with religious truth. These simple truths have
been the experience of every one oftener than he can
remember, and we have never known them controvert-
ed, until they are found to be a lever which overturns
infidelity, and tlien we have heard them denied by those
who had before conceded their clear, undeviating ver-
ity. Read these first principles over again, and if you
deny their existence, let it be before we come to their
application.

CHAPTER XXXIX.

ILLUSTRATIONS.

The all-pomerful remedy, — It is not so proper to say
of the Christian, he believes, as to say he knows. We
mean the full-grown Christian. The infant cannot
walk, cannot sit alone, cannot lift a pound ; yet it is of
our race. There is so much difference between the per-
formance of an infant and that of the tall man, that we
can scarcely see their resemblance ; but the infant is a
child of Adam, a member of our family. The Bible

168 CAUSE AND CUBE

calls a weak Christian, a hahe in Christ, Others, full-
grown men and women, in Christ Jesus. It is true,
that in the present age, the most with whom we meet
are only babes in Christ, if indeed born again. The
infant Christian understands the use of this remedy,
w ith almost sis much difficulty as the unconverted. He
has nothing about him but mustard seed graces, invisi-
ble except in a perfect light. But we now speak of the
full-grown child of God. (It is the privilege of every one
to drink freely of the milk of the word, and to receive his
growth speedily, but men are indolent and pass their
whole earthly journey without growing perceptibly.)
The full-grown man in Christ knows the Bible is from
heaven, with a conciousness which you cannot take
from him. Let any man whose mind is unimpaired,
hold his hand in the blaze of a torch as long as he can
bear it, and after it is withdrawn, let another tell him
he did not feel pain ; tell him that it was only imagina-
tion— heated fancy. Let him enter into very ingenious
and plausible arguments concerning caloric, to persuade
him that it was all fancy or fanaticism ; let him jeer,
deride, supplicate, or threaten : it is all the same j you
cannot change his creed in this case, because it is a mat-
ter of sensation, and not of .simple opinion. So it is
with the Christian ; with each one who uses tlie all-poW'
erful remedy ; it is a matter of feeling, of consciousness
with him. If the man who has held his hand in the
blazing torch, were to sink into forgetfulness as it re-
gards the sensation of pain, and hold his hand again in
the blaze, he would soon have his knowledge recalled.
The sensation of the Christian is as plain and direct as
that from the lamp, and it is repeated ten times every
day. All may use this remedy wlio choose ; — the ex-

OP iN'FIDELlTr. 169

perimental evidences of Christianity. We now enter
into further explanation by giving the history of inci
dents as they occurred.

EXPERIME^'TAL CURE.

Illustrative incidents as they happened. — Case 1.

There was a man of middle age, of cold, slow, doubting

tendency of soul, who obtained, at last, a Christian's

hope. He hoped that his name was in the book of life,

but he was only an infant, a weakly infant. He seemed

to grow a little in the course of six or eight years ; but

very slowly. He dreaded his deficiency in one feature of

Christian character. The apprehension gave him pain.

He read in one section of his Master's ietter,"Love your

enemies." He for a long time, (like thousands of his

brethren,) concluded he would not hurt them, or fight

them, or return evil for evil, and hoped this was love.

He could hear others say of injuries received, " / can

forgive hut I will not forget it,^^ and he could see in their

case clearly that this was Satan^s kind of forgiveness.

It made him fear in his own case, that he did not love

his enemies. He remembered that his bleeding Leader

was too stern in his purity to accept of a false love. He

knew that it did not mean a love of approbation for

their real sins, but the love of compassion. He knew

that the love of compassion was a tender and melting

love, and he did not possess it. He sat down trying to

feel it, but did not succeed. He tried again and again

7 DC?

for a year. He did not love his enemies. He read on
the subject. He thought it over in every way ; he pray-
ed over it for another year. He did not love his ene-
mies. He went to making stronger efforts, for !»

8

170 CAUSE AND CURS

thoufrlit it would be hard to miss heaven at last. He
continued trying for eleven or twelve years. He thought
at times, that his feelings were perhaps softer, but he
soon found it was not love. At length he found that by
mere effort he could not move his affections. He knew
that he could not ivish a lofty rock into a rill of milk,
and he could not wish haired into love. He became
alarmed. He fasted and prayed in earnest, and at an
hour when he was not looking for it, at a moment he
was least expecting it, he loved his enemies. It was a
real love. He knew it in the same way, reader, that you
know mirth from ico, when you feel it yourself. If,
when your bosom is shaken with the sob of anguish after
losing a smiling son or daughter, your friend should say
to you, " Perhaps you are mistaken, are you sure it is
not mirth you feel ?*' You ivould tell him, I have felt
both, and the difference is very strildng. This man, after
remembering: how lon^ and how hard he had tried to
love his enemies without success, began to feel that it
was the Spirit of God, the invisible Spirit, (who is wil-
ling to have intercourse with men who wish it, and who
quit sin,) that had changed his heart, and planted a new
feeling there. After this, if he began to forget his need of
this kind of heavenly help, he would be left suddenly in
his old condition ; that is, as far from loving his enemies
as you now are from loving yours, my unconverted
reader. But when this threw him again on his knees,
and he received the dew of heavenly influence in his
soul, he was reminded of the existence of the Holv
Spirit. He was conscious of this Bible truth. The flow
of love in his soul, was a stronger sensation than the
cup of water which he drank, communicated to his
palate. If you would try to persuade the thirsty maa

OF INFIDELITY. 171

who dips and drinks from the spring, that his feehngg
are fanciful, that tlie water is hot instead of cold, you
will not alter his belief in this case.

CHAPTER XL.

ILLUSTRATIONS.

Second Remedy. — Tlie wicked may go to the prac-
tice of the precepts of the Bible. Those who practise
with humble industry, are met and assisted. All, we
mean, who apply to the Saviour of lost souls, quitting
their sins, are met: none are rejected. Those who live
as commanded, receive in their own spirits a conscious-
ness, a knowledge of the inspiration of the Holy Scrip-
tures. Men may not only have their sins forgiven, but
they are not compelled to remain infants in experi-
mental religion. This aU-powerful remedy is offered
to all. We must continue to notice it, to look at it
aojain and acrain. We must exhibit it until all can
understand its nature.

EXPERIMENTAL CURE.

Illustrative incidents as they happened. — Case 2. —
A professor of religion felt concerned at the fact, that his
soul was not melted at the history of the scene of calvary.
He had once felt deeply at the picture of a Saviour's suf-
ferings, but these feelings had left him. He heard a
minister tell it over, but he had heard it or read it an
hundred times before. He turned to the Testament and
read again, and tried to feel : his affections were dead.

1T2 CAUSS AND Cl'Rt

He went to the communion board : there were the
cup and the bread speaking of blood and crucifix-
ion : it was all old. He had thought it over, trying
to feel it, a hundred times. — Reader, if you are un-
converted, and if you think one might succeed in
such a case by simple resolve, ^nj it. Create the
feeling in your own bosom^ and God grant that
you may feel.

Not to dwell on minute particulars. We must
hasten briefly to the result. The callous professor
prayed and prayed week after week. He did not
feel. At last he humbled himself, fasted and prayed.
When not looking or expecting to feel, the name
of Christ melted his soul, as words cannot describe.
Any sentence he would read in the Book, or hear
from others, of the Saviour, made his tears over-
flow. The word Calvary would awaken in him
emotions which he could not express. This man's
experience that God is willing to converse with
men did not stop here. There was another doc-
trine which he did not feel, tried to feel, and failed
— went for help to his former Benefactor, and suc-
ceeded. He desired another trait of Christian cha-
racter, endeavoured to assume it by strong deter
mination, but failed. He humbled himself before
his Lord, and received bountifully.

or INFIDELITY. 173

CHAPTER XLI.

ILLUSTRATIO::fS.

Second Remedy. — Dear reader, there arc two consid-
erations which we here entreat you to treasure. First,
tlie two individuals of whose experience we have been
writing, are not the only witnesses. They are selected
from a cloud of ten thousand times ten thousand. It is
true, that a vast majority of professors, never do reach
beyond a state of infancy ; of course they do not belong
to the cloud to which we refer. Many professors, and pos-
sessors of piety a little more advanced, receive answers
to their prayers and forget it, or^io not observe distinct-
ly from whence their assistance came. This evidence of
man's depravity {Christian stupidity) is visible every
day. But the Lord has always an army of witnesses
on the earth, such as the two we have noticed. The
ungodly neighbours of these witnesses call them men of
truth, and would take their testimony in a court of jus-
tice, but pay no attention to their statements concern-
ing their knowledge of eternal tilings.

Again ; impress it upon your recollection, that these
witnesses have not this sight of heavenly things merely
once or twice in a lifetime. They do not thus seldom
have communion with God, and experimental knowledge
of the doctrines of Holy Writ. This continues daily and
hourly so long as they live up to their duty and near to
their Saviour. Here is a witness who feels perhaps to-day
that he does not mourn as he should over the low state
of religion^ After passing through the effort we have

174 CAUSE AND CURE

partly described before, the Spirit touches his heart, and
every breath is a sigh of anguish, or a sob of grief for the
desolations of Zion. At another time he observes that
he does not feel as he should, the nothingness of earth,
and a proper indifference to the things of time. His
success in this pursuit tells him of an omnipresent God
again. Then he wishes to feel for the heathen, or he
wishes to feel more pungent shame for the sins of early
life, or he desires more industry, or more patience, or
meekness, or more exulting joy, or more of any one out
of the long catalogue of Christian graces ; and when he
comes to ask as suppliants should come, he receives, un-
til he repeats again with high exultation, " Ihiow that
my Redeemer liveth, and that he will stand at the latter
day upon the earth ; and though after my skin worms
destroy this body, yet in my flesh shall I see God,
whom I shall see for myself, and mine eyes shall behold,
and not another." Job xix. 25. Reader, the watch-
ful, obedient, and industrious soldier, although he walks
by faith and not by sight, yet by gracious, spi-
ritual, and bright communications, has, as it were,
a daily sight into heaven. He obtains that delibe-
rate confidence in eternal things which an apostle
felt W'hen he said, without hesitation, or an expres-
sion intimating doubt, " There is laid up for me a
crown of righteousness."

We must relate two more incidents before we
come to the application. Reader, think and pray
over these things, for your soul is precious.

EXPERIMENTAL CURE.

Ilhistrative hicidents.— Case 3. — A person who had

OF INFIDELITY. HS

obtained a hope in Christ felt great reluctance to
conducting family worship. But he believed house-
hold devotion to be indispensable, and resolved to
attempt the duty, however self-denying. He conti-
nued it for nine years, wishing it was not so irk-
some, but never omitting it. When his praj'-ers
were heard, it was strange to what an extent the
Lord manifested himself to him when before that
altar. His feelings might be dull elsewhere, perhaps
cold at church, sluggish even at the communion-
table ; but in morning and evening worship he fre-
quently had such views of heaven and heavenly
things that he could scarcely officiate. He stated
that he had sometimes been reminded of the fact re-
corded of Toplady before his death, that his spiritual
views became so bright, that he exclaimed, " Lord,
hold thine hand, for thy servant can bear no more."
Reader, the witnesses of the Lord are not merely
brought to feel on subjects of indifference, but in a
direction opposite to the current of their former af-
fections. Theyare made to hate that which they once
loved, and to love that which they once hated. They
are allowed any amount of evidence. The treasury
can never be exhausted. No matter what degree of
certainty any one may wish to connect with the
words " I know that my Redeemer liveth," he may
ask it of God ; and living more and more devotedly
to Him, in the discharge of Christian duty, he may
Teach a certainty as cool and deliberate as that of
the man who says at midnight, " I have no doubt
the sun is down," or who says " he shines," whilst
looking at his blinding glory. There is a passionate
man, he may obtain meeknc&s. There is a covetous

176 CAUSE AND CURE

man, he can have liberaUty. There is a hard-hearted
man, he may become uncommonly tender. These men,
in obtaining these graces, will learn that their Redeemer
liveth, and they will be benefitted. They will gain that
which is indeed valuable, and which will make them in-
stantly more happy. Oh that wicked men would begin
the practice of Bible precepts, on more accounts than one.
Dear, unconverted friend, in a few chapters more we
will inquire in your case if you can obey the holy book,
so as to obtain Divine evidence, and also how to do it.
But we first have to call up a few profitable thoughts,
or to repeat some that have been mentioned.

CHAPTER XLII.

ILLUSTRATIONS.

On the pages of the Bible certain things are prom-
ised to those who seek for them — heavenly and spiritual
blessings, humility, victory over any besetting sin,devo-
tion. Christian graces, &;c. Other things are not prom-
ised, and no child of God ever seeks and obtains them.
Personal exaltation, victory over enemies, &;c., are of
this class. The wish for such things is sinful. Again,
there are certain favours we may ask for and hope to
obtain, and yet not be certain that we shall obtain, be-
cause there may be something in the way to prevent,
which God sees and we do not. Of this last class is the
recovery of a sick relative, the conversion of a friend,
the rebuke of pestilence, &;c. The first class of mercies
named, (a spirit to hate that v.hich is hateful, and to love
that which is lovely,) the witnesses of Jesus Christ
always obtain when they seek as directed. Their un'u

OF INFIDELITY. 177

form and striking sacccss makes their evidence so plain
that they need no more. Additional evidence, however,
is given (like an occasional flash of light from on high)
in answer to petitions for such favours as they are not
certain always to receive. These answers to prayer
appear to the unconverted all as a matter of casualty,
and as that which would have happened had no prayer
been offered. The Christian discovers too much uni-
formity (before he watches long) to think the events he
IS praying for, take place from chance. We will give
examples of these evidences before we leave the subject.
Illustrative Incidaits. — Case 4. — There vras one
who had disbelieved and ridiculed spiritual agency. He
particularly and specially disbelieved the doctrine that
Satan is the author of any of our evil suggestions. He
once rode to meeting with a gay young merchant. Be-
fore it was over he heard two ministers agree together,
in a whisper, to pray for that young man. Whilst their
heads were inclined, no doubt in prayer, he saw the
young man turn pale, walk forward, and ask the prayers
of God's people. This partial sceptic had never denied
that God ever influences our feelings, so firmly as he
had disputed the agency of tl^ evil One. That same
evening he was present when the young man approach-
cd a preacher v/ith a look of alarm and said, " Sir, I went
into a grove for the purpose of trying to pray, and 1
could not do it. No matter when or where I made the
effort, as soon as I would kneel, there came into my
mind thoughts the most horrible, blasphemies the most
inexpressible, such as I never had in all my years ol
vanity or scenes of wickedness. Can it be that I am
getting more v/icked just as I attempt to repent ?"
The preacher answered him, " My young friend, we

8*

178 CAUSE AND CURE

know how body operates on body, for we can see that
and handle it. Spirit is invisible ; it is not tangible.
We do not know how spirit strikes or operates upon
spirit ; but it does. The evil One never saw you likely
to forsake his ranks, and he never was afraid of losing
vou before. He exerts himself often when threatened
with desertion. He really can in some way inject in-
to our minds most abominable thoughts ; but they are
not sinful in us, if we do not entertain or approve them.
If that man in the street were to offer you much gold
to commit murder, you would not be guilty if you cor-
dially hated his temptation."

The spectator felt somewhat surprised to learn that
incidents of this kind were not uncommon. After
mingling with revivals, and meeting with perhaps an
liundred cases more, he began to suspect that we
are liable to persuasive spiritual influences, both good
and bad.

EXPERIMENTAL CURE.

Illustrative Incidents. — Events asked for take place
contrary to the most probable appearance of things.

Case 5. — A man once lived who was naturally
timid, but in concerns of religion he was especially
diffident. He was a hundred times more ashamed to
be heard to pray than he once had been to be heard to
swear. This detestable cowardice crippled and tor-
mented him for many vears. His son was constitu-
tionally diffident like himself, and should he ever for-
sake the world, the almost certain result would be a
similar backwardness in the service of the Lord. These
thoughts, and the fear that his son would serve Satan

OF INFIDELITY. 179

/

long, perhaps unjrti almost middle life, before he gave
himself to God; threw the father on his knees to ask a
double favoiii/ viz. the conversion of his son in the days
of boyhood, and tlie victory over cowardice in the
Redeemer's army. A sacramental meeting approach-
ed. He believed his prayer answered, (for a reason
only understood by those who have felt it, and there-
fore it need not be explained or described here.) He did
not converse with his son, but he watched him. He
saw him unite with the church, and he heard him pray
in public without delay as soon as called on. During
the course of a few years, when many improbable
events asked for had thus taken place, he could say,
" If these things happen, they happen with strange uni-
formity, and contrary to probable appearance."

CHAPTER XLIIL

THIS REMEDY DENIED TO NONE.

All may use this remedy who do not incapacitate
themselves by sin. Those who incapacitate themselves
are not excusable because of their inability. The man
who bores out his own eyes has not the light of the sun
to complain of, because he cannot see. The man who
corrodes his palate until his taste is destroyed, cannot
blame his food for his want of enjoyment in eating.
Reader, if you will take the ion commandments in all
their spirit and all their bearing, also the sermons, par-
ables, and all the sayings of the Redeemer, as uttered
by him, unite them together, and meditate upon them.

180 CAUSE AND CURE

you will then, we have no doubt, tell us that the prac-
tice of each one would be very lovely. We presume
this because it is acknowledged, and has been asserted
by the leaders of the infidel forces in different genera-
tions. If you can find any Bible precept which is un-
just, immodest, or immoral, we may well say Do not
practice that. If all the precepts of the Scriptures are
correct, we are not acting amiss to obey them, and to
exhort others to obedience. They must suffer in some
way who do not observe that which is excellent in itself.
None ever became infidels but those who cease to obey
the precepts of the Bible, more or less, or those who
were reared to disregard them from infancy. The Spirit
of all truth and purity influences us toward truth. The
most wicked of men is still a debtor to the Holy Spirit
for what little religious truth he may still retain. A man
has not abandoned all Bible truth, nor is he totally for-
saken by the Holy Spirit, until he becomes a thorough
atheist, either in creed or practice. We do not mean
a wavering atheist, but a hearty one. The Spirit of
truth does not abide in a bosom filled with pollution.
He takes up his constant residence in the heart of
those who obey, and those alone. He begins to with-
draw his influences from those who begin to hug enor-
mities, and from those who turn their backs on God's
commands. They begin to question truth, from whom
He begins to retire. The light of heaven begins to ap-
pear dim in the eyes of those who have insulted the
Spirit of truth until his agency is weakened. The
loveliness of truth begins to resemble darkness and de-
formity, in the view of all those who are more or less
left to themselves. If the commands of the blessed
volume are good, let us exhort all to obey them.

OF INFIDELITY. ISl

Reader, if you wish to be instructed by the God of hea-
ven, if you desire to be led by the Being wlio made
you, if you arc willing to be guided by the author of all
truth, do as he tells you. You will find his orders in
the Bible. Practice heartily and industriously all that
is commanded there, and you will have heavenly com-
munications and light from on high. If you are one of
those who have neglected the precepts of Holy "Writ,
and the system of Christianity begins to appear un-
comely in your sight, and cold unbelief begins to chill
your ability to pray, listen to what the mighty Counsel-
lor says, " Return wilo me and I will return unto youj
saith the Lord.''^ Some will make the following difficul-
ty when called on to begin to do right.

" Do you ask it of us, who disbelieve the Bible," say
they ; '• do you ask it of us to begin to obe}' it ?"

Before we answer your question, fellow immortal, we
must mark the difference between those who do not be-
lieve, and those who really disbelieve the book : and we
must take pains to avoid any mistake respecting our
meaning. Attend then to the following illustration.

Suppose that a man of standing and of truth were to
awake you at midnight, and to tell you concerning your
farm and house, some miles distant, that the fire Avaa
approaching it, and that its danger was imminent.
Suppose, whilst you are preparing to go to save it an-
other man of equal verity and respectability rides by
and tells you that he has just passed your property, and
that there is a total mistake : that there is no fire there,
and no danger exists. Here we might say, there is such
an equilibrium in testimony, that you scarcely know
how to act. Then suppose a third messenger, somewhat
inferior in credibility, comes along and toils you the

1S2

CAVSE AND CURE

fire is approaching your estate. Here you niiglit say,
•* I scarcely know what to believe ; but I must act. In-
dolence is inexcusable where there is any preponderance
on the side of danger. It is safer to act." You are not
confirmed in your belief of the advancing conflagration ;
but you are unwise if you neglect exertion. Go now
and act for your soul. If you tell us that you cannot
believe the Scriptures, we ansvv'er,go and obey them.
It is true, if you are a conjirmed disbeliever, we have
but little hope of your action ; but all who sincerely and
earnestly obey these precepts, receive the same evidence
of their truth, that the man who approaches the fire
receives of its warmth. If he were to stand at a dis-
tance and say, "Oh that I could believe there was heat
in that fire," we might cfier many strong arguments
to prove it ; but the most convincing measure would be
to prevail on him to approach. If it were true that he
had a strong aversion to the exercise of walking, and a
dislike to the sio-ht of fire, and were to tell us that he
was confident, and without a doubt, that no warmth ex-
isted there, we should have but little hope of prevailing
on him to act : nevertheless thorough action would pro-
duce a certain result. He might advance a few kti,
and then call out exultingly that he felt no warmth.
He might approach a short distance again, and then
turn away, calling out with indignant vehemence, " I
knew it was so, I feel no heat ;" but all this has been
only a sham trial. So it is with many who say they have
complied with the dictates of Revelation. It was only
a half-way obedience, a partial action, a false compli-
ance with those blessed commands. All who walk up to
the fire know its efficacy. So long as they remain
there, they remain convinced. Those who stand near-

OF INFIDELITY. 183

est, have the least perplexing doubt. Reader, do you say
to us, ''Shall I act, although I doubt ?" This is the rea-
son why you should act speedily and decisively. Let us
now tell you some things which you believe, and others
which you know. If you are an atheist, we are not
addressing you just now ; but if not, the following facts
lit you. You believe,

1st. That God is a being of purity. You believe,
2d. That if he is pure, he will not be disposed to
take pollution into his immediate habitation, or near to
himself. You yourself do not tolerate that which you
esteem filthy. He may deem that unclean which we do
not hate. A man hates what a swine does not, be-
cause of his superiority over that animal ; but the
Lord's exaltation above us is immeasurable. If you
say that you cannot understand how that may appear
sin to God, which seems very passable with us, you
speak unadvisedly. Now for that which you know:

1. That if you stood in a room where were col-
lected a hundred persons, male and female, your fel-
low-worms of the dust, who live here belov/ with you,
all sinners like yourself, you would not be willing
that every word you have uttered, and every thought
whichhaspassedthroughyourmindforthelast month
should be told, or pictured before them. You know,

2. That if all your actions and all your wishes
were told to a church full of your fellow-creatures,
they would not sound well : you know that you are
a sinner. We will prove this to you in another waj'.
We will prove that you know the magnitude of an
offence is measured by the excellence of the being
against whom it is committed. You know,

1st. If you were to insult one of the animals of the

1B4 CAUSE AND CURE

field, it would be a matter of little moment, because that
four-footed beast is low in the scale of existence. You
know,

2d, If you were to walk up to your fellow man, your
equal, and offend him, it would be a more serious occur-
rence, for he is of a more exalted nature. You know,

3d. If a tall seraph from the upper army should sail
on splendid wings before you, alighting near, on an cr-
rand of heaven, you would feel less safe in offending
him, because of his superior excellence. You know,

4th. God's purity is unspeakable ; his excellence and
grandeur are unlimited ; his powder and majesty are
boundless ; all his traits of loveliness and greatness are
infinite. Who shall dare offend him?

If you do not know something of the real desert of
sin, at the time of reckoning he will make you know it.
If what you call a small offence, is measured by his
worth, it becomes unlimited in its ill desert. These
things you know, and of course (if you are not afraid to
think) you know that your case ?nay he a very unsafe
one. You know that, perhaps, your danger may be
black and imminent as the silent, but advancing cloud.
Then act ; take the safer course : begin to act, and con-
tinue it. Bow and tell Jesus Christ all you would tell
him if you saw him. Do every thing he has directed
as scrupulously as you should do were you to hear his
lips utter the orders.

Every man may become a Christian. Many will
not. Every Christian may have the most satisfactory
evidence of experience. Many do not try. If you are
an atheist, you will be noticed in the next chapter. If
you are not an atheist, but settled and unwavering in
your creed of gospel rejection, perhaps the first remedy

OF IXFIDELITT. 186

(external evidence,) although the weaker of the two,
promises more in your case. The last remedy will cure
any who will receive it. No matter who you are, athe-
ist or double atheist, if you will bend to each order there
written, you will be cured, and your life will be ever-
lasting. But we have v^ery faint hopes that you Avill
come to the light after the Holy Spirit has left you.
If you are a confirmed atheist, he has left you now :
whether or not lie will return. He only knows. If you
are a confirmed unwavering Bible hater, yet still believe
some one made the stars, you believe one truth. The
Spirit is not gone ; but he touches the strings of your
soul seldom, and but very faintly. '• Return unto me,
and I will return unto you," saith the Lord. Tiiere is
a balm in Gilead ; there is a physician there, but he
requires obedience, and men do not love the remedy.
Some say, " We do not know all the commandments
contained in that book, and yet in force." We answer,
you are not obeying such commands as you do know ;
you are not trying to fulfil such requirements as are
plain before you. That which is lovely cannot hurt
you. Try it. That which is just cannot injure you.
Begin it. When that man presented you with a cup of
water, and you said, " I thank you, sir," you did not do
wrong. You believe that to express gratitude, is not
amiss. God gives you many cups of water, and tables
covered with food. The Bible orders you to say, " I
thank thee." Let your children hear you say this as
the favour is repeated. Will you begin ? Ah, we fear
you do not wish it. If you will not obey here, we need
not repeat the hundred orders that follow. You are
averse to compliance : a secret which you scarcely sus.

186 CAUSE AND CURE

pect is, you have no relisli for doing what God directs
you.

Conclusion. — If one man approach the fire and declare
that its cherishing heat is abundant, another may go
there if he chooses. If iie stand off, calUng for evidence
and declaring that none is given, the builder of the fire
is not to blame. If, notwithstanding the fact that not
one since the creation ever approached closely without
making the same avowal, he call out that no testimony
is offered him, he uttereth lies. If he exclaim vocifer-
ously, " I know that your testimony is all fancy, heated
imagination, and fanatical delusion, or hypocrisy," and
when answered, "Then approach, and judge for your-
self," he still stays away mocking, then we can only say
farewell. Faithfulness and truth demand that to that
farewell be added, Thy blood be upon thine own head.

CHAPTER XLIV.

ATHEISM.

Christians usually believe it impossible for any one
to become a real atheist. Their minds are divinely in-
fluenced, and they forget what they would be capable
of believing were they left to themseiv^es.

The most of wicked men doubt if there are anv sin-
cere atheists. Thev are heaven-restrained themselves,
but they do not know it. To every unconverted man,
the suggestions and influences of the blessed One appear
as nothing more than the simple operations of his own
mind. The ungodly are unconscious of holy persua-

OF INFIDELITY. 187

fiions, because it seems to them solely and entirely their
own mental eflbrt. But we say, to the saint and the sin-
ner, There are atheists hy the million. If you were
abandoned, you would forthwith become a settled and
sincere atheist. We agree that many calling them-
selves atheists, are not entirely forsaken, and that, at
times, they feel a degree of apprehension ; but, not-
withstanding this, there are armies of atheists.

For the entire atheist we have no hope. Those who
die, may and sometimes have been knov/n to revive, but
when we see our friends expire, our hope for them in
this life is gone, because the cases of resuscitation are
so rare. Omnipotence could restore the complete
atheist, but we have no reason to expect it.

To the partial atheist we say, our hope for you is
very feeble, for a little more, and your head is beneath
the billow ; but we ask you to read Paley's Natural
Theology, twice over. We ask you to read Dick, on
the same subject. If these do not influence you to try
the second remedy, (Experimental Evidences of Chris-
tianity,) then we can only sd^y farewell.

We have now done with atheists, and with the sub-
ject of atheism on their account. Further argumenta-
tion with the atheist we have none ; yet, on another
account, we must pursue the subject. For the sake of
the rest of mankind we take the case of the atheist,
to show the fall of man, to exhibit the doctrine of to-
tal depravity, to prove what man would be without
heavenly restraint. To hold up atheism as an example
illustrative of importanf truth, may require more chap-
ters than one. We have before stated that the clear
consciousness and constant recollection of the fall of

188 CAUSE AND CURE

man, is all important for those inquiring after truth,
and for those attempting to practice virtue or piety.

We deem it a momentous duty to look faithfully at what
men are capable of believing, if left to themselves.
Accompany us then through the creed of the atheist,
and observe the doctrines of Holy Writ, exhibited in
his case. There are crowds of them now alive, but
their race is not yet finished. If there were no atheists,
it would prove either that man is not a fallen creature,
or that the Spirit does always strive with man so long
aa he lives on earth.

CHAPTER XLV.

THE SUBJECT CONTINUED.

We wish to dv^ell awhile on the belief of the atheist,
that all may be reminded of the amount of evidence
man is capable of resisting. Our illustrations are of
course drawn from things around us. We must endeav-
our not to write in the language of the chemist, or of
the philosopher, but to use the plain every day dialect,
understood by the little boy, or the uneducated, with-
out assistance. It is necessary that we should not be
misunderstood in our most ordinary expressions. In
the first place, then, we must define fully what meaning
we attach to the word accident or casualty.

If we see a quantity of brick overthrown in the
street, and hurled along the earth in impetuous con-
fusion, we call their position the result of accident or
casualty. We mean that mind was not employed in
directing their location. *^

OF INFIDELITV. 191?

If we see thcni lodged in a shapely wall, we at onco
assert that their position was the result of thought, and
not of accident.

We have seen the forest where the sweeping tornado
iiad snapped the trees, and hurled them across each
other, in tangled prostration. We then call the par-
ticular location of those timbers accidental, meaning
that design, thought, or plan, did not effect it. We
have seen trees ranged over each other, and squared
into a house: then vre did not believe their position caS"
ual, we had no doubt but thought was employed in their
arrangement.

The atheist is one who believes there is no God. He
believes that man is the highest being in existence. He
believes that the things we see, either came into being
of tliemselves, or have been always here, for he usually
believes thev are here now. It is not material in the
controversy, whether he contends that the world, or
the matter of which it is formed, is of recent date, or
that it has been here from eternity ; but it is more com-
mon with them at the present day, to contend that mat-
ter has always existed. Of these, we shall chiefly take
notice. We shall do no more than tell the creed of the
atheist, and the creed of the Christian again and again,
placing them frequently side by side.

We name different facts telling first v/hat the Chris-
tian believes concerning them. In looking for these
facts it matters not where we begin. The objects near-
est us are our choice ; we have only to aim at being
understood by the unlettered, with immediate ease, and
we had better pain the ear of the scientific by the coarse-
ness of our words, or method, than to fail of comp re-
hension from the unlearned.

190 CAUSE AND CURE

Young reader, when you look abroad you see very
many breatliing animals around you. You know that
the air we breathe is no-t fit to breathe again, so that if
closely confined, although we might not feel injured for
the first few minutes, yet, after a time we must die.
You may not be aware that the air you breathe is so
totally changed, that you would expire forthwith were
you to continue its use. It is true, that were you to re-
ceive it back again into your lungs, unmixed with the
other air around you, it would cause your death. There
is no danger that this will happen. Those who know
nothing of these facts are mostly safe ; because in the
action of breathing it is thrown some distance from the
face, and even when the head is covered, it cannot be
drawn back again, without receiving much of the other
healthful air near us, alono- with the draught. But
where many live near us, it is natural to inquire, why
the atmosphere is not so poisoned, frequently, as to cause
our death? So it would: even on the muster-ground,
where hundreds crowd into a circle, it would be felt : but,
in the first place, by breathing, this air is made a little
heavier than it was before. If it is only a little heavier
than the common air around us, then it will sink down
to the earth, and it does thus fall. This increase of
weight causes the air which has been once used in the
crowded room, to sink down to the floor. It seeks every
crevice to pass lower, or it rolls out of the door and finds
the earth. This increase of weight is either plan or ac-
cident. It is a little matter in one sense, but it saves
too many millions of lives, not to be too extremely ybr-
tunate, or very hind.

