m / ; oryn *^>'* /pJ...<3y7/».>/ ri .■'-^ LJ L> f^-^r'^i lh^1-2iM. •> BV4515.H75"l860"""'""'"'^ "^ili&f .Sr™'.!,"** =''*'"9 a series of emb 3 1924 015 973 591 -n ,.^. 4^<^;^ ff'f/i u^u rh -^1 Cornell University Library The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924015973591 SALVATION. fn my distress I called upun the Lord .... he heard my voice out of his temple, Ps. iviii. 6 He seftt from above , . . , he drew me otit of many waters,i Pa. zviii. 16. BOSTON : L. P. CROWN & CO. NEW HAVEN, CONN. : JOHIV W. BARUKB. RELIGIOUS EMBLEMS: BEING A SERIES 07 EMBLEMATIC ENGRAVINGS, WITH WRITTEN EXPLANATKMfS, MISCELLANEOUS OBSERVATIONS ANO KELIGIOUS REFLECTIONS, DESIGNED TO ILLUBTBATB DIVINE TRUTH, » ACCORDANCE WITH THE CARDINAI. PRINCIfLEI Of CHRISTIANITY. f have utea atmilituaes. Hosea. 12 chap. 10 t BY WILLIAM HOLMES, HINISTBR OF TUS OOBPEL ; AND JOHN W. BARBER, AirrnoR or " thb elkhbnts of gemsral history," etc. IMPROVED EDITION. PROVIDENCE: PUBLISHED BY O. W. POTTER. Itl60. ENTERED AccoRDiiia TO 'mi act 6i consIies^, rs tue yeas 1854, BY JOHN W. BARBER, nr THS OFFICE OF THE CLERE OF THE DISTRirT CODET OP CONNECTICUT. THE CROSS. (See Title Page.) High o'er the hills of mercy, see A blest Redeemer's " legacy ;" A refuge for the trembling soul, When Sinai thunders round him rolj. When raised from the devouring flood The cross, deep stiiined with hallowed blood. And crowned with light's pure living ray, Inviies him to immortal day. God's fearful wrath he's doomed to meet. And quick-sands tremble 'neath his feet. The barren rocks of sin abound, And gathering blackness folds him round ; ^ But love celestial lends her wing% And now high on the mount he sings, " While night, and death, and deep'ning gloom. Descend to their eternal doom. In the deep vaults of India's mine, Beneath old ocean's foaming brine. Shines not' a gem whose beauty rare Can with the glorious cross compare. Oh ! let me bear it ; it shall scope The acme of my proudest hope ; Yes, let me bear it, 'tis a sign Of Spn-ehip in the life divine. 'Twill soothe my sorrows, calm my fears. And dry the fountain of my tears ; Oppressed with grief, in dire dismay, 'Twill sweetly guide my weary way. Till its awn heaven-bom Ught illume The darkness of the pilgrim's tomb. And in the regions of the blest) My spirit finds eternal rest. J. H. J. PREFACE. Thb art of communicating truth to the mind by emblems, parables, and other similitudes, is of the remotest antiquity. It is, in fact, a mode which the Divine Being often uses to convey instruction to his creatures. Of course it must be ad- mitted to be a legitimate method of commmiicatLng instruction sanctioned by the highest possible authority. The object of the authors of this work is to give to the public a book of emblems, with suitable explanations, observations, and reflections, the tone or standard of which shall be in accordance with the great cardinal principles of the Christian religion. Works of a somewhat sunilar kind have occasionally appeared, some of which, though valuable, yet the standard of morality which they apparently set forth, is too vague and Ul-deiined, or too far below what ought to be the standard of those pro- fessing Christianity. It has been our aim in the drawing of the cuts, to avoid all the monstrosity connected with heathen mythology, or any thing overstrained or micouth in appear- ance. We have also endeavored to produce a work, the tone or morality of which shall be In accordance with Christian principles. ' - „ Many portions of divine truth are forcibly illustrated by similitudes. The Prodigal Son, the Parable of the Sower, the Good Samaritan, the Good Shepherd, and many other parables recorded in sacred writ are beautiful demonstrations of this truth. These Illustrations are, in reality, pictures to the mind, as the pictorial representations In this work are to the eye. They therefore have a double advantage over mere precept, speaking not only to the mind, but also to the eye, in an ocular language, singularly emphatic and universally Intelligible. A work of this kind was suggested upwards of twenty years since, and a few preliminary steps in its preparation were at that time taken ; but no favorable opportunity has since ap- peared to bring it into a form proper for publication, till the 1* assistance of the Rev. William Holmes was procured. The drawings, and the engraving of the cuts, were for the most part executed by the writer of the preface ; the work itself is written by Mr. Holmes. J. W Bakbex. Niw Hater, Con., Dtc., 1848- It is with a degree of diffidence that the writer of the fol- lowing pages presents them to the public. This snses horn the responsibility assumed by every one who attempts to con- v^ divine truth to his fellow-beings about him, either orally or by the press. The method of communicating instruction adopt- ed in this publication, is somewhat different from the usual form, consequently more caution is necessary, lest imperfect or erroneous impressions be given. Some of tho most important subjects that can command the attention of mankmd, have passed in review before the writer. The short space allotted to each, would allow only of a few brief observations thereon. In these he has aimed to adhere to the truth, as it is in Jesus. With regard to the propriety of employing pictorial representations for the purpose of convey- ing instruction, it is presumed that there is but one opinion, aa the eye sends impressions home to the soul more readily, more foiciUy, and more permanently, than any other of the sense*. Wii Heuiia. Hiw Hath, Dee., 184S. CONTENTS. Fagl. True and False Principles,. . . 7 Truth 10 Symbols of Faith 13 The Way of Holiness 16 The Weight of God's Word, 19 The Christian Race 22 Salvation 25 The Clu:istian Soldier 28 The Strait or Narrow Gate,. 31 Double-mindedness, 34 The House founded on a Rock 37 Self-Confidence, 40 The Sun of Truth, 43 Light in Uarkuess 46 The Worldling 49 The Cross-Bearer 52 Worldly Honor, 55 Heavenly Desire, 58 The Fatal Current, 61 Salvation by Faith, 64 Simplicity, or Want of Un- derstanding, 67 The Persecuted Christian, . . 70 llie Soul in Bondage, 73 The Danger of Self-Indul- gence, 76 Camal Security, 79 The Threefold Demon, or Envy, Hatred, and Malice, 82 Christian Faitli, or Religion, 85 Hope 88 Brotherly Kindness 91 Divine Love and Justice,. ... 94 Reconciliation 97 Adoption, loo Spiritual Pride, 103 Hypocrisy, 106 Slander and Backbiting 109 TheTreeofEvil 112 Anger, or Meidness ; 115 Repentance, 118 Fearless and Fearful 121 The Tvfo Worldlings, 124 Faith and Works 127 Precipitation 130 VainPursuits 133 Danger of Greatness, 136 Guilt, 139 Patience and Long-suffer- ing, 143 Temptation, „... 145 Prudence and Foresight,... 148 Fortitude and Constancy,., 151 The Fast-anchored Ship,... 154 Unanimity, 151 RELIGIOUS EMBLEMS. tut the word of the Lord endureth forever. IPet. i. 25. Heaven and earth shall pass away, but my words shall not pass away. Matt xxiv TRUE AND FALSE PRINCIPLES. Tis thus amid the arctic regions, rise, The Iceberg's turrets glittering in the skies, Like some cathedral Gothic built, it rides. Borne by the winds, and ever-shifting tides : All shapes fantastic soon the phantom weeirs, A palace now, and now a ship appears : At length it drifts towards some southern shore, When lo ! 'tis vanish'd, and is seen no more. Not so the Rock that rears its ancient head, Its deep foundation's laid in ocean's bed ; All change resists, unalter'd is its form Amid the sunshine, and amid the storm, Unmoved it stands, and still 'twill stEmd secure, Long as the moon, and as the sun endure. The Iceberg lifts its towering summit to the clouds, sparkling and dazzling, like a group of tem- ples overlaid with silver. Its crystaUine magnifi- 8 REL> ilOUS EMBL£MS. cence is bewildering; it forms one of the most splendid objects that the mariner meets with in the northern seas, and at the same time one of the most dangerous. It is a floating mass without founda- tion ; winds, waves, and currents bear it along in all directions. It assumes the most fantastic shapes imaginable : sometimes it looks hke mountains piled on mountains ; then temples, palaces, and ships are seen by turns ; then again, cathedrals of every or- der of architecture appear to the eye of the won dering beholder. After awhile it drifts out of the high latitudes into milder climes. It is carried to wards the southern shores, the sun pours its bum ing rays upon the mammoth temple, turret aii turret, spire after spire disappear, until the whoio has dissolved. Its glory has departed. How very difierent is the nature and destiny of the Rock that is seen lifting its time-worn head above the surrounding waves ! It is probably as old as time itself; it retains its ancient position ; its foundations take hold of the world ; it is marked in the charts, men always know where to find it, and are therefore not endangered by it. Changing the form of the element that surrounds it, itself \m- changed, the summer's sun and winter's storm alike pass harmlessly by it. It is one of the everlasting hiUs, it must abide forever. The engraving is an emblem of True and False Principles. False principles are represented by the Iceberg. Like the iceberg, they are without a foundation ; however specious, brilliant, and fasci- nating their appearance, they have no solidity Like it, too, they are ever-changing: their form receives its various impression from the ever-fluc- tuating specidations of mankind, and from the ppwer and influence of the times. Like it, they RELIGIOUS EMBLEMS. , 9 are cold and cheerless to the soul, nipping all its budding prospects, cramping all its mighty pow- ers. Like the iceberg, also, false principles will melt away befqre the burning sun of truth, and pass into oblivion. It will not do to trust in them. Who would make a, dwelling-house of the transitory ice- berg? It is not so with true principles ; although they may appear somewhat homely at first sight, yet the more they are contemplated the more they will be admired. Like the Rock, their foundations are laid broad and deep. The principles of truth rest on the throne of God, they are as ancient as eternity. Like the Rock, they may always be found. .Are they not written in the Holy Bible 1 Like their Author, they are without variableness or shadow of turning, for, " Firm as a Rock, God's Truth must stand, When rolling years shall cease to move." Semper idem — " Always the same" — ^is their motto. Like the Rock of Ages, tnje principles live when time shall be no more. As are the principles, so are all who trust in them, for " the righteous shall be had in everlasting remembrance." 10 RELIGIOUS EMBLEMS. hsri^ wAo sholi abiae m thy tat/emaele ? He that speaketli tntth in km lUart. Pa. Iv. 23 Thy ward is Truth. John xvii. 17. TRUTH. Tmth, gloriouB truth, of heavenly birth, and fair. In simple majesty array'd, is there ; Her right hand holds the faithful mirror clear. Where all things open as the light appear ■ Her left, upon the sacred page reclines, Where unadulterate truth resplendent shines ; The world's false mask she tramples down with scorn, Adorn'd the most when she ^ould least adorn. As her own temple on the margin seen. Stands forth reflected in the silvery stream ; So what by her is thought, or said, or done, Appears conspicuous as the noonday sun ; Truth is the image of our God above, That shines reflected in his sea of love. All hail, bless'd Truth ! thou daughter of the skies. Reign thou on earth, and bid earth's sons arise ; ' Bid Virtue lead, and Justice hold the scale, For thou art mighty, and wilt soon prevail. Truth is represented in the drawing above lo tho person of an artless female. She is attired with RELIGIOUS EMBLEMS H simplicity. In hei right hand she holds a mirror. As the mirror reflects objects that pass before it as they are, without addition, alteration, or diminu- tion, so Truth presents every thing just as it is. The left hand rests on the Holy Bible. This is to show that it is from thence she derives the principles which regulate her conduct, the source of unadul- terated truth to mankind. She is seen trampling a mask beneath her feet. It is the mask of hypocrisy, which she rejects with scorn, as being utterly at va- riance with her principles and feelings. In the background stands the Temple of Truth, the image of which is plainly reflected by the clear, placid stream that glides before it. Truth, in an evangelical sense, is all-important. It alone will give character to an individual, more than all other qualities put together. It is of itself a rich inheritance, of more worth than mines of sil- ver and gold. It is more ennobling than the high- est titles conferred by princes. Everybody loves to be respected, but an individual to be loved and respected must be known. He only can be hnovm who speaks the truth fropi his heart, and acts the truth In his life. We may guess at others, but as we do not know we cannot respect them, for like pirates they oftentimes sail under false colors. " Nothing is beautiful except Truth," is a maxim of the French, although it has been most deplorably neglected. Nevertheless, the sentiment is correct. Truth is glorious wherever found; Jesus, who is " the truth" is the altogether lovely, and the fairest among ten thousand. Truth is the glory of youth, and the diadem of the aged. Bui Truth is essentiat to happiness, both in this world and also in the next. For "what man is he that desireth life, and lov- eth many days that he may see good 1 Keep thy 13 RELIUIOtTS EMBLEMS. Idngiie from 'evil, and thy lips from speaking guile." Lord, who shall dwell in thy holy hiU 1 He that " speaketh the truth." It is related of Cyrus, that, when asked what was the first thing he learned, he i*plied> " To tetl the truth." Cyrus must have been very fortunate in having such good instructors. Lord Chesterfield would have instructed hihi differently. In thi6 days of Daniel, (as the tradition says,) the wise men were ordered by the king to declare what was the strongest thing on earth. Each man brought in his answers ; one said wine was the strongest, A.nother mentioned ■momen; Daniel declared that Truth Was the most pO'w'eTfulj which answer pleased the king, and the palm of victory was decreed to Daniel. " Seize, then, on truth where'er 'tis found, Among your friends, among your foes ; On Christian or on heathen ground, The plant's divine where'er ifegroWs." Let not mercy and truth forsake thee ; bind them about thy neck ; write them upon the table of thine heart : so shalt thou find favor and good understanding in the sight of God and man. Prov. iii. 3. The lip of truth shall be established forever : but a lying tongue \s but for a moment. Prov. xii. 19. * Buy the tiruth and sell it not. Pron. xxii. ?i3. lie not against the truth. James '\\\. 11. Speak ye every man the truth to bis neighbor; execute the judgment of truth. Zech. viii. 16. Lying lips are an abomination to the Lord ; but they that deal truly aia his delight. Pro't. xii. 23. RELIGIOUS EMBLEMS. TRI'TII .'-■-y'liOPC 13 TUL we till eoToe in the unity oftk , _ _ '. 