Again, it is natural to ask, why we do not dread the
increase of this altered and unwholesome air. Why

OF INFIDELITY. 191

does it not accumulate, rising higher and higher, until
it reaches ahove us, and we sink ? This would be the
case : animals not erect, that breathe, carrying their
nostrils nearer the earth, would perish first, and man at
last would iall — were it not for a few additional casual-
ties^or mercies, which we will now enumerate.

First — When this air, thus destroyed, reaches the
earth, the grass which is there drinks it up. It goes into
the pores of weeds, plants, and vegetation in general, and
two blessings result : the poisoned air is used, and taken
out of our way, whilst it enters into the composition of
that which grows, and aids its rapid increase, as a most
kindly manure.

But again, there is a region where winter reaches,
and destroys the earth's green coverino:. It is answered
that Avinter is not feared, for it is a kind design, or a
fortunate perchance, that water will absorb this gas.
The snow is on the ground, and you need not fear. It
has rained, or the frost has fallen, and again dissolved,
and you need not fear j the wind is blowing toward the
surface of the river, or the distant lake, «fec.

Sometimes, in seeking the lowest situations, this heavy
air sinks into a well, where there is neither grass,
grain, or water to absorb it, and there it remains and
threatens the incautious adventurer. These ficts, in one
view, are little things; but the continuance of the human
family depends on their existence, of course they must
be either wise, or fortunate.

There is another kind of air, or gas, which is equal-
ly deadly, (the name given to this by chemists, is hydro-
gen gas.) This would destroy us, if plentifully used at
once. Those who wade in streams, and walk on the de-
caying leaves on the bottom, have seen it bubbling up to

192 CAUSii AJTD CtJIil2

the surface. It will burn if the torch is applied. Every
thing that rots, will, like the leaves we have mentioned,
give out or produce this unhealthy gas in abundance.
If we then look around, and notice how many trees,
and weeds, and leaves, and chips, and animal substances,
&c. dec. are constantly dissolving, v/e may well inquire
again, why we are not all destroyed with rapid and
cureless devastation ? So should we be^were it not on
account of certain circumstances, which we will not
pass by. It chances^ or it was contrived, that this gas is
lighter than the air around us i of course it will rise up
tov/ards the clouds. Whatever is lighter than water
will swim, and whatever is lighter than air, will rise
toward the top of the atmosphere* This gas is so much
lighter than the common air, that it ascends swiftly
past cur faces, and floats beyond our reach.

Those who are disposed to think, might inform us
that their fears were not at an end, iov fortunate or kind
as is this regulation, still the top of the air may, in
time, be overburdened, and this cumbrous poison descend
to our extermination. If we are saved for a time, what
is to continue our relief? The answer is, that two small
facts exist which save our earth* One is that, through
casualty, or through wisdom, it is so contrived, that this
gas when united with another gas, (called oxygen,) al*
ready and always floating at the top of the air, or in
the regions of the clouds, forms water. Water is form-
ed by these two pressed closely together, but the pres-
sure must be hard, to make them unite. The question
next is how this powerful pressure is effected high up
in the air ?

There is a fluid in nature called electricity, (com-
monly called lightning.) The unlearned or the young

OF INFIDELITY. 193

person can remember that this electricity or this Hght-
ning can strike any thing very hard, for he has seen
where it has shivered the hardest oak. This Hghtning,
when it dashes from the cloud down to the earth, strikes
the tree. When it flies from cloud to cloud, it strikes
these two kinds of air we have named, presses them sud-
denly and powerfully together, and forms drops of wa-
ter. Young reader, if you cannot understand this, there
is one thing which you know about it. You have seen it
rain hard just after a flash of lightning and a peal of
thunder. Much of that water was just then formed.*

The poisonous air, (hydrogen gas,) is removed from
threatening us, and at the same time the shower is in-
creased to fertilize the field. The crop is augmented.
The table of the atheist is covered with tasteful viands.
He fills himself; thanks no one : stares at his supera-
bundant mercies, and says, " There is no God."

Two facts we should notice just in connection with
these items. First, that, if the first named gas, or kind
of air from which we are saved by its weight, and by its
being removed through the instrumentality of plants and
water, had been lighter than the atmosphere, so as to
ascend above us, this would have been no remedy ; for
electricity could not dispose of it in the upper air, and the
mist of the clouds alone and unassisted would be insufli
cient. Secondly, if the last named gas, (hydrogen) had
been heavier than atmospheric air, so as to seek the

* Wc are told that recent discoveries evince that the surplus
drops are not thus suddenly formed by compression. Be it so.
Dispose of the rising of hydrog'cn in any way, no matter how :
as soon as the truth is reached it indicates a contriver as stri-
kingly as any mistaken theory could possibly do.

9

194 CAUSE AND CURE

lowest situation, this would not have relieved us, because
plants and water would not absorb it ; and on the sur-
face of the ground, the electric fluid does not play so as
to dash it into the shape of water.

Reader, we have noticed some ten or twelve of those
arrangements, without which the world could not con-
tinue the habitation of man. The Christian believes
these things were wisely and kindly planned. The
atheist thinks them fortuitous. The next truth impor-
tant in this discussion, and which stands out before you
is, that these facts and necessary circumstances belong
to every thing you see ; you cannot point at a visible
object, you cannot think of a tangible substance on the
face of the earth, that is not surrounded with laws or
properties which, if altered, the comfort or the safety of
the earth would sink. It is important that you should
be familiar with this truth. We will ask your attention
to it again, after we shall have noticed a few more
examples of what we have been considering.

Otfic?' examples of casualties, or of mercies. — There
was a man who walked into his harvest field as tlje sun
arose. As the day advanced, the heat increased in-
tensely. If it had continued to increase as rapidly
throughout the day, as it did during the first four hours ;
that man with his neighbours would have been withered
to death. Young reader, you can understand the reason
why the inhabitants of the earth are not destroyed eycr j
warm day.

If you will, in the middle of a sultry day, sprinkle
water over the floor, you will find in a short time it is
gone, and the floor is dry. It has evaporated ; that is,
it has turned into mist, and sailed away. This is the
way the clouds are formed, — the sun shines on the wet

OF INFIDELITY. 195

earth ; the damp leaves j on lakes, rivers, oceans, and
smaller streams, — the water is converted into mist or
cloud, and is so light that it rises and swims in the air.

You remember that whilst your floor was becoming
dry, the room was rendered more cool, — the air in the
room parted with much of its heat. The reason of this
is, that whilst water is turning into vapour, it absorbs
much of the heat of the air around it ; or in other words,
whilst water evaporates, it absorbs, (or drinks up) the
heat, (or caloric,) near it. Now apply these facts. The
day begins to grow warm, but there hang dew-drops on
the grass, and as this water becomes mist it absorbs
much heat, and thus checks the advancing warmth of
the dav. We should be scorched into cinders : but
there are large oceans and many smaller collections of
water, and as surely as water is heated, it will evapo-
rate ; and as certainly as it evaporates it will use the
heat nearest it ; and we need not fear the sun in his
upward march through a cloudless sky.

There was a man who left his field as the sun was
sinking in the west. He looked over his crop in the
month of June, and its green wave delighted his eye.
The air grew colder as the night approached, and still
colder as it advanced, so as to render it certain that if
the cold thus increased, before the night was over fix>st
would be there, and would blacken all the hopes of the
husbandman.

But the cold did not thus increase. May we not in-
quire why it did not ? Would it not be stupidity to neg-
lect such thoughts ? Young reader, on the day before,
to save us from an unfriendly heat, water had turned
into mist and floated through the air, drinking up its
superabundant warmth. At night as it becomes more

ID5 CAUSE A?fD CtTKE

cold, (from tlie absent sun,) this mist goes back ag^am
into the form of water^ giving out again all the heat it
had before absorbed. It now hangs in dew-drops from
the quivering leaf, and saves it from the frost. As surely
aa water seizes on the heat ^yhe^n it turns to mist, so ceiv
tainly it gives it out agam when it assumes the shape ot
dew. Bt these facts, little as they appear, our bodies
are saved every summer^s day from suffocating heat, in
all its red iniensiiy : and every night the sustenance of
approaching months is sheltered from the blackening
frost of winter.

The Christian who thinks over these things, feels that
he is safe. He lavs his hands across his breast, and Avith
the smile of meek serenity he says, and he feels, " My
Father is truly kind^'^

The atheist sits near a well covered table feeling more
haughty as he fattens. He turns his broad, dull eye to-
ward the throne of heaven, and says, '*^ There is no God,'^
and he feels "/ am wise."^

Similar dangers threaten, and similar pror/^^ewce^, or
accidents-fW^ich. over us during every hour of winter.

Deccmber'^s sun disappears, and should the cold in-
crease through the night as it does for the first few hours,
v.e could not fancy the consequences. Nothing could
save us. Fuel and clothing could not protect us from
freezing to death. The cold does not thus increase.
Why does it not ? Because the water in the earth, and
on the earth, begins to freeze ; and water as it freezes,
or as it approaches a freezing state, gives out its caloric ;
that is, cold water is made colder by parting with the
heat in it. As water freezes, the advancing cold \3
checked. The ocean gives up its heat throughout the

'"■' %

OF INFIDELITY. 197

whole of every winter. Earth could not be tenanted by-
man, if this were not the case.

There is another day in winter <;omparativeIy warm.
This is called a ihaxc. We should suffer from unnat-
ural and unseasonable heat, were it not for another di-
minutive, but momentous circumstance; that is, as snow
melts, and as ice dissolves, as frozen earth softens, and
as frost disappears, they all absorb the heat nearest them.
The increasing warmth is thus abated for our entire
safety. Reader, it is thus with every thing you see. On
your right hand or on your left, above you or below, the
smallest object on which your eye may rest is encircled
by wise laws. If altered, the world would be destroyed.
We can see no end to these kind contrivances;
volumes could not detail them, for they are numerous
as the objects of creation. Reader, we will not de-
tain you here much longer. We would not pursue
this part of our subject any farther were it not for the
purpose of holding out a few more examples to show that
the earth could not continue as it now is, if any thing
you look at were (had happened to be) made difcrcrd
in any way,

A few more examples. — Reader, you remember that
gome things mix with water very reluctantly, and
others with great rapidity. If you will take sulphur
and water and bring them together, you will find them
commingle with great difficulty. If you will place
water and sugar in the same vessel, you will find they
unite at once. The soil you walk on every day is like
neither of these substances named. Its aptitude to mix
with water is of a middle cast. There are three things
ever wliich we have reason to rejoice ; those v/ho think

198 CAUSE AND CURE

not on them have the sin either of in^fratitude or
stupidity. Let us look at them in order.

1. If the earth we cultivate had chanced to receive
water into its embrace as slowly as that sulphur, our
showers would rush from our hills, and swell our
streams, but they would never reach the roots of
our corn, and famine would unpeople the earth.

2. If our soil should unite with water, as water
does with sugar, or other substances, you would not
dare step from your door after it had rained ; you
would sink in the mire of your yard. You could not
plough your field. The vivifying shower would be
an incurable calamity.

3. If our soil should receive the water faster, or not
so fast ; if it should refuse to part with it, or part with
it more speedily, we could not continue here. The
consequences would destroy us.

Reader, we cannot travel over all creation. We
need not keep in this path longer. Look at any thing
you please, and it will not do to alter it. If it has been
here from all eternity, then it is unspeakably fortunate
that it chanced to be always as it is ; for had it happen-
ed otherwise, we never could have lived here. Suppose
you were to alter the density, the thickness, or consis-
tence, or solidity, of water, or of air Fancy the wa-
ter of our earth more dense than it is, its transparency
would disappear. It would hold in suspension (or sub-
stances would float through it) that which would forbid
us to drink. Diminish its density, and your vessels
would sink, you yourself could not swim, and your
streams you could not pass. The same evils would at-
tend us were we to alter the consistency of air, or wood,
or metal.

OF INFIDELITV, 109

The thinking Christian can look at nothing which
»lo€S not remind him unceasingly that his Father flans
for him attentively, and calls for a return of his affec-
tions.* The atheist never had a more lovely thouglit
than this, " It happened v^ enough, and glory to my-
self, for I enjoy itJ'

The second part of this picture. — ^The atheist is not
moved by any of the considerations we have named.
They make no impression on his mind. He looks at
the mercies we have named, which are secured to us by
what is termed the laws of nature, but he looks no far-
ther back tlian the law. He is lik« the man who saw
a wheel revolve which accomplished much ; he saw the
work performed, but never looked beyond the wheel.
He dreamed not of a more distant actor. At last being
told that the wheel was moved, he did look more attcn-

» When the pious agriculturist holds his plough, or stands
with his chain or his axe in his hand, how many thoughts may
move his gratitude. Out of the tliirty metals one is capable of
welding, — it is iron. One other metal may be welded, but it i«
«carce, and never could be used for our domestic wants, if iron
were removed from us. If iron had been made like lead, or siL
ver, or zinc, or gold, incapable of welding, how could we make
many things that are needed hourly ? But that this metal of
which our ploughs or saws are formed, is susceptible of welding,
would not avail us much, were it scarce as almost every other.
But iron may be dug from a thousand hills, thanks to our Father.
However, it is still true, tliat plentiful as is the iron, and firmly
as it may be made to hold to iron, yet it would do us little com.
parative good if, like lead, it lacked tenacity, (toughness.) But
of the twenty-nine metals iron is,

1. More plentiful than all the rest.

2. It is more tenacious and durable.

3. It alone may be mended by the procesfl of welding.

200 CAUSE AND CUKE

lively, and saw another revolving wheel which moved
the first. This he concluded was the author of the
work, and never could be prevailed on to suppose the se-
cond wheel was also moved, for in the apartment where
he stood he saw no other power or acting force. Not
only atheists and half-way atheists, but millions of
others, and even professors of religion, get to staring
at laws, and sneaking of laws, and thinking of laws of
nature until they forget the hand that moves the laws.
They never think of the mind that planned the laws.
Others do not use the word law so readily as the word
nature. Whatever comes to pass, they call it the ef-
fort of nature. Whatever pleasing property belongs
to any thing which advances their comfort or secures
their safety, when they speak of it they say, it is its na-
ture. In this expression they would be correct to a
certain extent, were it not that they never see any far-
ther. Nature is as far as their mental eyesight ever
penetrates. Whatever meaning they attach to the
word nature, or to the word laws, they weave that
Tneaning into a broad curtain, and hang it up before
them, or they cast it over every object in creation, so
that if they see through it, the view is dim and dis-
coloured. But there is a way to tear their veil. The
Christian or the thinking man may snatch it away, so
that even the half atheist must see or turn away from
the view. The entirely abandoned by the Spirit of
God will never see again. With them an absurdity is
easier of belief than a rational occurrence ; a false-
hood is a thousand times more captivating than the
truth.

0^ There are facts of endless extent over which

OF INFIDELITY. 201

tlie song of laws, laws, nature, nature, cannot be sung.
To these facts we now advert.

0:^ There are mercies and arrangements indii^pen-
sable to our comfort or our earthly existence, in the
production of which the rules of attraction and of mo-
tion, of adhesion and afHnity, in all their ten thousand
bearings, had no concern. To thcs-c we now turn in
search of examples from the boundless mass.

Blessings and mercies not produced by any of the
principles called tJie laws of nature. — Young reader,
there is a part of South America where it does not rain.
Shall that beautiful region be without what is necessary
to man's life 1 No, it has been cared for. If vou Vrill
take the map of South America, you may discover that
her loftiest mountains do not, like the mountains of other
lands, run in the middle, or near the middle of the conti-
nent. The Andes run along the edge, almost, of the
land. You have heard of the trade winds. The Crea-
tor is kind to the sailor-. lie fins his cheek as he
blasphemes his name. T!ie sailor could not cross the
tropical seas, if the winds were still, or uncertain. But
travellers tell as, that these trade winds, so important to
those who go down to the sea in ships, carry tlie clouds
in such a direction, and vrith so much rapidity, tliat
they are borne past a portion of South America. Tliis
liindness to a part of our race, or this conjoined witli
other causes, is the reason why the showers do not re-
fresh the fields of another part. The Andes are much
higher than our North American mountains, and there
seems to be a good reason why we should rejoice at it.
They arise above the common region of the clouds. It
is said bv those who have been there, that the winds

bear the clouds against the side of this mountain, which

9*

202 CAUSE AND CURE

is too high for them to pass with facility. It is stated
that the clouds are accumulated there, resulting in
what might be termed an almost perpetual thunder-storm.
It is said that the rivers are in a state of freshet, and
are larger in proportion to their length, than our North
American streams. (The map says this to the eye.)
It is said that the sun beams on the slope of the Andes,
(the south-eastern slope,) thirty or sixty miles broad,
and many hundred miles in length, dripping with inces-
sant rains, until evaporation fills the air with mist. It
floats off toward the otherwise arid provinces, and abun-
dant dews water the fields. These abundant dews sup-
ply the place of rain. The green carpet is spread under
the feet of the man who walks there. The fruit-bearing
tree waves its beautiful branches over his head, but he
never supposes for a moment, that a benevolent Con-
triver cared for his comfort. He thinks nature affords
us food.

Before we make inferences, we will look at another
portion of the earth where it does not rain. It does not
rain in Egypt, and there is no mountain in the proper
place to intercept the cloud, nor is there any current of
passing clouds to be there condensed, even had the
Andes lifted their heads along the shores of the Red
Sea. No cause, or combination of causes is found
powerful enough to water plentifully the fields of Egypt,
yet it has been called the granary of the world.

This is owing to a number of circumstances, out of
which we will notice only four or five. 1st. — Egypt is
unlike every or any other kingdom of which we have
read, in being not level merely, but flat enough to be
overflowed. 2d. — A river runs through the middle,
large enough to flood a wide range of the earth's surface.

OF INFIDELITY. 203

3W. — ^The 3Ioimtains of the Moon invite the clouds, or
a number of causes unite to produce the result. It rains
there with sufficient profusion to swell a river high
enough to cover a kingdom. The Nile heads in the
Mountains of the Moon, 4th. — The distance from wheix;
the Nile receives the rain, to Egypt, is sufficiently pro-
tracted. It takes the flood several months to descend ;
so that the waters do not reach the fields where they
are needed^too soon, or at an improper season of the
year. 5. — The rains fall at the proper season of the
year, and in sufficient abundance.

Header, when we tell the atheist of the kindness of
our Father, in causing the grain to grow that we may
be fed, he replies, that " nature supplies our wants,^^
that, " it is the nature of the soil and the shower to pro-
duce vegetation." It is according to what he calls " the
laws of nature.''^ Now, dear friend, you have mind
enough, we have no doubt, to understand that if the
atheist were to tell us of some law which produced the
Andes, and reared them of a given height, we should
desire to know why this law did not produce a similar
mountain on the plains of Egypt ? If any one could
tell us how nature contrived to spread out the flat of
Egypt, to receive the coming flood, we must wonder
why nature did not level the hills of South America.
Why did not inundation answer on the coast of Chili,
and dew upon the sands of Egypt ?

When facts like these are brought before us, and tlie
world is covered with them, there remains no other pos-
sible alternative but to say " It happened, that it never
rains in Egypt. It chanced that the country was flat,
it being the only country that needed to be thus out-
e}>read. The Andes ran in a fortunate <lirection, aF.<3

204 CAUSE AND CURE

they happened to be higher than our mountains, or they
would not intercept the teeming cloud. The contingent
rains, far up the Nile, chanced to fall at the season
which just answers. Luckily, these rains do not fall as
often as in other sections, or two overflo wings might
happen in a year ; the last drowning the crop, which the
first had fostered," &c. &;c. &;c. You can begin to per-
ceive what incredibilities the mind forsaken of divine
influences can entertain. The earth is overspread with
such things as we have been noticii^. Then you may
begin to suspect, that the train of enormous absurdi-
ties, which the atheist must believe, is endless.

We would not weary you with voluminous details,
but we wish you to look fairly at the depravity of man.
We must point you to similar illustrations and facts,
such as we have endeavoured to improve.

There is a region where the inhabitants cannot say
" It rains not on us,^' but they must say, " The timber
grows not here.^^ Greenland is without a forest. Do
you ask how are their habitations warmed in winter ?
Sailors tell us that train oil is their fuel. But wood is
wanting. Their houses must be covered ; their spears
and javelins must have handles. Without domestic
or hunting utensils, boats, or fishing tackle, their homes
cannot be tenanted ; without wood these things cannot
be made. Travellers tell us that a certain current of
the ocean, or certain winds, or both united, bear along
in a proper direction the once stately tree, and another
and another with abundant constancy, and lodge the
needed forest between the islands. There it remains
until needed by those whom the Lord forgets not. The
soil does not nourish the needed oak for their conveni-
ence, but the billow obeys his voice and bears it to them.

OF INFIDELITY. 205

Reader, if you had no resource for fuel, but train oil,
you could not get that, for the whale is ordered to swim
nearest to those who most need his flesh. No trees arc
thus borne along the shores of France, or Spain, or
England, or perhaps any other nation. They are not
needed, but in the frozen climes. Where these trees are
torn from, or how they are swept away, we are not com-
monly told, and it matters not, so that the Greenlander
fails not to receive his mercies. If other shores were
naked, and forests waved not there, they would not be
supplied as is this land of snow, for ocean's current is
not freighted thus with trees, or it does not bear in the
right direction, or the islands do not stand so as to form
a store-house for the timber. Reader, whilst looking at
these facts, as they are scattered all over the earth, it is
evident enough that our Parent designed it all in kind-
ness. To believe otherwise requires an appetite for
untruth, that no man need covet.

Whilst stating that these mind-exhihiiing contrivan-
ces were scattered all over the earth, we scarcely crossed
the threshold of reality. The train of thought-evincing
facts, stretches from world to world, and extends from
star to star.

Reader, we will show that those who receive and love
nonsense as extensive as the world we inhabit, do not
stop at that achievement. Their credulity is capacious
enough to swallow absurdities as broad as creation.

The truth-hater overcomes his difficulties, although
they are as vnde as the universe, and as numerous as the
objects of which creation is composed. — The scientific
reader must allow us to depart at will from the language
of astronomy, when speaking of distant worlds, so as to
be understood by the little boy or the unread investig?

206 CAUSE AND CURE

We must address the child in the manner of qhildren s
converse.

Young reader, there are certain first principles which
you must understand and keep in memory, before you
can profit by certain pleasing information. You are
aware that the author of an Almanac must know much
of the sun, and moon, and other worlds, which you do
not. He tells you of an eclipse many months, or years,
before it takes place. He tells you to a minute when
it begins ; how much of the sun or moon will be dark-
ened, and when it will cease, &c., &;c. The reason he
can do this is, he has looked through a telescope, and
has found out the distance of the sun and of the moon,
how large they are, &;c., &:c. Astronomers can see
through those glasses worlds which we cannot see with
the naked eye ; and they have discovered many facts
concerning distant worlds, which seem strange to those
who have not read, or who have not looked through the
telescope. These are the astronomical facts which you
are desired to mark attentively:

1. Our sun is many thousand times larger than the
world we walk on.

2. Our earth flies entirely around the sun in one en-
ormous circular sweep, once every year.

3. There are some worlds much nearer to our sun
than we are, and fl3"ing around it. We must notice
them one by one, beginning with the nearest.

First. There is a world smaller than our earth, (a
beautiful little world,) which flies around the sun at the
distance of almost forty millions of miles. This is
much nearer the sun than we are. Astronomers have
chosen to name this little world Mercury. It has no
moon. It does not need one ; because it is so close to

OF INFIDELITY. 207

the sun that it has: many times the light and heat which
we enjoy.

Secondly. If you will come some twenty millions of
miles further from the sun, you will pass another
beautiful world just about the size of the one we live on.
It is the same that we see so often and call the even-
ing star. Astronomers have named it Venus. It is
more than sixty millions of miles from the sun. Al-
though this is a great distance, yet it is nearer the sun
than we are, and has more light without a moon, than
we have with one. It does not need a moon, and it has
none.

Thirdly. The next world we come to, is our earth.
We are the third in order from the sun, and ninety-five
millions of miles from that luminary. We have a moon,
and it is of great service to us.

Fourthly.* If we pass on from the sun, almost four hun-

* The smaller planets between us and Jupiter, we have passed
over. The unread could not easily understand the facts which
it would have been necessary to state concerning tliese worlds,
had we mentioned them. A moon of any size near enough to
Mars, would pull him from his orbit, and do him other incurable
injury. But we have no doubt that by the density of his atmos-
phere, (or in some other way,) this want is made good. As-
tronomers believe that it is atmospheric consistence which has
tinged with red, and thus given name to this world. As it re-
gards the other four little worlds, we have reason, (when we
look at crossing orbits and other facts,) to believe that two of
these worlds were once but one ; and that the other two, were
the satellites to thLs now exploded planet. Tliis discussion we
do not enter. It does not materially affect our inquiry, therefore
we have passed it by. We have one Perhaps to add in connec-
tion with another. Perhaps a world once rolled there, and was
shivered. Perhaps its inhabitants forgot their God, and at last
denied him, even his exLstence.

^

08 CAUSE AND CURE

dred millions of miles beyond where we are, we reach
a world as large as fifteen hundred of our earth. This
has been named Jupiter^ — almost five hundred millions
of miles from the sun. It must need a moon indeed.
It has four. But (according to the laws of attraction,
and the principles of astronomy,) four large or service-
able moons would drag a world like ours to fearful ruin.
The remedy is the size of Jupiter. This world, with
so many moons, is (by chance ?) so large and ponderous,
that it moves on unwaveringly.

Some have avowed, (and with reason on their side,)
that at a distance so enormous, even four moons can-
not make up the want, and afford a supply of comforts
such as we enjoy.

Others answer, that the nights of that world are
never long. Each side of that cold planet is exposed
to the face of the sun every four or five hours.

Fifth. If we go from the sun nine hundred millions
of miles, we come to a stupendous world, (as large as a
thousand of this ;) it has seven moons, and other con-
trivances are plainly visible, which must make up the
want of ligjit and heat, that would be felt v/ithoat
them.

Sixth. Go from the sun eighteen hundred millions
of miles, and v.'e find a large and beautiful planet. Six
moons have been seen, and how many more may be
there, which distance renders invisible to us, we are
unable to say. Also, what additional plans and ar-
rangements are there furnishing a bountiful supply of
heat and light, our short telescopes will not enable us
to determine.

We must here pause and ask the reader to make one
deduction fivm the few facts which v»^e have selected

OF INFIDELITY. 209

from tlic multitude. Before this conclusion is drawn,
liov/evcr, some items must be recalled to the reader's
remembrance.

The atheist does not tell us of any law of nature, of
any attraction, or natural tendency of things, which
secured it from all eternity, that Mercury should have
no moon, or that we should have one. We never have
lieard, and never expect to hear, any other than two
causes referred to as effecting these things. One is,
that the kind Creator was also wise ; and that he or-
dered seven moons to sail around Saturn, and only four
around Jupiter, because Saturn was almost as far again
from the sun as the other. The other cause is, that it
has happened so always ! It has been fortunately right
from everlasting ! The three last worlds mentioned
did not chance to be smaller than they are!

The first three worlds named are not as large as the
others. Had they been thus massy, they would have
fallen into the sun, or their motions must have been in-
creased, altering our seasons, and shortening them so
as to require an endless train of changes throughout
all the elements.

We have now glanced at fifteen or twenty items,
(chances,or mercies,) any one of which, altered in any
way, would destroy a world ! The catalogue does not
stop here. Millions and millions would not fill up the
list. We only point to a few palpable illustrations,
and we have not time to do more, even if the reader
had patience to examine a long detail. We could not
name a thousand on a page, much less specify a thou-
sand facts. But what would a thousand be out of the
countless millions that exist in every direction. We
have a few more examples to present, but must first men-

210 CAUSE AND CURE

tion the inference we have promised to request of the
reader. The following inference we cannot ourselves
avoid, and we ask the reader if his deductions from facts
noticed are not the same.

Inference, — When we find a heart which loves any
amount of falsehood, a credulity broader than a hun-
dred oceans, a predilection for enormous untruth, reach-
ing across a thousand worlds, we must infer that (un-
influenced by the Spirit of eternal truth) man " loves
darkness'^ and not the light.

(fcj^ A preference for darkness is depravity. If de-
praved, man is fallen, for the pure hand of his Sovereign
made him not so at first. ,j^

More examples. — Reader, we would not proceed in this
detail, were it not that we are all prone to forgetfulness
where important truth is concerned.

We have told you that the train of mercies, which
the atheist calls chances, is endless. We desire not
merely to state, but to impress it upon you. Dear
reader, if you choose you may inquire after an astron-
omer's glass and look through it. You may see our
sun and twenty-nine worlds, large enough to be inha-
bited, sailing round him. This makes thirty orbs which
excite our wonder and employ our admiring gaze. We
cannot write concerning thirty worlds, but we may
notice one or two, to remind you that wisdom and good-
ness have been extended to the rest. We will look for
a short time at the worlds nearest us, our own earth
and its moon. Our moon flies round our earth at the
distance of two hundred and forty thousand miles. Its
diameter is 2,180 miles.

Some facts to be stated may be such as those who
biave never read astronomy understand with difficulty,

OF INFIDELITY. 211

but in these cases they may take the simple assertion
of authors, because they are items concerning which
Christians and unbelievers do not disagree. We can-
not call attention to one fact in a million, but advert
to a few, which will bring us once more to the
inevitable conclusion.

1. The moon moves around us, flying from west
to east ; had it happened to move from north to
south, we should have been two weeks without be-
holding her silver visage.

2. Had it chanced that the course of the moon's
orbit had been from north to south, she would not
shine on those living near the poles for fourteen
days alternately.

3. If the moon had been placed at a greater dis-
tance from us, she would have appeared smaller, and
her light would have shone more faintly.

4. If the moon were much nearer us than she
now is, her light, in many of her phases, would shine
more dimly, because, as it regards the sun's rays,
the angle of reflection must thus be rendered more
obtuse.

5. If the moon were much larger than it is, it
would pull the earth from her proper orbit, unless
an alteration in the earth's size and motion (reach-
ing on to, and requiring an alteration in every thing
else) v/ere accomplished.

6. The number of particulars in which we are be-
nefited by the ebbing and flowing of the tides, we
shall not endeavour to enumerate. One advantage we
must state. Water is kept pure by motion. The quiet
pond stagnates and interrupts the health of those who
live near it. The river putrefies not, for its current agi-

212 CAUSE AND CURE

tates and its constant rolling clarifies its billows. The
lake is not only shaken by vehement winds, but its wa-
ters are unceasingly changed for a new supply. Eva-
poration diminishes, and tributary rivers supply the
waste. The lakes are thus becoming new lakes with-
out interruption or delay. The ocean is too deep to be
thus changed ; and although the storms which help to
preserve the lake by agitation, do also shake the ocean,
this alone does not seem to be entirely sufficient. The
ocean, however, is salt and never entirely still. These
two together secure its purity. But where the river
meets the ocean, and the ocean meets the river, they
mutually still each other. The extended promontory
or the crooked shore often shelters the river's mouth
from the wind, so that the water there is not only devoid
of agitation from the riv^er's current, which is impeded
by the ocean's waters, but it is almost devoid of salt,
just where the gale is kept off by the hills from shaking
its quiet surface. Then shall the sluggish waters pu-
trify, diseases in proportion spread, and render the
shores of our ocean scarcely habitable 1 No ; the tides
dash tke waters up the river till they meet its cur-
rent, and roll them back again often enough to pre-
vent the threatened stagnation.

The moon's attraction calls up our tides ; let us then
rejoice because we chance to have a moon.

8. If the moon were nearer to us, it would increase
the tide so as to overflow much of our beautiful and
fertile shore.

9. If the moon were larger, this same serious evil
must result. It would be a sad inconvenience in-
deed, were the waters elevated each day only a few feet
higher.