13. SYMBOLS OF CHRISTIAN FAITH. See on the right, allmgloriatlB Hopk doth stand, Aiid gives to heavenly Truth the plighted hand : With Seraph's wings out-spread, Love stands betwe^ : And binds their hearts with his celestial chain. These are Faith's emblems ; — These its Parent^ three : To produce Faith, Hope, Truth, and Love agree. Christian Ifeith is represented above, by a union of Truth, Hope, and Love. The hope of heaven is represented by the apostle Paul as the anchor of the soul, consequently Hope is usually depicted leaning on an anchor. She holds Truth by the hand, showing that they must be in close alliance. Truth holds in her hand the Holy Bible as a mir- ror, whereby sinful men can see the deformity of their hearts. With her right hand, she receives the overtures of Hope ; she tramples under her feet the mask of Hypocrisy; simple and unadorned, she rejects the cloak of dissimulation, and casts asid« 14 RELIGIOUS EMBI EMS. all concealment. Love holds the middle place, and strengthens the union subsisting between Hope and Truth. Divine Love is drawn with wings to repre- sent her heavenly origin. Faith is both created and preserved by Hope, Truth, and Love. This Triad constitutes its effi- cient cause. Truth is indeed the mother of Faith. Hope assists in its creation, by its expectations and desires ; Love nourishes and reconciles, and thus contributes to lay a foundation for Faith. True faith, as represented in the Scriptures, is always connected with a " good hope through grace." The truths of God's word form the only proper ob- jects for its exercise. Without Love, there can be no good works ; and " without works faith is dead." Christian Faith, as described above, is distinguished frcm the faith of devils, who are said to " believe and tremble" because they have no hope; and from the faith of wicked men, who " love not the Lord Jesus Christ," and who are consequently "accursed;" and from the faith of the carnal professor, who has sold the truth and has pleasure in unrighteousness. The proper use of faith is to bring us to God, to enable us to obtain the promises contained in the word or truth of God. If Christ had not been moved by love, he would not have suffered ; if he had not suffered, we should have had no promise of pardon ; if we had no promises, we should have no hope ; if we have no hope, we shall have no saving faith in the mercy of God. Christ is set forth a refuge for sinners, he saves all who flee for refuge to the hope set before them ; buf those only who oeHeve in him, flee to him. Faith then is an instrument of salva- tion ; " by grace are ye saved through Faith." The sinner hears, and gives credence to the Faith of God : the terrors of the Almighty take fast hold RELrGIOVS EMBLEMS. lA upon him ; his sins weigh him down to the dust : but hark ! the voice of heavenly love is heard pro- claiming : " Come unto me all ye that are weary and heavy laden, and I will give you rest." He looks upward, Hope springs up, he ventures on the Redeemer, " who justifies the ungodly ;" his faith has saved him. It is counted to him for righteous- ness, and being justified by it, he has peace with God, through our Lord Jesus Christ. A celebrated divine once gave his little chill an illustration of the nature of Faith in the fol- lowing manner. The child had a beautiful string of beads, with which she was much delighted. Her father spoke to her, saying, " Come, my child, throw those beautiful beads into the fire, and I will, in the course of a few days, give you something far more beautiful and valuable." The child looked up into the face of her father with astonishment : after look- ing for a time, and seeing he was in earnest, she cast her beautiful toys into the fire, and then burst into tears ! — Here was Faith. The child believed her father spoke the truth ; she expected, or had a hope, he would fulfil his promises ; and confiding in his Love, she was willing to obey him though it cos'' ber tears. 16 RI:LIGI0U» EMBLKMat ^nd an highway ahall he lAere, and a toay, and it ghalt be etUled 7%9 wg V holincaa ; t/te unclean shall not pasa over it. Isa. zxxv. 8. THE WAV OF HOLINESS. There iB a place, a Holy place above, Where Angels holy dwell in light and love : There is a God, a Holy God who reigns, And holy empire over all maintains ; There is a way, a holy way, whose road The holy Pilgrim bruigs to heaven and God : See ! on that way the holy Pilgrim hies. Nor doubts at last 'twill lead him to the skies. With robes entire, and garments clean and white. He walks with joy along the plains of light. See I one has left the holy way divine, His clothes are soiled, he wallows now with swine ; Alone, the Pilgrim on his pathway speeds. And leaves th' apostate to his worldly deeds. See where the way of Holiness stands cast up. It is strongly built and conspicuous to all beholders ; a pilgrim is seen walking thereon triumphantly and secure ; his garments are unsullied, and untom. Down off the way is one wallowing in the mire ; RELIGIODS EMBLEMS. 17 iee how he grubs up the filthy lucre. His garments are rent, and soiled ; the beastfy swine are hia chosen companions. This is an emblem of Holiness, and of its profes- sors. The upright conduct of the pious, is called, a " way," a " highway," and " The way of Holiness." It is a way of safety, " Xo lion shall be there," and " the wayfaring man, though a fool, [iUiteifiteJ shall not err therein." The Pilgrim pursuing his journey, with his ga~uents unsulUed and untom, denotes the Christian '' talking in all the commandments and ordinances of the Lord blameless." " The fine linen, clean and white, is the righteousness of the saints." The man among the swine, signifies an Apostate from Gtod and Holiness ; he has " left oiT to do good ;" the love of the world has again taken possession of him ; " he has turned as the dog to his vomit again, and as the sow that was washed to her wallowing in the inire." Holiness in man consists in obedience to the di- vine commands — in toving God supremely — in lov- ing our neighbor as ourselves. Man, by nature and by practice, is sinftd, and sin is superlatively selfish A selfishness pervades the heart, which is enmity against God. It is not subject to the law of Grod, neither indeed can be, consequently the love of GSod dwelleth not in the selfish heart. Selfishness is the prolific source of every vice ; giving birth to oppression, falsehood, injustice, and covetousness ; producing outbreaks of the basest passions, such as, envy, wrath, malice, pride, re- venge, which end in crimes of deepest guUt. On the other hand, Holiness is boundlessly be- nevolent ; it embraces God, it embraces the world. It gives to God the sincere worship of an undivided heart. 18 RELIGIOUS EMBLEMS It gives to man the generous activities of a use fill life. The man of holiness is the almoner of a world. The Law of Jehovah is the proper standard of holiness ; the Almighty himself the only proper model for study and imitation ; therefore, of the man of Holiness it is said, " The law of God is in his heart, none of his isteps shall slide." And hence it is written, " Be ye holy, for I am holy." Hence we may learn that the suhjedt is one of great im- portance, since whatever we may possess beside, without holiness, no one shall see the Lord ; it is the wedding garment which renders the guest wel- come at the marriage-supper of the. Lamb ; it is the fine linen, clean and white, which is the righteous- ness of the saints. Thus it signifies a preparation for eternal glory. Holiness and happiness are divine sistefs ; twins, always seen together. God has stamped the seal of liis approbation on every thing approaching to in- nocence and purity ; it is seen in nature — ^the roar of the lion, the fierce howling of the wolf is the. lan- guage of disquietude and of blood, striking terror into the boldest heart; while the cooing of the turtle dove, the bleating of the fleecy lamb, speak the lan- gitage of innocence and peace. We may visit the mansions of the rich, the castles of the powerful, or the palaces of kings, yet if holiness be wanting, in Tain do we search for happiness. It is not there. We may visit the abodes of the poor, the cottage of the afflicted, the hovel of "he dying. If we find tho inmates in possession of holiness, there also we find happiness ; poverty does not expel her, aflliction does not drive her away, death even cannot pro- nounce a divorce ; united are they in life, undivided in death, inseparable to all eternity. KELI0I0U3 EMBLEMS. 19 We have also a more sure vord of prophecf. 2 Pet. 1. 0. THE WEIGHT OF GOD'S WORD _ Look where the impartial balance hangs on^gh. The Almighty's word against weak man's to tiy; Huge folios rare, and many a bulky bale, Are brought, and laid upon the even scale : Of " Council's" records many a tome is sent. From the great Nicean, down to that of Trent ; •• Creeds," " 'kms," creatures of the human thoughtf Ancient and modem, are together brought ; And " Fathers" numerous, a learned line, ■ From Fseudo-Barnabas to Augustine ; The Bible now, of Protestants the pride, Is placed alone upon the other side : Creeds, Councils, Fathers, 'isms, twenty ream. Fly up like chaff, and straightway kick the beam. The ,^bo7e engraving represents a pair of scales of equal balance, one side of which is loaded with b,3oks, packages, and parchments. Here are the niiautes of eighteen general coiiiB<'.il&, beginning witb 20 RELIGIOUS EMBLEMS. that held in Nice, in the year of our Lord 325, and ending with that of Trent, which began in the year 1545, and closed in 1563, with many others. -There are also the writings of the " P'athers," from those ascribed to Barnabas, but considered spurious, down- ward. Then"there are Creeds without number, both of ancient and modem date ; next follow the various ismfi of the day, that set themselves up against the word of God. These are all placed on one scale ; the Bible is now brought and placed on the other, whenlo! " Creeds, Councils, Fathers, and 'isms" are but as the dust of the balance. Lighter than vanity, they fly up and kick the beam ; one Bible outweighs them all. This emblem is designed to show the authority of the Bible over the doctrines and commandments of men. When the lion roars, the beasts of the for- ests keep silence; when Jehovah speaks, the in- habitants of the world ought to stand in awe. During the space of fifteen hundred years, God uttered His voice in the ears of the children of men. He>ha& declared his will, and sanctioned such revelation fey the repeated manifestations of his almighty power, .^e employed holy men as the authorized recorders of his laws ; and closed the whole with the de- nouncement of a curse against aU who should add to, or diminish therefrom. Notwithstanding this, there have been men in all ages who have set up their will against that of the great Jehovah. They have made a record of the same, forbidding what God has commanded, and or- daining what God has prohibited. Thus, by their traditions, they make void the laws of the Eternal. What folly is this ! what blasphemy ! what rebel- lion ! The words of the Lord are tried, pure, and everlasting ; those of man are short weight, corrupt. RELIGIOUS EMBLEM'S. 21 and are passing away. By the laws of God, not by the opinions of men, we shall be judged at the last day. « Terribly has the curse fallen upon those who have established human opinions in opposition to the Word of God ; witness the Jews, who, since the fatal overthrow of their city, have been vagabonds over all the face of the earth. Witness the poverty, ignorance, and misery of those parts of the world where human creeds prevail, and where the Bible is rejected ; yea, witness in the case of every man who substitutes his will for God's. To the law and to the testimony, if they speak not according to this word, it is because there is no light in them. All scripture is given by inspiration of God, and is profitable Gar doctrine, for reproof, for correction, for instruction in right- eousness. 2 Tim. iii. 16. Search the Scriptures. Matt. xxii. 39. We thank God without ceasing, becajise when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is of truth, the word of God. 1 Thesi ii. 13. Ye shall not add unto the word which I command you, aei- ther shall ye diminish aught from it. Deut. iv. 3. If any man shall add unto these things, God shall add unto him the plagues that are written in this book. Rev. xxi. 18. 22 RELIGIOUS EMBLEMS 80 run that ye may attain. 1 Cor. iz. 34. THE CHRISTIAN RACE. Behold ! the race-couiBe here before us lies ; See ! many ruimmg for the glorious prize ; Some sweat and toil, and roangre all their pains, Small is their progress, smaller still their gains. With weights oppress'd, of sordid gold and care. They run awhile, then give up in despair. But one is seen whose speed outstrips the wind. The laggers all he quickly leaves behind ; Conform'd to role, he casts all burdens down. And presses forward to receive the crown. In his exhortations to Christians, the great apos- tle, of the Gentiles very often alludes to the Olympic games. These games were celebrated in different parts of Greece, particularly on the isthmus which joined the Morea to the main land; hence called the Isthmian exercises. They were held on the banks of the river Alpheus, near Olympia, a city of Elis. They were considered of so much impor- tance, that from the period of their first regular es- RELIGIOUS EMBLEMS. 23 tablishment a new era of reckoning time was con- Btituted, just as we reckon irom the birth of Jesus Christ. Each Ol3nnpiad consisted of four years; hence they dated events from the first, second, third, or fourth year of any particular Olympiad. The first Olympiad conunenced 776 years before the Christian era. These exercises consisted of five different kinds, viz : boxing, wrestling, leaping, the quoit, and racing. We confine ourselves to tie illustration of the latter. The celebration of the running match excited great interest. Hence, the preparation for these festivals was very great. No man could become a candidate for the prize imless he bore a good character, and regularly exercised himself ten months previously, according to the rules prescribed. The rules were very severe : a strict regimen had to be observed — jmpalatable food to be eaten — abstinence from all luxuries — exercises were to be continued through all weathers, and we know not what besides. And now the grand day has arrived ; the judge is appointed, having been pre- viously sworn to deal impartially — the race-course is cleared — ^the place of starting fixed — the judge takes his seat at the goal, or end of the race- ground, and holds in his hand the crown of oUve, or of laurel, destined to grace the victor's iirow ; offi- cers are appointed to keep order. The city is emp- tied of its inhabitants — all the principal men are there. The candidates make their appearance ; every eye is fixed upon them ; every heart is in mo- tion. Divested of all needless clothing, sometimes naked they await the signal ; — 'tis given — oflT they start. Not a whisper is heard among all that mul- titude ; with intense interest they watch the runners as they pass along. A shout is heard. The victor 24 RKLIGIOUS EMBLEMS returns, like a triumphant conqueror, drawn in a chariot of four, wearing the crown of victory, and is everywhere greeted with the acclamations of the people. Religion is compared to a race ; the stadium, or race-ground, is the path of piety leading through this world to the next ; the runners are those who pro- fess religion ; the officers appointed to keep ord(jr. the ministers of the gospel; the spectators, men and angels ; the judge, the Lord Jesus Christ ; the re- ward, a crown of righteousness. Let us imagine a company of young persons just commencing the Christian race. They set off to- gether ; the directions are given to all, they are four in number : 1 . Be sure to lay aside every weight ; 2. Relinquish the besetting sin ; 3. Exercise pa- tience ; 4. Look to Jesus. They go along pretty well for awhile. Soon one is seen lagging behind. What is the matter? He has too much weight about him. Another drops off; his besetting sin has prevailed. A third is missing ; what ails him ? O, he is out of patience — ^with God, himself, and everybody besides. Some follow the direc- tions — ^persevere to the end, and obtain the prize. But mark : of those who rim in the Grecian games. one only could receive the prize. In the Chris- tian race, aU may rim so as to obtain. The judge there was sometimes partial ; the Christian's Um- pire is the " Righteous Judge." The successful candidate, after all his labors, obtained only a gar- land of withering flowers ; the Christian receives a glorious " crown of righteousness that fadeth noi away." RBLIGIOUS EMBLEMS. 