OF IXUDELITY. 213

10. If the moon were smaller, or if it were more dis.
tant, the tides would be so diminished as to answer
little purpose.

11. If the axis of our earth had happened to be un-
inclined, only that portion of our globe could have been
inhabited called the torrid zone, and there no change
of season would have occurred.

12. If our earth's diurnal motion had been more
rapid, shortening our night and day, much of our mid-
dle earth, (the equatorial regions,) would have been
drowned continually by the elevated ocean,

13. If this rotary motion were more slow, the same
deluge would ruin much of the region wliich we inhabit
and that which is north of us.

Conclimon. — Dear friend, is it necessar}' that we
should continue to enumerate such facts ? We know
not where they would end. The cataloo;ue has no ter-
mination on which the eye of man has ever rested.
Volumes have been filled concerninjj similar arranffe-
ments visible on our earth, such as if altered in any
way, devastation and ruin must ensue. After these
volumes were filled, it was seen that the threshold was
not passed. Only the introduction ever could be
penned. After reminding you, that those who contend
that all these things have always been as they now are,
must believe that it is exceedingly fortunate that they
were right, and happily convenient, from all eternity,
we shall ask the reader a few important questions.

Question 1. What do you think of the condition of
the soul which, rather than receive the truth revealed
to us concerning a kind Father, a wise and glorious
Creator will believe in a volume of happy accidents

214 CAUSE A>D CURE

and fortunate occurrences, no matter whether they
took place yesterday or always existed ?

Q. 2. If this volume is gathered from the surface of
our earth, how much must it be increased if written
concerning every one of the thirty worlds, save one,
which move around our sun ?

Q,. 3. What do you think of the condition of the soul
which, rather than worship a kind Father and wise
Creator, will devour thirty large volumes of nonsense,
or believe in thirty endless catalogues of happy contin-
gencies, without which, the world where they are seen,
could not exist ?

Q. 4. Take the telescope and look at the stars; you
will find they are all suns ! We have reason to be as-
sured that many of them are many times larger than
our sun. But if we were to conjecture concerning the
number of worlds (guessing from analogy) cherished by
each sun, it would not be an unfair supposition to say " I
will allow that each sun I see was not made in vain or,
that it is not less useful than our own ; therefore thirty
worlds at least may float around each sun."

Reader, you may count, by the aid of the telescope,
about eighty millions of suns ! Suppose we knew all
the facts connected with these eighty millions of suns.
Or suppose a volume for each of the thirty worlds
connected with each sun, it would make a work having
thirty times eighty millions of volumes ; but this could
not begin to describe creation. Astronomers tell us
that if we could look over all the systems that exist, and
then should all the stars and all the suns we can now
look at be struck into annihilation, we could not miss
them, we could not miss eighty millions of suns, any
more than we could miss the removal of one green leaf^

OF INFIDELITY. 215

when from the mountain top we look o\ er the verdure
of a waving and endless forest !

Reader, man never believes an endless number of vol-
umes filled with innumerable absurdities, after the truth
has been made plain before him, except in matters ot
religion. Man docs not swallow falsehood with uniform
avidity, except to get clear of the Bible or its purest
precepts.

" Men love darkness rather than light." Love for
darkness and disrelish for light, is depravity.

If man is naturally unlovely, he has fallen ; for he
did not fall impure from the hands of his Creator.

Impurity cannot enter heaven to stay there without
alteration.

Postscript, — Some in every age who had cast away
the Book of God, and who were walking (with their
backs on ceaseless felicity) after Satan, have been
known to turn, and to prize unending joy, and to in-
quire after regeneration.

We do not know but that some reader, after other
investigation, may make the most important of all in-
quiries, such as

What is conversion ?

What is a change of heart %

How is any one to become a Christian ?

What is it to become a child of God 1

How is any one to obtain the pardon of all his sins?

What is coming to God ?

How are we to obtain the new birth ?

Reader, the new hirth, change of heart, conversion, re-
generation, 6cc. &;c., all mean the same thing. They
are all different expressions for the same transactions.
This action or event we wish to place before you in

216 CAUSE AND CURE

few words, as soon as we ask you to observe a few pie.
fatory truths.

Truth 1. It would not do for you, as an innocent man,
to die for one condemned bv our human law : for in
taking out of life a just man, and leaving a bad man in
it, the community is injured ; but when Christ died for
those Heaven's law had condemned, he laid down his
life and took it up again.

Truth 2. If Christ suffered for others, but did not suf
fer as much in the garden and on tlie cross as they de-
serve to suffer in hell, still a full equivalent was offered
in this sacrifice, because of the difjrnitv of the individual
who was bleedinj!:.

Truth 3. If the Judge is willing to take the Calvary
death, as a satisfaction for the Divine law, in place of
your death, you may very well be willing.

How to get Religion. — This conversion, designated
by the expression change of heart, new birth, and so
many different names, is to be obtained by asking for
it. This is stranw. Manv will not believe it : the
terms are so mild. We refer the reader to the Bible for
confirmation of this statement. We will endeavour
to explain asking (should it need explanation) as soon
as the reader has looked at the Saviour's invitations in
the blessed book. By searching there you will find that
the Saviour is calling, " Come unto me," &c. Ho
is declaring that applicants he will not " cast out."
"Whosoever will, let him take," &;c. "Ask, and ye
shall receive," &c. &;c.

Explanation — It does seem very strange, indeed, to
speak of explaining what it is to ask for any thing. It
is never necessary except in matters of true religion. It
IS true there, that men lean toward mistake, every step.

OF INFIDELITY. 217

Ministers talk of freely offered salvation, of God's wil-
lingness to receive penitents d:c., whilst their uncon-
verted hearers misunderstand every word. The uncon-
verted think, perhaps, that the change of heart is some-
thing exceedingly strange, which they are to wait for.
Perhaps others fancy that they are to see light, or hear a
voice, as Saul did ; or they interpret every word concern,
ing penitence, submission, forsaking the world, going to
God, receiving pardon, dec, as having some strange
spiritual meaning. Others think that they must be dis-
tressed in mind so intensely, and suffer so extremely as
to move the Lord's compassion ; or they wait for this
anguish, thinking that none apply properly but those
in great mental agony.

Such kinds of mistakes, delusions, and erroneous in-
terpretations, are so common and so universal, that it
is necessary to explain the plainest things.

Ashing God. — 1*^, The time. — It seems that he
urges us speedily, for he always says now. This word
noii\ being the only one used in reference to time, we
infer that expedition is meant.

2d, Place. — That we may choose ourselves, for he is
everywhere. He is always near to us, and can hear us
whatever we say, so that place cannot be material.
Some, when they go to ask for pardon and heaven,
choose to be in secret and alone. Others do not wait
for this.

dd, Manner. — The only way to ask acceptably with
God, is to wish what you ask for. He does not love
hypocrisy ; and if any should tell him that they wish-
ed to be saved, and wished to be Christians, when they
did not, they cannot deceive him, for he sees the
heart.

10 ^

218 CAUSE A^'D CURE

Questions asked and answered, — Question 1st. —
How am I to know he will pardon if I ask ?

Ansiccr. — Go and read of him in the New Testa-
ment. After observing his kindness, and patience, and
meekness, and compassion and readiness to hear re-
quests, you will begin to suppose^ that had you been
there, offering a reasonable request, he would not have
turned away from you ; but if it had been a petition
which he had told you to make, you would confidently
expect his compliance. Now you have to recollect that
he is unchangeable ; he is as kind now as he then was ;
he is as ready to hear as he was ; he has told you to
ask for pardon, and He will not refuse you.

Ques. 2d. — How am I to know if I am sincere, if 1
ask in a proper manner ?

Ans. — ^You are sincere if you wish to quit sin. Those*
who wish to quit sin, try ; those who wish to do right,
to overcome sin, &:c., ask God to help them to leave it.
They are sorry when they fail, and try again ; and
when they fall into sin again, they are concerned the
more, and make a stronger eftbrt. In short, they wish
to do evei-y thing they find required in the Bible ; and,
being sorry for every failure, they keep up a struggle
and a warfare against sin.

Ques. 3d. — If I ask for the pardon of all my sins,
and to be taken into the number of the childi'en of God,
and to have my name with the ransomed, how am I to
know when it is done ?

Ans. — He has had it written down for your encour-
agement, that, if you ask, you shall not be refused. He
had it written because he does not appear to sinners,
and they will not hear his lips pronounce words on this
subject. When you ask, wanting pardon, you liave rea-

OF INFIDELITY. 219

son to believe that he does not refuse, because he says
he will not.

Qiies. 4th. — Am I to hear no whisper, or to have no
strong indication, hear no voice, or have no singular
impulse to let me know that my sins are blotted out ?

Ans. — No. Christ has made you no such promise.
You will not see the angel that blots out your sins ; you
will not see the Saviour to inform you that it is done:
"Blessed are they that have not seen, and yet have be-
lieved." Blessed are those who believe the Saviour's
word as it stands on the page of his Book, as promptly
as they would believe his word, if they had with him a
personal interview.

Qiies. 5. — If I were to ask for the remission of all my
sins, and were to believe that my words were regarded,
and my transgressions blotted out I should surely re-
joice ; might I thus take comfort %

Ans. — If you ever believe Christ's real statement as
it stands in the Bible, it will be faith, and joy is one
concomitant of faith. There was one who once de-
clared, that, under a hope of recently pardoned sin, his
predominant feeling \ras a desire never to offend God
again. Such a wish is connected with repentance. It
is often the strongest feelins: observable at the time.
Often, the sinner does never notice the goodness of God ;
and never has his attention turned toward that affecting
kindness of the Saviour, until his own case brings it be-
fore him, and until a hope of pardon arouses his obser-
vation.

Farewell. — Reader, if you believe that you never sin-
ned, we bid you farewell in despair ; for sin has benumb-
ed your soul into a stupidity which is hopeless. If you
know you are a sinner, seek pardon forthwith, for this

220 CAUSE AND CURE

is the only wise course. If yoii wish pardon, our fare-
well advice, as to the nmnner of seeking it, is to act just
as you would do if you saw the Redeemer.

Without seeing the Saviour, ask as you would if you
did see him ; without hearing him speak, attend to his
written words just as you would do if you heard him
speak them. " Blessed are they that have not seen, and
yet have believed." Without seeing the white throne,
before which we must certainly stand in judgment, act
as you will v.ish you had when you do see it : without
seeing the bright glory of the peaceful abode, and the
joyous features of the white-robed society, act as vigor*
ously as the worth of such a residence should prompt .
without looking down into the red atmosphere, where
are thrown together "the fearful, and the unbelieving,
and abominable, and the murderers, and dogs, and sor-
cerers, and whoremongers, and all liars," act so as to
ayoid their company and their eternity. Farewell.

CHAPTER XLVI.

The •lutJior^s unbelief and the means of

his rescue*

One way to make plain the cure of infidelity, is
to give examples of deliverance. Facts are not read
with less interest from being presented as the lever
by which other minds have been moved ; and as
the particulars of our own history can be given

OF INFIDELITY. 221

with more accuracy than others, the following may
not be out of place.

Before entering upon the means of escape from
unbelief^ it is necessary to notice the mode of de
€cending into that abyss.

My parents were professors of religion, with a.
plain education, but well informed in holy things.
Firm, ardent and unassuming, infidelity came not
before their thouorhts. It seemed to be their im-
pression that entire unbelief very rarely existed ;
and that where it was avowed it could scarcely be
sincere. I never remember to have heard the truth
of inspiration questioned by mortal lips until the
age of sixteen j when, having passed through the
usual college course too hastily, I went to read
medicine in Danville, Kentucky. As soon as I
mixed with society, I of course entered the com-
pany of some who were admirers of the French
philosophy. I was not as much with the world as
others-.but I heard them speak occasionally. When
talking of religion their feelings were always
awake. They seemed to believe that in disregarding
inspiration there was something peculiarly original
and lofty. The sparkle of the eye, the curl of the
lip, and the tone of voice, if interpreted, seemed to
say that the rest of mankind were contemptible
fook^ but " we are not." Their remarks impressed
me, but not deeply. That their sarcasms and jeers
influenced me towards infidelitj'', was because men
love darkness more than light ; for their arguments
Vv'ere so destitute of fad for foundation, that, igno-
rant as I was, I could sometimes see that they in
reality favoured the other side-

222 CAUSE AND CURE

I had some lonorinff after the character of singular
intellectual independence, and some leaning toward the
dignified mien ; but I did not assume either as yet, for
my habits of moraUty remained, and my reverence for
superior age and deeper research. It was necessary
that I should receive praise from some source, before all
diffidence or modesty should be swallowed up in self,
esteem. And this intoxicating poison was not want-
ing. After the expiration of three years, I became sur-
geon's mate, or second physician, to a regiment of
Kentucky militia, which wintered near the northern
lakes. The approbation of many around me there led
me to feel as though I was one of the actors on life's
wide stage. After this, as I frequented the wine cluh
or the card party, reverence for the Bible diminished ;
and as my respect for holy precepts diminished, my sin-
ful habits increased. Infidelity inclines us toward pride,
festivity, and dissipation, whilst these engender infidel-
ity. Like two ponderous metallic globes hung together
on the side of a declivity, they mutually assist each
other down the steep, and the farther they proceed, the
greater is their momentum. After this I became first
surgeon to a regiment of Tennessee troops which served
at Mobile, There I became acquainted with many
officers of the regular army, whose intimacy was not
calculated to lead me toward God or heaven.. During
this time, and after this, all worldly success only injured
me. It increased my haughtiness, or added to my
means of profuse pecuniary expenditure. Revelry
darkened the cloud that enveloped my soul, and of
course I advanced rapidly in unbelief. In my race of
infidelity I never reached entire atheism. I was what
was called a deist. After a time I began to have mo^

OF INFIDELITY. 223

t

irients of doubt whether or not God existed ; and
moving still onward, it was not long before those
short seasons of atheism besfan to lenirthen and to
blacken — when I was mercifully arrested. The
means of my escape employ our next attention.

CHAPTER XLVII.

lEANS OF RESCUE FALSE STATEME.x..

1 had not been brought to embrace infidelity by
perusing the writings of unbelievers. I had never read
a A^olume of their productions. I knew that some of
these authors were renowned for their literature, and
distinguished for their talents. I felt strengthened in
my creed by the recollection that 7nany of the great and
intellectual believed as I did. I might have asked my-
self the question, If I am an infidel without assistance^
what shall I be mhen aided by the arguments of all those
hooks ? I was led, casually, to read a book whose author
I knew stood at the head of the infidel army. The man
with whom I boarded bought at auction Voltaire's
Philosophical Dictionary, and cast it into his library.
I read it, and some months after, not knowing but I
might have been mistaken in my first impression, I read
the work again. When I state different impressions
made on me by this and other productions, in different
months and years, I cannot be accurate as to date or
order. I cannot vouch for time or priority, only that
such and such influences were made on my mind by
euch and such armiments. I did not renounce infi-
^lity at once. The struggle occupied many months.

224" CAUSE AST) CURE

I opened the volume already named, and read the
remarks of the author on averse where he quotes
Solomon as speaking of wine sparkling in the
glass. This he avowed could not have been written
by Solomon, for there was no glass, he said, in Solo-
mon's day. My blood ran somewhat cold on reading
this; but I had then read some history. I knew that
Archimedes was said to burn the Roman fleet with
burning-glasses, which no one thinks of disputing j
and we have no more account of glass in the days
of Archimedes than we have in the days of Solomon.
I knew that Voltaire knew this, and it was not
through ignorance that he penned his assertions. I
knew that the author knew that ten thousands of
boys and ploughmen would read who would know
nothing of the facts, and of course the state-
ment of the Dictionary would appear to them plain
and conclusive, I was aware that if I had known no-
thing of ancient history, this false position would
have appeared to me an incontrovertible argument.
How strikingly were my impressions of the unfair-
ness of this author afterwards confirmed, by finding
that the words quoted by him, " sa couleur brille
dans le verre " — " it giveth its colour in the cup,"
(Proverbs, 23 : 31,) stand in the common French Bi-
ble, " sa couleur dans la coupCy^ and that the word
which he will have to be glass^ is in the original He-
brew d'^3 (kis) " a common cup, such as is used
for drinking out of at meals ;" without the slight-
est implication that it was glass.

But I was compelled to feel, when standing in the
infidel ranks, "We should not blind the uninform-
ed,," " We surely should support our side by sound

OF INFIDELITY. 225

fact, and not by half-way lies. But this, perhaps, is
merely a weak page of the author. I will read on
and notice his masterly positions, and his unan-
swerable objections against the Bible."

CHAPTER XLVIII.

THE SUBJECT CONTINUED.

I at once opened the Philosophical Dictionary again,
and my eye rested on an article concerning Potiphar,
the captain of Pharaoh's guard, to whom Joseph was
sold in Egypt. The author informed the reader that
this captain was called a eunuch. He then added his
witticisms concerning eunuchs, and the wife of this
man whom he called such. This was the amount of
his assault. As I closed the book, my feelings were not
easily described. I knew that eunuchs were employed
in king's palaces for so many centuries, as managers,
directors, superintendents, d:c. that it would be strange
if the tv^'o words eunuch and officer, had not become in
those days synonymous, so as to mean nearly the same
thing ; or so, at least, as to be used interchangeably. I
knew that Hebrew scholars ajrreed amonoj themselves
in calling the words alike, so far, that they were, in an-
cient days, used indiscriminately. The author of the
Dictionary did not inform the reader of this, although
his information extended to all such things. To the
minds of the ten thousand times ten thousand untaught
readers, I knew that the lanfi:uao;e of the learned author

' DO

would appear to hold up the page of Moses to deserved
ridicule ; but I had reason to exclaim, " Our leaders

should use fair argument, founded on truth, and not

10*

226 CAUSE A^'D cure

quibble, and that quibble built on falsehood. Surely \V6
have actual objections to offer against the Bible ; why
should we use lies, or trust in them ? But surely these
two articles were written at an unguarded hour, or at
some unthinking moment of levity. It cannot be that
the gray-headed philosopher made use of wilful perver-
sion, or false painting continually. If he did, I am in
bad company. I must see further into this matter. I
must read again."

I read again ; and what was my surprise to find every
article of this description ! I read on and oUj and there
was a seeming objection to the Scriptures, but to the un-
learned only. That which was painful, was that these ob-
jections were mostly built upon a statement really false ;
and if a half-read youth could see its fallacy, then the
learned writer could of course. lie must have known
its falsity at the time of writing. I then continued to
read on until I passed through the book ; and, in the
entire volume, there was not one solitary article which
was not a kind of ridicule, which proved nothing for our
side ; or a little castle erected on historic falsehoods, but
of such a shape, that those who had never read a tolera-
ble course of history, could not tell but they were truths.
I knew that those who had made no more than one year's
close perusal of ancient history, could detect these lies
(of my champion ; of the leader of the army of sceptics,)
as easily as a skilful judge of money can tell a counter-
feit dollar from one that is genuine ; yea, as readily as
the naturalist can tell a goat from a sheep. The thought
passed through my mind, that a good cause never did
need a stream of falsehood to sustain it. 1 must ask
myself, why resort to lies as weapons, if ours is the right
side in this controversy ? It seemed strange that, in the

OF INFIDELITY. 227

riiilosopliical Dicfionary, a book written by one so able
and so famous, tliere should not be one fair argu-
ment, one truth unmixed with a He. I could have felt
more like retaining my infidelity, if there had been only
a few positions based on historic fact, a few fair truth-
ful objections to the Bible, amidst the chapters of mis-
representation ; but I could not find one. I looked over
it again, and I could not find one, I knew that a mask
might be so painted, that a child of one year old might
take it for a human visage, but one more grown, could
not be thus deluded : and the maker of the mask, espe-
cially, would know that it was not a human face.
Thus I was forced to remember that the paintings of
the great Voltaire would seem reality to the infants in
history, whilst those more advanced could not be so de-
ceived. But the most painful of all to the heart of the
deist is, that the Philosopher himself was not deceived,
but knew his productions would blind the ignorant
alone. I found that I must read on. Was it so in
other authors, or in other writings of the same author ?
I continued to read ; and I must give the reader other
examples of what I found, that it may not appear either
prejudice, exaggeration, or passion, when I state again,
that I could find no seeming argument in any book ad-
vocating my system of unbelief, which any boy who
had made a moderate research in history, could not
see was a mixture of hatred and untruth.

228 CAUSE AND CURB

CHAPTER XLIX,

SEEMING TRUTH BUT ACTUAL FALSEHOOD.

After reading the Philosophical Dictionary, the in-
quiry presented itself, " May not something more able
be found in other productions of this author, whose fame
has reached around the earth ? May he not have re-
served his strongest weapons for other volumes and
other times ? I opened another book, and read. What
was my surprise to find there the same spirit, the same
manner, and the same texture of plausible falsehood
and expert ridicule. I might present the reader with
volumes of instances, but it is not expedient here. It
is, however, necessary that a proper number of fair ex-
amples should be presented to show what is meant by
a mixture of untruth and irony. It is a matter of per-
fect indifference from what page these examples are
taken, or from wliat author. I shall continue for a
time to notice items from the author already before us ;
and I shall take such articles as come first to my re-
collection.

I read from the pen of this prince of philosophers, the
following declaration, — "Men saw Isaiah walking, sta?-k
naked, in Jerusalem, in order to show that the King of
Assyn?. would bring a crowd of captives out of Egypt
and Ethiopia, who would not have any thing to cover
their nakedness. Is it possible that a man could walk,
stark naked, through Jerusalem, without being punish-
ed by the civil power ?"

What impression must this make on one who had

OF INFIDELITY. 229

opened the book in search of support in his system of
infidehty ? I had read the Bible and heard it read of-
ten, (through necessity,) when I was j'oung. I knew
that many who read this woukl think it true, and make
their inferences without further examination ; but I
knew it false, and I knew that the author must have
known its untruth. He knew that the man without
arms was and is called naked in a military sense. Arm-
ed troops, and naked troops, are terms in common use.
Those who are not only despoiled of arms, but destitute
of robes and upper garments, as slaves commonly are,
were called naked. No one means by this stark naked-
ness except those who choose so to understand ; and
those who thus choose, have something in their hearts
which so actuates them. I be";an to feel as thousfh I
was not to look for much support from those who had
received Europe's applause. I did think it strange
that men of so great talent, could not offer some ar-
gument of weight in their cause, and having truth for
its basis.

I read again in another place, " How could God prom-
ise them that immense tract of land, the country be-
tween the Euphrates and the River of Egypt, which
the Jews never possessed ?"

I was under the necessity of making the following re-
marks, " All that prevents this bemg argument is, that
the Jews did possess it. Joshua did not conquer it, but
David did. If others should choose to swallow lies
without investigation, and build their whole creed upon
them, it cannot make the same course safe for me. The
objections of the greatest man on earth must have a
portion, at least, of truth in their composition, or I can-
not receive them."

230 CAUSE AND CURE

I read again, " How could God give them that Httle
spot of Palestine forever and ever, from which they have
been driven so long a time since?"

I knew that the author of this question must have
known that God had told the Israelites over and again,
that if they disoljeyed him, they should be driven away
and scattered all over the earth. I knew that all who
had read the Bible, had seen these promises were made
conditionally ; and I thought that my companions in
unbelief ought to have honesty enough to confess thai
which they knew, even if it did favour the Bible.

I read again, " Among the Jews a man might marry
his sister." All I could say to this was, " A?nong the
Jeics a man ivas forbidden to marry his sister, ^^ All the
reason why my unbelief was not strengthened by this
assertion was, that I felt there was some difference be-
tween a falsehood and the truth. I knew that if an in-
stance could be produced where a Jew, contrary to their
law, had married his sister, it would prove that this mar-
riage was allowed among them, in the same way that a
case of murder in America proves that murder is allowed
with us. I began to feel startled for my creed, and for
my religious views, but I did not yet renounce them. I
was infidel still. The heart of man in these cases, re-
ceives error readily, and relinquishes it slowly and re-
luctantly.

I continued to read, " It is said in the book of Joshua,
that the Jews were circumcised in the wilderness." All
the aifference between this and fact is, that it is said in
the book of Joshua, that the Jews were not circumcised
in the wilderness. It is true that upon this false asser-
tion and others like it, a very ingenious infidel argument
is based, but what influence was that to have upon one

OF INFIDELITY. 231

■vvho liad read ? I read over the foundation to that very
plausible inference, once more* " It is said in the book
of Joshua, that the Jews were circumcised in the wilder-
nese." The following was the language of my feelings.
"This would support the argument attempted against
the Old Testament, only the opposite is asserted in the
book of Joshua. Are these the kind of assertions which
so many ten thousands are believing implicitly, and re-
peating triumphantly ; and upon which they build their
entire belief? Out of the millions who applaud, and
who cast away the Bible, do none of them pause and
investigate ?"

I began to sec that things said against that book were
certainly popular. I began to have some little discov-
ery of the fact that things said in favour of inspiration,
(able arguments,) were not read, or if read, not noticed
or remembered, whilst such things as I have quoted
were loved and applauded at once. I did not however
know the reason of this : I saw something of the fact,
but did not at that time suspect man's fallen nature of
giving him more love for darkness than for light.

CHA.PTER L.

DEEMING TRUTH, BUT ACTUAL FALSEHOOb.

I would not continue to place before the reader, the
cases of falsehood after falsehood, and perversion after
perversion, were it not that it is scarcely credible to
those who have never examined, that nations should

232 CAUSE AXD CURE

have been turned away from Christianity by vokmles
of unmingled untruth. In order to make the impression
of this fact as perfect as the naked truth deserves — the
fact that there is no one truthful statement from which
an important argument is drawn in any volume I have
ever read ; but every article is either partly or totally
made up of falsehood — I must continue the presentation
of instances longer, and until there is dano-er of these
items becoming wearisome ; then I shall turn to other
authors of the same belief.

I read a page where the learned author concluded
that the Jews were anthropophagi, cannibals, eaters ot
human flesh. The first argument which seemed to be
presented in favour of this opinion was, that there had
been cannibals in other parts of the world. This did
not seem to me altogether conclusive. I read on until
I came to the most commanding proof given by the
philosopher, that the Jews did indeed eat human flesh.
This he gave by telling us that Ezekiel promised them
the flesh of horses, and of captains, and of mighty men,
and if they were promised the flesh, no doubt it was that
thev might eat it, &c. I knew that this might be read
and believed by myriads who never would take the
trouble to read the prophet referred to ; by thousands
who would rejoice in it without consulting the Bible ;
but as for myself, I had read it when a boy. I knew
that the call and the invitation by the mouth of Ezekiel,
was to the birds of the air and carnivorous animals of
the forest. They were told that they might eat the
flesh of horses and the flesh of their riders ! I felt that
if the prophet were ordered to declare the approach of
a bloody battle, and in order to impress all hearers with
the amount of the threatened devastation, was directed

OF IXriDELIXY. 233

to call upon ravenous beasts, and birds to come and fill
themselves ; it was a low kind of lying to tell those who
never read, that the call was to men to come and fill
themselves. I did not think it any more excusable be
cause there were millions who were reading, and joy-
fully adopting all such statements without ever reading
the prophets, or a sentence penned by any one in their
favour. Still this was the kind and the only kind of
reasoning written by any one, as far as I could dis-
cover, who had received admiration and applause be-
yond measure. I thought that if I could find nothing
stronger among reputed giants, I should be under the
necessity of reviewing my system, and noticing once
more the objections which I myself had fabricated
against Holy Writ, lest they should resemble, in some
respects, that which I was reading in the works of my
infidel brethren.

CHAPTER LI.

SEE3IING TRUTH, BUT ACTUAL FALSEHOOD.

About this time, when passing from place to place,
it was no uncommon night's occurrence, to meet a circle
around the tavern fire, and before the evening passed, to
hear remarks on Christianity.

I listened, and the objections were all of the same
class of those I had been reading, or weaker. It is
strange that I should have remained an unbeliever;
but, as vet, I was only sufficiently shaken to cause me

234 CAUSE A^■ly cuke

to read, Inquire, and listen. I observed that those who
hissed at the Bible, were very impatient, if any one on
the opposite side crossed them in argimient. Even
when talking with each other, their eyes flashed, and the
countenance assumed an expression singularly vindic-
tive. Others again chose irony for their weapon, and
laushed aloud where others were not always able to dis-
cover any thing indubitably jocular. But that which
gave me most pain was that which I met so frequently,
and which occurred almost hourly, from day to day. I
saw those who assumed the lordly look, as soon as the
subject was mentioned. They put on the consequential
air of high authority, and with the tone of emphatic de-
cision, they pronounced others more than idiots, whilst
at the time, it was evident that they did not know Alex-
ander the great from Alexander the copper-smith. It
was true of the most positive and the most overbearing
in this controversy, that they were unacquainted with
all ancient history, and would not know Peter the apos-
tle from Peter the hermit, had you seriously tested the
matter by particular examination. I was not surprised
that men should be uninformed. That this was so with
most of our race, was no new discovery. Being igno-
iant myself, to my own consciousness, I was not dis-
posed to judge harshly of a man merely because he did
not possess knowledge. I must have included myself
in the same condemnation, had I spoken severely of the
uninformed ; but that those w ho had never read a hun-
dred volumes of any thing, should so confidently, and so
repeatedly sneer at the learned, and the gray-headed,
and the meek, who had been toiling in a fifty years*
research, began to make me suspect that men hated
Christianity with a spontaneous and a special dislike. I

OF INFIDELITY. 23j

did not hear the ploughman deciding with oaths, sar-
casm, and vehemence, in matters of navigation, where-
in he was totally ignorant. I did not hear the appren-
tice boy pronoimcing all who did not hold his theory
of astronomy, deluded or hypocritical.

I doubted whether in any thing, (religion excepted,)
men would so generally decide so quickly, and so haugh-
tily, whilst they were uninformed.

After the most common order of objections against
the Bible besan to grow somewhat old and worn, a new
class of jeers came into much admired fashion. I will
give an example from the multitude.

In different parts of the world where fuel i^ scarce,
there have been those of the poorest class who were in
the habit of making a fire from dried manure and trash.
This sun-dried manure did not only make a fire, but by
such a fire their bread was often baked.

In order to apprise the Israelites of the poverty and
wretchedness, to which they were certainly to be reduc-
ed, Ezekiel was ordered to bake his bread with such
fuel, and eat it in their sight. This was perhaps all in
vision, but this does not matter, nor alter the case, nor
change tlie point we have in view. The learned of
France and of America, pretended to understand it, that
the prophet was told to spread fresh manure on his bread
and eat it. They wrote and so asserted it, again and
again, for the perusal and the exultation of those who
never would read the page of prophecy. They multi.
plied their joyous jests, and their untiring witticisms,
on this favourite point, talking of the prophet's breakfast,
of his sweetmeats, (fee. dsc. dec.

How much this (to those who used it,) pleasing and
refined irony would have influenced me as I read it, \

236 CAUSE AND CURE

am unable to say; but unfortunately for my coadjutors,
being tlie son of an old, praying man, who had compell-
ed me to hear tlie book he loved, read twice everv dav,
I knew that all the merriment and all the jeering was
founded on a lie, and I do not remember that I ever
lauorhed in the midst of our hilaritv. I had built, what
seemed to me, walls between me and Christianity.
I had my strong objections, as I thought them, such as
will be mentioned after a time, but those arguments
which would have been powerful, only that they start-
ed in lies naked to all who had read the Bible ihrice
with attention, gave me more pain than pleasure.

But this example of a fondness for filthy jesting, is
not the whole truth. It does not reach the summit of
entire fact. A kind of indecent jesting still more indel-
icate, became mucli practised and more loved.

They would take some case of crime recorded in the
Bible, some case of adultery, or of fornication, and
name it, and repeat it, and place it in different attitudes
with unusual deliij-ht. This was one more kind of war-
fare which did not fix my principles of infidelity. It
rather rendered me more uneasy if I saw it settle the
creed of others, for I knew well enough that the Bible
nowhere enjoined adultery, praised incest, or recom-
mended fornication. I remembered that if the book had
given us the history of faultless men, we should have pro-
nounced it lies, because the volume says there are none
such, and because it would have contradicted our obser-
vatioR of the human race. I also recollected that if the
history of individuals is given to us, we should prefer
that the truth, and the whole truth, should be honestly
narrated, rather than faults concealed and virtues ex-
tolled.