25 In Ood is my salvation and my glory . the rock of my strength, and t nfttge, is in Ood. Ps. Ixii 7. SALVATION. Lo ! where amid appalling dangers dread, The rock undaunted lifts its welcome head ; The ship of commerce gayly sail'd along, All hands were merry with their evening song ; When lo ! they scud before a sudden blast. The sails are shiver'd, broken is the mast ; The ship is wreck'd, the storm rolls wildly round. The sinking sailors have no footing' found. In drowning plight, stunn'd by the wave's rude shock, The lightning kindly points them to the rock ; The Rock they grasp, and raise themselves on high. In conscious safety bid the storm pass by. So when mankind were wreck'd on Eden's shore, Loud was the tempest, loud the thunder's roar, Earth, sea, and skies af&igl ted were, and toss'd, Tumultuous all. Shall man be saved, or lost 7 In that wild ocean of despair and dread, The Rock of Ages lifts his lofty head ; The sinner, sinking, stunn'd by Sinai's shock, By Sinai's lightning, now beholds the Rock ; tt RELIGIOUS EMBLEMS. With glad surprise, more clear his moral aght. He sees besides, a cross of heavenly light ; The Rock he clambers, to the cross be clings. And saved from dangei, of Salvation sings. A SHORT time since, and that vessel was sailing calmly and securely over the soft, blue wave. The voice of song arose, and mingled its melodies with the light air around. Home, sweet home, was the theme which gladdened every heart. But ah ! thou treacherous sea ! Thou deceitful wind ! How changed the scene ! The voice of song is departed, joy and gladness are no more. Instead of the mu- sic of soft symphonies, are heard the clamors of de- spair, the thunder's mighty roar — old ocean's harsh sounds, and the howling of the storm. The ship is driven fiercely before the gale, saUs are rent, one of the masts is gone by the board, ruin steers the ill- fated ship ; she strikes upon a reef, the billows roU over her, the crew are washed overboard. Night thickens around with his stormy horrors ; manfully the drowning wretches buflFet the waves ; the light- ning flings its lurid glare around, and shows them their awfiil condition ; again it lightens, and they descry a rock, lifting its head above the billows, and promising a place of safety. Hope revives — ^they swim for the rock, soon " they make it." See ! they have got upon it. Now they are safe ! The vessel, sailing joyfully and securely before the gale began, may represent the safe and happy condition of our first parents before they were as- sailed by the storms of temptation ; the drowning mariners denote the deplorable state of mankind since the faQ, who are sinking amidst the waves of gmlt and wo ; the tempest overhead denotes the storm that howls over the head of every sinner, in consequence of he violation of Jehovah's law. Si- RELIGIOU& EMBLEMS. 27 nai thunders forth its curses, and flashes its light- nings around the sinner's path, in order to show him his weakness, his guilt, and his danger. As the lightning points the drowning sailor to the rock, so the law directs or opens the way to Christ, that the sinner might be justified by faith in the atonement. The rock, rising in the troubled ocean, affording a shelter from the shipwreck, represents Christ, the Rock of Ages, who has borne all the fury of the storm for man, and who, by his cross, giveth life and light to a dying world. The penitent sinner, feeling himself sinking in the mighty waters, and tremblingly aUve to the dangers of the tempest above, and to the more fearful dangers of the rolling waves beneath, escapes to the Rock, embraces the cross, and is safe, i. e., he believes in the Lord Jesus Christ, and is saved. Jesus, lover of my soul. Let me to thy bosom fly, While the nearer waters roll, While the tempest still is high. Hide me, O my Saviour, hide, Till the storm of life is past. Safe into (he haven guide, O receive my soul at laot as RELIGIOUS EMBLEMS. Aui tami£ dnu all, to staxd. Bphes. vL 13. THE CHRISTIAN SOLDIER. The Chiistiaii hero here has made his staiid. Obedient to his Captain's great command ; In panoply divine, equipped complete. No danger dreads, no foe he it.i s to meet: Truth wove the girdle that hb ioins adorn, This beais him scathless throngfa the battle's stonn A sense of pardon guards each vital part. And forms the Breastplate that defends his heart. For brazen Greaves, obedience he takes. Through thorny patlis, his onvcard progress makes. " Hope of Salvation" is his hehnet feir ; Though oft perplexed, it saves liim from despair. He wields, and not in vain, a trusty sword, A right good blade it is, Jeho tab's word ; The Spirit's weapon, 'twill each knot untie. Each foe disarm, and make Apollyon fly: O'er all the rest he grasps Fsulb's mighty shield, And onward rushes to the battle-field. As soon as oiie enlists liimself as a soldier of Je- sus Christ, that moment the world becomes Ida RELIGIOUS EMBLEMS. 29 enemy. It happens to him as it fell out to the Gi- beonites ; when they made peace with Joshua, the neighboring nations were highly offended, and said to one another, " Come, let us unite our forces that we may smite Gibeon, for it hath made peace with Joshva and with the children of Israel." But there are other foes more mighty and fearful, against whom he has to contend. Satan, after 6000 years practice in the art of destroying souls, is a powerful opponent. " He goeth about as a roaring lion, seeking whom he may devour," for we wrestle not against flesh and blood — merely — but " against, principalities, against powers, against the rulers of the darkness of the world, against spiritual wicked- ness in high places." " Wherefore," on this ac- count, " take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand." There are two kinds of armor, offensive and de- fensive ; one to attack the foe, the other to protect ourselves. It is remarkable, that but one weapon is mentioned by the Apostle as belonging to the offensive kind, viz., the sword ; all the rest are de- fensive. Among the Grecian warriors there were at least nine different weapons with which they as sailed their enernies, yet the Apostle thinks that for the Christian this is enough. The Captain of our salvation has provided us with all that is necessary for the Christian warfare. Is our head exposed to the assaults of the devil, he has furnished us with a " helmet" to guard it ; this is called in another place, the hope of Salvation. This good hope prepares theigoldier for the warfare, up- holds him iu it, and brings him off a conqueror. Is the heart liable to be pierced, there is a breastplate provided to protect it, it is the breastplate of Rights- 30 RELIGIOUS EMBLEMS. ousness ; this is a consciousness not only of his own sincerity, but also of his favorable acceptance with God. He feels that he is honest in his profession of attachment to the Saviour, and that Christ, his Captain, acknowledges him for a true soldier. The feet being exposed to injuries, a pair of brass boots are given to protect them. It virould not have answered any good purpose to protect the head, oftentimes, unless the feet likewise were provided for. If the feet were wounded, the soldier could not stand to fight the foe, neither could he pursue him if conquered. The greaves simply prompt obe- dience to the Captain's commands ; with this, rough places become as plain, and the crooked as straight. The girdle is given to keep the rest of the armor in its place, and to strengthen the loins. " TrutK' accomplishes this for the Christian soldier. By this he discovers who are his enemies, their mode of attack, and the best way to resist them. A shield also is provided ; it is called the shield of faith, by which he is able to quench all the fiery darts of the evil one. Finally, a sword is put into his hands ; with this he is to inflict deadly wounds on all his foes ; it is called the Sword of the Spirit, because the word of God was inspired by the Holy Spirit. " Wherewithal shall a young man cleanse his way but by taking heed thereto according to thy word 1" By the clear instruction, by the powerful motives and by the glorious encouragement of the word of God, die Chnstian soldier puts all his foes to flight RELIGIOUS EMBLEMS. 3i StraA is the gate^ and narrow is the way, which leadeth unto life, and fern Ure be that find it. Matt. vii. 14. THE"SliBe^IT'AND NAEROW GATE. The gate contracted, here is brought to view, And narrow path thatijuns directly tiirough. One there is seen, who strives with all his might To pass the gate that leads to heavenly light ; Strong drink, the deadly dram, is cast away, And on his knees, devout, begins to pray. Self-righteousness to enter next pracee<^, Alas for him I how heavily he treads ! His weary back a monstrous burden bears Of legal d^eds, and unavailing prayers. He cannot enter, for the gate is small. He must unload him, or not pass at all. Dives has fallen, gone quite off the track. And on the wicket gate has turned his baci. Another, heedless of Jehovah's laws. Dreams he can enter with the world's applause ; Honor and glory, pomp of things below. Can never through the straitened passage go. T.ius sinners all^-to seusual pleasures given- Remain excluded from the gate of Heaven. ';-■■ The first object presented in the group is, a ro- 32 RELIGIOUS EMBLEMS. formed drunkard See ! he has thrown away strong drinks ; he is determined to agonize — ^to enter in at the strait gate. Many tipplers seek to gain admis- sion, but it will not do ; over the gate is written in characters of living light, " No drunkard shall in- herit the kingdom of God." The next figure shows a man professedly in the strait and narrow way, biit he has such a large mass, or bundle of self-righteousness on his back, it will be seen at the first glance that it is impossible for him to get through the gate or passage. " All our righteousnesses," which we may bring with us when seeking salvation, " are as filthy rags ;" and the more we have of them, the more impossible it wiU be for us to enter the strait gate. Man, in order to be saved, must feel himself to be a sinner ; he must feel his poverty, and like the man seen in the engraving, must get down on his kneeSj in order to enter into the gate of life. St. Paul, when a Pharisee, had a large load of self-righteousness, but when he became a Christian he discarded it ; he desired to be found in f Uirist, sa3ring, •' not having mine own righteousness, which is of the law, but that which is through the laith of Christ, the righteousness which is of God by iaith." Partly in the background is one who has fallen from the narrow way. This represents a lover of money ; one who has committed " guilts, great blun- der," and who is now a laughing-stock for devils. They that will be rich fall into temptations and a snare, which drown men in perdition. that men were wise ! O that they would attend o the words of' Christ : " Ye cannot serve God and mammon ; verily it is easier for a camel to go through the eye of a needle^ than for a rich man to enter the king- dom of God." RELIGIOUS EMBLEMS. 3l The last depicted is one who is carrying worldly honor and glory ; who foolisldy thinks he can love God and the world together. No man can serve two masters of opposite interest. " How," said Je- sus, " can ye be saved who seek honor one of another, and not the honor which cometh from God only." Perhaps it was on one of those beautiftil evenings of surpassing loveliness, seen only in the Holy Land, that the Blessed Redeemer delivered his unexam- pled lessons of benevolence and wisdom from the mount made sacred by his presence. Then Jesus opened his mouth and taught them, saying, " Enter ye in at the strait gate ; strait is the gate, and nar- row is the way that leadeth unto life, and few there be that find it." By which words the Saviour would have us to understand the nature and requirements of Religion. Its nature — that it consists in a change of heart. Its requirements — ^that we do justly, love mercy, and walk humbly with the Lord. Hence, by the " strait gate" we may learn that compliance with the first table of the Law is in- tended, viz. : Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. By the " narrow way," obedience to the demands of the second table is enjoined, viz. : Thou shalt love thy neighbor as thy- self ; or, as it is expressed by the Saviour, more co- piously — " Therefore, all things whatsoever ye would that men should do unto you, do ye even so to them." As no man can love God, as required, without a change of heart, so neither can any one — Do unto others as he would they should do unto him — unless he first love Gcrv»^... ».,., v^^z,j»j iK^. o»u,..»h/ »j ,«,»tL, J jiJlfearna lit for Uiou art with vie. Ps. xxili. 4. LIGHT IN DARKNESS. The faithful Christian walks in darkest gloom, Afi though enclosed in some moiiastic tomb ; And clouds of darkest night surround his head ; A Fall, like that which canopies the dead ; His path Ues through the palpable obscure. Nor can he yet discern an open door ; Yet he's resolved to penetrate his way. Nor doubts but darkness will be turned to day : To Christ he prays, the light of mortals here ; And Christ, the light of mortals, shines out clear. Full on his path, pours down the heavenly light. And on he goes, with vigor and delight. The engraving represents a Christian walking trough a dark and shadowy vale, wherein is no ght ; the mantle of darkness encircles him, the pall r along ^e smooth and flowery RELIGIOUS EMBLEMS. 