OF IXFIDELITV. 237

When I heard my companions of the hotel circle,
seize upon some case of unchastity, recorded to the dis-
grace of a patriarch perhaps, and besmear it all over
with the pollutions of a filthy imagination, and love to
dwell upon it, and speak as though this was what the
writers wished to teach, or what the scriptures reconv-
mended, I could not but see that there was an unfair-
ness there, which proved that the alleged filthiness ex-
isted in the heart of the jester, and not on the page of
scripture history. Indeed sometimes when I witnessed
the self-esteem of my brethren in infidelity, their dicta-
torial puffing, united with ignorance visible to the un-
learned, I could not help making secret and severe re-
marks upon them, for it was my day of hauglity wick-
edness. I have said to myself in lanfxuase yet more un-
gentle, that of which the following is the import : *• Self-
admiring worm ! an expert man could Irame in half an
hour, a more ingenious lie against any narrative that
ever was written, than any which you are capable of
repeating after the last one you heard talk."

Strange to tell, these discoveries, these facts, and even
these feelings, had no further influence upon me than to
strengthen my resolve to read further, and examine my
old doubts with morc accuracy.

CHAPTER LII.

MEANS OF RESCUE — VOLNEy's RUINS.

After I had gone through all the writings of the re-
nowned Voltaire, I could not find one arffument or

238 . CAUSE AXD CURE

position, which was unmixed truth. Since then I have
seen letters of certain Jews to Voltaire. I could not
discover in them any evidence of a solitary misrepre-
sentation. This proves to me that those who feel right
do not ivilfully, and of course do not often mistake.
These Israelites in writing to this great man, tell him
that he took his thoughts from Bolingbroke, Morgan,
Tindal, &;c. who, in their turn had copied them from
others. It really did seem to me as though it was not
on account of their weight, or superior excellence, that
we need suspect any one of originality who copies them.
My disappointment was great, and my astonishment
indescribable, to find writings which had revolutionized
provinces, or perhaps nations in their religious creed,
destitute of truth and full of falsehood. Pure, lovely
truihj art thou discarded 1 Is falsehood, black, ungain-
ly falsehood, loved in place of truth ? Only in matters
of religion. The carnal mind loves darkness there, but
in other things men prefer light.

I resolved to read the works of others of the renown-
ed, and of the talented ; for perhaps it was in these
books that I might find united in one lovely circle,
strength, mildness, truth, candour, and philanthropy.
I took hold of Volney's Ruin of Empires, most com-
monly and familiarly called Volney's Ruins. I had
heard this work extolled long and loud, and I read it
attentively. The style was excellent, and the manner
captivating ; but that which was more pleasing still
was this; the profusion of bitter mis-statement, that con-
stant stream of malignant untruth in which I had been
wading, was wanting here. The most of his text was
truth, real truth. The impression made on my mind
by this volume, I shall not be able to make the reader

OF I-M-IDELITY. 233

fairly comprehend without his passing- througli
some previous course of explanation.

I think this can be made plain by relating the sub-
stance of an interview which took place between a
minister of the Gospel and an infidel. They held a
long conversation on a point which, if overlooked
or misunderstood, no one can understand Volney or
his doctrines. This dialojrue between the deist and
the preacher cannot be given verbally, but only sub-
stantially. I can give very correctly the sentiment
expressed on that occasion, but accuracy of words
I cannot attempt, nor is it necessary* The substance
of their conversation was as follows :

Deist. — Another, and the strongest reason why I
can never receive the religion you profess is, that
it speaks of visiting the iniquity of the fathers up-
on the children unto the third and fourth genera-
tion! I have too much respect for my Creator to
believe he will ever do this in any case.

Preacher. — Perhaps you did not notice that the
verse does not speak of visiting the punishment due
to the father upon the children. It is the iniquity
of the fathers which God speaks of visiting upon
the children unto the third and fourth generation.

Deist. — I do not believe that he would visit any
thing of the father's upon the child, in any way or
in any shape. I have a higher esteem for my Maker
than this would amount to. I do not believe it, and
I will not believe it.

Preacher. — You do believe it, for you see it all
around you every day and every hour, and you con-
sent to it, and you approve of it.

Deist. — I do not understand you, sir.

240 CAUSE AXD CURE

Preacher. — You may understand if you will, for no-
thing is plainer in matter of fact. I knew a man (Mr.
S.) who had one son, his only child. This man would
not work. He would not humble himself to hon-
est labour. He seemed to have an invincible aversion
to bodily toil. Here his iniquity began, for the God of
the Bible had ordered him to work. He must have food
and raiment, and he frequented horse-races, and fre-
quently made a considerable sum by betting. He would
attend card parties, and frequently filled his pockets
from the losses of those less skilful than himself. In
this way I knew him to spend nearly twenty years.
His little son was very lively and healthful, and promis-
ingly intellectual. As this active little boy grew up,
he did not work any more than his father did, and no
one expected he would. He loved best to go with his
father from place to place, and from village to village.
He mingled in different kinds of company, saw new
faces continually, and all childish embarrassments wore
away. He became skilful in riding fleet horses and in
different games. His father's character became his.
No one expected it to be otherwise. It was easier to
teach him a love for loose amusements than for toil.
The tavern-house revel was more attractive for the
youth of sixteen, than v/as the corn-field employment.
But mark you, the father was not happy. Indolence
opens the door to other vices. He lost the respect of
his fellow-citizens. He loved intoxicating drinks ; he
became otherwise abandoned, and was miserable. His
iniquity was punished much here in this life. But his
son was unhappy too. His father's character descended
to him. God has declared in the hearing of all parents,
that it is not his plan to prevent it. He became a

OF INFIDELITY. 241

practicer of the same sins which his father had loved.
He became unhappy in proportion to his guilt. The
iniquity of the father descended to the son. He fol-
lowed the same course of idleness and profligacy as
closely as his features followed those of his father in
expression. If this, sir, had been the only case where
the character and the iniquity of the father had be-
come the son's over again, it would overturn your
attempt to be wiser or more amiable than Omnipo-
tence. But you know of cases all around you, and
they are all over the earth, where children take after
their fathers in their vices, and of course suffer as
their father suffered, in proportion to their guilt.

We will consider this case, when I have placed
before you one of an opposite character. Mr. T.
whom you knew, was not poor ; he possessed a va-
luable tract of land, and did not refuse to plough it.
He earned his bread from day to da}^^ although the
sweat dropped from his brow whilst obtaining it. He
had no time to go to the horse-race, for he would not
neo^lect his harvest. You know how comfortable and
quiet was all around him. He had the confidence of
his relatives and friends. He seemed to be very hap-
py. His sons all took after him. When not in the
school-house, he had them in the field. They now
work as hard as he did, and begin to be as much re-
spected. The father's character and his peace have
descended to them. You know very well that the
father could have taught them idleness as easily
as he taught them industry^ and God would not
have prevented it. There are singular cases of
exception to be seen in the process of every

common plan, but they prove nothing. God has

11

242 CAUSE AND CURE

promised seed time and harvest, and we have it. A
few unseasonable weeks, or a failure of harvest, does
not disapprove the assertion that we have harvest. Win-
ter is a cold season, and a warm day in January does
not disprove that truth. Summer is a warm season,
and a cold day in June does not falsify the declaration.
That father could have taught his sons habits of mirth
and revelry, as easily as he taught them months of toil,
and God would not have interfered. By refusing to
interpose coercively, he visits the evils of the fathers
upon their offspring. If that man who was punished

at W n circuit court for stealing, (his father was

notoriously dishonest, and all his neighbours knew it,)
if that man had spoken as follows to the jury and to the
judge, what would have been their reply? "Fellow,
citizens, I cannot see how I am to blame for stealing,
for my father did so before me. I always loved it, and
I always practised it. My father always preferred tak-
ing his neighbour's property, to work, and I have only
copied him. I cannot be to blame, for I was reared to
dishonesty."

You know that the judge would not tell the jury to
acquit, because he had shown his father to be also guilty,
and to be the cause of his son's unloveliness.

The murderer never is excused even if his father
practised it in his sight, so as to make him a murderer
in heart from his earliest day. The iniquitous charac-
ter of the father going down to the son, and acting it-
self out there again, does not become more lovely be-
cause it was a garment worn before. Neither God nor
man excuses it. God has warned parents in the hear
ing of heaven, earth and hell, that this descent will
take place, and the features of the soul be visited

OF INFIDELITY. 243

as certainly as the features of the body. I knew the
father, who, in habits of filthy debauch, had acquired
disease, which descended to his children, and they were
born with feeble, unsound frames, incapable of meeting
the hardships of life, and suffering with every morning's
sun. Why do you not pretend to have too high an
opinion of your Creator to believe that diseases are
visited to the third and fourth generation 1 Go and tell
physicians that you do not believe them, when they as-
sert that many diseases are hereditary, because you have
a more exalted view of your Maker than to suppose he
would make things thus. Poor, innocent child, groan-
ing there on account of the father's licentious and de-
testable indulgences. You might speak very patheti-
cally and very zealously, and at last not be either as
wise, or as benevolent as the Creator, who has made
things thus. But to go back again to moral disease, to
that iniquity which does descend: when you know there
are ten thousand cases all around you, where the son
is more inclined to copy his father's vicious habits than
to follow virtue ; when you know that all who fall into
evil practices, suffer for their character more or less ;
and this visiting of the iniquity upon the children, God
has never altered since he said he would not ; why be
trying to be wise, and to look lofty, and to disbelieve
that which you have seen every day of your life when
you mingled with society ?

The deist confessed that he had known idle fathers
rear idle children, and that men dislike them for their
worthlessness.

He confessed that he had known evil tempered, jeal-
ous, or envious parents have families that felt as they
did, and were considered unlovely and hateful, in pro«

244 CAUSE AND CURE

portion to the amount of malignity which they had co-
pied of their parents. He confessed that it did not ex-
cuse the criminal in any court of justice on earth, to
say that the murder, or the adultery, or whatever the
crime might be, was copied of father or mother, who
had acted it out before them. Finallv, he confessed that
if a father had succeeded in training a son in vice and
hateful crime, so that this blackness of soul and mon-
strous deformity caused the suffering of its possessor for
fifty years in this life, and then brought him to perish
on a gibbet, perhaps it might forbid his joy in the next
existence. On the same principle that if I may not
take many thousand pounds unfairly, I may not take a
single penny ; on this principle^ if a ccrlain amount
of unloveliness acquired in a given way, may detract
from the happiness, or cause the suffering of any one
for half a century, it may do so much longer, for aught
we know.

Now, reader, in the next chapter we have a certain
application of this truth to make, which will prevent
our misunderstanding each other when we look to-
gether on the Ruins of Empires.

CHAPTER LHI.

THE SUBJECT CONTINUED.

There was a man living on the shores of Lake Erie,
who taught his children that adultery might offend God,
but fornication was not amiss in any way. This was
a false religion. His children believed it and suffered

OF INFIDELITY. 245

for it. His sons looked with entire indiflerence upon
the ruin of their sisters. They would bargain for
the prostitution of any female relative, if money were to
be realized by the traffic. All the family were brought
down near the level of brutes by such false tenets, for
other parts of character soon corresponded, and they
suffered from their father's teaching, and that greatly,
whether we think it proper or not, that they should
have been left thus far under his influence.

Reader, the Bible shows that you can teach your
-children a false religion, and succeed equally well, if
you try. We know this is true from observation, be-
cause not one in the whole nation or tribe to which the
man mentioned belonged, ever failed, or found any
difficulty in training his family to the sin he practised.

There was a man at the foot of an Asiatic mountain,
who taught his children that God was sometimes pleas-
ed with the sacrifice of a child, nay, that often nothing
short of this would answer. In process of time his
daughter had a little son, whom she loved, but she stran-
gled him. The mother suffered, and the child suffered.
The iniquity belonging to the false tenets of this false
religion descended, and was felt to the third and fourth
generation. The Bible says that we may teach our
families tenets equally iniquitous if we try. Observa-
tion teaches the same, because a hundred families living
around this man taught as he did, and none failed to rear
their children in their own likeness. The God of hea-
ven says, reader, that if we teach our children thus, he
will let it take its course; and we believe iie will, for he
has in every nation, since the world was made, visited
the lathers' teaching in this way to distant genera-
lions.

246 CAUSE AND CURE

Application. — On reading Volney's Ruins, I discov-
ered two main pillars supporting the whole superstruc-
ture. I shall present them for observation one after
the other.

1st Pillar. — The first great pillar which he shapes out
is, that a man is horn a Christian, or he is horn a Mo-
hamedan, or he is horn a Pagan,

Now this is almost true: with some slight variation it
is what the Bible taught several thousand years be-
fore the author of Ruins of Empires was born. I knew
whilst I was reading, that if a child was born of Moha-
medan parents, and these parents trained the child in re-
ligion, it would be a sincere follower of that prophet. I
knew that the same was true of Paganism. I knew
that a child born of Christian parents might be a sin-
cere Christian, and was more ready to become such in
proportion to his faithful training. But it is true that
he is not as ready to become a sincere Christian as he
is a sincere Pagan, or Mohamedan, because men prefer
darkness to light j they have not that natural relish
for Christianity which they have for false religions,
Mr. Volney's plainest inference I did not see so clearly.
The amount of his inference or deduction, seemed to be,
that if any number of parents, at any time or place,
might teach their families any amount o^ false religion,
therefore there was no true religion. A large portion
of his page w^as true. It was urging the same doctrine
which Moses said Jehovah spoke aloud to the people
from the top of Sinai, long ago. A small part of his
text only seemed false. Some declare that the most
danfrerous falsehoods on earth are those presented in
company with a large measure of truth. They say that
poison by itself might be rejected, because of its bitter

OF INFIDELITY. 247

taste, but if presented in a large quantity of pleasant
and healthful food it may be taken. In this way a pro-
duction having one part falsehood, and nine parts truth,
or correct principle, is very captivating. The truth
quiets apprehension, and the lie is the salt to an appe-
tite for darkness rather than light. Even wliere we do
not love truth, we look around for a portion of it to
keep the conscience calm. la short, I found the French
philosopher urging protractedly that which I had read,
or heard read from the scriptures from infancy, (like fa-
thers, hke children.) I do not know what influence
his work would have had on me if I had not from boy-
hood known this to be one of the Bible's principal doc-
trines, and one of God's prominent threatenings. I am
inclined to believe (judging whilst observing others,)
that this book would have drawn me after its author
with great attraction. As it was, it informed me of
nothing new, and it gave me no prop for my infidelity.
I knew that if God existed, he must do right ; that as
sure as he existed he always had declined, or refused to
interfere in any way, to prevent falsehood descending
to the children of false teachers, and that this was what
the Bible said he had declared he would do. I confess,
cd to myself that I did not see any thing more strange
in his saying he would do a thing, than in his actually
doing it. I knew that, although sitting on a throne of
<3mnipotenee, he did not interpose, and he did permit
the lies of the fathers to visit the children to the third
and fourth generation, and there would have been no
more harm in his saying that he would thus act, than
in acting it. Having always been familiar with the fact
that I could teach my child a false creed and an evil
practice, if I chose, I was not so well prepared to adopt

248 CAUSE AND CURE

the rest as logical inference and fair deduction, that
one creed was as true as another.

I thought that if the Maker of the world had said in
his denunciatory threatenings, " If you do set fire to
your house and your granaries, in your wanton madness,
it shall not end with yourself, for your children shall suf-
fer the gnawings of hunger to as many generations as
are under your roof;" it would have been only saying
that which is fact ; and I could not say that therefore
one practice was as good as another, or that among all
the different opinions concerning parental conduct, one
was as correct as another.

I thought that if the Creator had said, " If you do
paint your soul black, the minds of your children as far
down as your influence reaches, shall be stained v/ith the
same falsehood." it would only have been telling us what
has been and still is ; but I could not be certain that
this proves that no one knows truth from falsehood, or
correct principle from error.

2d Pillar. — The follovv^ing is the amount of the other
great principle which supported his system, viz., iliat all
religions, (as well as Christianity,) present their 'pro-
fhets, their sacred hooks, their martyrs, and their mira-
cles; and who is to decide between their claims? or in
other words, we are not expected to decide between va-,
rious and plausible claims, zealously and tumultuously
attested. Does God expect every one to be a critical
judge ?

I thought there was something very forcible in this.
I was ready to exclaim, I have some support here. I
was only determined to examine it closely from this re-
collection: that a principle seemingly directed toward
the mark of truth, varies more from it, (sometimes,) the

OF INFIDELITY. 249

farther it is pursued. Just so the man who aimed his
rifle against the mark with perfect accuracy, and then
varied it only the tenth part of an inch, — could not per-
ceive the difference unless he looked along the gun ; but
the farther the false track for the ball was pursued, tlie
wider was its variation from the proper course. I con-
cluded to extend the essence of this second principle,
(or pillar of our author's,) to other things, and notice the
result. I did so, and I should still have been pleased,
and should still have floated along smilingly on the cur-
rent of the author's thoughts, had it not been for a few
facts which I could neither persuade, nor cut, nor drag
out of my way. These stubborn, ungainly, and anti-
fioporific facts, I must reserve for the next chapter.

CHAPTER LIV.

MEANS OF RESCUE — COUNTERFEITS.

A man once handed me a piece of silver coin ; it
looked very bright and beautiful. One with whom I
was about to exchange it, suspected its purity. This
called for the judgment of others. Some pronounced it
genuine ; others called it counterfeit. At length it was
taken to a man in whoso judgment all confided, and
found to be impure ! There was a school teacher need-
ed at a certain point, and one offered whose qualifica-
tions seemed to be sufficient. He was employed, and
afterwards it become evident that his literary preten-
sions were all unfounded and the community suffered

because they were not better judges in the first instance.

11*

250 CAUSE AND CURE

Some pronounced him incompeteiit at once, but others
he deceived.

A poor man became possessed of a large bank-note.
It looked well in his eye, but it was spurious. His chil-
dren felt the loss which he sustained by being over-
reached. When he thought or when he conversed on
the subject, he remembered or he heard the following
sentiments, viz., that tilings most precious, are most
counterfeited ; and that of course our interest, in every
thing is threatened in proportion to its value, from art
or deception. Secondly, in every case under the sun, we
decide for ourselves, and if we judge incorrectly, we take
the consequences.

There v/as a man who appeared to be one of worth
and of modesty. He solicited the hand of a young fe-
male in marriage. Some told her that they believed
him to be destitute of principle, and that his seeming vir-
tues were all counterfeits. Her parents judged different-
ly, and she thought differently. She became his, and
lost her property, and her health, and her peace, to the
last item of each. To see her sink, blighted all the
earthly enjoyments of her parents.

The following are the plain facts which I have men-
tioned as standing in my way :

1st. We are acquainted with nothing valuable which
has not its counterfeits. We might offer a reward to
any one who would point us to an exception. We know
that all the virtues, and all the correct sentiments or
doctrines, together with every excellent trait of charac-
ter or lovely grace, may be counterfeited : therefore piety,
or true religion, can not be made solitary exceptions ;
for they are made up of correct principles, lovely doc-
trines, and lovely graces or traits of character. (fe5°*If

OF INFIDELITY. 251

any religion should aclually point us to a life wliicii
would not close, and to pleasures without a defect, I should
call it more valuable than much wealth.

2d. The counterfeit often appears to the incompetent,
brighter and more captivating then the genuine orig-
inal.

3d. We are called upon to struggle for qualifications,
to decide and to aim after superior judgment, in propor-
tion as our interest is threatened, and in accordance with
the value of the thing presented. No one can become
skilled in any branch of useful knowledge, without
thought, industry, and research. The acquisition of
that which is most valuable, generally calls for most toil.
The same benevolence which gave iron for our use,
planned that we should dig it from the hills. The same
kindness which formed the grains for our table, deter-
mined that we should rake the fields in the sun, before
our bodies were thus nourished. To judge ably of
things exceedingly valuable, is worth uncommon in-
dustry.

4th. Men never complain of any thing being liable to
counterfeit pretensions, religion excepted; and they
never complain of the necessity of their exertions to
qualify themselves for judging between truth and false-
hood in any case, but in that of religious truth.

5th. Men never do say that because it is difficult to
tell false gold or silver from the genuine coin, therefore
they will cast all away ; (thousands and millions are
poor judges in such cases, from want of attention.)

6th. Men do not say that there is no such thing as
honour, or probity, or modesty, or benevolence, or sen-
eibility, because such things may be skilfully counter-

252 CAUSE AND CURE

felted, so as to call for judgment and experience to de-
tect the falsehood.

7tli. We might make out a very (seemingly) pathe-
tic case, of thousands of the youthful and inexperienced,
who had little opportunity to become judicious ; and
were liable to imposition every hour, and in connection
with every coin and everv character Vrhich could be
named. We might say that we did not believe that
our Creator would leave these unskilful creatures of his,
to be liable to the loss of every earthly blessing, every
hour, and even to the loss of that life which his own
kind hand had just bestowed, &;c. &c. &c. We might
declaim with (as it were) marvellous wisdom, and appa-
rent sensibility, yet it would not alter the case in any
respect : he has made the millions around us as we see
them exposed, and calls to them for action.

Application. — After observing that God had made
every thing which I had ever noticed, liable to false
pretensions, and had called upon me to learn, and to
improve, and to act wisely in all life's pursuits, I was
afraid he had done so in one more instance; and, if ex-
ertion were necessary, to obtain knov;Iedge, by v/hich
earthly blessings might be acquired or retained, then
it might be necessary where things of still greater value
v*^ere at stake. Perhaps the Creator might be so con-
sistent, that a train of uniformity could be seen to run
tlirough all his works.

These, and similar facts, with their collateral truths
and unavoidable deductions, caused me to lav down the
volume of the Ruins of Empires, unquieted and unsup
ported. Indeed I felt much more restless when, after
looking down into his notes at the bottom of his page

OF INFIDELITY. 253

for lilstorlc references, I there found, again, falsehoods
unalloyed with other material, and these untruths were
of the most notorious kind, and of the most malignant
texture. I was indeed discouraged, as these facts
thus influenced me ; and, since the controversy has been
settled in my mind, I have made certain discoveries,
whicli I think it would not be amiss to mention, and
here is the proper place for their introduction.

CHAPTER LV.

COUNTERFEITS CONTINUED.

I asked a man, on the bank of the Illinois river, (a
swearing. Sabbath-hating man from New England,)
something concerning his observance of Bible precepts.
He raised his broad face with a satisfied grin, and asked
me which Bible. He stated that the Mormons had a
Bible, and that being a poor illiterate man, he was una-
ble to decide which was the word of God. The exulta-
tion within him, seemed to say, " I have at last found
out how to cast away that thirty years of preaching
which I was compelled to hear in the landof the pilgrims."

The following are some of the tacts which I was able
to see plainly before me at that time.

1st. This man is very capable, when it is necessary
to distinguish between a valuable horse and one that is
inferior. He can tell a dollar of real silver, from one of
copper only plated with silver, as speedily as many a
chemist.

2d. He is a better judge of a good or a bad bargain,

§54 CAUSE AND CURE

than many of the most able arithmeticians of the na-
tion. It would be easier to cheat many a profound ma
thematician, than to overreach him. He has laboured
to qualify himself in many things, and has succeeded
so far that his knowledge, in these matters, surpasses
that of millions of his race.

3d. He has not striven to acquaint himself with the
Bible ; for, although reared in a land of Bibles and of
schools, he is not able to tell the most common incidents
on the holy page. Of the chronology of Scriptural
events, he is perfectly ignorant. He does not know
whether Abraham or Cyrus of Persia, lived first. You
might tell him that Pilate and Csesar were Israelites,
and he would know no better.

4th. If he had put forth one half of the vigorous re-
search after Bible knowledge, which he has expended
after skill in gainful pursuits, he would not have been
ignorant ; yet his ignorance is now his excuse why he
is unable to judge concerning revelation.

If we were to receive a kind letter from some power-
ful earthly monarch, some splendid king, making us
many very rich offers, and proposing to us honour and
wealth, telling the terms over and over that we might
not mistake, it would be expected of us, that we should
inform ourselves perfectly, as to who brought it, its
contents, its authenticity, &:c. If we were to have it a
full year, and never read it at all, it would be deemed
strange indeed.

5th. Most unbelievers, like this man, do not know
one-fortieth part of the great King's letter, nor one-
fortieth part of the evidence of its genuineness, nor one-
fortieth part of its beauties, its grandeur, its proposals,
promises, or threatenings ; whilst one half the time they

Ot INFIDELITY. 256

Waste In wickedness, or, at least, in nonsense and frivo-
lity, would be enough to furnish them with that know-
ledge, the want of which aids in their ruin.

Finally. — The decisive characteristics, and distin-
guishing marks between the true and the false religions
in the world, are more numerous and more notorious
than are the marks between counterfeit coin and pure
gold or silver ; yet men become judges in the last case,
and remain uninformed in the other*

If a young man were to hold up an article formed of
brass, but made to resemble gold, and were to exclaim,
" I can see but little difference between this and gold ;
I do not know that there is any. This seems as bright,
and as smooth, and as beautiful as any I have seen ;"
his friends would tell him that there was a difference
between pure and pretended gold ; that they were to be
distinguished by the sight, and by the ring, and by trial
or chemical tests. They would tell him that unless he
would inform himself in this matter, he must suffer ; but
that by noting two or three signs scrupulously, he might
decide without danger.

A FEW SIGNS IN RELIGION.

1. True miracles are usually performed in the pre-
sence of enemies and haters of the religion about to be
introduced ; whilst false miracles are only pretended to
be done in the company of the friends of the system
upheld.

2. True miracles are performed year after year, so
as to call the attention of all, and before the eyes of vast
crowds of opposers, whilst the opposite of this belongs
to pretension.

256 CAUSE AND CUIIH

3. True miracles reach all the diseases to which the
human frame is liable, (not touching those only which
frequently disappear of themselves and suddenly,) and
also extend to every variety of influence upon all visible
matter, whilst counterfeit marvels command alone those
things which often, with a spontaneous impulse, tran-
spire of themselves. The same difference exists that
there is between commanding fire to devour fifty
men, or the sun to stand still, or the man born blind to
see at once, or the lame one instantly to leap, and the
art of charming the headache into ease, the agitated
nerves into tranquillity, or commanding the internal
and visible disorder to disappear.

4. A system of truth sent from heaven, always for-
bids what man is much inclined to love ; forbids sen.
sua! indulgence, fraud, wickedness, injustice, impurity,
revenge, hatred, feasting, revelry, &c., and all that man
by nature is prone to reach after. The Koran allows
of many wives, of revenge, and unending or extermi-
nating war. The pagan creeds enjoin or permit glut-
tony, intoxication, and sensuality of every kind, to any
possible extent.

5. God's revelation orders the doing of that which
men do not love, (a wicked man would rather go through
days of painful toil than to hold prayer in his own house,
or to spend one hour in heart devotion.) It requires a
change of soul, and promises a paradise of holiness.
The false volumes, claiming to be from heaven, ask for
no regeneration or holiness of heart, and promise a futu-
rity of carnal indulgence and satiated appetites.

6. A true prophet is not applauded by a majority of
the wicked, or by the mass of the depraved. He is
generally disliked by those farthest from God, and

OF INFIDELITY. 257

spoken evil of by those who sink deepest in sin. He is
often not only reviled, but put to death if the laws per-
mit ; but the false prophet is neither stoned nor sawn
asunder. He is often extolled greatly by the most dis-
solute, and is at least tolerated or praised to some extent
by the leaders in depravity or the officers of sin.

Amidst the many marks or viedent distinctions be-
tween true and false religion, we have not room here to
notice more than one, and this may only be named and
not dwelt upon at large. This last one is the test. In
detecting false gold or marking 'pure, the chemical test
deceives no one. The trial of the pure religion never
fails those who test it by actual experiment. No other
evidence is wanting ; but it is hard to prevail on those
who hate it to make this trial — to obey its precepts.

CHAPTER LVI.

FURTHER INQUIRY.

After laying down the book called Volney's Ruins,
more doubtful of the strength of my own army than 1
had ever been, I asked after Paine 's Age of Reason,
having heard of its making much noise and stir in the
world. I read it through and laid it aside, and I must
not detain the reader by giving a protracted history of
its contents

The reader will scarcely believe me, or he will esteem
me as having deserted the infidel ranks before I read it,
if I tell him fully the impression it made on me. If the
reader has pursued a course of ancient history, or will go

258 CArSE A?sD CURE

and do it, or will look into the remarks of Bishop Wat-
son in his volume called " An Apology," he will be able
to understand me when I tell him that the writings of
Paine drove me farther from his belief than I had ever
been. I certainly expected to find something excellent
in a book which had caused tens of thousands to desert
their faith, and millions to clap their hands. I read it
and I could not say that I found in it either suavity or
philanthropy, dignity or sublimity, honesty or truth, but
the opposite of them all : the opposite, although the
writer was a man of talents : what then must his sub-
ject be, or the side which he failed to sustain. I was
ready to exclaim, " If this moves the multitude, then
what may not move them ? If this pleases them, then
they must surely love the side they advocate. If they
are thus easily pleased, then ii is with that for which
they surely have a natural relish."

I determined that I would read some on the opposite
side, and that I would also at the same time take a
more thinking review of my own objections to the re-
ligion of Christ. I inquired after a Bible which might
have christian notes in it. An old lady lent me hers,
wliich I had often seen her poring over, hours at a
time. From her cast of mind I knew that in the work
there must be thought, or she could not be thus engag-
ed. It was Scott's Family Bible. In the year 1818
some of them had found their way to the forests of Ten-
nessee.

I read the Bible with Scott's notes. My objections
to the Holy book, which were based upon my ignorance,
disappeared as soon as I was informed. Before I de-
scribe this influence upon my mind, I must notice the
eophism which was used to keep me from reading it,

OF INFIDELITY. 25d

and which is still urged by many of Satan's able assist-
ants, in niany parts of the world, to keep others from
reading commentaries on the Bible. " Read for your-
self," they exclaim ; "Judge for yourself. Do not per-
mit others to impose their belief upon you."

The danger of this sophistry is that which renders
every other position (which has peril in it) dangerous.
It is half truth and half falsehood. The truthful, and
therefore imposing part, is, that we never should copy
the thoughts of others with neutral servility so as to let
others judge for us. The erroneous part consists in
this, that it seems to teach as though we could not
avail ourselves of the labours of others without adopting
their judgment. The truth is, we may avail ourselves
of their toils without following their peculiar notions.
We may make profitable use of their researches with-
out adopting their ideas in the room of our own. We
can use the forty years, toil of another, and judge for
ourselves all the time. This is done in every thing.
When the little boy, or an unlettered Indian savage,
asks his teacher concerning the component parts of
gunpowder, their number and character, he can explain
the whole to him in ten minutes. If he were to tell
him, " There is the powder, take it, look for yourself, ex-
amine for yourself, do not let others think for you," it
might require years of investigation to discover that
which a few minutes'explanation could teach; and facts
would so corroborate the statement, that it might be seen
at once to be true. A commentator may remind us of
a point of history which elucidates a chapter of Holy
Writ, which history we may have known before but
never thought of applying ; or if not known before, we
we may look into the proper volume and be informed of

260 CAUSE AND CURE

its correctness, whilst, although so important, we never
should have thought of its use, had it not been for the
labours of our author. Just so a man may show and
explain to us a valuable piece of machinery, and as
soon as he points out the main parts and explains their
use, we see it at once, (but v*e are judging for our-
selves all the time,) although, were it not for his instruc-
tions, it would take us a long time to make each dis-
covery. A commentator tells of one or two verses in
different parts of the Bible which explain fully the one
we are reading. We look at these and find it so, and
feel that it is perfectly satisfactory, judging for our-
selves, although we might not have known of their ex-
istence or remembered seeing them, in years of reading,
had it not been for his assistance. I read an author
on philosophy or chemistry, and he tells me of many
things which instruct me, and I rejoice that his labours
preceded mine ; but if he advances theories which I
cannot credit, I do not receive them. A commentator
may give me an explanation of a passage which does
not seem satisfactory, and I cast it aside ; but when
he refers to a certain verse of prophecy as describing a
political event some centuries before it took place, I
look at the verse, consult history, and compare dates,
and rejoice that others toiled before me. I am in this
way brouglit to examine that with close attention which
I otherwise might have passed over without seeing for
half a lifetime.