53 plain. View the crown ! It is seen ii the distance. Sometimes the clouds gather around it ; in general, however, to the cross-bearer the sky is clear ; he can discover the crown glittering in its beauty. The young Christian will know what this means spiritually. It is not of the Saviour's cross, but of the Christian's own proper cross that we now speak. What is it to bear the cross ? To bear the cross al- ways, is to do right always. It is no less than to fulfil the high commands of the Saviour, ujider all circumstances. It is to deny, control, and conquer self. It is to watch, pray, and by divine meditation have constant hold upon Christ. It is to glorify God before men by a holy walk and conversation ; forgiving enemies, loving all men, aiming to do them good bodily and spiritually — in a word, it is to fol- low Christ as far as the disciple can follow his Lord, in piety toward God, in benevolence toward man. AAfhen Peter exclaimed, " I know not the man," He laid down his cross. When Paul declared, " I am ready, not to be boimd only, but also to die at Jerusalem for the name of the Lord Jesus," he ex- pressed his willingness to take up his cross, and his delight therein. The Christian's proper work is to bear the cross. This is his calling, his trade, or profession. It is the business of a watchmaker to make watches ; it is the business of the Christian to bear the cross as above, at home, abroad, in the shop, in the store, in the market-place, or in the field. By reason of cor- ruption within, of opposition without, of the malice of the wicked one, the burden is sometimes a heavy one, but strength will increase by practice. He has many discouragements, many solicitations to lay it aside. It sometimes presses heavily upon him, but the sight of the crown inspires him with fresh vigor, 54 RELIGIOUS EMBLEMS. he glows, and bounds along the heavenly road. By the cross, i. e., by his conduct, the Christian is dis- tinguished from the- lover of the world. While he bears the cross, the cross vriU bear him. It will guide him through lab}n:inths of darkness. As a shield, it will protect bim in dangerous conflicts. Among the Romans, criminals about to be cruci- fied were compelled to bear their own cross to the place of execution ; but the Christian bears his to the place of triumph. If it should prove at any time so heavy as to crush him down to death, as did Ste- phen's, like bim he beholds the heavens opened, the King in his beauty, and the crown of celestial glory He comes off more than a conqueror. " O may I triumph so, when all my conflict's past, And dying, find my latest foe under my feet at last" Who snfiFer with our Master here, We shall before his face appear. And by his side sit down ; To patient faith the prize is sure ; And all that to the end endure The cross, shall wear the crown. In hope of that ecstatic pause, Jesus, we now sastain the cross. And at thy footstool fall ; Till thou our hidden life reveal. Till thou our ravish'd spirits fill, And God is All in All. RELIGIOUS EMBLEMS. dS .... au pride of life, it not of the Fbther, but i» of the world. 7a» world pasaetk away, and the luet thereof. John ii. 16. Man being iji imor abideth not : he ia like the teaste that perish. Ps. xlix. 12. WORLDLY HONOR. Lo ! here are honors, floating in the breeze, That wafts them changeful o'er the land and seas ; The air-inflated bubbles pass along, Attract the gaze, and fascinate the throng ; Ajyay they go, pursuing anrf pursued, O'erleap all bounds, the legal and thegood ; Through fields of fire, and seas of blood and wo, Through broken hearts, and blasted hopes they go. On others' carcass, see ! they strive to rise, And grasp the phantom that before them flies ; In blood-red garb, the butchering knife one beaiB, Nor friend, nor foe, if in his way, he spares. AH this for what? For what this vast outlay? This sum infinite, squandered every day? Of those thus fool'd, some answer in despair, " We clasp'd the phantoms, and we found them air' Not so the honors that from God descend, Substantial, pure, and lastmg without end. 56 RELIGIOUS EMBLEMS. This emblem is a representation of the vain pur- suits of mankind. Honors, titles, and fame, are borne upon the wings of the wind, which is ever changing, as are the sources from whence worldly honors are derived. Numbers are seen pressing after them with all their mind and strength, and in their haste to possess them, they sacrifice all that is good and holy, all that is benevolent and divine. One, with his tongue, assails the character of the pious and the wise ; another, with his pen dipped in gall, attacks the reputation of a suspected rival ; others, as seen in the emblem, hew down with the sword those who stand in their path, and, trampling on the bleeding body of the victim, strive to obtain the object of their- desires ; while the shrieks of the wounded, the groans of the dying, the tears of the widow, and the sobs of orphans, se.em only to add wings to the speed of ambition. It often costs them much to enable them to ac- complish their ends. They expend peace of con- science, ease, and often life itself. Nay, the soul's ■ salvation — the favor of God, eternal life, immortality in heaven, are exchanged for this empty nothing. The peace and happiness of others, of millions, with their lives, fortunes, and destinies, are throv^n away for the same worthless object. Perhaps the reader will say, " Surely, a thing that costs so much must be valuable 1" True wis- dom condemns such things as valueless, and true wisdom is justified of all her children. The little boy who left his satchel and his school to run after the rainbow, expecting to catch it, was a philoso- pher compared to the idiots in the picture. Alexander, called the " Great," bought the title of " Son of Jupiter" for the consideration of many lives of his followers, and enduring much fatigue while RELIGIOUS EMBLEM!.. 57 passing thiongh burning and distant climes. A.f. ter conquering mighty kings and warriors, he at- tained the pinnacle of honor and £a,me, and adding to his own dominions the rest of the earth, he be- came master of the world, and then ^he wept because there were no more worlds to conquer ; and, at the age of 32, died in a drunken fit, and was laid in a drunkard's grave. He left his extensive empire a legacy of desolation to mankind. How different the honors which come from above ! The .ymighty Saviour, Jesus, hath ascended up on high ; he hath received gifts for men — ^honors, titles, fame — in abundance The saints, who are the ex- cellent of the earth, God delighteth to honor. Angels are their body-guard, the Saviour is their friend. He confers on them the title of " Sons of God," of " Kings and Priests," who shall possess a kingdom that shall endure' forever. Their _/ame is immortal : the righteous shall be had in everlasting remem- brance. The honors of earth come from inconstant mortals ; the honors which are spiritual flow from the un- changeable Jehovah. The honors of earth are sought by trampling on the rights of others ; the honors of God are sought by the increase of human happiness. Earthly honors are unsatisfactory when obtained ; the honors of God fill the soul with bliss. Earthly honors are transitory, like the source from whence they spring ; the honors of heaven are abi- ding like their Divine Author. 58 RBLIGIOnS EMBLEMS Ar I ^m m gtnU betwixt tmOti^vimg- aiesw* ta iifgrt^Mad tt ht mtt Ckriit; wkUkufirtetta: Fhil.L23. HEAVENLY DESIRE. Behold the Christian where he donbtfol stands. Fast boond to Friends by blooming roseate bands ; He feels the toDch of love on earth below, And yet to heaven straightway would gladly go ; For them, more needful longer here to stay, For him, far better thus to soar away ; Afi when safe-anchored in some foreign bay, The ship of merchandise may proadly lay ; The Captain's cleared, with passport, to set sail, He longs for home, and courts the coming gale. The general iuterests of the firm demand. His longer service in that far-od'land ; He fain would weigh, and homeward point his prow, Yet to his duty would submissive bow ; This done, he'll trip, and loose the flowing sail. And homeward scud before the sounding gale. The engraving represents an affectionate Father who, though standing on the world, and bound with the strong corde of affection, yet l(-oks upward, RELIOIOrs EMBLEMS. 59 evidently longing to depart and be with Christ, which, as the Apostle says, is far better. Though he may feel this, yet oftentimes he feels strongly bound with the cords of love to remain with the objects of his affootion here on the earth, to whom his stay at present seems needful. He, however, does not con- sider this world as his abiding-place ; he has it be- neath his feet, he is looking upward, and waiting for his translation to one above. Thus the Christian stands ready prepared, and longs to depart and be with Christ ; but the interests of earth exercise an influence over him and bind him down with the golden bands of affectionate love. When a sinner becomes a saint, his relations be- come changed, " old things have passed away. Behold all things have become new." A "new heart" is given, filled with love to God and man. A new world is presented full of glorious realities, sub- stantial and eternal. A new God is given, Jehovah is His name. He formerly worshipped the gods of this world. A new Saviour is embraced, who is the " altogether lovely." New companions, the no- blest, the wisest, and the best. He. is the subject of another King, one Jesus, — the citizen of another city which is out of sight, whose Builder and Maker is God, — the heir of an inheritance, which is incor- ruptible, undefiled, and which fadeth not away. No wonder, then, if'he should oftentimes desire to depart in order to possess all this happiness. Wan- dering on earth, " here he has no abiding city ;" a stranger and pilgrim as all his fathers were. Never- theless, he has interests, affections, and duties of an earthly kind ; these have a weighty claim upon him, they are connected with God and eternity. The religion of the Bible, while it strengthens the powers of the intellect, and sanctifies the soul, does also 60 RELIGIOUS EMBLEMS. increase the power of natural affection, and makes US capable of the most lively emotions. The true minister of the Gospel, lite the great Apostle, would cheerfuUylaydownhis workandaway to Jesns, but the interests of bis master demand that he should stay, and build up the waste places of Je- rusalem ; therefore he says, " All the days of my appointed time will I wait till my change come." The pious parent, when -iisited by sickness, would fain regard it as a call to heaven, but the dear pledges of love are weeping round the bedside, and their youthful state demands a faithful guardian. He can only say, " I am in a strait betwixt two, having a desire to depart and be with Christ, which is far better. Nevertheless, to abide in the flesh is more needfid for you ; the will of the Lord be done." " How happy is the pilgiim's lot ! How free fiom every grovelling thoogfat. From worldly hope and fear ! Confined to neither eonrt nor cell, His Eonl disdains on earth to dwell. He only sojonms here. " Nothing on earth I call my own : A stranger to the woiid, nniuiown, I all Sieir wealth desinse ; I trample on their whole delight. And seek a country out of a^t, A coimtiy in the akies." Watieif. RELIGTOirs EMBLEMS. 61 The course of tliis world THE FATAL CURRENT. See ! where the fatal current, broad, and deep, Rolls its swift waters down the awful steep ; While from below the steaming clouds arise, And spread and mingle with the distant skies ; Two men, behold ! near the tremendous verge, A moment sinks tbem *neath the boiling surge. One rows for life, he pulls with all his strength, And from the danger well escapes at length : The other stops, lays in his oars to drink. While nearer drawing to the dreadful brink ; His jeers and taunts he still persists to throw. And sinks unaided down the gulf below. The engraving shows the fatal current hunying on its rolling waters to the dread abyss ; see where the boiling cataract sends forth its cloudy vapors ; like volumes of thick smoke they rise and mingle with the surrounding atmosphere. On the stream, and near the fatal gulf, two men are seen in their frail barks- The one on the left hand, knowmg his dan- 62 RELIGIOUS UMBLEMS. ger, pulls with all his might. Life is at sta.ke ; he stems the current. By dint of mighty, persevering effort, he escapes the vortex, and gets beyond the reach of danger. The one on the right, careless and unconcerned, suffers his little boat to glide down the stream ; he dreams not of danger. See! he has laid in his oars, he is drowning thought by drinking the intoxicating draught. He points the finger of scorn at his more thoughtful and laborious companion. Notwithstand- ing his unconcern, the stream bears him onward ; nearer and nearer he draws toward the awful brink ; on, and on he drifts, till all at once, over he goes ; and sinks into the roaring, boiling gulf below. The above is an emblem of what follows : The , gulf, with its rising curling vapors, may represent the regions of the damned, where the smoke of their torment ascendeth up forever and ever. The fatal current signifies the " course of this world" leading thereinto — the streams of sin that eventually lead to the gates of death. The man on the left, rovnng against tide, represents those who stem the torrents of sin, who oppose themselves to the course of this world, " no longer fulfilling the lusts of the flesh, nor of the mind." Eternal life is at stake ; they agonize that they may prevail ; they endure to the end, and are saved. The other, on the right, represents one who is in- different about salvation, who indulges in sin and folly, and who even ridicules others who are striv- ing to serve God. He endeavors to drown his con- science by drinking larger draughts of sin, and by plunging deeper into crime ; till, carried onward by the ruling powers of evil, he approaches the horrible gulf, into which he falls, and is lost forever. Dead fish may frequently be seen floating down BKLIOIOUS EMBLEMS. 63 with the tide. The live fish alone stem the torrent, and swim against the stream. So those dead in trespasses and in sins, follow the course of this world ; they are borne unresistingly down the fatal stream. But those who are alive spiritually, those whom God hath quickened, oppose the torrent, make headway against it, and, by divine assistance, work out their own salvation, fuU, and forever. The patriarch Noah had, in his day, to swim against the stream. The floodgates of sin were opened ; the turgid waters rolled down with fearful violence ; truth and justice were well-nigh swept from the face of the earth. Manfully did he resist the descending torrent. Like a rock, he remained immoveable, and opposed the overflowings of ungod- liness. He was preserved. God himself bore testimony to his righteousness. He was crowned with Divine approbation, and per- mitted to see the Bow of Promise. At the same time, the multitude, neglecting to stem the tide, were borne away by the waves thereof, " down to the gulf of black despair." When wildly on rolUi gin'e broad tide To cavenu of despair, May I be found on vlrtne'i side, And maet it witbont fear. 64 RELIGIOUS EMBLEMS. J^ fi w d KrUow me, neither let the deep twallov me up Ps. ! X z 1 M n f m above, he took me, he drew vie out of nony waters. Fs. xviii. 16. SALVATION BY FAITH The pleasures of a summer's day prevail, And tempt the youth to hoist the flowing sail : The rirer, placid, rolls its waves along. He glides exulting, like the notes of song ; But soon a cloud, dark, brooding, mounts on high, A tempest threatens, soon it fills the sky. He strikes his sail, and plies the lab'ring oar. If haply he may reach the wished-for shore : Now booming thunders shake the solid graond, And ati|^ lightnings fitful flame around: The rains, descending, now begin to lave, The winds come dancing o'er the, rippling wave. The stream still bears him from the distant shore, Appalled he hears the cataract's dreadful roar, — To stay on board is death — he leaps. The wave Still bears him onward to the yawning grave. Just as he reaches the tr^rrific brink. O'er which, if plunged, he must forever sink, The king from his fair palace hastens down — A king who wears far more than regal crown — RELIGIOUS EMBLEMS. 65 He saw his plight, nor feared the thunders' roar, He threw the rope and drew him safe on shore A -YOUNG man, tempted by the delightful stillnesa of a summer's day, launches his little boat, and spreads his sail. The light winds spring up, and bear him some distance from the land ; but he re- gards it not ; the scenery is lovely, the banks of the river are clad in the beautiful robes of the season ; all conspire to make him enjoy his sail. But his pleasure is short-lived : a storm arises — he strikes sail, and attempts to make the shore by rowing, but he cannot succeed. The eddying winds keep him in the, middle of the stream ; he drifts down to the place where there is a tremendous cataract; he hears the dreadful roaring thereof ; his heart sinks within him. What shall he do ? To stay in the boat is death ; he cannot swim if he leaps out, yet he thinks it is the best course. He jumps over- board ; still he qontinues to drift toward the awful gulf. But just afe he is going over, one comes to the rescue. The kmg, who had been watching him from his palace on the hill, hastens through the pelting storm down to the river-side, and, throwing him a rope, draws him safe to land. This emblem sets forth the glorious doctrine of Salvation by Faith; The drowning man represents the sinner in his sins. The fearful tempest — the anguish of his soul, occasioned by the terrors ot God's violated Law. The forsaken boat — ^his self- righteousness. vThe King who flies to his help — the Lord Jesus Christ. Laying hold of the" rope — Faith. His arrival on shore — Salvation. And as the individual rescued would most assuredly ascribe the merit of his deliverance to the prince-upon the bank, and by no means to himself for seizing the rope, so every sinner saved by Faith will, despising 66 RELIGIOUS EMBLEMS. self, give the glory of his salvation to Christ. As the rope connected the man djring in the waters with the man living on the land, so Faith unites the sin- ner to Christ. The power or ability to believe is the gift of God, but man is responsible for the use of the power. He naist lay liold of the rope. God does not repent for man, neither does He believe for him, yet man has nothing whereof to glory. By grace he is saved through Faith, and that not of himself. God worketh in him both to wiU and to do. " With pitying eyes the PriDce of Peace Beheld our helpless grief ; He saw, and O, amazing love ! He Tan to our relief. *' Down from the shining seats above, With joyful haste he fled, Enter'd the grave in mortal flesh. And dwelt sunong the dead. " O, for this love, let rocks and hills Their lasting silence break, And all harmonious human tongues T^§ -Saviour's praises speak. 'Angels, assist our mighty joys. Strike loud your harps of gold ; But when you raise your highest notes. His love can ne'er be told." RELIGIOUS EMBLEMS. 6T Bt not ehildren in understanding. 1 Cor. xiv. SO. SIMPLICITY, OR WANT OF U]VD:|flSTANi)ING. Deep in a meadow of rich verdure green, A simple cliild of beauteous form is seen ; Pleased with the serpent's fascinating charms. She fondly takes it to her circling arms- ; Nor of the brilliant snake thinks aught of fear. Though death among its charms li^'SMcing there. But when the cricket's harmless form appears. She's much afirighted, and bursts forth in tears ; Although its merry chirp no dangers bring. Nor in its homely shape e'er wears a sting. Just so the youth, deceived by beauty's form. Nor knows that roses always bear a thorn. Choose then foi^ mates alone the good and wise. And learn the homely never to despise. The engraving shows a little child, all alone in a field. In its simplicity it fondles a deadly serpent ; attracted by its brilliant and shining colors, the art- less child takes hold of it without fear. She is about to take it to her bosom, when the cricket's merry chirp is heard 4 she is startled. In a moment the 68 RELIGIOUS EMELEJIS. lively insect, with one spring, stands before her. Now she cries out for fear ; she is greatly terrified. Thus, in her simplicity, she courts death, and em- braces it ; while she is frightened at homeliness, ac- companied by innocence and song. This is an emblem of the young and inexperi- enced. The term simple, or simphcity, has a two- fold meaning in Scripture. There are " the simple" whom " the Lord preserveth," and " the simple" who " pass on and are punished." In the first instance, it signifies sincerity, innocence ; in the second, foUy, or want of understanding. It may therefore be ap- plied to the young, and the inconsiderate of all ages, jirho, for want of knowledge and experience, act without considering the consequences of their ac- dons. The youth knows not how to judge of objects that present themselves before him. Inexperienced, he knows not how to clioose aright. T^ is in constant danger of putting evil for goiDd, and good for eril, bitter for sweet, and sweet for bitter. Hence, he needs the instruction of God's Holy Word to enable him to discern the things that are excellent ; to prove all things, and hold fast that which is good. Above all, he needs the enlightening influences of the Holy Spirit to " give bim understanding," and guide bim into aU truth. This want of understanding, moreover, displays itself in the wrong choice that is often made of com- panions ; while the homely person, who may have much of wisdom and goodness, is rejected, the accomplished villain is selected as a bosom friend. The youth, deceived by his showy exterior and amooth tongue, unbosoms himself to bim without re- serve. The villain laughs at his-simplicity, betrays bia confidence, and leads him into ruin irrepaiahle RELIGIOUS EMBLEMS. 69 Hence, how necessary it is that the inexperienced youth should seek the counsel of the aged and the wise, and follow the godly admonitions of parents and guardians. Tliis would save them many a false step, and much misery in after life. Appearances are deceitful. The ignis-fatuus looks like a friendly light, but it betrays the unwary traveller down to the secret chambers of death. Poisoned berries sometimes look like tempting grapes ; ice, though it may seem firm, oftentimes breaks in, and plunges the rash youth into a watery grave ; wine, when it giveth its color in the cup, at the last it biteth like a serpent, and stingeth like an adder. It was when Eve saw that the tree was pleasant to the eyes, that she took of the fruit there- of, by which act she lost Eden, and brought d9ath into our world, and all our wo If, then, an act seem to be right, be sure it is so before you do' it. If any thing appears to be good, be sure it is so before you touch it. If any of your acquaintance seem to be virtuous, be sure they are so ere you take them for bosom friends. " The simple pass on and are punished ; but he that tiusteth ii the Lord shall be delivered." " Ye simple souls that stray Far from the paths of peace. That lonely, unfrequented way To life and happiness ; Why will ye folly love, And throng the downward road, And hate the wisdom from eibove. And mock the sons of God?" 70 RELIGIOUS EMBLEMS. JV^ stnd iM amng Umu. Fs. IviL 4. O tkat I had wings likt m fltH. for tke» Itoovldjly awag and be at rest. Ps. It. 6. THE PERSECUTED CHRISTIAN. Lo ! where the Christian walks in sore distress, WhOe Tarions evils round abont him press ; Fieroe peisecntion as a wild boll fonnd. With rage he roais and teals the solid gioimd y The mean backbiter, like a snarling cm. Assails behind, his charaeter to slnr : ^ Slander, grown bold, in form of wolf appears, Ravening for pn^y, the mnocent he tears: The adder envy ties along his path. And works in secret with its sting of death ; Fraud, like the crofMjdile, now lays his snares. To catch the unsuspectmg unawares ; Oppression, outrage, is the lion mad, When nanght but blood his cruel heart can glad ; For dove-like wings the Christian prays, oppress'd. To fly to mansions of eternal rest. The Migraving shows a poor man in great di."- tress. Far from home, and apparently unprotected^ h«> is beset with enemies on every side. He knows RELIGIOUS EMBLEMS. 71 not which way to turn. Behind, he -fears the bel- lowing of the furious bull, maddened with rage, threatening to overtake and destroy him ; while the dastard cur yelps after him, close at his heels. Be- fore him is the ferocious lion, gloating himself with the blood of its innocent victim ; while the addei coils itself about his path, ready to pierce him with its deadly sting. On one hand is seen the hungry wolf ravening for prey ; on the other, the insidious crocodile waiting to seize upon him, and drag him down to his den of rushes, In this hopeless condi- tion, he longs for the wings of the dove which he sees flying over his head, for then he would escape them all ; he would fly away from the forest of wild beasts to the open wilderness ; there would he be at rest. This is an emblem of what the Christian often- times has to suffer while passing through this world to his eternal home. Sometimes persecution, like the mad hull and furious lion seen in the picture, rages, and threatens to destroy Christianity itself, and to blot out the remembrance of it from the earth. The prophet Daniel was thus assailed, and cast into a den of lions. The early Christians were subject- ed to ten fierce and bloody persecutions, which ter- minated not until the Church had lost its character for holiness. In the short reign of the bloody queen Mary, (about five years,) of fire and fagot memory, perse- cution in this form devoured 277 persons, among whom were 5 bishops, 21 clergymen, 8 gentlemen of fortune, 84 tradesmen, 100 husbandmen, 55 wo- men, and 4 children. These were aU burned alive, besides numerous confiscations, etc. Persecution, however, exists very frequently in a difierent form from the above. The backbiter plies 72 aEf.r^iors e5ibi.ek». his mean, co warily trade, in or -er to injnre tile cha- lacter of the ri^ueaos. The balking, snaiiing rmr is the most useless of the d jz kind : so ;h.e backbi- ter is the most despicaUe among men. Yet is be able, oftentimes, to rex the sod of the pio^is. Somoimes, slander, grown bold, like a htmsir wtif, attacks the repntatiim of ihe man of God, & > Simnei assailed Darid in the day oi his adreisirv'. Emyij is known to plot in secr^ tte desrrucrioa of diat excellence ~he cannac reach ; while _^m without proceeds hor psia. She leans with anguish on a thorn v cane : "' At others' excellence she pines, straightway Hate brings her malice into active play ; Good name she tears, and scatters^ the air All other epithets of good and fair : A qmtless character, wherever found. With hate she tramples on the miry ground ; RELIGIOUS EMBLHMS. ^ 83 Wbile in her train behold a tempest rise, That swells and reaches to the topmost skies. In the engraving is represented a threefold demon striding forward, with sullen pace, in order to tor- ment mankind. On her back she carrie« a pack of slanders ; under her arm a quantity of poison : thus she is thoroughly furnished for her hellish work. She is chewing the flesh of a viper, which, thus in- troduced in her systemi poisons her heart's blood, and disorders her eyesight. In her left hand she grasps a thorny staff; this is to show that she tor- ments herself voluntarily. She banquets on the de- struction of human happiness. See ! how she tram- ples upon character, and scatters to the four winds the reputation of others. She leaves behind het, and following in her train, a gathering, blackening tempest, surcharged with the " fire of heU," soon to burst upon mankind. This emblem represents Envy, Hatred, and Mal- ice united in one person, and forming a being of ex- traordinary malignity. There are many such in human shape — demons wearing the mask of human form, beings whose eyes are pained at the sight of either excellence or happiness, whose heart is cor- r Jed with the poison of envious and malicious thoughts, self-tormented with the thorns of their ovra creation — beings who never smile but at the tears of others, whose hellish joy consists in the vnreck of human happiness, and whose only music is the voice of lamentation and wo — beings of Satanic inspira- tion. They are always well furnished wiih slanders, and never want for opporiimity to vent them. In this, they copy after their great father, th*" pnme en- emy of man. When beholding the origin J happi- ness of the first human pair in the bowers « &<]ea, ere he effected their overtlurow. 84 RELIGIOUS EMBLICMS. - Aside the devil tum'd For envy j yet with jealous leer malign Eyed them askance, and to himself thus 'plain i, ' Sight hateful, eight tonnenting !' " There is great propriety in representing the union corrupt tree is altogether of a poisonous qual- Its roots, bark, branches, leaves, and fruit, are (oison. wo men are seen at work upon the tree ; their ct is to deliver the country from so great an evil one on the right hand has been employed many •s, without effecting any thing ; he merely lops . branch here and there : this only adds strength le remaining branches, and makes them more ful ; meanwhile, the excised limb sprouts again, one on the left, more wise, wants to cut the tree n ; to this end, he comes prepared with a good •p axe ; he directs his blows at the root of the ; blow follows blow in quick succession, every ke tells, and soon the monster tree lies prostrate he ground. 'he Tree of Evil is an emblem of an evil heart ; bad fruit, of a bad life. The unconverted man Is a deleterious influence all around him. In his there is a lack of spiritual graces ; faith, love, 3, peace, joy, long-suffering, are all wanting. A itual death exists. Unbelief is the poison that upts the heart. Thoughts, words, actions, are joisoned. Faith is put for the whole of religion, xmbelief for an ungodly life. Hence it is said, e that believeth shall be saved," etc. 114 RELIGIOUS EMBLEMS. The fruit of the evil heart is the pride of life, i. c, 11 love of the honors and glories of the world , the lust of the flesh, i. e., intoxicating drink, gluttony, and adultery, and the various pleasures of sin ; the lust of the eye, i. e., love of fine dress, fine furniture, and the vanities of this life. He spends his wretch- ed strength for naught, who labors to reform his out- ward conduct only. He may make a good Pharisee, but he will never make a Christian. His heart stUl continues " deceitful and wicked." " First make the tree good, and the fruit will be good also." He alone is the wise man who " lays the axe at the root of the tree ;" who strikes at unbelief; who believes the truth as it is in Jesus. He prays with Da- vid, " Create in me a clean heart ;" relying on the promise of God, " A new heart will I give unto you.*" Thus he is " created anew in Christ Jesus unto good works." " He has his fruit unto holiness, and the end everlasting life." Travellers inform us of a poison tree found in the island of Java, which is said by its effluvia to have " depopulated the country for twelve or fourteen miles around the place of its growth. It is called ' Mohan Upas.' Poisoned arrows are prepared with t^e juice of it. Condemned criminals are sent to the tree to get this juice, carrying with them proper di- rections how to obtain it, and how to secure them- selves from the malignant exhalations ; and are p^.rdoned if they bring back a certain quantity of the ppison ; but by the register there kept, not one in four is said to return RELISIpUS EMBLEMS. 