It does seem to be an object of moment with some in-
visible evil one, to prevent inquirers reading the Scrip-
tures with notes, if we may judge from the uniformity
with which unconverted men avoid it without any pro-
per cause. Much of the information which they need,

OF INFIDELITY. 261

and which they might have acquired in the morning of
life, they have neglected to seek, and the time is much
spent, and too far past to recover. Unless they receive
it now by the aid of others, they never will know the
fourth part of it.

I never myself felt inclined to obey the counsel which
said, " Do not read the opinions of others in matters of
Scripture," for I never intended to take the views of
others in any thing, unless they appeared to me as cor-
reel, and then I was resolved not to be persuaded away
or frightened from them. The desire to gratify the
pride of originality should never keep us from being in-
structed, when that favour offers itself. After I had
read Scott's Family Bible, I felt like reading it again.
It is true that I was half driven from infidelity by the
infidel authors. To find no aid, and no truth or loveli-
ness where I had looked for it, inclined me to listen with
more calmness and impartiality to the other side.

In Scott, I found no controversy tinctured with
smutty, indecent filth. I found no self-complacent
ridicule, no coxcomical jeerings, no truth twisted, or
mixed up with nine-tenths of actual untruth. The dif-
ference between the two styles and the two modes, is
only known to those who have felt the sudden transition
from one to the other. The unbelieving writers seemed
unwilling to allow that the slightest lovely or commen
dable trait belonged to Moses, or Samuel, or Paul, or
John, or any otlier good man. They seemed all more
than ready to credit at once, and on any authority, any
thing of such men. They seemed to have an appetite
for attributing to them, things the most enormous and
inexpressibly hateful. I had heard, when very young,
that this indicated the condition of heart belonging to

262 CAUSE AND CURE

the possessor, and invariably proved something to be
amiss in his own bosom ; but I did not see this so
distinctly, and feel so sensibly that it was true, until 1
witnessed the way Scott wrote of his adversaries in de-
bate, and the haters of the system he loved. Although
an infidel, it appeared to me that he would have avoided
telling a lie about them. I could not detect a wilful
falsehood, (shall I say not one in a page ? no,) not one in
the whole work ! for my life I could not ! This made
a strange impression upon me after the company I had
been keeping. It seemed from the way he wrote, as
though the salvation of infidels in heaven, (or their pre-
paration for it,) would give him more exultation than
it would to have the world believe a thousand slanders
about them. This difference of temper between the
advocates and the opposers of Christianity, made me
more willing to read on ; but it was what I afterwards
discovered, which settled me as on the rock of truth.
Whilst reading Scott, I found some passages which had
appeared darkness itself to me, were indeed full of in-
struction, of beauty, and of glor}^ I discovered that
my infidelity had been based upon my ignorance, en-
circled with the love of sin, whilst its practice had be-
clouded and deformed my soul. Different parts of the
sacred scriptures which had appeared to me as contra-
dictory, or without meaning, were incontrovertibly
shown to harmonize, and full of light, to strengthen and
support each other.

Let not the reader suppose that I could say undoubt-
ingly, " I believe this book to be the Book of God,"
after it had been proved to me in different ways, an
hundred times ! Physicians say of the body of man,
that it may be formed into habits. They say of some

OF INFIDELITY. 263

intermittent fevers long continued, that the chill returns
in accordance with the habits of the system. Many
habits of the flesh run on^ even when opposed by our
enlightened wishes. Habits of infidelity often exist
when wishes militate ; and after an instructed judg-
ment tells us better ! The feeling of my heart made it
necessary that I should continue to read after I could
say in truth, concerning the Bible, " I have more evi-
dence an hundred fold, that this is God's letter, than I
have of any past occurrence which I did not see." In
connection with Scott, I read Bonnefs Inquiries, Paley^
Watson, Chalmers, &;c., and was pleased and astonish-
ed to see them all evince the meekness, and modesty^
and benevolent forbearance, which struck me in the
author first named.

They all instructed me. This investigation went on
for many months. The considerations which agitated
my mind, raising or sinking it, swaying me to the right
or left, whilst this reading and this research went on,
shall be commenced in the next chapter. For the pre-
sent I wish to say to the Christian reader, (for the un-
believer could not understand me,) I wish to say, in the
language of another, that which no sinner ever deserved
to have the privilege of saying ; that which if any ever
deserved to have no permission to pronounce, I have
thus deserved ; but with my face in the dust, whilst a
joy inexpressible fills my soul, I can say, " I know that
my Redeemer liveth, and that he shall stand at the lat-
ter day upon the earth. And though after my skin,
worms destroy this body, yet in my flesh shall I see God,
whom I shall see for myself, and mine eyes shall behold
and not another."

264 CAUSE AND CURE

CHAPTER LVII.

RELIGIONS BELIEF AT DEATH.

It does not seem a matter of moment where I begin,
in trying to present thoughts which passed through my
mind, whilst asking whether or not the Scriptures were
of God. At different times, and under various tempera-
ments of soul, I meditated on many points which made
on me a lasting impression. Sometimes they spurred
me on to further thous^ht, or to more industrious read-
ing. Sometimes they seemed to declare that God had
revealed his wishes to men. Whether or not these con-
siderations will thus affect others, I cannot tell. In the
narration it matters not, I repeat again, where I begin.
I shall commence by repeating a few of my thoughts on
death.

OBSERVATIONS ON MAn's DEPARTURE.

Whilst attending medical lectures at Philadelphia, I
heard from the lady with whom I boarded, an account
of certain individuals who were dead to all appearance,
during the prevalence of the yellow fever in that city,
and yet recovered. The fact that they saw, or fancied
they saw things in the world of spirits awakened my
curiosity.

She told me of one with whom she was acquainted,
who was so confident of his discoveries, that he had
seemingly thought of little else afterwards, and it had

OF INFIDELITY. 265

then been twenty-four years. These things appeared
pliilosophically strange to me for the following reasons :

First, Those who from bleeding or from any other
cause, reach a state of syncope, or the ordinary fainting
condition, think not at all, or are unable to remember
any mental action. When they recover, it appears
either that the mind was suspended, or they were unable
to recollect its operations. There are those who believe
on either side of this question. Some contend for sus-
pension ; others deny it, but say we never can recall
thoughts formed, whilst the mind is in that state, for
reasons not yet understood.

Secondly, Those who in approaching death, reach
the first state of insensibility, and recover from it, are
unconscious of any mental activity, and have no
thoughts which they can recall.

Thirdly, If this is so, why then should those who had
travelled further into the land of death, and had sunk
deeper into the condition of bodily inaction, when re.
covered, be conscious of mental action, and remember
thoughts more vivid than ever had flashed across their
souls in the health of boyhood, under a vernal sun, and
on a plain of flowers?

After this I felt somewhat inclined to watch, when it
became my business, year after year, to stand by the
bed of death. That which I saw was not calculated to
protract and deepen the slumbers of infidelity, but rather
to dispose toward a degroe of restlessness ; or, at least,
to further observation, I knew that the circle of stupor,
or insensibility, drawn around life, and through which all
cither pass, or seem to pass, who go out of life, was urged
by some to prove that the mind could not exist unless
it be in connexion with organized matter. For the same

12

266 CAl'SE AND CURE

reason, others have contended that our souls must sleep
until the morning of the resurrection, when we shall re-
gain our bodies. That which I witnessed for myself,
pushed me (willing or unwilling.) in a different direction.
Before I I'elate these facts, I must offer something which
may illustrate, to a certain extent, the thoughts toward
which they pointed.

If we were to stand on the edge of a very deep ditch,
or gulf on the distant verge of which a curtain hangs
v.hich obstructs the view, we might feel a wish to know
wliat is beyond it, or whether there is any light in that
unseen land. Suppose we were to let down a ladder,,
protracted greatly in its length, and ask a bold advcn-
hwev to descend and make discoveries. He goes to the
bottom, and then returns, telling us that there he could
see nothing : that all was total darkness. We might
very naturally infer the absence of light there ; but if
we concluded that his powers of vision had been anni-
hilated, or that there could surely be no light in the land
beyond the curtain, because, to reach that land, a very
dark ravine must be crossed, it would have been weak
reasoning : so much so, that, if it contented us, we must
be easily satisfied. It gave me pain to notice many —
nay, many physicians, who, on these very premises, or
on something equally weak, were quieting themselves
in the deduction, that the soul sees no more after death.
Suppose this adventurer descends again, and then as-
cends the other side, so near the top that he can reach
the curtain and slightly lift it. When he returns, he
tells us that his vision had been suspended totally as
before, but that he went nearer the distant land, and it
was revived again : that, as the curtain was lifted, he
saw brighter light than he had ever seen before. We

OF INFIDELITY. 267

would say to him, — " A certain distance does suspend ;
but inaction, is not loss of sight. Only travel on further,
and you will see again." We can understand that any
one might go to the bottom of that ravine a thousand
times ; he might remain there for days, and, if he went
» 0 further, he could tell, on his return, nothing of the
unseen regions.

Something like this was illustrated by the facts
noted during many years' employment in the medical
profession. A few cases must be taken as examples from
the list.

I was called to see a female who departed under an
influence which causes the patient to faint again and
again, more and still more profoundly, until life is
extinct. For the information of physicians, I mention,
it was uterine hemorrhage from inseparably attached
placenta. When recovered from the first condition of
syncope, she appeared as unconscious, or as destitute of
activity of spirit as others usually do. She sank again
and revived : it was still the same. She fainted more
profoundly still ; and, when awake again, she appeared
as others usually do who have no thoughts which they
can recall. At length she appeared entirely gone. It
did seem as though the struggle was forever past. Her
weeping relatives clasped their hands and exclaimed, —
" She is dead !" but, unexpectedly, she waked once
more, and, glancing her eyes on one who sat near, ex-
claimed,— " Oh, Sarah, I was at an entirely new place !"
and then sunk to remain insensible to the things of the
place we live in.

Why she, like others in fainting, should have no
thoughts which she could recall, when not so near
death as she afterwards was when she had thought,

2G8 CAUSE AND CURE

I could not clearly explain. Why her greatest activity
of mind appeared to happen during her nearest ap-
proach to the future world, and whilst so near, that
from that stage scarcely any ever return who once reach
it, seemed somewhat perplexing to mc» I remembered
that, in tlie case recorded by Dr. Rush, where the man
i-ccovercd, who was, to all appearance, entirely dead ;
liis activity of mind was unusual. He thought he
heard and saw tilings unutterable^ He did not know
whether he was altogether dead or not. St. Paul says
he was in a condition so near to death, that he could
not tell whether he was out of tlie body or not ; but
that he heard things unutterable. I remembered that
Tennant, of New Jersey, and his friends, could not de*
cide whether or not he had been out of the body ; but
he appeared to be so some days, and thought his disco-
veries unuUerahle. The man who cuts his finger and
faints, recovering speedily, has no thoughts, or remem-
bers none : he does not approach the distant edge of the
ravine. These facts appeared to me poorly calculated to"
advance the philosophical importance of one who has
discovered from sleep, or from syncope, that there is no
other existence because this is all Vv-hich we have seen.
They appeared to me rather poorly calculated to pro-
mote the tranquillity of one seeking the comforts of
atheism. For my own part, I never did desire the con-
solations of everlasting nothingness ; I never could
covet a plunge beneath the black wave of eternal for-
getfulness, and cannot say that these observations in
and of themselves gave me pain, but it was evident that
thousands of the scientific were influenced by the
weight of a small pebble to adopt a creed : provided that
ereed contradicted Holy Writ. I had read and heard

or INFIDELITY. 209

too much of man's depravity and of his love for dark-
ness, not to sec that it miUtated against my system of
deism, if it should appear that the otherwise learned
should neglect to observe, or, if observant, should be
satisfied with tlie most superficial view, and, seizing
some shallow and questionable facts, build hastily
upon them a fabric tor eternity.

In the cases of those w ho, recovering from yellow
fever, thought they had enjoyed intercourse with the
v.'orld of spirits, they were individuals who had appear-
ed to be dead»

The following fact took place in recent days. Sim-
ilar occurrences impressed me during years of observa-
tion. In the city of St Louis, a female departed who
had a rich, portion of the comforts of Christianity.
It was after some kind of spasm that was strong enough
to have been the death struggle, that she said, in a whis-
per, (being unable to speak aloud,) to her young pas-
tor,— " i had a sight of home, and I saw my Saviour !"

There were others, who, after wading as far as that
which seemed to be the middle of the river, and, return-
ing, thought they had seen a different world, and that
they had an antepast of helL But these cases we pass
over ; and, in the next chapter look at facts which
point along the same road we have been travelling.

270 CAUSE AND CURE

CHAPTER LVIII.

THE SUBJECT CONTINUED.

I was surprised to find that the condition of mind in
the case of those who were dying, and of those who only
thought themselves dying, differed very widely. I had
supposed that the joy or the grief of death, originated
from the fancy of the patient ; (one supposing himself
very near to great happiness, and the other expecting
speedy suffering,) and resulted in pleasure or apprehen-
sion. My discoveries seemed to overturn this theory.
Why should not the professor of religion who believes
himself dying, when he really is not, rejoice as readily
as when he is departing, if his joy is the offspring of
expectation ? Why should not the alarm of the scoffer,
who believes himself dying and is not, be as uniform
and as decisive as when he is in the river, if it comes
of fancied evil or cowardly terrors ? The same ques-
tions I asked myself again and again. I have no doubt
that there is some strange reason connected with
our natural disrelish for truth, which causes so many
physicians, after seeing such facts so often, never to
observe them. During twenty years of observation, I
found the state of the soul belonging to the dying was
uniformly and materially unlike that of those who only
supposed themselves departing. This is best made
plain by noting cases which occurred.

1. There was a man who believed himself converted,
and his friends, judging from his walk, hoped with him.
He was seized with disease, and believed himself with-

OF INFIDELITY. 271

in a few paces of the gate of futurity. lie felt no joy,
his mind was dark and his soul clouded. His exercises
were painful, and the opposite of every enjoyment. lie
was not dvinjT. He recovered. He had not been in
the death-stream. After this he was taken again. He
believed himself dying, and he was not mistaken. All
was peace, serenity, hope, triumph.

2. There was a man who mocked at holy things. He
became seriously diseased, and supposed himself sinking
into the death slumber. He was not frightened. His
fortitude and composure were his pride, and the boast of
his friends. The undaunted firmness with which he
could enter futurity was spoken of exultingly. It was
a mistake. He was not in the condition of dissolution.
His soul never hsid been on the line between two worlds.
After this he was taken ill again. He supposed as be-
fore that he was entering the next state, and he really
was ; but his soul seemed to feel a different atmosphere.
The horrors of these scenes have been often described,
and are often seen. I need not endeavour to picture
such a departure here. The only difficulty in which I
was thrown by such cases was, " Why was he not thus
agonized when he thought himself departing ? Can it
be possible that we can stand so precisely on the divid-
ing line, that the gale from both this and the coming
world may blow uj>on our cheek ? Can wc have a tasto
of the exercises of the next territory before we enter it ?"
When I attempted to account for tiiis on the simple
ground of bravery and cowardice, I was met by the
two following facts.

First, I have known those (the cases are not un-
frequent,) who were brave, who had stood unflinching in
battle's whirlpool. They had resolved never to disgrace

272 CAUSE AND CURE

their system of unbelief by a trembling death, Tliey
had called to Christians in the tone of resolve, saying,
" I can die as coolly eis you can." I had seen those die
from whom entire firmness might fairly be expected. I
had heard groans, even if the teeth were clenched for
fear of complaint, such as I never wish to hear again ;
and I had looked into countenances, such as I hope
never to see again.

Again, I had seen cowards die. I had seen those de-
part who were naturally timid, who expected themselves
to meet death with fright and alarm. I had heard such
as it were, sing before Jordan was half forded. I had
seen faces where, pallid as they were, I beheld more ce-
lestial triumph than I had ever witnessed any where
else. In that voice there was a sweetness, and in that
eye there was a glory, which I never could have fancied
in the death-spasms, If I had not been near.

CHAPTER LIX.

THE SUBJECT CONTINUED.

The condition of the soul, when the death-stream is
entered, is not the same with that which it becomes
(oftentimes) when it is almost passed. The brave man
who steps upon the ladder across the dark ravine, with
eye undaunted and haughty spirit, changes fearfully, in
many cases, when he comes near enough to the curtain
to lift it. The Christian who goes down the ladder,
pale and disconsolate, oftentimes starts with exulta-
tion and tries to burst into a song when ahnost across.

OF IXFIDELITV. 273

Cascof lllusiratioiu — A revolutionary ofiicer, wcund-
cd at the battle of Germantown, was praised for liis pa-
triotism. The war ended, but he continued still to fight,
in a different way, under the banner of one whom he
called the Captain of his salvation. The applause of
men never made him too proud to talk of the Man of
Calvary. Tlie hurry of life's driving pui-suits could not
consume all his time, or make him forget to kneel by
tlic side of his consort, in the circle of his children, and
anticipate a happy meeting in a more quiet clime.

To abbreviate this history, his life was such that
these who knew him believed, if any one ever did die
happily, this man would be one of that class. I sav/
him when the time arrived. He said to those around
liim, " I am not as happy as I could wish, or as I had
expected. I cannot say that I dislriist my Saviour, for
\ know in whom I have believed ^ but I have not that
pleasing readiness to depart v/hich I had looked for."
This distressed his relatives beyond expression. Ili.s
friends were greatly pained, for they had looked for
triumph. His departure v.as very slow, and still his
lanfTuajxc was, " I have no exhilaration and delifrhtful
readiness in my travel," The weeping circle pressed
around him. Another hour passed. His hands and
his feet became entirely cold. The feeling of heart re-
mained the same. Another hour passes, and his vision
has grown dim, but the state cf his soul is unchanged.
His daughter seemed as though her body could not sus-
tain her anguish of spirit, if her father should cross tlie
valley before the cloud passed from his sun. She (be-
fore his hearing vanished) made an agreement with him^
that at any stage as he travelled on, if he had a discov-
ery of advancing glory, or a foretaste of hcavculv

12*

274 CAUSE AND CURE

delight, he should give her a certain token with nis hand:
his hands he could stiU move, cold as they were. She
sat holding his hand hour after hour. In addition to
his sight, his hearing at length failed. After a time he
appeared almost unconscious of any thing, and the ob-
structed breathing peculiar to death was advanced near
its termination, when he gave the token to his pale, but
now joyous daughter ; and the expressive flash of exul-
tation was seen to spread itself through the stiffening
muscles of his face. When his child asked him to give
a signal if he had any happy view of heavenly light,
with the feelings and opinions I once owned, I could
have asked, " Do you suppose that the increase of the
death-chill will add to his happiness ? Are you to ex-
pect, that as his eyesight leaves, and as his hearing be-
comes confused, and his breathing convulsed, and as he
sinks into that cold, fainting, sickening condition of
pallid death, that his exultation is to commence ?"

It did then commence. Then is the time when ma-
ny who enter the dark valley cheerless, begin to see
something that transports ; but some are too low to tell
of it, and their friends think they departed under a cloud,
when they really did not. It is at this stage of the jour-
ney that the enemy of God, who started with look of
defiance and words of pride, seems to meet with that
which alters his views and expectations, but he cannot
tell it, for his tongue can no longer move.

Those who inquire after, and read the death of the
wife of the celebrated John Newton, will find a very
plain and very interesting instance where the Saviour
seemed to meet with a smiling countenance his dying
servant, when she had advanced too far to call back to
her sorrowful friends, and tell them of the pleasing news.

OF INFIDELITY. 276

CHAFFER LX.

THE SUBJECT CONTINUED.

My allention was awakened very much by observing
the dying fancies of the servants of this world, diflering
with such characteristic singularity from the fancies of
the departing Christian. It is no uncommon thing for
those who die to believe they see, or hear, or feel, that
which appears only fancy to by-standers. Their friends
believe that it is the overturning of their intellect. I
am not about to enter into the discussion of the ques-
tion, whether it is, or is not, always fancy. Some attri-
bute it to more than fancy; but inasmuch as in many
instances the mind is deranged whilst its habitation is
falling into ruins around it ; and inasmuch as it is tlio
common belief that it is only imagination of which I am
writing, we will look at it under the name of fancy.

The fanciful views of the dying servants of sin, and
the devoted friends of Christ, were strangely different as
far as my observation extended. One v/ho had been an
entire sensualist and a mocker at religion, whilst dy-
ing, appeared in his senses in all but one thing. " Take
that black man from the room," said he. He was an-
swered that there was none in the room. He replied,
" There he is standing near the window. His presence
is very irksome to me, take him out." After a time,
again and again, his call was, " Will no one remove
him? There he is, surely some one will take him
away !"

I was mentioning to another physician my surprise
that he should have been so much distressed if there

276 CAUSE AND CURE

had been many blacks in the room, for he had been
waited on by them day and night for many years ; also
that the mind had not been diseased in some other re-
spect : when he told me the names of two others, (his
patients,) men of similar lives, who were tormented
with the same fancy, and in the same way, whilst dying
A young female who called the Man of Calvary her
greatest friend, was, when dying, in her senses, in all
but one particular. " Mother," she would say, point-
ing in a certain direction, " Do you see those beau-
tiful creatures?" Her mother would answer, "No,
there is no one there, my dear." She would reply,
"Well, that is strange. I never saw such counte-
nances and such attire. My eye never rested on any
thing so lovely." Oh, says one, this is all imagination,
and the notions of a mind collapsing, wherefore tell of
it ? My answer is, that I am not about to dispute, or
to deny that it is fancy ; but the fancies differ in fea-
tures and in texture. Some in their derangement call
out, " Catch me, I am sinking : hold me, I am falling ;"
others say, " Do you hear that music ? O were ever notes
so celestial !" This kind of notes, and these classes of
fancies belonged to different classes of individuals, and
who they were, was the item which attracted my won-
der. Such things are noticed by few, and remembered
by almost none ; but I am inclined to believe that if
notes were kept of such cases, volumes of interest might
be formed.

My last remark here, reader, is that we necessarily
speak somewhat in the dark of such matters, but you
and I will know more shortly. Both of us will see and
feel for ourselves, where we cannot be mistaken, in the
course of a very few months, or years.

OF INFIDELITY. 2T7

CHAPTER LXI.

PREJUDICES THE MOSAIC LAW.

Whilst prosecuting the inquiry " Is the infidel, or the
Christian in the right," my surprise was somewhat ex-
cited when I looked at disposition attentively. My
companions around the card-table, or the festive board,
spoke bitterly of the ancient Jews, or early Christians.
They were like the man who resolved to believe that the
Israelites were eaters of human flesh, because the pro-
phet called to the fowls of the air to feast on the slain at
a certain battle. The slightest sentence, or part of a
sentence in the Bible seemed sufficient, (as soon as they
put upon it their own construction,) to cause them to
believe any thing concerning the Jews, or Christians,
no matter how abominable, or how dreadful. This has
been true, according to my experience, for the last
thirty years, that unbelievers think so lightly of be-
lievers, that on very faint evi^lence they will receive
against them, and coolly credit accusations the most de-
testable, and to any variety. My companions in unbe-
lief, and all who wrote for them, seemed to feel very
differently toward the heathen. The pagans of every
age enjoyed their admiration, and their most charitable
conjectures. They praised their poetry, extolled their
oratory, stood in ecstasy at their paintings, wondered at
their bravery, saw mines of wisdom in all their customs,
and passed their defects in silence, or spoke of them in
tones of excuse, or mitigation. I could not but notice
the ditTerence when I opened a volume of son:ke unbeliever,
or listened to the conversation of others, whilst speaking

278 CAUSE AND cunE

of the descendants of Abraham. They avowed that
they beheved these Israehtes the most contemptible,
and abominable people on the earth. I observed, for I
could not avoid it, this disposition to hear of that an-
cient people, things the most hateful, and to believe
readily, and with a kind of pleasure ; but I did not let
this weigh with me, or influence me until I had noticed
the grounds of their belief, and the reasons we all have
to think well or ill of either Jew or Pagan. My com-
{)anions offered the writings of these ancient people, of
course, as the evidence from which their views origi-
nated. We all judge of those who lived long since, from
the books of antiquity, I cannot place before the reader
clearl)', the light in which I viewed this disposition
promptly and ardently to admire the heathen, whilst
the worshippers of Jehovah were as readily and as
heartily detested, unless I notice the books on either
side from which we draw our estimates.

Let us for a short space observe justly and fairly, the
reasons they have to think well of Pagan morality, and
then the reasons for thinking poorly of the principles
belonging to that ])eople amongst whom the Old Testa-
ment was first promulgated.

Reasons for thinking well of the heathen. — At the
age of fourteen, an old man, a gray-headed preacher,
put into my hands to read some of the Latin poets.*

* Centuries will hardly surpass the character of this
old man for excellence. He had learned at Princeton
to read and to admire the classics. The Church in that
day, honoured the heathen songs more than the infidels.
They could read them with more ability, and were more

OF INFIDELITY. 279

These writers (Virgil and Horace,) lived near tlie
time when Matthew lived, and wrote not far from the
time when Luke and John wrote. Their poetic talents
were enough to make even a boy feel them. I was,
however, inexpressibly astonished to find that it was
sodomy which one of them was extolling ! Those far
famed love songs, so much read, were sung to boys, by
the leading authors, in the age so much celebrated for
its 2)oUsh: the reading age. Sins too abominable for
the most depraved mind to think of, even an instant,
were, I discovered, dressed up with all the taste of the
ablest and most musical verse. If I inquired within
myself whether or not the most fashionable, and the
most accomplished people read the writings of their own
most accomplished authors at that time, I was brought,
as seemed to me, to something like an understandinof of
what another writer states, who lived near the same
time. He said, " It is a shame even to speak of those
things, which are done of them in secret."* After read-
ing the history of many of their principal men, (see
Plutarch's Lives,) I discovered that things too detesta-
bly disgusting to name, were not considered amongst
them as the least out of the way or improper. After
this I read of their human sacrifices, their cruel amuse-
ments, long-continued tortures, &c. until compelled
to confess that it would not be strange if some should
beofin to hate the ancient Paoans for their hard-
heartedness and obscenity. Their disgusting cus-

capable of appreciating their beauties. I am not cer-
tain that there has been, or is like to be any material
alteration.

* Ephesians, 5 : 12.

280 CAUSE AND CURE t

toms, and their bloody rites were not a matter of con-
jecture, or ambiguous supposition. It was known of
them, that their doings were too nauseous to write par-
ticularly about, but my infidel associates appeared not
to know this, or at least not to notice it. They spoke
but seldom, and only in extenuation. I then turned to
the Jewish writings, (to Old or New Testament authors,)
determined to look at what my infidel friends declared
proof enough to consider the children of Jacob the most
abominable people upon earth. If I read Luke and
compared it with one Latin poet, who lived then, or St.
John, and placed it beside another, the result need not
be named. Any one will see how such a comparison
must terminate. But this would not be entirely fair,
because it was mainly from the Old Testament page
that the declaimers supposed they could prove the Jews
the most detestable people on earth.

Reasons for thinking ill of the Jen's. — When I went
to Moses and the prophets, to see why the world at large
so readily believed in the cruelty, the ignorance, the
pollution, and the injustice of the circumcised nation ;
the first thinfrs I read in their laws and domestic regu-
lations, were fair and just enough. I read further and
was ready to confess, that thus far I had met with that
which seemed to me wise, and proper, and impartial.
After reading on, my admiration was excited, and I was
ready to search, and to meditate, and to weigh the spirit
and the principle, contained in these statutes. I then
read many things such as follow. I wish the reader
would observe closely the spirit of all the verses I am
about to quote. I v.ish the reader in some amiable dis-
position of soul, in some quiet hour, in some evening of
eunshine, and in a sensitive condition of the affections,

OF INFIDELITY. 281

would peruse such passages as follow, and make the
simply truthful inferences. Let us judge, if we have
reason to suppose the families controlled by such pre-
cepts, the most cruel and the most hateful of our sinful
race.

Principles that are not cruel.

They are not revengeful.

They are not filthy.

" If a man shall cause a field or vineyard to be eaten,
and shall put in his beast, and shall feed in another
man's field ; of the best of his own field, and of the best
of his own vineyard, shall he make restitution.

" Thou shalt neither vex a stranger nor oppress him,
for ye were strangers in the land of Egypt.

" Ye shall not afilict any widow or fatherless child.
If thou afflict them in any wise, and they cry at all unto
me, I will surely hear their cry.

" And my wrath shall wax hot, and I will kill you
with the sword, and your wives shall be widows, and
your children fatherless.

" If thou at all take thy neighbour's raiment to pledge,
thou shalt deliver it unto him by that the sun goeth
down. For that is his covering only ; it is his raiment
for his skin ; wherein shall he sleep ? And it shall
come to pass that when he crieth unto me that I will
hear, for I am gracious.

" Thou shall not revile the magistrates, nor curse the
ruler of thy people.

" Ye shall be holy men unto me ; neither shall ye eat
any flesh that is torn of beasts in the field. Ye shall
cast it to the dogs.

" Thou shalt not raise a false report. Put not thy
band with the wicked to be an unrighteous witness

282 CAUSE AND CURE

Thou shalt not follow a multitude to do evil, neither
shalt thou speak in a cause to decline after many to
wrest judgment.

** If thou meet thine enemy's ox or his ass going
astray, thou shalt surely bring it back to him again.

*' If thou see the ass of him that hateth thee, lying
under his burden, and wouldest forbear to help him,
thou shalt surely help with him.

" Thou shalt not wrest the judgment of thy poor in
his cause.

" Keep thee far from a false matter, and the innocent
and the righteous slay thou not, for I will not justify the
wicked,

" And thou shalt take no gift, for the gift blindeth
the wise, and perverteth the words of the righteous.

*' Also thou shalt not oppress a stranger, for ye know
the heart of a stranger ; seeing ye were strangers
in the land of Egypt.

. ♦' And six years thou shalt sow thy land, and shalt
gather in the fruits thereof: but the seventh year, thou
siialt let it rest, and lie still, that the poor of thy people
may eat, and what they leave, the beasts of the field
shall eat. In like manner thou shalt deal with thy
vineyard and with thy olive-yard. (See 22d and 23d
chapters of Exodus.)

" None of you shall approach to any that is near of
kin to him, to uncover their nakedness. I am the Lord.

" Thou shalt not lie carnally with thy neighbour's
wife, to defile thyself with her.

" Defile not ye yourselves in any of these things, for
in all these, the nations are defiled, which I cast out be-
fore you.

'^ And the land is defiled, therefore do I visit the ini-

OF INFIDELITY. 263

quity thereof upon it, and the land itself vomiteth out
her inhabitants.

" Ye shall therefore keep my statutes and my judg-
ments, and shall not commit any of these abomina-
tions ; neither any of your own nation, nor any stran-
ger that sojourneth among you.

" For all these abominations have the men of the
hmd done, which were before you, and the land is
defiled.

" And when ye reap the harvest of your land, thou
shalt not wholly reap the corners of thy field, neither
shalt thou gather the gleanings of thy harvest.

" And thou shalt not glean thy vineyard ; neither
shalt thou gather every grape of thy vineyard ; thou
shalt leave them for the poor and stranger. I am the
Lord your God.

" Ye shall not steal, neither deal falsely, neither lie
one to another.

" And ye shall not swear by my name falsely. I ani
the Lord,

" Thou shalt not defraud thy neighbour, neither rob
him. The wages of him that is hired, shall not abide
with thee all night until morning.

" Thou shalt not curse the deaf, nor put a stumbling-
block before the blind, but shalt fear thy God. I am
the Lord.