115 Anirerreatetk tto tke hoaomaffoola. Eccl. vii. 9. Cease from ctng',r mad forsake toratk. Ps. xxxvii. 6. ANGER, OR MADNESS. Upon the margin of the silvery flood, Come, Bee the Lion in his wrathful mood. His roar terrific echoing rocks rebound. And nature trembles at the dreadful sound ; His furious tail he works from side to side, His bristly mane he shakes with awful pride ; His eyes, wild rolling, glare wiUi startling light. With paw upraised, he stands prepared for fight. And wherefore stands he thus with warlike lookt He sees his image in the quiet brook. Man, bdru to reason, like the foolish beast, Lets rage hot boiling fester in his breast ; The cause as futile : he himself possessed «• Of evil tempers, colors all the rest. * ' Look ! here is the Lion, the kiag of beasts. See where he stands, maddened with rage. The savage monarch is alone ; the beasts of the field hide them- selves when he is angry ; his dreadful roar makes 116 RELIGIOUS EtrBLEMS. them tremble in their dens ; the echoing hills reply to the sound thereof. Now he becomes hot with passion. He lashes with his furious tail his heav- ing sides ; he shakes thunder from his shaggy mane ; his eyes dart lightning. See ! he has raised his murderous, paw ; he is ready to grapple with his foe. Terrible he looks in the season of his wrath. But what has enkindled liis rage ? What is the cause of this fierce commotion 1 Nothing but his own shadow. He sees his reflected image in the placid stream. Face answers to face ; every indication of passion is faithfully reflected. He beholds no com- mon foe. He prepares himself for mortal combat. The above engraving is an emblem of Anger, and of the worthless causes that oftentimes ^ve rise to it. Anger is one of the most fierce and deadly pas- sions that agitate the human breast, and afflict man- kind. Let anger ascend the throne of the human mind, and all other passions, aifeetions, and inter- ests are trampled under foot. A brother lies swim- ming in his blood ; a village is depopulated with the edge of the sword ; cities bitrn amid the conflagra- tion of fire ; and kingdoms, given over to the hor- rors of wrath, become desolate, pass into oblivion, and are known no more. But who can declare the miseries that flow from anger 1 Anger, as a sinful passion, is never justifiable ; but it oftentimes exists without any real cause what- ever. Like the lion in the picture, the man is angry at the reflection of himself; it is his own image thai he sees. He imagines, and this is all ; his own evi] temper colors all besides. The object of his wrath is innocent, perhaps as quiet as an unruffled lake. Be sure, before you give way to anger, that youi neighbor has injured you, and then — forgive him. But even if an apparent cause does exist, suppose IIELIGIOTJS EMBLEMS. 117 Bome one has injured me. Is not this enough ? He that sinneth, wrongeth his own soul ; shall I there- fore sin and wrong mine ? To have an enemy, is bad ; to be one, is worse. And why should I inflict self-punishment for the crime of another ? There is a degree of madness connected with an- ger. The angry man is brutishly insane. This is so wherever it is seen ; whether we regard it in the conduct of Xerxes, who flogged the waves, and cast fetters into the sea to bind it, because it broke his bridge of boats — or in its daily outbreaks around us. But is there no cure for this contagious evil? There is. What is it? When Athenodorus. wag about to retire from the court of Augustus Csesar, he gave the emperor this advice : " Remember, when- ever you feel angry, that you neither say nor do any thing until you have repeated all the letters of the alphabet." This is good; but the following is bet- ter : W hen a man feels himself sinking into the gulf of angry passion, looking by faith on the Lord Jesus Christ, let him exclaim, " Lord, save or I perish !" The rising storm will pass away, and all will be calm and peaceful. " The wise will let their anger cool. At least before 'tis night ; But in the bosom of a fool. It burns till morning light.'' " Anger and wrath, and hateful pride. This moment be subdued : Be cast into the crimson tide Of my Eedeemer's blood." 118 REI^CSIOUS EMBLEMS. The sacrifices of God are a broken spirit. Ps. li. 17. He that un- sreth his sins. shall not prosper: hut vikosQ confesieth dndforsaketh them »hatl find mercy. Frov. xxviii. 13. REPENTANCE. On bended knees, replete with godly grief, See, where the mournei kneels to seek relief; ■ No " God, I thank thee," freezes on his tongue. For works of merit tliat to him belong ; Deep m his soul conviction's ploughshare rings, And to the sarface his corruption brings; He loathes himself, in lowest dnst he lies, And all abased, " Unclean, unclean," be cries. From his full heart pours forth the gushing plea, " God of the lost, be merciful to me !" The light '-of life descends in heavenly rays, And angels shout, and sing, " Behold^ he prays." Behold here an individual on his knees, weep ing. He is in great distress of mind ; he has re- tired from the busy walks of life, and come to this place of soliuude, to give vent to his feelings. His groans break the surrounding silence ; they return RELIG.OUS EMBtEMS. 119 in soft, but melancholy echoes, to his ears. Above his head are seen descending particles of heavenly light ; a little ii> the rear stands the plough, imbed- ded in the opening earth. This is an emblem of Repentance. -The man bowed on his knees represents the true penitent, whose soul is humbled under the mighty hand of God. He withdraws from the vanities of the world ; h,e is sick of sin ; he breaks the silence of solitude with his inquiries of, " O that I knew where I might find him !" He does not, in. the pride of self^righte- ousness, exclaim, " God, I thank thee that I am not as other men," etc. O no ! too deeply he feels the plague of his own heart. As the plough enters the hard soil, and lays bare furrdw after furrow : even so has conviction pene- trated the heart of the true penitent, and laid bare its deceitful folds, and discovered its once hidden depths of pollution and guilt. He abhors himself in dust and in ashes ; he can only say, God, be merciful to me a sinner. The ploughshare of God's convicting spirit has entered and broken up the fallow ground of his heart ; hence he brings the sacrifice with which God is well pleased — that is, " a broken and contrite heart ;" and the light of Jehovah's countenance falls full upon his soul, as a token of divine acceptan-ce. Repentance consists in a change of mind or pur- pose, wherein the penitent " ceases to do evil," and " learns to do well." The prodigal repented when he said, " I will arise and go to my father," and de- parted. The farmer's son, who, when he had re- fused to go and work in the vineyard, and afterwards altered his purpose and went, repented. Saul of Tarsus, when he refused any longer to obey the mandates of the chief priests and scribes, and in- quired, " Lord what wilt thou have me to do 1" re- 190 RELIGIOUS EMBLEMS. pented. Thus we see it consists in actually doing the will of God. It is not mere anxiety : Simon Magus had tliis ; nevertheless he was still in the " bonds of iniquity." Nor mere trembling : Felix trembled, yet retained his sins. Nor remorse : Judas had this, and died in despair ; and Dives also, though in the regions of the lost. Repentance is the gate of heaven. It is the con- dition, upon the fulfilment of which depends eternal life. " You repent, and I will forgive." Hence the ambassadors of heaven have invariably directed the attention of sinners to this as a first step towards obtaining the favor of God, and every promised bless- ing. The prophets, in their denunciations, John of the Desert, in his fiery exhortations, the Saviour, in his divine instructions, and the apostles, in their warm appeals, enjoined upon every soul " repent- ance toward God." Through this gate all have passed who have at any time been recognised by the Almighty as his servants. The children of Israel passed through it, typically, when they ate the bitter herbs — before they beheld the pillars of cloud and of fire in the wilderness ; Isaiah, ere he touched the sacred harp of prophecy ; Elijah, ere he as- cended in the chariot of ethereal fire ; Ezekiol, before he gazed upon the visions of the Eternal ; Daniel, before the Angel of God pronounced him " Blessed ;" Paul, ere he was "caught up to the third heaven;" and John of Pat- mos, before the glorious Revelations of " Alpha and Ome- ga" filled him with wonder and astonishment ; and " the hundred and forty-four thousand," ere they sung the song of Moses and of the Lamb. Repentance.is a sacred duty. God " now commands all men everywhere to repent." Why ? " Because all have sinned, and come short of the glory of God ;" and, " Except ye repent, ye shall all likewise perish." RELIGIOUS EMBLEMS. 121 «: — — -^^y^"^ The wicked Jlee when no man pursueth, hut the righteoua are as hold aa a iton. Prov. xxviii. 1. FEARFUL AND FEARLESS. Here is depicted plainly to the eye, The wicked fleeing wlien no foe is nigh. The thunder echoing in its deep-toned peals, Alarms his conscience, and awakes his heels. The wind low whistling through the hollow tree, A call from justice is, from which they flee ; The rolling torrent. In its murmurs loud, Appears the shout of the pursuing crowd ; Each object looming through the gloom of night, His fear increases, and augments his flight. Not so the Righteous ; see him walk along, Bold as a lion, as a mountain strong. Courageous heait, he feara no rude surprise, He trusts in Jesus, and all else defies. This engraving shows a man rium&ig as it were for his life. On the other hand is seen one who walks steadily and boldly forward. The former is 122 RKLIGIOUS EMBLEMS. Fearful ; he is alarmed at every thing he sees and hears ; he is afraid of his own shadow. The dis- tant echo of reverberating thunder strikes terror into his heart , the autumnal breeze, rustling through the falling leaves, makes him afraid ; the neighboring torrent, as it tumbles down the mountain ravine, causes him to fear. He cannot endure darkness, neither can he bear the light. He is afraid of com- pany, yet he fears to be left alone. Now he is flee- ing when there is none pursuing. How different the fearless man ! See how boldly he walks along. The gloom of night is nothing to him ; he appears to fear no evil. While others are running, he stands his groimd ; while they are afraid, his heart is strong. This emblem is descriptive of two characters : of the Righteous and of the Wicked. It is .the wicked who flee when none pursue. Their guilty conscience transforms every object into an enemy ; therefore they are in fear where no fear is, and flee away in terror. A Christian king of Hungary, talking one day with his brother, who was a gay, thoughtless cour- tier, upon the subject of a future judgment, was laughed at by his brother for indulging in " melan- choly thoughts." The king made no reply. There was a custom in that country that if the executioner sounded a trumpet before any man's door, that man was led instantly to death. The king ordered the tnimpet to be sounded that night before the door of his brother, who, on hearing the dismal sound, and seeing the messenger of death, was greatly alarmed. He sprang into the presence of the king, beseech- ing to know how he had offended. " Alas, my broth- er '" replied the king, " you have never offended me , but if -the sight of my executioner is so dreadful RELIGIOUS EMBLEMS. 123 shall not we, who have so greatly offended God, feai to be brought before the judgment-seat of Christ 1" M. Volney, a French infidel, it is well known, was frightened during a storm, while some Christian ladies, his fellow-passengers, bore all with unruffled composure. M. "Voltaire, a Frenchman also, and of the same stamp, affected to despise the Christian religion during life ; yet on his death-bed he sent to Dr. Tronchin, a priest, to administer to him the sa- crament. It was affirmed of him that he was afraid to be left alone in the dark. The righteous man is afraid of nothing but sin. He goes forward in the path of duty, though dangers grow thick around him. He enters the burning, fiery furnace, and grapples with its curling flames. He descends into the den of lions, the king of beasts crouches at his feet. In the storm at midnight, tossed upon the raging billows, he is calm in the presence of the God he serves, and to whom he be- longs. In earthquake's shock, when temples are falling, earth opening, and ruin reigns around, he stands fearless amid the desolation, exclaiming, " Therefore will we not fear, though the earth be re- moved out of its place." Descending the dark vale of death itself, he says exultingly, " Though I walk through the vaUey and shadow of death, I will fear no evU." And when the last enemy stands lull in his presence, he sings triumphantly : " Lend, lend your wings ; I mrunt — I fly O grave, where is thy victory ? O death, where is thy sting?" 124 RELIGIOUS EMBLEMS. Tkey profess that they kmvj Qod ; but in works they deny him. Tima i l(^. If any man tovethe worlds the love of the Father is not in him I Juhii ii. 1.5. THE TWO WORLDLINGS. View here spread out. the plains of heavenly light, And narrow way, that ends where all is bright. Behold, with globes, upon the lightsome green, To different work "address'd, two men are seen. With careless ease oue rolls his ^rlobe along, And follows after, full of mirth and song ; The other strives to move his world's vast weight, Uphill, toward the brightly shining gatL ; He strives in vain ; the globe, though in the track. Still downward tending, drives him farther back. And though they seem contrary roads to go. They meet together in the vale below. Thus some pursue an open couree of sin ; Some Christ profess, yet hold the world within. Though these appear to play a different game, Their fatf is equal, and their end the same. In the engraving, two men are seen employed in roUing globeis. The one on the right hand has very RELIGIOUS EMBLEMS. 