" Ye shall do no unrighteousness in judgment. Thou
shalt not respect the person of the poor, nor honour the
person of the mighty, but in righteousness shalt thou
judge thy neighbour.

•• Thou shalt not go up and down as a tale-bearer
among thy people ; neither shalt thou stand agamst tho
blood of thy neighbour.

284 CAUSE AND CURE

" Thou shalt not hate tliy brother in thy heart : thou
shalt in any wise rebuke thy neighbour, and not suffer
sin upon him.

"Thou shalt not avenge, nor bear any grudge against
the cliildren of thy people, but thou shalt love thy neigh-
bour as thyself. I am the Lord.

" Ye shall fear every man his mother and his father,
and keep my Sabbaths. I am the Lord your God.

"Thou shalt rise up before the hoary head, and
honour the face of the old man, and fear thy God. I
am the Lord.

" And if a stranger sojourn with thee in your land,
ye shall not vex him.

" But the stranger that dwelleth with you, shall be
unto you, as one born among you, and thou shalt love
him as thyself; for ye were strangers in the land of
Egypt. I am the Lord.

"Ye shall do no unrighteousness in judgment, m
meteyard, in weight, or measure.

" Just balances, just weights, a just ephah, and a just
hin, shall ye have. I am the Lord your God, which
brought you out of the land of Egypt. (See Leviticus
chapters 18 ; 19.)

" If there be among you a poor man of one of thy
brethren, within any of thy gates, in the land which the
liOrd thy God giveth thee, thou shalt not harden thy
heart, nor shut thy hand from thy poor brother.

" But thou shalt open thy hand wide unto him, and
shalt surely lend him sufficient for his need in that which
he wanteth.

" Beware that there be not a thought in thy wicked
heart saying, 'The seventh year, the year o^ release is
at hand^' and thine c3-e be evil against thy poor brother

OF ITfFIDELITV. 286

and thou givest lilm nought, and he cry unto the Lord
against thoo, and it be sin unto thee.

" Thou shalt surely give him, and thy heart shall not
be grieved when thou givest unto him, because that for
this thing the Lord thy God shall bless thee in all thy
works, and in all that thou puttest Ihy hand unto.

" For the poor shall never cease out of the land, there-
fore, I command thee saying, thou shalt open thy hand
wide unto thy brother, to thy poor, and to thy needy, in
thy land.

" And if thy brother, a Hebrew man, or a Hebrew
woman, be sold unto thee, and serve thee six years, then
in the seventh year, thou shalt let him go free from
thee.

" And when thou sendest him out from thee free, thou
shalt not let him go away empty,

" Thou shalt furnish liim liberally out of thy flock,
and out of thy floor, and out of thy wine-press ; of that
wherewith the Lord thy God hath blessed thee, thou
shalt give unto him.

" And thou shalt remember that thou wast a bond-
man in the land of Egypt, and the Lord thy God re-
deemed thee, therefore, I command thee this thing, this
day.

" When thou goest out to battle a^jjainst thine ene-
mies, * * * the priest shall approach and speak unto
the people, and shall say unto them, * Hear, O Israel,

* * * the Lord your God goeth with you, to fight for
you, against your enemies, to save you.'

" And the officers shall speak unto the people, saying,

* What man is there that hath built a new house, and
hath not dedicated it, let him go and return unto his

286 CAUSE AND CURE

house, lest he die in battle, and another man dedi-
cate it.

" ' What man is he that hath planted a vineyard,
and hath not yet eaten of it, let him also go and return
unto his house, lest he die in the battle, and another man
eat of it.

'• * And what man is there that hath betrothed a
wife, and hath not taken her, let him go and return un-
to his house, lest he die in battle, and another man
take her.'

" And the officers shall speak further unto the people,
and they sliail say, ' What man is there that is fearful
and faint-hearted, let him go and return unto his house,
lest his brethren's heart faint as well as his heart.'

" Thou shalt not see thy brother's ox, or his sheep
go astray, and hide thyself from them, thou shalt in any
case bring them again unto thy brother.

" And if thy brother be not nigh unto thee, or if thou
know him not, then thou shalt bring it unto thine own
house, and it shall be with thee until thy brother seek
after it, and thou shalt restore it to him again.

" In like manner shalt thou do with his ass, and so
shalt thou do with his raiment, and with all lost things
of thy brother's which he hath lost, and thou hast
found, shalt thou do likewise : thou mavest not hide
thyself.

" Thou shalt not see thy brother's ass, or his ox fall
down by the way, and hide thyself from them, thou shalt
surely help him to lift them up again.

" The woman shall not wear that which pertaineth
unto a man, neither shall a man put on a woman's gar-
ment, for all that do so are abomination unto the Lord
thy God.

OF INFIDELITY. 287

" When thou buildest a new house, then thou shalt
make a battlement for thy roof, that thou bring not
blood upon thy house, if any man fall from thence.

" No man shall take the upper or the nether mill-
stone to pledge, for he taketh a man's life to pledge.

" When a man hath taken a new wife, he shall not
go out to war, neither shall he be charged with any
business, but he shall bo free at home one year, and
shall cheer up his wife which he hath taken.

" And it shall be if the wicked man be worthy to he
beaten, that the judge shall cause him to lie down and
to be beaten before his face, according to his fault by a
certain number.

" Forty stripes he may give him, and not exceed, lest
if he should exceed, and beat him above these, with
many stripes, then thy brother should seem vile unto
thee.

" Thou shalt not muzzle the ox, when he treadeth out
the corn.

*' Thou shalt not have in thy bag divers weights, a
great and a small.

" Thou shalt not have in thy house divers measures,
a great and a small.

" But thou shalt have a perfect and just weiglit, a
perfect and just measure shalt thou have, that thy days
may be lengthened in the land which the Lord thy God
giveth thee.

" For all that do such thino^s, and all that do unright-
eously, are an abomination unto the Lord thy God.

" Thou shalt not oppress a hired servant that is poor
and needy, whether he be of thy brethren, or of thy
strangers, that are in thy land within thy gates.

290 CAUSE AND CURE

now call Palesftine, under a written law, and a law which
may at least be called a singular code, the law which we
call the law of Moses, it is very natural that we shouM
inquire how they came by it, when did they receive it,
or from whom did they obtain it ? We know that it
either came from heaven, or it did not ; that its history
is either true or false. We can well enough iii^erstand
that either Moses wrote the law, which they thought he
did, when they thus lived in Jerusalem, and placed it
over them, or some one else wrote it, and they received
it in some other way. If we endeavour to conjecture
that some one, not in the time of Moses, had approached
to the people with a book, calling it the law of Moses,
and telling them of the journies and sufferings of their
fathers, and speaking of the requirements of heaven,
and of the wonders their fathers had seen, and persuad-
ing them to obey that sacred book, when they had not
heard of it before, when they never had heard their
fathers speak of that journey, or of those marvels, we
must meet with some things to pei-plex us. That law
designated their land marks, was the title to every man's
field, regulated all his possessions, and all his pursuits. It
would be difficult to make children believe their fathers
had reverenced it, if they had not heard of it ; or to de-
lude a nation concerning statutes, which not only form-
ed their courts, and then guided them, but designated
the limits of the vineyards, and contained the family
register, from M^hich every legal title to all earthly
possessions, lineally descended to those alive. Should
we wish to believe that Moses, being a man of great
powers, deluded the people, and made them believe they
saw marvels when they did not, &;c., we do not find
our path a smooth one. It is true, that thousands of

OF INFIDELITY. 291

our race are Ignorant, superstitious, and readily delud-
ed in many things. We can point to almost any num-
ber of instances, where men were made to receive the
weakest falsehood for truth. There are some cases of
deception we cannot point to. There never was an
instance where a nation of people were made to believe
that they passed forty years in a sandy desert, if they
did not ; or that their bread fell every niglit from th©
clouds, if it did not ; or that they needed no new clothes,
if they did need them ; or that they walked through a
river without touching water, if they did not. Some
considerations of this kind, and similar ideas in great
number, caused some of the dlf^culties I have stated
in the case of those who wished to account for the re-
ception of their law by the Israelites. The more think-
ing, and the more logical infidels, knew that Christianity
would be received by the most of those who granted that
the children of Israel stood at the foot of a smoking
mountain, and heard the earth-shaking voice of God
pronounce their law. They wished to get clear of this
acknowledgment ; of ever granting the correctness of the
history connected with this law ; although they knew
that later generations of Jews reverenced commemora-
tive feasts, observances, and annual convocations, all
pointing back to these occurrences. Tlie question
would then again be returning upon them, when did
the nation begin to love these ceremonijes, obey this law
as the deed for their habitations, and worship accord-
ing to its dictates ? To account for the way in which
they were prevailed on in any age, to receive this book,
and then believe, and then obey it, some would take one
course, and some another. The same individual was
known sometimes to change his theory. I have repeat-

290 CAUSE AND CURE

now call Palestine, under a written law, and a law which
may at least be called a singular code, the law which we
call the law of Moses, it is very natural that we should
inquire how they came by it, when did they receive it,
or from whom did they obtain it ? We know that it
either came from heaven, or it did not ; that its history
is either true or false. We can well enough understand
that either Moses wrote the law, which they thought he
did, when they thus lived in Jerusalem, and placed it
over them, or some one else wrote it, and they received
it in some other way. If we endeavour to conjecture
that some one, not in the time of Moses, had approached
to the people with a book, calling it the law of Moses,
and telling them of the journies and sufferings of their
fathers, and speaking of the requirements of heaven,
and of the wonders their fathers had seen, and persuad-
ing them to obey that sacred book, when they had not
heard of it before, when they never had heard their
fathers speak of that journey, or of those marvels, we
must meet with some things to pei'plex us. That law
designated their land marks, was the title to every man's
field, regulated all his possessions, and all his pursuits. It
would be difficult to make children believe their fathers
had reverenced it, if they had not heard of it ; or to de-
lude a nation concerning statutes, which not only form-
ed their courts, and then guided them, but designated
the limits of the vineyards, and contained the family
register, from which every legal title to all earthly
possessions, lineally descended to those alive. Should
we wish to believe that Moses, being a man of great
powers, deluded the people, and made them believe they
saw marvels when they did not, &c., we do not find
our path a smooth one. It is true, that thousands of

OF INFIDELITY. 291

our race are ignorant, superstitious, and readily delud-
ed in many things. We can point to almost any num-
ber of instances, where men were made to receive the
weakest falsehood for truth. There are some cases of
deception we cannot point to. There never was an
instance where a nation of people were made to believe
that they passed forty years in a sandy desert, if they
did not ; or that their bread fell every night from the
clouds, if it did not ; or that they needed no new clothes,
if they did need them ; or that they walked through a
river without touching water, if they did not. Some
considerations of this kind, and similar ideas in great
number, caused some of the difficulties I have stated
in the case of those who wished to account for the re-
ception of their law by the Israelites. The more think-
ing, and the more logical infidels, knew that Christianity
would be received by the most of those who granted that
the children of Israel stood at the foot of a smoklncr
mountain, and heard the earth-shaking voice of God
pronounce their law. They wished to get clear of this
acknowledgment ; of ever granting the correctness of the
history connected with this law ; although they knew
that later generations of Jews reverenced commemora-
tive feasts, observances, and annual convocations, all
pointing back to these occurrences. Tlie question
would then again be returning upon them, when did
the nation begin to love these ceremonies, obey this law
as the deed for their habitations, and worship accord-
ing to its dictates ? To account for the way in which
they were prevailed on in any age, to receive this book,
and then believe, and then obey it, some would take one
course, and some another. The same individual was
known sometimes to change his theory. I have repeat-

292 CAUSE AND CURE

edly stated that a recollection of the early reading of
Moses, kept me from receiving many plans, which
seemed to content some. I now give the particulars.

If I chanced to be present when some one satisfied an
approving circle, by stating that Moses was an artful
and an accomplished politician, had written the law,
and then flattered the people into a willingness to receive
it as their national code, I was met, by what I had
learned early in life. If telling people of their faults,
and nothing but their faults, amounts to flattery, it is
not of that kind which pleases those novv' alive, or even
the author of the discovery we are looking at. They
were told of their cov/ardice at the Red Sea. Of their
ignorance, stupidity, stiff-necked rebellion, avarice, sen-
suality, and ingratitude, I remembered they were told
again and again. These things were repeated page
after page ; but of any excellence belonging to them,
I knew Moses had never made the first expression. In-
deed he told of his own sinful weakness, excluding him
from the promised land. Nay, further than all this, I
was reminded bv such evasions, that of all the nations
on earth, this was the only exception ; of all the peoplo
I had ever read about, this was the only instance where
their rulers did not praise them. The generals of an.
tiquity, when their soldiers gained a battle, lauded them
with long repeated and unrestrained applause. Cities
at home rung with acclamations ; and songs were sung
in honour of their martial deeds, which were repeated
through years of exultation. Napoleon, of France, and
other accomplished leaders, would call their troops be-
fore them, after a season of activity, and tell them of
their noble daring, their invincible courage, their mag-
nanimous resolves, and of the indescribable lustre of

OF INFIDELITY, 293

their glorious deeds. All this has been as common with
man, as his use of the spring or the well when thirsty,
except in one case. The nation of Israel were told
they did nothing, and God did all. They fought through
conflict after conflict, and were successful. It was the
duty and the custom of the leader to tell them, that if
it had been left to them, tboy \vould have been defeated;
that their strenorth was weakness. That God fought
for them, and that of themselves they were worthless,
was the doctrine registered in the book of their laws,
the narrative of their marches, and the history of their
victories. They v/ere told it in their public assemblies,
and it was repeated in the private circle.

I remembered the natural wishes of the human heart,
I remembered of other nations how much they seemed
pleased when their historians made out their descent
from some great hero, or from Jupiter, or some other
heathen deity. This was so common, and was prac-
tised so longhand so universally almost, that we might
well observe the conduct of Moses on this point. The
shepherds he names as their ancestors, had their faults,
blots, crimes, or blemishes, noted down so plainly and
so unsparingly, that he either did not intend to foster
their natural vanity, or he v/as very deficient in the
talent of flattery. Instead of making out their descent
from ancient gods, he gives it from men, and weak,
sinful men. Tiiis history alone is not all. Each man
in the nation was commanded to appear in public, with
a basket of fruit, on a convenient day, and standing up
to pronounce aloud, not "lam descended from Jupiter P^
or, ^^Magnificent conquerors were my ancestors !^^ but,
*" A Syrian ready to perish, was my father."

Indeed I liave often thoufrht, that it was not strange

294 CAUSE AND CURE

that the people felt reluctant to receive a history, which
told more of defects than virtues. The theory that the
nation was flattered into the reception of the law, or
loved the Old Testament because it praised them, was
not likely to last long at any given time or place.
Others must be invented in the stead of it. The sup-
position that they received the law as other people re-
ceive their laws, hoping for advantage, for worldly pro-
fit, &;c., &;c., never weighed more than the first-men-
tioned, with those who have read, or heard the books
of Moses. Nay, I have often wondered that any thing
ever did prevail on them to receive it at any time.
Reader, I need not tell you again of that which you al-
ready know. I need not circumstantially describe the
truths, that men are fond of worldly prosperity ; that
they love money ; that they delight to see their posses-
sions increase. You know that nothing excites a com*
munity more speedily or more effectually than that
which threatens their property. Men turn away from
nothing with more determined abhorrence, than from a
regulation which would seem to promise them toil with-
out gain, and labour without profit.

Any one, first looking at ther unwillingness of commu-
nities to be heavily taxed, might exclaim with sincere
astonishment,-^" Is it possible that this people ever sub,
mitted to a law which called for a tenth of their annual
income more than once?" The answer is, that the law
of Moses called for tithing more than once for dif-
ferent purposes, and this was not all. If we compute
the offerings and sacrifices, gifts and multiplied re-
quirements, we find that it must have reached from
one fourth to perhaps one half of the whole income.
After this, if we observe that they were not allowed tq

OP INFIDELITY. 295

SOW every seventh year, but were to leave the natural
produce of their land for the stranger, tlie fatherless, and
the widow; that they v/ere not allowed to work every
seventh day ; that, during long feasts, they were not al-
lowed to work ; that, during convocation after convoca-
tion, they were to do no servile work ; we begin to feel
as though these people at the end of the year, will sure-
ly have nothing to live on, aside from giving away, or
burning upon altars. If we then hear them charged not
to reap the corners of their fields, but to leave them for
the stranger, the fatherless, and the widow ; not to go
back after the forgotten sheaf; not to strike the olive
limb twice ; not to glean the vineyard ; not to eat of the
orchard for four years after it begins to bear, A:c. &;c.,
we are ready to exclaim, unless we trust in the interfer-
ence of Heaven, surely if ever a people were to work
and have nothing, to toil and to give it all away, here
is the instance. i have often wondered, that all the
promises or threatenings they heard ; that all the won-
ders they saw, or the plagues which swept them off by
thousands ; that all the denunciations of Moses, or
the thunders of Sinai ever made a nation agree to re-
ceive a code of rules which called for, seemingly, al-
most all the property they could possibly possess. It
called for no licentious revels ; it permitted no unholy
indulgencies ; and it enjoined the observance of that
which ease-loving and sensual man naturally hates.
They did not wish to receive it ; and they long sought
to escape from its government ; but they had a God to
contend with.

Postscript. — I have since observed, with some sur-
prise and interest, how the principle that God^s people
are not to be praised, has been exhibited all through

296 CAUSE AND CURE

every part of the Old and New Testament. The apos-
ties loved the Saviour. The men who wrote his history,
and had been with him so intimately and so long, never
speak of his lofty look, his commanding gestm'e, or ut-
ter any expression of praise, such as other writers do
concerning the objects of their admiration, or the prin-
cipal personage of their narratives. Peter loved, and
reverenced, and quoted from the holy Scriptures ; yet
these were the Scriptures which v/ere to tell to all
future <2;enerations his pride and his self-conceit, his
treachery and his lies. After Peter had wept over his
cowardice, and had preached for many years, confess-
ing his sins, and enduring persecution, he fell again
into sin, and acted very unbecomingly for a leader in
the church. Paul, in writing to the churches told plain-
ly of it, and said that he had to withstand Peter to the
face. How will the gray-headed bishop bear this, when
lie shall write to the churches ? He did write, and he
spoke of the epistles of his " beloved brother Paul,"
which some wrested, as they did " also the other Scrip-
tures, to their ov/n destruction." No writer in that
book ever speaks of the bravery, or the amiableness, or
the sagacity, or the hardihood of others. It is the only
volume on earth whose manner is relation of ndlced fact»
This singular feature in the sacred Scriptures, runs
through the volume ; but we often read without remark-
ing it. I will, before leaving the subject, refer to
one or two other illustrations.

David, king of Israel, had fought, and conquered, and
triumphed so often, and so long, had received wealth,
and ease, and greatness, so continually, that when read-
ins of his falling: into sin, the man of sense and candour
is only surprised that it did not happen sooner. His^

OF INFIDELITY. 297

lory informs us that it has been common with poten-
tates, whose nod has long been law, to destroy those
who tell them faithfully of their crimes. The prophet
came into David's presence, and pictured the sin in its
native and abominable colours. The king did not know
it. He had, like all other sinners, excused and pallia-
ted his own conduct, until it seemed very passable in his
own eyes. After the prophet had pictured the defor-
mity of the sin, he stood up before the monarch, and
faithfully said to him, " Thou art the man." The king
bowed his head, confessed his guilt, and asked the pro
phet to pray for him.

Instead of urging many excuses, or holding up nu-
merous palliatives, or denying and hiding his crime, he
\vept and humbled himself, great and lofty as was his
throne, bright and extensive as was the sceptre of his
authority. The songs which the king made were sung
in public by many voices. In the presence of the court,
and before the assembled priests, the monarch knew
that collected Jerusalem vrould sing his verses ; nay,
that his vrords would confess his guilt, and bring his
crime to the notice of other generations, and hold up his
sin before distant assemblies to the latest daj'S. And
what were those words ? " Have mercy on me, O God,
according to thy loving kindness. * * * Blot out my
transgressions, wash me from mine iniquity, and cleanse
me from my sin. Deliver me from blood-guiltiness,
O God, thou God of my salvation."

The man who has been an observer of his fellow-man,
whilst looking down the page of history, remembers
something of the disposition common to those who have
by their exploits in battle, become idols of the people.

The man who has intellect enough to compare, and

13^

298 CAtSE AND CUES

industry enough to observe, can see that this penitefl*
tial confession of Israel's king is not in the character of
an unconverted man. He can see that there is as
much difference between the conduct of a converted
and an unconverted potentate, as there is between gold
and charcoal, between mornins: and midnight. I re-
member when all these striking features of this strange
book were unseen by me. The stupor of ignorance
both veiled my eyes and enveloped my affections.

Another instance. — The difference between a convert-
ed and an unconverted father ; or rather, the differ-
ence between a father moved by inspiration, and one
speaking from his own innate feeling,

Jacob had twelve sons. A youthful prince treated
their sister amiss, but loved, married, and was kind to
her. Her haughty brothers might have forgiven liis
sin, after he had confessed and repented of it. They
professed forgiveness, but with two of them it was only
pretence. They acted the hypocrite until they found the
auspicious moment, and then killed the young man and
all his household, except their sister. Jacob removed,
and was not involved in war in consequence of this
transaction ; but he reproved his sons, and no doubt felt
at the time as a pious father should feel. Many fathers
might have been pleased by the sheep and oxen gathered
in this contest, their pride might have been gratified
at the revengeful victory of their strong and impetuous
8ons ; but it was not so with Jacob. He forgave his
children, however, and lived with them in peace for
very many years. At last the gray -headed man coming
to die, speaks to his sons as they stand around his dy-
ing couch. He tells his sons of their descendants, of
the comparative strength, success, and number of their

or iNriDELiTY. 299

tribes. His prophecies concerning them reached down
more than nineteen hundred years. It is common with
fathers, if they have been at variance with their chil-
dren, to forgive them on a dying-bed. The hour of
their departure is not the time to reprove and to cull up
faults that are passed ; but Jacob, under the influence
of inspiration, must utter the truth, however his parental
tenderness might incline him to kind expressions.
He speaks of his first-born son, Reuben, tells him of
his sins, and tells him that he never shall excel. The
tribe of Reuben never did. The old man, had, like
other fathers, loved his first born son, had forgiven him
his faults, but he was telling him (see Gen. chap, xlix.)
the purposes of heaven in this case.

The dying patriarch speaks joyously of many of his
sons, tells of their particular location in the promised
land, and in some instances, their particular history in
a very interesting manner. No doubt in t^e, bosom of
this kind, asred father there was something which would
have pleased him, could he have spoken cheeringly of
Simeon and Levi, two of his beloved sons who stood in
the weeping circle. What were his words in their
case?

" Simeon and Levi are brethren. Instruments of
cruelty are in their habitations. O my soul, come not
thou into their secret, unto their assembly, mine honour,
be not thou united ; for in their anger they slew a man,
and in their self-will they digged down a wall. Cursed
be their anger, for it was fierce, and their wrath, for it
was cruel. I will divide them in Jacob, and scatter
them in Israel."

On reading this chapter of Genesis, I remembered
enough of history to see that the prophecy was true con-

300 CAUSE A-SD CURS

cerning Judah and concerning Joseph, (of whom tliere
were two tribes,) and others ; but when Simeon, Levi
and Reuben were mentioned, I saw clearly that the
natural feehngs of a mortal father were not speaking.
The time was when I could read such a chapter and
see no beauty, nor interesting prediction, nor lovely
feature there. Ten thousand excellencies of the in-
spired volume are too lofty to be seen by the earth-gaz-
ing eye of drowsy mortals.

CHAPTER LXIII.

COMMEMORATIVE INSTITUTIONS.

If any one in my hearing, wishing to cast reproach
on the name of Moses, or to discredit the narrative writ-
ten by him, spoke of the lawgiver as covetous, desirous
of fame, seeking after aggrandizement, exaltation and
honours, like other ambitious men, I could not rest satis-
fied with his reasoning. I knew that ambitious fathers
placed their children in posts of honour if they could,
and aimed to have their authority descend to their own
families. I remembered that much influence as Moses
had wdth the nation, his family descended to (or re-
mained in) complete obscurity. His sons were no more
noticed than the sons of the poorest man in the camp.

A certain ancient traveller, in writing back to Rome,
said that the Egyptians told him of the Red Sea having
(in former days, at a given place,) ebbed until the bot-
tom was left dry, and that an army was drowned there.
This reminded me that the people of Egypt for a long

OF INFIDELITV. 301

time remeinberetl certain occurrences, which are related
by the Jev/ish lawgiver. Nay, it is a matter of common
history, that the Egyptians were in the habit for thou-
sands of years, even down to modern times, of rising at
midnight, on a certain day of the year, and lighting can-
dles, going about the house weeping and groaning until
morninfc. It seems to us as though this must have been
a ceremony commemorative of that night, that terrible
night, when there was one dead in every house. No-
ting these facts, and remembering the disposition there is
in the bosom of man to commemorate striking events,
weakened, very much weakened, the theories of all my
companions in infidelity, if ever I heard them attempt
to account for the origin or commencement of the pass-
over, or other Jewish rites and feasts.

I knew that the event which once took place in our
national hall on the fourth of July, was as permanently
recorded in the annual observance of that day, as on
paper. Anniversaries year after year, tell over and
over again, the same part of history ; the same events
which gave rise to their observance, for any number of
centuries. Recalling the fact to every one's remem-
brance every twelve months, makes the child inquire
about it, and the parents have their recollections refresh-
ed if it be ever necessary.

If all our books were burned, and if we were to have
no more written history of our revolution, the declara-
tion of our independence might be long preserved by
the celebration of the day on which it took place. The
way in which the fourth day of July is observed, is in
itself a history of an occurrence belonging to the year
1776. It is a register of that transaction, which is read
every year, and which would tell fuKu'e generations

302 CAUSE AND CURE

about it, if we had no books. But although important
events are kept alive by some annual commemoration ;
and in every nation some things have been thus cor-
rectly preserved through many centuries ; still a na-
tional record added to these returning festivals, has
doubled the strength of their perpetuity. If England
has remembered certain victories of distant days, by
yearly rejoicings, these facts are handed down with
more correctness, because they have historians of re-
spectability, and because they are a reading people. If
the declaration of our independence is kept fresh before
us, by annual celebrations, still the accurate circum-
stantials of the event are preserved more certainly by
the addition of historic records. In other words, where
history and annual observances unite, we have the
strongest chain of testimony which ever reaches from
age to age. Many of our people who are very young,
or who cannot read, have their minds informed by hear-
ing the declaration of our independence read, whilst in
the midst of the large assembly.

If our fathers had all believed that God had ordered
the writing of that paper in its present form, or if he
had really appeared to them, and had spoken a part of
it in their hearing, or if the executive of our nation at
his bidding, had commanded that every year these things
should be celebrated, and that the whole history should
be read aloud in the hearing of the assembly, it would,
no doubt, have added to the clearness and to the cer-
tainty of our recollections ; but just as they stand, our
history and our anniversaries will save us from any ma-
terial mistake concerning the facts of '76, perhaps as
long as we remain together as a people.

The Egyptians, without written history, seemed long

01^ INFIDELITY. S03

to remember the night when the angel did not pass over
i^eir houses; and when they arose at midnight, and
wept until morning. The Israelites observed the night
in a way that was to remind them that the angel did
pass over their houses, and did not destroy their first-
born ; also that they were in readiness to march imme-
diately and to depart from Egypt.

But in addition to this annual feast, a history of all
the circumstances was written, (they believed at the
command of the God whose presence was visible in the
cloudy pillar,) and they were ordered to have it read,
for the sake of the unlearned, in the hearing of all the
people, without omission and without neglect.

I could see that during any one year, it would be a
difficult matter to persuade a nation into a falsehood
connected with the celebration of the preceding year ;
and the same difficulty belonged to the year before this,
and the year before that again, until we reach the
origin of the feast, or the event which gave rise to the
celebration. I could not have wished to be in the con-
dition of one whose task it was to persuade himself that
our fathers believed they had, at a given time, declared
themselves independent, when they really had not. I
could not wish to be under the necessity of fixing upon
the year when this national belief, joyous, and without
foundation, had its rise. Political revolutions are plain
occurrences. Opinions, false, universal, and trium-
phant, are not commonly found to exist, concerning the
change of empires. The removal of a nation from its
residence to its distant habitation, an entire nation, is
a very plain transaction to the eyes of those who are
there, and to their children for many years. When
my companion* attempted to account for the origin of

S04 CAUSE AND CURE

the passov'cr, and other Jewish observances, in a way
differing from their own history of these feasts ; or to
suppose that the nation thought their fathers had passed
through the sea, and through the desert, when it was
not so ; I could see that they had a task as difficult and
as toilsome as it would be to quietly believe the Israel-
itish records.

There were impediments in the road which few would
surmount, unless they had a strong natural inclination
to walk in the path of infidelity.

CHAPTER LXIV

THE FIFTY THIRD OF ISAIAH.

I remembered that I had heard it slated, or had read,
that the famously profligate Earl of Rochester was
much surprised after reading the fifty-third chapter of
Isaiah. This wicked man was not destitute of educa-
tion, and he knew that if the book of Isaiah had been
no older than the Greek translation of it made for the
Alexandrian library, still it had been read two hundred
years before the birth of the Saviour ; and this was as
striking as though it had been a thousand. It was
said that this earl avowed, in pale astonishment, that
ihe twelve verses contained an accurate account of the
life, reception, cliaracter, trial, manner of trial, death,
manner of death, resurrection, &;c., of the crucified Sa-
viour. He thought it as plain as the history of him
given in Matthew. My curiosity was excited. I
wished to judge for myself, and I opened the book and

OF INFIDELITY. 305

read, " Who hath believed our report, and to whom is
the arm of the Lord revealed V

I thought that if this was a complaint of the apostles
that so few of our race had listened to their message, or
received their doctrines, it was perhaps not destitute of
accuracy thus far. I read again, " He shall grow up
before him as a tender plant, and as a root out of a dry
ground."

I asked a minister what he understood by this. He
replied, that plants that grow from a dry soil are tender,
and that they require more watering, and more the
watchful care of the gardener than others. He said
that he had read of the Redeemer that he was waited
upon by angels ; that he was strengthened ; and that
he supposed the Saviour had as much the care of his
heavenly Father as the attentive husbandman ever be-
stows upon the tcndcrest plant. I could not controvert
his opinion, but I read on without deciding as yet, in
my own mind, on its correctness.

" He hath no form nor comeliness, and wh-en we shall
see him, there is no beauty that we should desire him."

I did not find this very hard to understand, for I had
known before that the Jews, having expected a splendid
prince for their ]\Iessiah, one who would make them
very wealtiiy and very powerful, did not see much
beauty in the poverty of the reputed son of Joseph, of
Nazareth. Neither did the next verses require any in-
terp refer.

"He is despised and rejected of men, a man of sor-
rows and acquainted with grief; and we hid as it were
our faces from him. He was despised, and we esteemed
him not.

" Surely he hath borne our griefs and carried oui

306 CAUSE AND CURE

sorrows ; yet we did esteem him stricken, smitten of
God and afflicted.

" But he was wounded for our transgressions ; he
was bruised for our iniquities ; the chastisement of our
peace was upon him, and with his stripes we are healed.
All we like sheep have gone astray, we have turned
every one to his own way, and the Lord hath laid on
him the iniquity of us all.

I could see that the doctrine of substitution, which I
had heard preached all my life, was surely in these ver-
ses ; but I was not so much surprised as I have since
been, to see how often- it is repeated and varied in
mode of expression in this short chapter. The next
two verses began to awaken my attention.

" He was oppressed, and he was afflicted, yet he
opened not his mouth : he is brought as a lamb to the
slaughter ; and as a sheep before her shearers is dumb,
so he opened not his mouth.

"He was taken from prison and from judgment,
aud who shall declare his generation ; for be was cut
off out of the land of the living ; for the transgression
of my people was he stricken."