125 easy work of it ; he is going down hill ; liis globe rolls on rapidly. He follows after with great glee and merriment ; soon he is out of sight below. The one on the left Ik seen with his globe in the path that leads to the gate of brightness. He is striving to make his way toward the gate of light, with the ponderous world before him. In vain he struggles, and heaves, and lifts ; it still presses down upon him, and bears him backward, till at length he finds himself at the bottom of the valley, where he meets his neighbor, who laughs heartily at him for taking .so much trouble to effect what he accomplished so easily. This picture represents two kinds of worldly characters, who both equally miss of heaven in the end. The gate of light shows the entrance to the New Jerusalem ; the pathway signifies the way of holiness, leading thereunto ; the man on the right, rolling his ball along . so gayly, represents the pro- fessed man of the world. He has chosen honors, riches, and pleasures for his portion. These, com- bined, form the deity that he worships. Where they lead, he follows; where they ' tarry, there he also abides ; hence he turns his back upon the way of life, and upon the glories of the upper world. He is no hypocrite — not he ; he glories in his conduct ; he will have nothing to do with church or minister, prayer-book or Bible. He says in his heart, " There is no God," and casting off all fears, he hastens down the road that leads to death, and receives the doom which awaits " all those who forget God." He on the left represents one who, while profess- edly a follower of Christ, yet loves the honors, riches, anA pleasures oi \he world. He thinks the Bible may be a true book, and heaven worth having when he can have no more of earth, therefore he is found in Ii6 RELIGIOUS EMBLEMS. the way. He professes to love God, but in works he denies him ; he makes, consequently, no progress heavenward. The world is too much for him ; it obtains more and more power over him, until it, after having made him miserable on earth, sinks him into the gulf of wo, where he receives his portion with the " hypocrites and unbelievers." When in the light of faith divine, We look on things below, Honor, and gold, and sensual joy, How vain and dangerous too ! Honor's a puff of noisy breath ; Yet men expose their blood, And venture everlasting death, To gain that airy good. While others starve the nobler inind, And feed on shining dust, They rob the serpent of his food, T" indulge a sordid lust The pleasures that allure our sense ' Are dangerous snares to souls ; There's but a drop of flattering sweet, And dash'd with bitter bowls. Dr. Watta RELIGIOUS EMBLEMS. 127 Seesi thou how faith virought viith hia workt, and ly worka wasfatth made perfect 7 James U. 33. FAITH AND WORKS. Lo ! where the Boatmau stems the flowing tide, And aims direct his little baric to guide ; With both oars working, he can headway make. And leave the waters foaming in his wake ; But if one oar within the boat he lays, In useless circles, round and round, he plays. So Faith and Works, when both together brought. With mighty power, and heavenly life are fraught, To help the Christian on his arduous road. And urge him forward on his way to God : If Faith or Works, no matter which, he drops, Short of his journey's end ho surely stops. Look at the honest waterman plying at his daily occupation. He has just left a passenger on the other side. See with what precision he guides his little boat. By pulling both oars with equal strength, he makes rapid progress^and steers straight. He leavei 1S8 RELIGIOUS EMBLEMS. the waters foaming in his track ; this is called his wake. If he should lay in either of his oars, his progress would at once be stopped. As long as he phes both, he goes ahead ; but let him pull but one ever so hard, and he could not advance a foot, Rpimd and round he would float, m eddying circles, forever. In vain would his passengers await his ar- rival — in vain would his wife and little ones expect his return ; he would never more return ; probably he would drift out to sea, and be lost in the immen- sity of old ocean. The above engraving is an emblem of Faith and Works united. The Christian has a " calling," or occupation, in which he makes progress so long as faith and works are united. They are to him as a propeUing power, urging him forward in his path- way to immortality. He exerts a holy influence wherever he goes, and leaves a brilliant track be- hind him. It is seen that a man of God has been there. But let him lay in one of his oars ; let it be said of him, " He hath left oiF to do good," and his progress in the divine life will at once be checked. Let him lay aside " Faith," and the effect will be the same. He may, indeed, go round and round, like a mill-horse, in a circle of dry performances, but he wiU never reach the Christian's home. In vain will his friends, who have gone before him, expect his arrival ; he wiU never see the King in his beauty. The current of sin will bear him outward, and down- ward, and land him eventually in the gulf of the lost. Some there are who have " faith," yet who are destitute of " good works." " The devils believe," but they neither love nor obey — devils they continue. Deists again, men who believe in the being and unity of God, but reject the Bible as an inspired book, have faith. Bui are their works perfect [good] be- RELIGIOUS EMBLEMS. 129 fore God? — ^will their faith save them? All antino- mians are of this class. Some, on the other hand, strive to abound in " works," who yet are destitute of " faith." Cain, who brought his offering, and slew his brother Abel, was of this class. The Pharisees, who paid tithes of all they possessed, and who cried out, " Crucify him ! Crucify him !" were also of this dumber. The professors of " good works;" in our own day, who have no true faith in Christ, are of this number ; for all offerings whatsoever, that are not perfumed with the odor of Christ's sacrifice, they are an abomina- tion to the Lord. In Abraham we see faith and works admirably combined. '' He believed God, and it was counted to him for righteousness," " and he was justified by works, when he bad offeriid Isaac his son upon the altar." " Thus faith wrought with his works, and by works was faith made perfect." In fine, where there is a scriptural " faith," that faith which is the evidence or conviction of unseen realities, there will be " works" corresponding there- to, as surely as there is life while the soul is in the body. On the other hand, where there is no true faith, there can be no " works" acceptable to God, no more than there can be life when the soul has left the body. " For as the body without the spirit is dead, 80 faith without works is dead also." 130, RBLIGIOUS EMBLEMS. TVith afv/ritma man thou ahait not go. Pror. xxii 24. Tht aiu^a pass 'on, and are pvmisked. Prov. xxli. 3. PRBCIPITATION, OR RASHNESS. Behold the rash, impetuous charioteer, Who reckless urges on his wild career ; Dangers and darkn(ess thick around him grow. High' clifEi above, and yawning gulfs below ; Yet much at ease. In neither fear nor pain, He smacks his whip, and freely gives the rein ; Rocks, vast, precipitous, he dashes by, But frightful chasms now before him lie ; Down, down the dreadful precipice he flies. And dashed to pieces, for his rashness dies. Thus wilful youth to passion gives the reins, And lengthen'd grief, for pleasures short, obtains j By passion drawn, before he's well aware, He sinks o'erwhelm'd in misery and despair. The youth above is seen driving furiously ttlong paths replete with danger. The road, if road ;t inay be called, becomes more and more hazardous. He labors not to curb the fiery steeds, vifhose speed in- creases every moment. Instead of restraining them, RELIGIOUS EMBLEMS. ] 31 he cracks his whip, and loosely gives the rein. He appears to be wholly unconscious of his imminent peril. Abrupt cliffs hang over his head, and deep, awful ravines open on each side of his path. His situation becomes still more dangerous ; right ahead a frightful gulf presents itself to his eyes, now begin- ning to open. With the rapidity of lightning he ap- proaches the dreadful brink ; on the coursers fly. Now he sees his danger, and strives to check them It is in vain ; they have had the rein too long ; their blood is up. With a fearful bound, over the preci- pice they go ; horses and driver are dashed to atoms against the rocks, and are seen no more. Ancient philosophers used to compare human pas- sions to wild horses, and the reason of man to the driver, or coachman, whose business it was to con- trol and guide them at his pleasure. But many men have more command over their horses than they have over themselves. This is a melancholy truth. Their proud chargers are taught to stand still, to gallop, to trot, and to perform, in short, all kinds of evolutions with perfect ease ; while the passions run away with their rightful owners ; they will not sub- mit to be guided by reason. It is of far more impor- tance that a man should learn to govern his pas- sions than his horses. Our passions, like fire and wate are excellent servants, but bad masters. Horses, to be useful, must be governable ; but to be governable, they must be broke in betimes, and tho- roughly. So with the passions, otherwise their power will increase over that of reason, and in the end lead to ruin. Philosophy may do much in enabling us to govern the passions ; religion, however, can do more. It is said of Socrates who had a wretched scold for a wife, that one Jay, when she was scolding him at a 132 RELI0Z0I7S EMBLEMS. great rate, ne bore it very patiently, controlling him- self by reason. His unruffled composure enraged her still more, and she threw a bowl of dirty water in his face. Then he spoke. " It is quite natura,l," said he, smiling, " when the Aunder has spent its fury, 3,nd the lightning hs fires, that the teeming shower should descend." But;religion is rnore easily , obtained than philoso- phy, and it is far more powerful. It imparts a gra- cious, influentia,l principle that enables whosoever submits to it to govern his passions, and even to love his enemies, and thus to conquer them. Many have conquered kingdoms, w}io could no,t conquer thernselves. Thus Alexander, Avho, being a slave to his passions, slew Clytus, his inost intimate friend. And, notwithstanding the laurels that have been woven for the conquerors of ancient and mod- em times, the Almighty himself has prepared a dia- dem of glory for the self-conquered, bearing in letters of heavenly light this inscription : " He that mlelh his own spirit, is better than he that taketh a city " Madnees, by nature reigns within, The passions bum and rage ; Till God's own Son, with skill divme, The inward fire assuage. We give our souls the wounds they feel, We drink the poisonous gall, And rush with fury down to hell, But heaven prevents the fall. Dr. WatiA RELIGIOUS EMBLEMS 133 Wturefert do ye spend money for that which iff not bread 1 and yenir U tor for that which satisfieth not ? Isa. Iv. 3. VAIN PURSUITS. The truant urchin has forsook the school, To leam betimes how best to play the fool ; O'er hedge and brake, beneath a burning sun, With hreathless haste, he perseveres to run ; His folly's cause is pictured to the eye : The object what ? — A painted butterfly. At length outspent, he grasps the trembling thing, And with the grasp, destroys the painted wing ; Chagrined he views, for that onee beauteous form, Nothing remains, except a homely worm. So larger children leave important deeds, And after trifles oft, the truant speeds ; And if by toil he gains the gaudy prize, Alas ! 'tis clianged — it fades away, and dies. The foolish boy, leaving the useful and delightful pleasures of study, runs after a pretty butterfly that has attracted his attention. On he runs, tlu'ough brake and brier, over hedges and ditches, up hill and down dale ; the sun. at the same time, pours 134 KEI.IGIOUS KMULIiMS. down its burning rays upon iiis uncovered head. See how he sweats, and puffs, and toils ! 'Tis all in vain — just as he comes up with the prize, away it flies far above his reach. Still he follows on ; now it has settled upon a favorite flower. He is sure of it now ; he puts forth liis hand. Lo ! it is gone. Still he pursues — on and on he runs after the glittering insect. Presently it alights, and hides itself within the loaves of the lily of the valley. For awhile he loses sight of it ; ■ again he discovers it on the wing, and again he renews the chase. Nor is it until the sun descends the western sky, that he comes up with the object of his laborious race. Weary of the wing, the butterfly seeks shelter for the night within the cup of the mountain blue-bell. The boy, mark- ing its hiding-place, makes a desperate spring, and seizes the trembling beauty. In his eagerness to possess it, he has crushed its tender wings, and marred entirely those golden colors. With deep mortification, and bitter regret at his folly, he be- holds nothing left but a mere grub, an almost lifeless worm, without form and without loveliness. This emblem aptly shows the folly of those who, whether young or old, leaving the solid paths of knowledge, of industry, and of lawful pleasure, fol- low the vanities of this life. Corrupt and unbridled passions and vitiated tastes lead, in the end, to ruin. The way of transgressors is hard, as well as fool- ish and vain. To follow after forbidden objects is far more laborious than to pursue those only that are lawful. It is said of wisdom, that all her ways are ways of pleasantness, that all her paths are paths of peace. The mind of the youth who is in pursuit ot vani- ties, or of unlawful pleasures, is ever raging, like a tempest Now up, now down — he knows nothing RELIGIOUS EMBIEMS. 135 of true pleasure, nothing of solid peace. The object he desires and pursues so ardently mocks- him again and again. " To-morrow," he says to himself, " will give me the object of my wishes." To-morrow comes — once more it eludes his grasp. Now he be- comes unea.=y, then impatient, then fretful, then anxious, and then desperate ; now he resolves at all hazards to seize upon the prize — it is his own : but ah ! the flowers have faded, the beautiful colors have disappeared ; the angel of beauty is transformed into a loathsome object. His eyes are opened ; and alas ! too late, disappointed and remorseful, he learna the truth of the maxim, that " it is not all gold that glit.ers." " Man has a soul of vast desires ; He burns within with restless fires : Toss'd to and fro, his passions fly From vanity to vanity. " In vain on earth we hope to find Some solid good to fill the mind ; We try new pleasures, but we feel The inward thirst and torment stilL " So when a raging fever burns, We shift from side to side by turns ; And 'tis, a poor relief we gain, To change the place, but keep the pain. " Great God ! subdue the vicious thirst, This love to vanity and dust ; Ci'j-e the vilo fever of the mind, And feed our souls with joys refined." Dr Watttk I3» REI.IGIODS EMBLEMS. The high ones of stature thall bfi hewn Joun, and the haughty shall bt humbled. Isa. x. 33. DANGER OF GREATNESS. The clouds assemble in the blackening west, Anon with gloom the sky becomes o'ercast, United win^ with wide-mouth'd fury roar, 91d ocean, rolling, heaves from shore to shore ; With boiling rage the waves begin to rise. And ruffian billows now assail the skies ; The hardy forests, lOO, affi-ighted quake, The hills they tremble, and the mountains shake ; Tlie oak majestic, towering to the skies, Laughs at the whirlwind, and the storm defies : Spreads wides its arms, rejoicing in its pride, And meets unbending the tornado's tide ; The winds prevail, one loud tremendous blow The monarch prostrates, and his pride lays low ; While the low reed, in far more humble form. Unknown to greatness, safe, outlives the storm. The storm rages. Tte sturdy oak, the growth of oeaturies, lifts its proud head towering to the heav- ens it spreads abroad its ample branches, giving RELIGIOUS EMBLEMS. 