I remembered his singular silence before Pilate, but
this did not seem to be the only item mentioned con-
cerning his trial. Criminals usually when taken into
custody, are confined in the jail until the sitting of the
court, which is often not sooner than some weeks or
months. If they are tried and condemned, they are
thrown again into prison, and afler a time executed.
I had heard that the word prison, in many languages,
often meant no more than custody ; therefore, when
I read, "he was taken from prison and from judgment,''*
I remembered that Christ was taken into custody, and

OF INFIDELITY. 307

hurried directly before the judgnicnt-scat ; his trial hur-
ried on by shouts of impatience, and as soon as con-
demned, he was taken from judgment immediately to
execution. Tiiese circumstantial details began to strike
me with much interest, which was not diminished by
the succeeding verse.

" And he made his grave with the wicked, and with
the rich in his death, because he had done no violence,
neitlier was any deceit in his mouth."

It was plain enough that he lay in the tomb of the
rich man of Arimathea, whilst the wicked soldiers sur-
rounded it ; but one who understood the Hebrew in-
formed me that the original iQxi stated more directly
what is related in the New Testament ; viz. that they
designed his grave with the wicked ; but God ordered
it otherwise, because he had done no violence ; because
Ije was not a malefactor, he was not permitted to be
buried with malefactors, where his enemies certainly
were about to bury him, if no one had asked Pilate for
his body.

" Yet it pleased the Lord to bruise him, he hath
put him to grief: when thou shalt make his soul an of-
fering for sin, he shall see his seed, he shall prolong his
days, and the pleasure of the Lord shall prosper in his
hand."

I had readjust before that he was to be cut off out
of the land of the living, and buried ; of course when
I found it declared that his days were yet to be pro-
longed, I was necessarily reminded of his resurrection.
I could see without assistance from any commentary,
tjiat with his resurrection announced in tliis verse, was
also connected tlie prosperity of his cause. In the
Bible, and by the church in every age, the converted

308 CAUSE AND CURE

or those born again, are, and have been called the chil.
dren of God. I was aware of this, and could under-
stand of course that if he saw his seed in a time of
prosperity it must be after his leaving the earth, for
whilst here he was the man of sorrows.

" He shall see of the travail of his soul, and shall be
satisfied : hj his knowledge shall my righteous servant
justify many, for he shall bear their iniquities. There-
fore will I divide him a portion with the great, and he
shall divide the spoil with the strong, because he hath
poured out his soul unto death : and he was numbered
with the transgressors, and he bare the sin of many, and
made intercession for the transg-ressors."

The oriental expressions of having a portion with the
great, and dividing the spoil with the strong, I knew in
other eastern books referred to jyrosperity. I remember-
ed that whether he merited it or not, the name of Christ
had extended over a considerable part of our race, and
that his friends believed his sceptre would reach still
wider, I did not know but that his 'portioji was to be
truly ffreat.

The doctrine of vicarious sufferings is reiterated in
these tvvo last verses. That he was to be numbered
Hvith actual transsfressors is declared — one v»^as crucified
on his right hand, and the other on his left.

That he was to pray for them is announced ; and I
now see that it is very affecting to think of his saying,
whilst the weight of his body was resting on metallic
spikes, " Father forgive them, they know not what they
do."

On closing the volume I could not but confess that the
circumstantials of life, and death, trial and burial, resur-
rection and results, were presented in singular variety.

OF INFIDELITY. 300

If I had asked myself why I had read this so often be-
fore without observing it, the truthful answer must jiavo
been somewhat humiliating. In consequence of the
long indulgence of sin, sensuality and pride, it is true
that ignorance and sluggish inattention will take pos-
session of the soul of man. Respecting heaven's pure
religion, the intellectual operations of the wisest become
utterly besotted.

CHAPTER LXV.

A PKOPIIECY OF DANIEL.

The following passage of Scripture I never did read
with profit until aided by a commentator. The mean-
inor is not so hidden, it is not so obscure as to baffle the
research of the unlearned, but it required the remarks
of others to awaken towards it my scrutinizing re-
gard.

Daniel, Chap. Ix. 20."And while I was speaking, and
praying, and confessing my sin, and the sin of my people
Israel, and presenting my supplication before the Lord
my God for the holy mountain of my God ;

21. Yea, while I was speaking in prayer, even the
man Gabriel, whom I had seen in the vision at the be-
ginning, being caused to fly swiftly, touched me about
the time of the evening oblation,

22. And he informed mc, and talked with me, and
said, O Daniel, I am now come forth to give thee skill
and understanding.

23. At the beginning of thy supplications the com-

310 CAUSE AND CURE

mandment came forth, and I am come to show thee ; for
thou art greatly beloved : therefore understand the mat-
ter, and consider the vision.

24. Seventy weeks are determined upon thy people
and upon thy holy city, to finish the transgression, and
to make an end of sins, and to make reconciliation for
iniquity, and to bring in everlasting righteousness, and
to seal up the vision and prophecy, and to anoint the
Most Holy.

25. Know, therefore, and understand, that from the
going forth of the commandment to restore and to build
Jerusalem, unto Messiah the Prince, shall be seven
weeks, and threescore and two weeks ; the street shall
be built again, and the wall, even in troublous times.

26. And after threescore and two weeks shall Mes-
siah be cut off, but not for himself: and the people of
the prince that shall come shall destroy the city and
the sanctuary ; and the end thereof shall be with a
flood, and unto the end of the war desolations are de-
termined.

27. And he shall confirm the covenant with many
for one week : and in the midst of the week he shall
cause the sacrifice and the oblation to cease, and for
the overspreading of abominations he shall make it de-
solate, even until the consummation, and that determin-
ed, shall be poured upon the desolate."

I desire to place before the reader a Ce^v facts of
which I was informed by the commentary of Scott, and
of others which I had known and laid aside ; but they
were brought to my recollection in such a way that I
must necessarily apply them. After travelling speedily
over this ground, I shall endeavour to draw the neces-
sary inference.

OF INnDELITY. 311

The Israelites, in reckoning their time^ made use of
two kinds of weeks, very different in duration, but the
same in parts, commencement, and termination. Tliey
used the week so well known with us, seven days in ex-
tent, and commencing with a Sabbath of one day, or
twenty-four hours. Tiieir other week, which w^e have
ceased to use, was seven years in extent, and commenced
with a Sabbath of one year's duration. Of course each
day of this week was one year. The Israelite, who
would say it was three weeks until jubilee, meant
twenty-one years. That a week was seven years ia
length, did not seem strange to him, as it does to those
who have long ceased to compute time in this way.
The heathen took up the Jewish mode, and reckoned by
that week. A celebrated author, in writing his life,
and stating that he had passed his eleventh week, did
not pause to make any explanation. He seemed to feel
that the pagan world, at that time, were so familiar with
the week of vears, that all his readers would know he
was seventy. seven years of age. The people of Daniel,
and perhaps all the surrounding nations, knew w^ell that
these seventy weeks, named by the angel, reached across
four hundred and ninety years ; and they were looking
for the appearance of a great Saviour the year in which
Christ w^as born, but they did not know him when he
appeared not clothed with pomp.

The people of Israel were in captivity ; their homes
were naked and despoiled ; and if they ever did return
to build their city, it must be by edict from the poten-
tate holding them in subjection. After the vision of
the prophet, those who were watching for the redemp-
tion of the world, would also watch and listen for a com-
mand from some of Persia's monarchs to restore and to

312 CAUSE AND CURE

build Jerusalem ; and, from the date of this command,
would note the commencement of the seventy weeks.
There were two commands to this effect : ordering,
and then ordering again, the restoration of Jerusalem.
One of these decrees was obtained in the seventh, and
the other in the twentieth year of Artaxerxes.

Sir Isaac Newton justly observes, "That the dispersed
Jews became a people and a city, when they returned
into a body 'politic ; and that was in the seventh year
of Artaxerxes Longimanus," (Maclaurin.) The seventy
weeks accomplish the declarations of Heaven, if com-
menced immediately after one of these commandmentst
and if weeks of solar years are used ; whilst from the
other, if seventy weeks of lunar years are counted, the
termination is the same. This astronomical accommo-
dation awakens the surprise of many. It is said that
the discoveries, which Sir Isaac Newton stated would
be made from this prophecy, have been seen by astro-
nomers now alive, but the Christian world have never
had, it seems, a full or plain account of this matter.
That the v/alls and streets of Jerusalem were near fifty
years in building, and that the times were so troublous
that the workmen laboured with a sword in one hand,
and a building implement in the other, I had read else-
where, but had never applied it so as to note the accu-
racy of the prophet, until reminded of the prediction
and the fulfilment by the commentary.

Whoever reads Ezra and Nehemiah, may feel that
the difficulties connected with Jerusalem's restoration,
were indeed sufficiently pressing to merit the language
^^ troublous times." That expression will never again
stand before him as covered with obscurity. Scott
points us to the fact, that the term of seventy weelis in

OF INFIDELITY. 313

the text IS divided into three several portions. These
three different periods are of a very unequal length ; but
when added together, make up the seventy. They are
a term of seven weeks, and of sixty-two weeks, and ot
one week. The seven weeks' term extends across the
time of building, which was so dangerous and so toil-
some. This lasted forty-nine years : each one of the
seven weeks being seven years, according to our mode ot
reckoning. The workmen were beset by their enemies
in such a manner, that they laboured whilst clothed in
armour. The sixty-two weeks seem to extend from
this time, until the Most Holy was anointed on the bank
of Jordan. Oil had been used to anoint other high
priests ; but to anoint the great High Priest, that which
the oil signified, the Holy Spirit, was seen to descend
and rest upon him. After his baptism, the Saviour
travelled and preached, healed and instructed, for three
years and six months (just the half of a week,) before he
was crucified. He rose from the dead, ascended, and
told his followers to go and tender the gospel in his
r.ame, to the earth, but to begin at Jerusalem. They
did so : and, during another half week, thousands on
thousands accepted, and vvith them the covenant was
confirmed, before the preachers were driven from Judea
to offer it to the Gentiles. This last term of one week
is divided '"nto two parts. It was in the middle of it
that the great sacrifice was offered, which annihilated
the utility of all other sacrifices. It was in the middle
of the last week that the oblation was poured out, which
instantly checked the efficacy of all other oblations.
We arc told that, when Messiah should be cut off, it
would not be for himself. This points us to the atone-
ment ; to the vicarious sufferings, which as we have

14

314 CAUSE AND CURE

noticed, were shown so fully to Isaiah, and which he
repeated with such strange variety of words. A cove-
nant is an agreement between two parties. When one
offers and the other refuses, a covenant is not confirmed.
When both agree, it is confirmed or closed. God's part
of t!ie agreement, which he offers to make, is, that he
will take the one who has sinned as his child, place the
everlasting righteousness brought into view by the Most
Holy, during the last one of the seventy weeks, to the
man's account, as though it belonged to him ; protect,
guide, and finally save. Reader, he is serious, and will
confirm such a contract with you, if you wish it. Man's
part of the covenant is, that he will accept the gift of
this righteousness, confessing he did not make it him-
self; cease opposition to his Maker ; inquire after all
his precepts and obey them. During the three years and
a half before the death of Christ, he, with his apostles,
confirmed this covenant with many of Daniel's nation ;
and his apostles, after he left them, did the same for half
a week in his name. After this, obstinacy prevailed ;
and it was not very long before the " people of the
prince,^'' that was foretold when Daniel lived, (the Ro-
mans,) came and did destroy " the city and the sanc-
tuary.^^ If any should inquire what is meant by the
sentence, " The end thej-eof shall he with a jlood,''^ I
would answer. Read a full account of the siege and de-
struction of Jerusalem ; and if the expression is not
fully explained, I am unable to make it plainer. Fla-
vius Joscphus was a spectator of that flood. He wrote,
and his books may be read. As it regards the desola-
tions which were to overwhelm the nation which cut off
the Messiah, vv'e are only told that they should roll
en until the consummation ; how long before the con-

OF INFIDELITY. 315

summation, this chapter docs not tell. God's people
have seen them pouring out, and have looked on with
wonder for eighteen hundred years, asking, " Will this
torrent never cease to beat upon the desolate ?" The
answer is, Not before the consummation ; but we have
reason to believe this now approaches so near that we
may begin to discern it dimly.

Respecting the measurement of these three divisions
of weeks, it is true, that the quibbler may cavil and speak
zealously against the prophecy ; and so he can quibble
and speak plausible falsehood concerning the proper
location of any star in the heavens. I shall then go on
at once to the inference promised, which is brief, and
may be speedily drawn.

Amplication. — I had read heathen poets, and had ap-
plauded them. I had read ancient orators, and had ad-
mired them. I had watched with great curiosity, even
a little turn of expression in a historian, who lived long
since. Why did I not observe and wonder at the fact,
that here, on the page of prophecy, which was written
five hundred years beforehand, which had been in Egypt
three hundred years before Messiah " was cut o^," was
found a relation of interesting events which were to
take place, as accurate as the record of them after they
did take place 1 Why was I not at least excited so far
as to inquire into the matter 1 0:^ The reason is, that
man is inclined to run after falsehood and nonsense,
with more activity than he is after truth and things of
everlasting moment. Some millions of our race have
found this out ; but there are more millions who do not
believe it.

f»

lU CAU3E AND CITBS

CHAPITER LXVI,

AN OUTLINE OF HISTORY.

The follov/lng passage of Scripture, taken from the
same prophetj was not (if I now remember accurately,)
observed faithfully by me, until I had a hope in the
Messiah who was cut off. I am, however, very confi*
dent that if I had noticed it closely at any portion of
my life, and had heard it expounded by any one ac-
quainted with history, I should have deemed it worthy
of a second reading. I might inform the reader that
the passage is in the seventh chapter of Daniel, and
ask him to take a Bible and peruse it ; but I deem it
best on many accounts to transcribe the most of the
chaoter.

JL

2. "Daniel spake and said, I saw in my vision by
night, and behold, the four wdnds of the heaven strove
upon the great sea.

3. And four great beasts came up from the sea, di-
verse one from another.

4. The first icas like a Hon, and had eagles' v/ings : I
beheld till the vrings thereof were plucked, and it was
lifted up from the earth, and made to stand upon the
^QQi as a man, and a man's heart was given to it.

5. And behold, another beast, a second, like to a bear,
and it raised up itself on one side, and it had three ribs
in the mouth of it between the teeth of it : and they
said thus unto it, Arise, devour much flesh.

6. After this I beheld, and lo, another, like a leopard,,
which had on the back of it four wings of a fowl ,* the

OF 1^'F^DELITV. 317

beast had also four heads ; and dominion was given
to it,

7. After this I saw in the night visions, and behold a
fourth beast, dreadful and terrible, and strong exceed-
ingly ; and it had great iron teeth : it devoured and
'brake in pieces, and stamped the residue with the feet
of it; and it was diverse from all the beasts that were
before it ; and it had ten horns,

8. I considered the liorns, and behold, there came up
among them another little horn, before whom there were
three of the first horns plucked up by the roots : and
behold, in this horn were eyes like the eyes of man, and
a mouth speaking great tilings.

9. I beheld till the thrones were cast down, and the
Ancient of daj's did sit, whose garment teas white as
snow, and the hair of his head like the pure wool : his
throne icas like the fiery flame, and his wheels as burn-
ing fire.

10. A fierv stream issued and came forth from be-
for© hitrs : thousand thousands ministered unto him
and ten thousand times ten thousand stood before him:
the judgment was set, and the books were opened,

11. I beheld then, because of the voice of tlie great
words which the horn spake; I beheld, even till the
beast was slain, and his body destroyed, and given to
the burning flama.

12. As concerning the rest of the beasts, they had
their dominion taken away ; yet their lives were pro-
longed for a season and time.

13. I saw in the night visions, and behold, one like
the Son of Man came with the clouds of heaven, aud
came to the Ancient of days, and they brought him
near before him.

318 CAUSE AND CURE

14. And there was given him dominion, and glory,
and a kingdom, that all people, nations, and languages,
should serve him : his dominion is an everlasting do-
minion, which shall not pass away, and his kingdom
that which shall not be destroyed.

15. I Daniel was grieved in my spirit in ihe midst
of my body, and the visions of my head troubled me.

16. I came near unto one of them that stood by, and
asked him the truth of all this. So he told me, and
made me know the interpretation of the things.

17. These great beasts which are four, are four
kings, which shall arise out of the earth.

18. But the saints of the Most High shall take the
kingdom, and possess the kingdom forever, even for ever
and ever.

19. Then I would know the truth of the fourth
beast, which was diverse from all the others, exceeding
dreadful, whose teeth were of iron, and his nails of
brass ; which devoured, brake in pieces, and stamped
the residue with his feet ;

20. And of the horns that were in his head, and
of the other which came up, and before whom three
fell ; even of that horn that had eyes, and a mouth that
spake very great things, whose look ivas more stout
than his fellows.

21. I beheld, and the same horn made war with the
saints, and prevailed against them ;

22. Until the Ancient of days came, and judgment
was given to the saints of the Most High ; and the time
came that the saints possessed the kingdom.

23. Thus he said. The fourth beast shall be the fourth
kingdom upon earth, which shall be diverse from al

OF INFIDELITY. 319

kingdoms, and shall devour the whole earth, and sliall
tread it down, and break it in pieces.

24. And the ten horns out of this kingdom are ten
kings that shall arise : and another shall arise after
them ; and he shall be diverse from the first, and he
shall subdue three kings.

25. And he shall speak ^rea^ words against the Most
High, and shall wear out the saints of the Most High
and think to change times and laws : and they shall be
given into his hands, until a time and times and the di-
vidinji of time.

26. But the judgment shall sit, and tliey shall take
away his dominion, to consume and to destroy it unto
tho end.

27. And the kingdom and dominion, and the great-
ness of the kingdom under the whole heavens, shall be
given to the people of the saints of the Most High,
whose kinofdom is an everlastino; kingdom, and all do-
minions shall serve and obey him."

An outline of history for many centuries, is desira-
ble. There are many who would be glad to be famil-
liar with the profile of the most prominent nations of
earth, for the last two thousand three hundred years.
An ordinary attention to this chapter, will furnish this
much abbreviated, but very correct history. Those
v/ho complain of enfeebled memories, will find a reme-
dy in the imagery of the verses we have transcribed.
Those who desire it, can at any time obtain a ver}''
gratifying amount of historic information, with trifling
labour, and in a way which will forbid its departing
from them.

There is something in the texture of the youthful
mind, which disposes it to lay hold on, and to regain

320 CAUSE AND CUKE

figures either beauteous or terrible, especially if they
are systematically striking.

A teacher of history may communicate, I feel assur-
ed after repeated trial, more knowledge in a given
time, by causing the student to learn a number of pas-
sages taken from different prophets, than can be done
in any other way.

The chapter before us is one. The history begins
five hundred years before the birth of the Redeemer,
reaches us, and passes us, by a very fev) items, and for
aught we know, the time may be as inconsiderable in
its duration. The first three verses tell us of great
beasts coming up from the sea, diverse one from another.
Elsewhere in the Bible, we are informed that the sea is
the emblem of the restless and noisy populace of agitat-
ed nations. The prophets of God, when about to pic-
ture a power which reached its elevation, after a long
march through blood, where the ^eci were dipped in hu-
man gore at every stride, have used as an emblem a
beast, wild and ferocious. By the accurate propriety
of any picture, the memory is greatly assisted. On
the fourth verse, which tells us of the lion which had
eagles' wings, and whose wings were plucked, Scott
makes the following observations :

" The Chaldean Empire as advanced to its summit of
prosperity, under Nebuchadnezzar, and as declining
under Belshazzar, was intended by this beast. The
lion was an emblem of Nebuchadnezzar's courage and
success, in acquiring the dominion over his neighbours ;
and perhaps of his superior generosity and magnanimity,
with which he ruled over the nations. The eagles'
wings denoted the rapidity, and unabated vigour with
which he prosecuted his victories. But as the prophet

OF INFIDELITY, 321

saw this, he observed, that the wings iJicreof icere plucJc-
€d. After the death of Nebuchadnezzar, the Chaldeans
made no more conquests ; several of the sul)jccted na-
tions revolted. The Medes and Persians soon began to
straiten them, till at length Babylon was besieged and
taken, and so thai monarchy was terminated. No
longer did this beast appear rapid in conquest, as an
eagle, or courageous and terrible as a lion, but it was
changed as it were into a human creature ; it stood on
its ^QQi as a man, and had a man's heart given to it.
After Nebuchadnezzar's death, the kings of Babylon be-
came less terrible to their foe^ and subjects, and more
cautious, and even timid, till at length Belshazzar shut
liimself up in Babylon, not daring to face Cyrus, as a
man would not venture to face a raging bear, which a
lion would despise."

The fifth verse tells us of another beast, like to a bear,
which raised up itself on one side, and which had three
ribs in its moutli.

The individual who loves to learn, and v/Iio desires io
remember important facts, is told in this verse, that the
Chaldean Empire was succeeded by that of the Modes
and Persians. This bear raised itself up on one side,
or in other words, pushed its victories toward the west
alone, almost. This animal had three ribs iw its mouth,
or, in other words, Babylon, Lydia, and Egypt were
conquered, oppressed, or, as it vrerc, devoured by the
Persian bear.

Concerning the sixth verse, which mentions the leo-
pard with wings, and with four heads, our commenta-
tor makes the followinj3j remarks, " Tiie bear having
disappeared, the prophet saw an extraordinary leopard
rise up in its stead. Tiiis was the emblem of the Grcciaa

322 CAUSE AND CURE

or Macedonian Empire, which for the time was the
most renowned in the world. It was erected by Alex-
ander the Great, on the ruins of the Persian monarchy,
and it continued in four divisions under his successors.
The leopard being exceedingly fierce and swift, repre-
sented the kingdom, and especially Alexander its foun-
der ; but the swiftness of a quadruped was not an ade-
quate emblem of the rapidity with which he made his.
conquests, as he subdued nations more speedily than
others could march their armies through them. The
leopard had therefore four wings of a fowl upon his back.
When Alexander died, his kingdom was, after many
contests among his captains, divided into four parts,
Egypt, Syria, Macedonia, and Thrace with some re-
gions of Asia Minor. These were the four heads of this
third beast, and under them dominion was given to it,
until it was gradually reduced by the next beast."

The 7th and 8th verses tell us of the fourth beast, and
describe the Romans in a few words, but very strikingly.
This empire is called a beast, strong and terrible. All
who have read the history of Rome, and then read these
verses, have wondered at the amount of character hand-
ed to us in these few words. They have wondered at
the extent of the picture drawn in one single verse. The
iron teeth, the devouring, and stamping, and breaking
in pieces, tell those who know something of the history
of the world, of the people and nation here portrayed,
at once. The historian knows that the fourth beast
was indeed diverse from any that preceded, and from
any that have followed it.

" This fourth beast evidently accords with the legs
and feet of iron, which were seen by Nebuchadnezzar
in his visionary image, and which were at length divid.

OF INriDELITV. 323

ed into ten toes. It far exceeded in power, fierceness,
and destructive rage, all tliat had gone before it, as well
as in the extent and long duration of its dominion ; and
no animal could be found so terrible and furious, as to
lend it a suitable name. This was doubtless an emblem
of the Roman state, the invincible fortitude, hardiness,
and force of which perhaps were never equalled. By
wars and conquests the Romans bore down all opposi-
tion, and reduced almost every kingdom or state in the
known world, into some kind or degree of dependence ;
drew all the spoil and wealth of many conquered nations,
to enrich their proud capital ; and tyrannized over ail
that did not yield obedience to their authority. That
which the Romans could not quietly enjoy in otlier
countries they would give to other kings and rulers, that
at ail times when they would, they might take it again ;
which liberality is here called stamping the rest with
their feeiJ'^

"This fourth Empire was governed in another man-
ner, by other maxims, than any of the preceding, and
in process of time it was divided into icn kingdoms,
which have been thus numbered in the eighth centurv.
1. The Senate of Rome. 2. The Greeks at Ravenna.
3. The Lombards in Lombardy. 4. The Ilvins in
Hungary. 5. The Alcmanes in German}'. G. The
Franks in France. 7. The Burgundians in Burgundy.
8. The Goths in Spain. 9. The Britons. 10. The
Saxons in Britain. They arc indeed reckoned up in
several ways, by difTerent v/riters, according to the date
assigned to their enumeration, but in general, it is clear
that they were nearly the same with the principal kin<r-
(loms in Europe at this day. It is certain that thft
Roman Empire vvas divided into ten kingdoms, and

324 CAUSE AND CURE

though they might be sometimes more, and sometimes
fewer, yet they were still known by the name of the ten
kingdoms of the Western Empire." (Scott.)

The learned of the earth have praised one of their
own number, for one particular trait of character be-
longing to him in full measure. They have said that
Sir Isaac Newton would not indulge in wild speculations,
and vain conjecture. It is stated that in all his astronom-
ical and philosophical researches, every doctrine which
he advanced was built on fact, and that further than
this he would not proceed. He seems to have preserved
this feature of his mind v^'hilst writing on prophecy. I
never understood one fact concerning the ten horns of
the fourth beast, until I read and closely noticed a pas-
sage of this philosopher's writing, concerning that beast.
I knew that the Roman Empire was divided, and that
ten kingdoms had existed in Europe as fragments, or
horns of that beast ; but I did not know why Eastern
countries, over which the Roman sceptre had extended,
were not included. I knew that in Europe, for twelve
hundred years, ten horns had been visible, but if Asia
should be taken into the reckoning, the number of horns
must be extended. The astronomer saw clearly enough
why the kingdoms of Europe alone were to constitute
the body and the horns of the beast. His words we will
transcribe, for the sake of those who may wish to un-
derstand plainly this interesting part of history.

" All the four beasts are still alive, though the domin-
ion of the three first be taken awa}^ (This corres-
ponds with the declaration of the twelfth verse, that al-
though their dominion was gone, they had their lives
prolonged for a season and a time.) The nations of
Chaldea and Assyria are still the first beast ; those of

OF INFIDELITY. 325

Media and Persia are still the second beast ; those of
Macedonia, Greece, Thrace, Asia Minor, Syria, and
Egypt, arc still the third ; and those of Europe on this
side are still the fourth. Seeing therefore the body
of the third beast is confined to the nations on this side
of the river Euphrates, and the body of the fourth beast
to the nations on this side Greece, we are to look for
all the four heads of the third beast among the nations
on this side the Euphrates, and for all the eleven horns
of the fourth beast among the nations on this side of
Greece. And therefore, at the breaking of the Greek
empire into fjur kingdoms, we include no part of the
Chaldeans, iMedcs, and Persians, in those kingdoms,
because they belonged to the bodies of the two first
beasts. Nor do we reckon the Greek empire seated at
Constantinople among the horns of the fourth beast,
among the nations of this side of Greece. And there-
fore, at the breaking of the Greek empire into four king-
doms, we include no part of the Chaldeans, Medes, and
Persians, in those kingdoms, because they belonged to
the bodies of the two first beasts. Nor do we reckon
the Greek empire seated at Constantinople among the
horns of the fourth beast, because it belonircd to the
body of the third." (Sir Isaac Newton.)

This is plain as the astronomer's doctrine of gravita-
tion. I pity the man who does not read ; and I pity
the man Avho hastily reads his Bible, but is too ignorant
to enjoy the wonderful picture so plainly delineated in
these fev/ verses. Men would teach their children his-
tory by causing them to commit verses of this charac-
ter to memory, and explaining it to them, ^vcre it not
that they have heretofore, and do still, value the things
of earth alone above every thing beside. I know a Ifttle

326 CAUSE AND CURE

boy and girl who were taught the outline of history and
its general features for two thousand years, by lectur-
ing on this chapter several times during the space of
twelve hours ; so wonderfully does such imagery fix at-
tention, and invigorate the recollection.

" Whilst the prophet was considering these ten horns,
he saw another little horn springing up among them.
This evidently points out the power of the church and
bishop of Rome, which, from small beginnings, thrust
itself up among the ten kingdoms, and at length got pos-
session of three of them, having turned out those who
held them, viz. the exarchate of Ravenna, the kingdom
of the Lombards, and the state of Rome ; and the do-
minion of the Roman pontiff over these three kingdoms
has ever since been denoted by his triple crown. In
this horn (as the Church of Rome became when it ob-
tained temporal authority) \vere eyes like the eyes of
a man. This circumstance denoted the policy, sagac-
ity, subtilty, and watchfulness, by which the little horn
would spy out occasions of extending and estabhshing
its interests, and advancing its exorbitant pretensions ;
and the court of Rome has ever been remarkable for
this above all the states in the world, as every person
in the least acquainted with history must know. It
had also a mouth speaking great things, and we shall
have frequent occasion to speak of the arrogant claims,
blasphemous titles, and great swelling words of vanity
of this horn. The style of ' his holiness,' and the claim
of infallibility, and of a power to dispense with God's
law^s, to forgive sins, and to sell admission into heaven,
may serve as a specimen of the great things which this
rsiouth hath spoken." (Scott.)

'Inis little horn, tiie pope of Rome, before whom three

OF INFIDELITlf. 327

Other horns were plucked up by the roots, has in-
deed spoken great things. After taking possession
of the three thrones, and wearing a triple crown
ever after to denote his power, he has claimed ihat^
and spoken Ma/, which shocks all who read, unless
it be those whose feelings are so dull in holy things,
that they are not moved at seeing a mortal pretend
to all the attributes of Omnipotence.

The twenty-fifth verse informs us that he should
wear out the saints of the Most High for a certain
period. And it is a fact so well known that he has
burnt and slaughtered so many thousands of pro-
fessors of religion, on account of their religion, so
many tens of thousands more than any other power
ever did, that I need not at present make any re-
marks on the expression " wear out the saints^^'' more
than simply to quote the expression. The period
during which they were to be given into his hand
was "a time, and times, and the dividing of time."

A time, one year, times, two years, the dividing of
time, half a year. These three years and a half con-
tained twelve hundred and sixty days. A prophetic
day stood for a year. Tliis period is mentioned so
often elsewhere, sometimes called ybri^/ and two months,
sometimes three and a half years, and sometimes a thou-
sand, two hundred and threescore days, that any who
will make themselves acquainted with the page of pro-
phecy will feel at home here. There is nothing diffi-
cult or obscure in these periods. We can count twelve
hundred and sixty days, and of course can count as
many years. According to the ancient and general
computation of thirty days to a month, we can know
how many days were meant by forty and two months.

328 CAUSE AND CURE

« Thus matters will be left in Ills hands till a time
and times, and the dividing of time, that is, for three
years and a half, or forty-two months, which, reckon-
ing thirty days to a montlj, (and this was the general
computation,) make just one thousand two hundred and
sixty days, and these prophetical days signify just one
thousand two hundred and sixty years, a number we
shall repeatedly meet with in the Revelation of St. John.
At the expiration of this term, which is now not far dis-
tant, the dominion of this horn will cease ; he will be
judged, condemned, and consumed, and his authority
never revived to the end of the world." (Scott.)

The ninth and fourteenth verses inclusive, tell of the
casting down other authorities and the setting up of
the dominion of the Man of Calvarv. So much is told
of the grandeur, majesty, splendour, and drcadfulness
of the Ancient of days when he comes to pass sentence
on the Roman power, to cast his body to the flames,
and to overturn all opposers, that many \iave misiukca
it for the final judgment. Although not the final con-
flagration, these verses do indeed speak of an awful vi-
sitation and of dreadful judgments. These hoars of
interest and of terror are before us, and we do not
I; now but they are just at hand.

It was once thought that the attention of the wicked
would be greatly awakened if they should see the influ-
ence of the little horn at Rome over the other horns of
Europe begin to decline. They had been told that ap-
pearances of the downfall of the Roman authority would
be visible at the close of the twelve hundred and sixty
days, and they have seen it, but it is looked upon by
them without any interest whatever. When the body
of the beast is given to the flames, some are to lament,

OF INFIDELITY. 329

but it is douljtful whether or not they will know that it
is God who is doing it. It seems that during the chang-
es and revolutions before us, the red streams of retribu-
tion are to roll forth in different directions over the
earth, but men will blaspheme God because of their
plagues.

Application. — Wo can improve the subject over
which we have glanced by enumerating the items or
particulars which were to take place, and which have
taken place since the days of Nebuchadnezzar. In
giving this epitome, or making out this catalogue, let
no one suppose that all the particulars can be brought
into the list. I cannot do this, but I can designate
enough to bring before us the kind of credulity belong-
ing to those who believe that events have happened
such as seemingly fulfil this and other prophecies like
it. Those who think that predictions are verified cos-
sually, are asked concerning the number of accidents
in which they believe.

Seventeen hundred years since, infidel writers were
quibbling concerning the facts of history which had
taken place, and which belonged to Daniel's prophe-
cy. These particulars seemed to give unbelievers
pain, and they endeavoured to avoid the truthful infer-
ence by saying that the prophecy must have been writ-
ten later than the time of Nebuchadnezzar. What
will those do who live so many centuries after this plea
was first urged ? what will they do with that part of
the prediction which has been fulfilled during the last
fifteen hundred years?

List of Historic Items mentioned by the prophet in
this chapter as talcing place between his day and our
time.

830 CAUSE AND CURE

1. The dominion was taken from the Chaldeans, (or
the lion,) and given to the Medes and Persians, (or to
the bear.)

2. The conquests of the Medo-Persian empire were
achieved in one direction, that is westwardly. (The
bear, it is said, " raised up itself on one side.")

The bear, it is said, had " three ribs in the mouth
of it, between the teeth of it." The Persians conquer-
ed the kingdoms of Babylon, of Lydia, and of Egypt.
They oppressed them, and devoured their revenues and
their good things, as a ravenous beast does its prey.
' 4. The dominion was to be taken from the bear and
given to another, (the leopard.) The Grecians con-
quered the Persians.

5. Alexander was said to conquer faster than others
could march. His victories resembled an army flying
through a nation, rather than encamping against it.
The leopard had four wings on its back, representing
the unusual rapidity with which the Macedonian do-
minion would be set up.

6. This beast had four heads. When Alexander
died in his drunken revels, at Babylon, his kingdom
did not descend to his son, or to one or two of his offi-
cers ; if so, this beast would have had one or two
heads, but it was parted betv/een four of his generals,
and these four heads had dominion until the fourth beast
was grown.

7. The fourth beast (the nameless beast,) was to take
dominion from the four-headed leopard, devouring and
breaking in pieces.

8. This power (the Romans,) was to be diverse from
all the beasts before it. This is so strikingly under-

OF INFIDELITY. 331

stood by all who read only the alphabet of history, that
I need not name the instances of dissimilarity.

9* That which this beast could not devour, it was to
stamp with his feet. This has already been noticed.

10. It was to be divided into ten kingdoms, repre-
sented by the ten horns.

11. This division into ten was to take place exclu-
sive of the Chaldean, Persian, and Macedonian territo-
ries ; for these beasts, after losing dominion, were still
to exist for a season and a time.

12. There was to come up amongst the ten a little
horn, (the eleventh horn.)

13. This little horn was to pluck up three others by
the roots. The Bishop of Rome took hold on three king-
doms, denoted by his triple crown which he wears, and
has kept them ever since. He did not take hold on four
small kingdoms, for that would have been to pluck up
four horns by the root.

14. This little horn was to be watchful, sagacious,
and cunning. Every page of his history explains this.

15. High sounding threats, great swelling words, a
mouth speaking great things, a look more stout than his
fellows, &c., were to be his characteristics. Whoever
will read but half a volume of European history since
the Pope wore the triple crown, will be at no loss respect-
ing the great words against the Most High.

16. He was to be diverse from the first kings. He
was a clerical officer.

17. He was to " wear out the saints of the Most
High."

If we but knew how many hundred thousand he put
to death, of the most humble-walking, and holy-living
people on earth, a work that did not cease for more

S32 CAUSE AND CURE

than a thousand years, we should say that he certainly
did wear out the saints of the Most High,if such a thing
has ever occurred since the gospel was preached.

16. He was ^' to think to change times and laws J''*
" Hath not the papal power arrogated the prerogative of
making times holy or unholy, contrary to the word of
God ? He hath commanded men everywhere to ab-
stain from meat, and cease from work, when God re-
quired no such thing ; and has multiplied his holy days,
till scarcely four of the six working days have been left
for man's labour. At the same time he hath licensed
intemperance and excess on his festivals and carnivals,
and authorized licentious diversions on the Lord's own
holy day. He hath pretended to change God's lawSjOr
to dispense with obedience to them, that his own new
laws might be observed ; forbidding to marry, and li-
censing fornication, and many things of this sort." —
(Scott.) He has ini^eed thought to change ti,.nes and
laws as no one else ever did.

19. His career was to continue for twelve hundred
and sixty years — for one thousand two hundred and
three score davs ; for a time and times and the dividing
of time ; for forty and two months. Many praying
people think the judgment is now sitting, or about to sit.

20. The last item is yet to take place. It is to come
to pass hereafter. One llJie the Son of maji ; yea, one
who was once born one of the sons of men, will take
possession of the whole earth. His kingdom will never
be overturned. The greatness of the kingdoms under
the whole heaven, shall be given to people of the sainta
of the ]\fost High.

The prophet having been very accurate in the first
nineteen particulars, and in others not noticed, I, for my

or INFIDELITY. 333

part, can credit lilm for the twentieth. IIu who can sec
a train of events so plainly as to picture the outlines of
twenty-three centuries, can, with the same assistance,
see a century farther. The Lord will reign ; let the
earth rejoice. Yv'ho will not clap their hands?

Second appJlcatio?i. — If men did not love darkness
nither than light, no one would ever have supposed, that
for many long centuries, prediction and subsequent facts
happened to fit each other. We ma^," safely say to these
worshippers of chance, — " Immortal friend ! according
to the same kind of casualty which you have been na-
ming, God will happen to burn up the world, and it will
chance that you will be called before his judgment
throne, and there examined severely concerning your
present conduct toward a bleeding Saviour.

Postscript. — In the chapter we have just reviewed, it
is not stated how \ov.^ the ten horns were to last. The
continuance of the ten kingdoms is not stated in this
part of Daniel's visions, except that they were not to
continue long, if at all, after the entire overthrow of the
little horn, whose look was so stout, and whose words
were so blasphemous. But there are other portions of
the holy Book, where the i^n kingdoms, and the pov/er
which was to wear out the saints, are placed in full view
before us. In some of these chapters, it seems to bo
taught that ten horns v>"ould be in Europe, and, finally,
be found to hate and to destroy the triple crowned horn.
Swne have asked how it could be said that ten kingdoms
have existed to represent ten horns, in a part of the earth
once under the dominion of Rome, when so many chang.
cs have been constantly going on in Europe, and when
so many of them have been at times, as it were, conso-
iidated into one. We may reply at a7*y time to such an

334 CAUSE AND CURE

inquiry very fairly, that the ten horns have been there :
that making a kingdom tributary, does not take away
its existence. If there should have been at times, eleven,
twelve, or more liorns there for half a century or longer,
this does not make it untrue that teii were there. Such
inquiries as have been made, and such objections as
have been urged, seem to many as unworthy of an
answer ; but if a puerile cavil should appear weighty
and important in the view of the unthinking, or the
uninformed, for his sake, it needs an answer. Let us
then pass briefly through an illustration which may aid
us in understanding each other.

Suppose some feeble people should be suffering from
the almost constant invasions of numerous and ferocious
enemies. Suppose a powerful and benevolent prince
sends them word that he will, for a number of years,
(say thirty,) maintain for their safety, along their fron-
tier, ten garrisons, each to contain one hundred well arm-
ed men. Or suppose he is actuated by different designs
and moved by other motives, no matter how this is, so
that his word is out for the support of a given number
of (ten) fortifications containing a thousand soldiers.
Suppose the forts are built and remain a few years,
when two of them are burned to the ground, and rebuilt
without delay, has there been any violation of the sove-
reign's word ? No, there was no material interruption
in the continuance of the walls of strcngth ; furthermore,
the troops, (the most important part of the safe-guard,)
are still there. Again, suppose the monarch sends and
haa two posts of strength demolished, but adjoining the
spot where these stood, and immediately he has other
two buildings erected more capacious and more desir-
able, does the promise still stand good 1 We answer

OF INFIDELITY. 335

ill the affirmative, and we believe no one would diffei
with us. Finally, suppose in addition to the ten gar-
risons, it could be shown that for several months durins
the thirty years, one more had been maintained there ;
that for one or two years out of the thirty, there had
been there eleven instead of ten fortifications, shall we
call it a delect or a fiiluro in the original undertakins; ?
Or shall any seeming interruption, sucii as has been
stated, destroy the propriety of our calling these the
ten garrisons of the frontier? Tlie answer is No,
without dispute.

So it is, and so it has been, respecting the len horns,
which were to represent ten kingdoms of Europe, once
under the Roman sceptre. Tiiey have been there for
twelve hundred and sixty (days) years. If several have
had theirliames changed according to the caprice of iiini
who conquered, this change of name did not destroy
existence. If others have had their territorial limits
changed, the nation was still there. If others have fal-
len whilst successors were forming in their room, the
ten horns were still there. If during a few years out
of a thousand, there were more than ten ; if some tem-
porary power reared its head, seeming to claim a place
with the rest, and soon disappeared, it has not caused
the beast to have less than ten horns.

CHAPTER LXYII.

IGNORAKCE OF THE BIBLE.

In prosecuting the all-important inquiry, •• Is this

S3G CAUSE AND CURE

Book from heaven ?" I was at last compelled to con-
fess that I had been ignorant of the contents of the Bible.
I had read it and heard it all my life, excepting the five
or six years of my established infidelity, but of its con-
tents I was darkly ignorant, and I discovered that my un-
believing companions were equally unacquainted with
(he holy page, and with the literature connected with
its contents. I discovered that men had read history re-
corded after it had been acted, that they had read the
same history in the Bible, recorded beforehand, that
one was as plain as the other ; whilst the reader noticed
it not, observed it not. Instances like this properly
enumerated and explained, would swell volumes : but I
shall have space for one example only. Or rather a
single case at present must suffice us, for if one speci-
men will not persuade the reader to look into*the Bible
others will fail to win his attention.

Instances of reading and not understanding that
wliicli is as plain as simple words ever are.

I had read the history of Egypt and of Syria, whilst
the Grecian monarchs sat on those thrones. I knew
that Syria was north of Egypt, and of course that a
Syrian would call Egypt the kingdom of the south. I
had read that Ptolemy Philadelphus, king of Egypt,
had contracted his daughter in marriage to the king of
Syria. Her name was Berenice ; she was poisoned in
the kingdom of the north, (in Syria,) and her father
died shortly after her. I had read that one from the
same root with herself, (her brother,) had marched an
arm}'' into Syria, and had prevailed, and had avenged
his sister's death. Now when I read in the eleventh
chapter of Daniel, 7th verse, "But out of the branch
of her root shall one stand u!> in her estate, which shall

OF INFIDELITY. 337

come wilh an army, and shall enter into the fortress of
the king of the north, and shall deal against them and
shall prevail !" — I never noticed what the prophet was
saying ! I passed it by as though there was no mean-
inf^, or as though the meaninor of a book said to como
from heaven, was unimportant. One history of Eg^-pt
and Syria, was as plain as the other. Daniel's is brief.
It is an epitome. It was written two hundred and
fifty years before Berenice lived ; but it is as plain as
any thing Russell or Rollin ever wrote of ancient his-
tory. (At the conclusion of these extracts I will state
why I have commenced as far down as the seventh
verse.) I had read that this brother of Berenice, was
called ^t^er^-eies, (or benefactor,) b)'^ the Egyptians, for
when he returned, he carried v/ith him thousands of
idols and captives, images and nobles of Syria, also
much of gold which the son of Cyrus had long before
taken away from Egypt. He out-lived the king of
Syria, with whom he had been fighting, several years.
What must I have thought when I read in the 8th verse ;
" He shall also carry captives into Egypt ; their gods
with their princes, and with their precious vessels of
silver and of gold ; and he shall continue more years
than the king of the north."

" 9. So the king of the south shall come into his
kingdom, and shall return into his own land."

When I read this. I thought nothing or almost nothing
of the passage, (a passage where accurate and important
history yet to come, was written in few but plain words.)
I had partly forgotten, or remembered but dimly the
items mentioned so strangely on the wonderful page ;
and furthermore, we observe, and we understand, and
we recollect any thing else with thrice the speed and ap-

15

308 CAUSE AND CURE

titiide with that which wc exert toward any thing in tUo
Book of Books. There it is again true, that skilful men
surpass themselves in framing objections, building diffi-
culties, or weaving webs of ingenuity to perplex others,
or to quiet conscience,

I had read that the sons of the king of Syria being
greatly provoked, assembled great forces intending to
vanquish the king of the south. That one of them did
push the war even to the very border of Egypt, and was
likely to go into the very land of his adversary. Tliis so
aroused the Egyptian monarch, that he collected his
ablest forces ; went out to fight the king of the north,
and obtained a speedy victory, and most decisive over
his enemy; but was not strengthened by it, for instead of
pursuing his advantage, he was so elated and so joyful,
that he gave himself up to feasting, to drunkenness, and
to the most disgusting debaucheries. I rcad in this
same chapter,

10. " But his sons shall be stirred up, and shall assemble
a multitude of great forces, and one shall certainly come
and overflow and pass through ; then shall he return
and be stirred up even to his fortress.

11. And the king of the south shall be moved with
choler, and shall come forth and fight with him, even
with the king of the north ; and he shall set forth a
great multitude, but the multitude shall be given into
his hand.

12. And v/hen he hath taken away the multitude, his
heart shall be lifted up, and he shall cast down many
ten thousands ; but he shall not be strengthened by it."

The thirteenth and sixteenth verees inclusive, give
us a clear and plain account of the history of Syria and
Egypt. Very much is contained in few words. We

OF INFIDELITY. 339

will first repeat the verses, and then note the remark of
commentators.

13. " For the king of the north shall return, and shall
set forth a multitude greater than the former, and shall
certainly come after certain years with a great army
and with much riches.

14. And in those times there shall many stand u[>
against the king of the south : also the robbers of thy
people shall exalt themselves to establish the vision ; but
they shall fall.

15. So the king of the north shall come, and cast up
a mount, and take the most fenced cities ; and tlie arms
of the south shall not v/ithstand, neither his chosen peo-
ple, neither shall there be any strength to withstand.

16. I^ut he that cometh against him shall do accordinor
to his own will, and none shall stand before him ; and
he shall stand in the glorious land, which by his hand
shall be consumed."

The folio winfj are the historic facts as enumerated,
written by the hand of Scott.

"After some years Antiochus, king of Syria, or of
the North, recovered from the effects of his late defeat,
and Ptolemy Philopater, king of Egypt, being dead, and
succeeded by his son Ptolemy Epiphanes, who was only
four or five years of age, Antiochus raised a greater
array than before, and amassed vast sums of money to
defray the expenses of the war, by which he hoped to
deprive the minor king of his dominions. And at the
same time that Antiochus marched his army to attack
the Egyptian provinces, many other enemies stood up
against the young king. For the conduct of his father,
and of those abandoned ministers who now governed
in his name, had so disgusted the Egyptians that they

340 CAUSE AND CURE

were ready to join Antiochus; and Philip, king of Mac-
edon made a league with him against Ptolemy, stipu-
lating to divide his kingdom betwixt them. The per-
secuted Jews also became refractoiy, and broke of?
from their allegiance to the king of Egypt to join An-
tiochus, for this seems to be the meaning of the words
translated, ' The robbers of thy people/ These re vol-
ters exalted themselves against their former masters,
and so helped to establish, or to accomplish this vision,
or prophecy, but they were reduced by Ptolemy's forces,
who, under Scopas gained many advantages against
those of Antiochus. However, the presence of that
prince turned the scale in his favour, for he soon reco-
vered what Scopas had taken, and besieged and took
Zidon, and others of Ptolemy's best fortified cities. So
that the king of Egypt could not withstand his^rmsy
even with his choicest troops, but he carried all before
him, and succeeded in his designs, and established his
authority in the land of Jadah, the glorious land of
God's chosen people, and of his special presence,
which was by him consumed, in furnishing subsistence
to his troops, or rather it was by him established, as
some render the word, for it was favoured, and pros-
pered greatly under his government."

From what we have transcribed, every thinking
reader can fairly see and understand the following fact.
Should any one desire to impress vividly upon his re-
collection the leading points of history, belonging to
many of the most conspicuous nations of the earth,
generation after generation, he has only to remember a
few such chapters as this from which we have been
quoting, and his task is accomplished. God, in telling
his people, or the wise^ of the future calamities, or wel-

OF INFIDELITY. 341

fare of his church, spoke of course about those nations
^vhich favoured, or which oppressed his children.

Tlie prophets, or those historians who wrote many
centuries before the events transpired, comprised more
facts in few words, and used expressions more strik-
ing to the lively fancy, and more vividly, distinctly
and historically correct, than any others who ever held
a pen. I need not go on through the chapter before
us. Like many others it contains a history of those
who hated, or those w ho favoured the church, down to
our day, and a little beyond us. Those who wish, can
read the holy book, and read profane history, and hold
them side by side, or they can look at the labours of
commentators, who have done this for us, and thereby
saved us much toil. I shall copy only one more verse,
inviting the reader to become familiar with all the rest
of the prophecy, for his own good.

Antiochus strove to get possession of Egypt. He
mustered all his strength, and put forth all his energies.
He exerted all his ingenuity to get advantage of Ptole-
my by treaty. He hoped to have some assistance by
giving his daughter in marriage. Ptolemy took her,
and she (the famous Cleopatra) became queen of Egypt ;
yet she did not help her designing father, but preferred
the interests of her husband, and aided him with all lici
influence. The Jews (csiWed. upright ones) helped An-
tiochus in his attempts against Egypt. Daniel (verse
17th,) informed the Israelites of all these events, in the
following words.

" He shall also set his face to enter v/ith the strength
of his whole kingdom, and upright ones with him, thus
shall he do, and he shall give him the daughter of wo-

342 CAUSE A^T) CURE

men, corrupting her, but she shall not stand on his
side, neither be for him."

1 cannot transcribe every singular and beautiful pro-
phecy in the Bible, for then the size of this volume
would de>ter many from reading it. I commenced at
the seventh verso, because the history thereafter fore-
told was that which followed the days of the king who
had the Old Testament translated into Greek. The
prophecy of Daniel had been written between two and
three hundred years before it found its way to the Alex-
andrian library. But inasmuch as infidels, as well as
Christians, speak of this Greek copy (called the Sep-
tuagint,) I concluded to quote only those predictions
which came to pass after the translation was made.
Not finding it expedient to remark on ail the chapter, I
have noticed a portion of the part, for which we have
the authority of scofters, respecting the priority of its
date.

CHAPTER LXVIII.

THE LAST KESORT.

Whilst reading I found evidence against my system
of infidelity, wherever I turned, such as meets every
one who ventures to read closely. There was one pro-
cess of investigation, and only one wliich was left for
me to pursue, unless I yielded. That process was to
cast away all records and traditions, to sit down and
endeavour to decide the question, by the aid of reasoD

OF INFIDELITT. 343

aiono. This seemed inviting. It seemed to make man
his own judge, I had always heard my companions,
the deists, calling reason the celestial lamp, the only
liglU, the polar slar, and other names of triumphant ad-
miration. I felt a disposition, as it seemed to me, to
walk along the path of reason, quietly and alone, and to
notice objects on either hand fairly and deliberately.
I made the attempt, and the following is something of
the result of my last resort.

The goodness of God. — This seemed to be a starting
point, and one of the first facts to fix on. My associa-
tes were willing to speak of the goodness of God, and I
thought I saw it manifested, whilst I looked over crea-
tion. I saw fruit drop from the over-loaded tree. I saw
the full crop wave in the field and barns crowded at
home. The breeze that passed me in summer was fresh
and fragrant. The cold spring was delightful to the
parched palate. The flower was fashioned to please the
eye which rested on it. The hum of the grove, and
the gush of the waterfall, were caJculated to communi-
cate happiness through the ear. In short, the indica-
tions of a Creator's kindness Avere in every direction,
and in number, really countless. I thought that nothing
was more rational than to fix upon it as a certain truth,
that the Maker of all things is good. To settle down
upon this doctrine was pleasing enough, except that
certain contingent facts intruded themselves. They
were calculated to produce some degree of uneasiness,
especially if followed out in all their bearings. The
first fact, and the inquiries it excited were as follows.
The Christians speak as loudly of the kindness, the daily
Ifindness, and the benevolence of God as we do. Have

344 CAUSE AND CURE

they learned it of us, or have we learned of them, or how
IS it that we agree ?

Second Fact — Although we think that our reason has
discovered the goodness and the purity of God so plain-
ly, yet Pagans who had no guide but reason, have
always worshipped him as revengeful and polluted.
The ancient enlightened nations, the Greeks, and then
the Romans, v. ith so much learning, sung about the in-
trigues and adulteries, the frauds and the cruelties of
their deities, although they had no Bible to interrupt
their reason. Out of all the nations that do exist, or
ever did exist without our scriptures, might not reason
have taught some one of them the goodness and the puri-
ty of God ? Might not their sages be able to give a
character of God, something nearly as correct as we
can hear from the most unlearned with us ? In the
following unadorned fact, there was something fitted to
excite fear, lest the army of deists had received their
knowledge, either directly or circuitously, from tho
book which they disowned. It is a fact that were I to
go to ten hundred thousand of the most learned Asia-
tics, or other pagans, now alive, one after another, and
Jiear them speak of God, I should not receive a charac-
ter half as correct, according to the creed of deists, as
that which I might obtain from the first ten plough-
men I met, provided there was a Bible, and a meeting,
house in the land v/here they lived. I knev/ that rea-
son could see through the mysteries of gun-powder, in
the course of a minute after it is explained, but it was
long before the discovery was made. I knew that rea-
son assents to the first principles of astronomy, as soon
as they are presented. Nothing appears plainer. But
reason was long in finding out these truths, Th'os I

OF INFIDELITY. 345

could not tell, but that although as soon as the Bible
informs those who hate it in Christian lands, certain
truths about God, nothing appears plainer to them, they
may think they have ah.vays known it, whilst the most
energetic minds, where the Bible is not, do not learn
so fast. They certainly never have been known to
find out the excellence and purity of Omnipotence, un-
assisted. Although somewhat suspicious that this doc-
trine of the unbounded goodness, and wisdom, and
power, and purity of God, had first been taught by one
book alone, knowing it to be true, I concluded to rest
jpon it as so, and to look around for other facts, or for
rational and plain inferences.

Doctrines inquired after. — The following questions
and fiicts com.mingled would pass in succession through
my mind.

We agree that God is good, and wise, and kind, like a
tender parent. Having cast away the Scriptures, we
agree that God has not told us certainly whether we
live ajrain after death or not. He has not told us, if
we do live, how long it is to be, seventy j-ears again,or
longer ? (I knew that reason could not decide these
inquiries, because no three of my associates, the advo-
cates of reason, out of all I could meet with, ever
agreed on these particulars.) According to our be-
lief, he has not told us, if we live hereafter, whether it
is to be in connection with a body or not. (I should
like to know.) We are not told whether we are to bo
judged or not for what we do to-day. (It would be well
to know this.) Shall we live always ? V/ill our judg-
ment be severe ? Will there be sickness in the next
state, or is it all health? Those who admire reason
most, do not know, for two of them do not believe alike*

348 CAUSE AND CUHE

Reason has not taught, of course it is an uncertain
guide, or there is no information given us. I thought
the colour of the rainbow a token of the Creator's
kindness, but I would rather it had been black than
not to have known whether I am to live after I am
buried. I wish he had told me. I thought that our
Father made the colour of the forest leaf green, be-
cause it fits the eye, but I would agree it should be red
always hereafter, if I could only find out whether or
not I am to he judged for my conduct. Is my every-
day conduct to be reviewed hereafter ? I wish our
Father had told us. It would not have been hard for
blm to have done this, or cost much time. Thus I was
tossed from point to point of several sharp prominen-
ces. To say that reason was our heavenly lamp, and
that her worshippers never had yet discovered these
things, or that they discovered differently, for they
thought differently, was somewhat av.'kward. To say
that I must act every minute, and yet it was not very
important for mc to know whether or not I was ever
to be tried for my actions, did not sound smoothly.
To say that reason had taught us what our Creator
hated most, was too hard, because the disciples of rea-
son all differed fundamentally here also. Some thought
one way and some another. To say that I need not
know what pleased or displeased him most, was still un-
harmonious. I began to doubt whether the celestial
lamp would show me objects more distinctly than the
page of Matthev/.

OF IInFIDELITY. 3'i7

CHAPTEPw LXIX.

THE LAST RESORT.

If I sat down and inquired of reason soberly, whe-
ther the nreat First Cause had made man as we now
find him, or we are a fallen race, I found the path-
way more than cloudy. If I said that man is a fallen
creature, and did not come as he now is from the pure
hand, I seemed to be runnin<i into the oid Bible track.
If I said that men were not wicked, that a majority of
them were not depraved, it seemed to sound sweetly,
and to harmonize with what all my companions said
wlien together and whilst disputing on religious doc-
trines. But when deists talk elsewhere, when they
speak, having forgotten all controversy, their testimony
is not the same. I heard one of them speaking of a
class of men opposed to him in politics. He pronounc-
ed them utterly destitute of principle. He declared
them dishonest in every thing ; and v/hcn excited,
v/ould mingle curses with his expressions of contempt.
"When speaking c^i those who were called the pious, the
devotedly pious, he v/as also severe. Their zeal he call-
ed either fanaticism or hypocrisy, often both. When
dealing with his fellow-men he always took notes, bonds,
&c., and was as certain to treat every one as though
he was defective as they are who believe in man's de-
pravity. In short, I found the three following facts
to exist in the world.

1. Those who denied the fall of man spoke as com-
plainingly, when not discussing the doctrine, of the pre-

S48 CACSB AIST) CUSE

valence of slander, of avarice, sel/isJiness, &c. as did
the disciples of the Bible !

2. They spoke from day to day of having discovered
something censurable in those of whom they had
thought better ; but it was not a matter of continuous
occurrence for them to speak of surprise at having
found one and another more honest, disinterested, and
amiable than they were supposed to be !

3. The following question is answered by the candid
with entire agreement.

Question. — Suppose you were to take a number of
children and try to teach them all that is lovely and
good ; again, take an equal number and try to teach
them all that is bad and unlovely, in which case would
you most readily succeed ? In which are children the
more apt scholars: in honour, honesty, self-denial, tem-
perance, humility, &:c,, or in haughtiness, self-conceit,
ignorance, sensuality, injustice, &c. ? I believed that
the man who would say " our race is not fallen into sin
so as to make it easier for us to be taught vice than
virtue," had been handling sin himself, and that it did
not appear unlovely to him.

I believed that those who admit the three facts
stated above, might as well admit the fall of man.

I believed that he who, after looking fairly around
on his fellow-creatures, denied those three facts, had
certainly fallen himself, if others had not.

OF INFIDELITY. 349

CHAPTER LXX

CONCLUDING SUMMARY.

I had been told, and I could not dispute it, that God
was a being o? infinitudes. Christians and unbelievers
agreed that there was no boundary line belonging to
his wisdom, his power, or the number of his days.
They said that there was no possibility of numbering
the animals or the worlds he had made ; that there was
no limit to creation. And all the glasses through which
the philosopher looked spoke the same language.

If endless might be written on his works around us,
I could not tell but that it might be his plan for our ex-
istence to be endless. I hoped it might be so, for an-
nihilation always looked dark to me. At times it
seemed as though it would be cruel, if, after making
me taste the cup of existence, he should dash it from my
lips. I should prefer never having been, to giving up
my identity at death. I was ready to exclaim, " My
Maker might have told me how long I am to exist :"
but the Bible seemed to reply, " He has." If my feel-
ings called out that a Being of infinite goodness might
have offered me the glorious prize of unending happi^
ness on some terms, the Bible seemed to reply," He has."

I knev/ that the soul which inhabits these bodies
was in the habit of craving. It has been so made,
that it craves, and craves much happiness, hating
any decay in its felicity. I thought that if in a shining
country, where nothing cold or gloomy v/as ever to en-
ter, and in a society of beings peaceful and beautiful,

$50 CAUSE AND CURE

I should be offered joys which were never to dimi-
nish, it would indeed be a prize. O what a prize !
Tliis would resemble what it would take a God to
offer, a God of benevolence ! Who knows but our
God may have made us this offer 1 The Bible
seemed to say, " He has." I thought if any one man
had this offer, he had good reason to leap for joy.
Has this offer been extended to any one 1 The
Bible seemed to answer, " To all."

And the terms easy % I knew that, if I listened to
that book, the answer was bare acceptance ; and
I could not complain that it was added, — '' No-
thing unjust or unclean must be taken into that
abode."

A collateral inquiry presented itself, which was
this : " Whai does reason say concerning the offer, if
it is made, or if it ever should be intended — can
rmnn reject, or forfeit it; neglect, or turn away from
it? I looked around me upon facts which none
could question. I saw that amidst the train of our
mercies and enjoyments health is not the least — ■
yet thousands are casting it from them utterly and
for ever. I looked into a family : peace would
sweeten all their joys — yet how many cast it from
them, and their happiness expires. I could not look
at any good thing between the earth and skies,
which man might not trample on. And I did not
know but in one more instance he might turn away
from an offered favour : viz. the offer of heaven.

If the Creator does not depart from his usual
method, he will not compel me to receive any
favour. What if hs should act consistently with

OF INflDELlTY. 351

every other feature of his work, and leave it pos-
sible for me to turn away from everlasting joys 1

I found that wherever I turned, and in whatever
direction I looked, common sense, reason, and
reflection pronounced a solemn amen to every doc-
trine taught in that fearful and precious book. I
found that all the truth to which reason ever
assented had been first taught by revelation.

After readino- a book called " Doddridofe's Rise
and Progress of Religion in the Soul ;" also " Bax-
ter's Saint's Everlastinof Rest :" after wadincr
through many mistakes concerning the way in
which a soul was directed to turn to God, I came
to certain conclusions, like the following:

Conclusion, — If I am ordered to live peaceably
Avith all men, hoping at last to reach the land of
peace, it would not hurt me if I tried to obey.

I need not blame the Bible if it prohibits all glut-
tony, sensuality, and improper indulgence of appe-
tite ; for greater energies of body and of soul are
secured to those who listen and comply.

I am not injured when I am told to compas-
sionate the suffering, because those who strive to
relieve the afflicted are always made more happy.

I need not grow angry at the page of inspira-
tion, if all profanity is forbidden there ; for those
who violate that precept, only have their dignity
lessened in the eye of others, while they reap no
profit and receive no gain.

If I am told that life is brief, and its termination
hastening ; that pleasures around us here are very
transitory, and that afflictions will meet us, I need

4

352 CAUSE AND CURE

not complain, for it is certainly true. These admo-
nitions do not delude me.

There is no unkindness in the call, if I am in-
vited to think of a habitation very bright, exceed-
ingly beautiful, where death can never enter, and
where the tear-drop was never seen. If I am told
to lift my eyes toward a world where want was
never known ; where the song is always singing ;
and where the lovely, the splendid company may
increase, but never will diminish, I am not unwise,
if I ask, " How am I to get there V

If I am told that those who desire this prize are
directed to express their wishes for it to One v/ho
can hear the lowest whisper, I cannot say there is
any great difficulty in such an undertaking.

If I am told that this Hearer of requests once
became man, and that all my ill deserts (I have
done wrong so often that I do not know how much
of his frown I do merit) he bore in his own body
on the tree, that I may escape suffering, — I can
never say the offer is not a kind one. If all are in-
vited to apply, I am included in the number.

I may conclude that I am sincere in my requests
if I am willing to begin a battle now with sin.

I will try, and I will ask for help. Fo7' ever is a
distant journey, and I will try. Boundless joys
may be coveted. The struggle shall be commenced
to-day, and I will seek for aid. There is a loveli-
ness in doing right. " 0 Lord, I have sinned
against heaven and before thee, and am not worthy
to be called thy son."

THE END.

JUN 2 a la^j