137 shelter to birds and beasts. For a long time it re- sists the fury of the hurricane, but 'tis all in vain : with a mighty crash it is overturned ; its very roots are laid bare, its branching honors are brought low ; birds, beasts, and creeping reptiles now trample up on its fallen greatness. But see : the humble reed, bending to the storm, escapes unhurt. Its lowly position has preserved it from destruction ; while its mighty neighbor is no more. It still lives, and grows, and flourishes. This is an apt emblem of the danger attending up- on high stations,' and of the security afforded in the less elevated walks of life. It is calculated to damp the ardor of ambition, of at least that ambition that seeks to be great only that self may be enriched, or vanity gratified. This kind of greatness is indeed the most dan- gerous, and the most uncertain. It is sure to be a mark for others, equally aspiring and unprincipled, to shoot at ; while the possessor of this greatness, not being protected by the shield of conscious integ- rity, falls to rise no more, and the flatterers and de- pendents being no longer able to enrich themselves, unite in trampling under foot the man they formerly delighted to honor. Love is not an evil of itself, neither is ambition ; they may both be expended on worthless or sinful objects. Let the youth seek out a proper object for the lofty aspirings of the soul ; let him learn to di- rect them by the providence and word of God. True greatness consists in goodness — in being useful to mankind. Those individuals usually called great have been the destroyers, not the benefactors of our race. A private station is as rnuch a post of honor as the most elevated. Indeed, properly speaking, there are no private stations ; every man is a public 138 RELIGIOUS E.iIBLEMS. man, and equally interested with others in the wel- fare and progress of his fellows. The lowly reed is as perfect in its kind as the lofty oak, and answers equally the end of its creation. It is true, however, that the more elevated the station a man holds in society, the more responsi- bility he is under both to God and man. He is also exposed to more dangers and temptations. Envy, that hates the excellence she cannot reach, vriU carp at him, and slander shoot her poisoned arrows at him. Happiness seldom dwells with greatness, nor is safety the child of wealth and honors. " But he that humbleth himself — in due time — shall be ex- alted." A striking instance of the danger of greatness may be found in the fall of Cardinal Wolsey. This ambitious man lived m the reign of Henry VIII., Icing of England. He was that mon- arch's favorite minister. He is said to have been " insatiable in his acquisitions, but still more magnificent in his expenses ; of great capacity, but still more unbounded in enterprise ; am- bitious of power, but still more ambitious of glory." He suc- ceeded — he was raised to the highest pinnacle ; but he fell under the displeasure of the king. The inventory of his goodj being taken, they were found to exceed the most extravagant surmises. Of fine holland, there were found eleven hundred pieces jthewalls of his palace were covered with cloth of gold and silver ; he had a cupboard of plate, all of massy gold ; and all the rest of his riches and furniture were in the same proportion, all of which were couvfrted to the use of the king. A bill of Indictment was preferred against him ; he was ordered to re- sign the great seal, and to depart from his palace. Soon after, he was arrested for high treason, and commanded to be con- ducted to Loudon to take liis trial. When he amved at Leicester Abbey he was taken sick^ men said he poisoned hitiiself. His disorder increased. A short time before he expired, lie said to the officer who guarded him : " O had I but served my God as faithfully as I have served my king, he would not have forsaken me in my gray hairs." He died shortly after, in all the pangs of remorae, and left a life rendered miserable by his unbounded ambition for great- RBLIGIOUS EMBLEMS. 139 Hyr every one that doeth evil hateth the tight. John ill. 30. GUILT. In splendor rising, view " the king of day,'' And darkness chasing from the earth away ; The beast of prey escapes before the sun, To thickest covert, ere his work is done ; The birds of night now flee away apace. And hide securely in some gloomy place ; Wliile the bUthe lark, elate, pours forth its lays, And warbles to the sun its notes of praise. So guilty men pursue, in devilish mood, The trade of plunder, and the deed of blood ; They work in darkness without shame or fear. And skulk in darknes^. when the day draws near; While conscious innocence walks forth upright, And, like the lark, rejoices in the light. See where the glorious sun is rising in majesty and strength. Darkness has fled from his presence, and now there is nothing 'hid from his rosy light. See the beast of prey, slinking off to his den. Sturg 14t) RKLIGIOUS EMBLEMS. I with hunger, and athirst for blood, he roamed round in the darkness of night. Lighting upon a sheep cote, he breaks into the enclosure ; the bleating, helpless lambs become his prey ; some he devours, others he leaves mangled and torn upon the ground. Detected by the light, he sneaks away ; he plimges into the forest, and hides him in its thickest shade. The birds of night — ^the bat, and others — ^fly away before the rising light. The music of the awaken- ing choir, blooming fields, and spicy gardens, pos- sess no charms for them. Mouldering ruins, among thickest shades, where the toad finds a shelter, and the serpent hisses — this is their favorite dweUing- place ; while the gay lark, high mounting, pours forth his praises to the solar king. He is gladdened by his beams, and welcomes his approach with all the melody of song. " Thou, Lord, makest darkness, and it is night, wherein all the beasts of the forest do creep forth. The sun ariseth, they gather themselves together, and lay them down in their dens." The engraving is emblematical of guilt ; for hap- py would it be for mankind, were the beasts of prey and birds of night the only disturbers of the world's repose — ^the only destroyers that walk abroad in darkness. Alas ! - When night Darkens the etreets, then wander forth the sons Of Belial, flown with insolence and wine." Then, too, the robber goes forth to perpetrate his deeds of violence and rapine ; then, too, the adul- terer, and kindles a fire that will bum to the lowest hell ; and shrouded in the mantle of night, the man of blood stalks forth, and works his deeds of death. In this way, man, made in the image of God, be- comes allied to the most malignant part of the brute RELIGIOUS EMBLEMS. 141 creation, companions and co-workers with them What degradation ! Alas, alas ! how are the mighty fallen ! Look again at the folly and ignorance of wicked men in supposing themselves concealed because they cannot see. It is related of the ostrich, that she covers her head only, with reeds, and because she cannot see herself, thinks she is hid from the eye of her pursuers. Thus it is with the workers of in- iquity ill the night-time ; they may indeed be hid from the sleeping eyes of mortals, but the ever- wakeful eye of Jehovah looks fuU upon them. When they say, " Surely the darkness shall cover me," even then " the night is light" all around them. " Clouds and darkness are round about Him ;" they are Jehovah's habitation, therefore what is mistaken for a covering is the presence-chamber of the Holy- God, who " compasseth thy |ftth, and thy lying down, and who is acquainted with all thy ways." " Every one that doeth evil hateth the light, nei- ther Cometh to the light, lest his deeds should be re- proved. But he that doeth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God." " When men of mischief rise In secret 'gainst the skies, Thy hand shall svf eep them to the grave ; And oh ! beyond the tomb, How dreadful is their doom, Where not a heind is reach'd to save !" ** His enemies, with sore dismay, Fly from the light, and shun the day : Then lift your heads, ye saints, on high; \nd sing, for your redemption's nigh." 142 RLLieiOUS EMBLEMS. Be patient in tribulation* Rom. lil. 12. .fln example ofsvffenngf a£ltetion, and patience. Behold, vje count them happy who endure. James V. 10, 11. »- PATIENCE AND LONG-SUFFERING. With sore afflictions, and with injuries too, One deeply loaded, in the picture view ; Above, beneath, and reigning all around. Trouble, and chaius, and slanderous foes are found ; Her own sweet home no more a shelter stands, Consumed by fire, it falls by cruel hands : Amid this widely-devastating stroke. No cry is heard, no voice of murmur spoke ; Like the mlid lamb that crouches by her side, She bears with meekness all that may betide ; She leans on Hope, and upward casts her eyes, Expecting succor from the distant skies. The above engraving represents a female, loaded with a heavy burden of afflictions and injuries ; fast bound by chains and fetters of iron, she is unablo to help herself. Before her lie whips, chains, and islanders ; behind, her house, her only asylum, is on RELIGIOUS EMBLEMS. 143 fire : ignited by wicked hands, it falls a prey to the devouring flames ; while the barking cur assails her with all his spite. In the midst of her wide-spread calamity, she murmurs not, she makes no complaint. Like the innocent lamb at her side, she be^rs all without repining. She leans on the anchor of hope, and looks upward. This is an emblem of Patience and Long-suffer- ing. The figure represents one who is oppressed with manifold wrongs, upon whose shoulders is laid a heavy burden of grievous outrages, and who is inca- pacitated, by the force of circumstances, from extri- cating herself; at the same time, she discovers that she has not yet drmik the full cup of her woes. Othr er evils lie in prospect before her. One, who, instead of receiving the commisera- tion and assistance of her neighbors in the season of adversity, is assailed with the venom of the slan- derer, the malice of the backbiter, and the wicked- ness of the incendiary ; but who, in the midst of her sufferings, refuses to complain. 'Though cast down, persecuted, and perplexed, she yields not in despair. With lamblike meekness, she arms her breast, and possesses her soul in patience. All-sustaining hope imparts new strength to her spirits ; she commits herself to God, who judgeth, righteously ; and look- ing to God for grace to enable her to endure till he shall send deliverance, calmly awaits the issue. Wicked and unreasonable men abound in the worli, and the path of duty is often beset wdth pres- ent difiiculties and dangers ; yet it ends where aU is easy and delightful. Let no one recede from the path of duty, nor tamely yield to despair. We may be tempted to flee, like the prophet Jonah, from our proper work ; like Joshua, we may throw ourselves on the ground, and exclaim, despondingly, " Alas. 144 RELIGIOUS EMBLEMS. Lord God !" Like David, we may say, " I shall per- ish by the hand of Saul ;" or like Elijah, the fearless advocate of truth, say inquiringly, " What good shall my life do me ?" Yet let us remember, that " light is sownjor the righteous." The seed of deliverance is already in the ground ; the crop is not far distant ; we shall reap, if we faint not. The conduct of Job affords the most perfect ex- ample of patience. Despoiled of liis worldly prop- erty, his children taken from him at a stroke, his body tormented with one of the most painful and loath- some diseases, distressed by the foolish infidelity of his wife, and slandered by his professed friends ; yet his patient soul triumphed over all. StiU cling- ing to God, his Rock, he exclaimed, exultingly, " Though he slay me, yet will I trust in himL The Lord gave, and the Lord hath taken away iSAessei be the name of the Lord." In your patience, possess ye your souls. Luke xxi. 19. Be patient, brethren, unto the coming of the Lord. James v. 7 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an' example of sufiering affliction, and of patience. James v. 10. Let us run with patience the race set before us ; looking un- to Jesus, the author and finisher of our faith ; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God. Heb xii. 1, 2. My brethren, count it all joy when ye fall into divers temp- tations ; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wantmg nothing. James i. 2, 3, 4. RELIGIOUS EMBLEMS. 147 He looked till the fire of lust was enkindled in his soul, and his will determined upon possession. Luat, when it hath conceived, bringeth forth sin ; sift, when it is finished, bringeth forth death. This was to David the beginning of sorrows. Temptation, at the commencement, is " like the tluread of the spider's web ; afterwards, it is like a. cart-rope." The poor slave, Joseph, broke the thread, and became a king, nay, more than a king ; while the king, David, was fast bound by the cart-rope, and became a slave. The theatre, the card-table, the intoxicating cup, the painted harlot, are all so many objects of power- ful temptation, under which lurks the serpent with its sting of death. Fleeing to God, in Christ, by earnest prayer, is the only way of escape therefrom. " How vain are all things here below ! How false, and yet how fair ! Each pleasure hath its poison too, And every sweet a snare. " The bri^test things below the sky, Give bat a flattering light ; We should suspect some danger nigh, Where we possess delight. " Sin has a thousand treacherous arts To practise on the mind ; With flattering looks she tempts our hearts, But leaves a sting behind. " She pleads for all the joys she brings, ' And gives a fair pretence ; But cheats the soul of heavenly things, And chainfi it dawn to sense." Dr. WatU 148 RELIGIOUS EMBLEMS '-^.* ^ ^T%^-X.. Sit that y» toalk circuTnspeetly. Eph. T. 15.— seeth the nil. Frov. zzil. 3. -A prudent man fir^- PEUDENCE AND FORESIGHT. Where eome would thoughtless rush, with skip and danesi See Prudence there with cautious steps advance : Behind, the faithful mirror brings to view Tlie roaring lion, that would her pursue ; Before, she knows, by telescopic glass. How many things will shortly come to pass ; Betimes, conceal'd where fragrant roses hang, She sees the serpent with Ms poison'd fang : And ihoB she learns, what youth should always knowi That pleasures oft with^atal snares may grow. Prudence is here seen proceeding with slow and cautious steps. She has in her right hand a tele- scope, by means of which she is enabled to bring things that are far off nigh to view ; thus she sees things that would otherwise be hidden entirely from her sight ; while other things are magnified in theit proportions, so that she can discern their nature more truly, and thus adapt her conduct to the cir- RELIGIOUS EMBLEMS. 149 cumstances of the case. In this manner she applies her ydsdom to practice. She carries also, in hei left, a mirror, by which she is enabled to detect ob- jects that are behind her. A lion is discovered de- scending from the moimtains, hungry, and ravening for its prey. Nor in her attention to remoter objects is she regardless of those nigh at hand ; she espies concealed behind a rose-bush a serpent ; it is of the dangerous kind. By her timely disconrery, she saves herself from its poisonous fang. This is an emblem of Prudence ; for what is pru- dence but wisdom applied to practice ? Wisdom en- ables us to determine what are the best ends, like- wise what are the best means to be used in order to attain those ends. But prudence applies all this tc practice, suiting words and actions to time, place, circumstance, and manner. O ! how necessary is prudence for the purposes of the present life. With- out prudence, the mighty become enfeebled, the wise become foolish, and the wealthy, inhabitants of the poorhouse. There aire duties to be done, pleasures to be enjoyed, dangers to be guarded against — all of which cannot be effected unless prudence guides the helm. Pleasures and dangers are so artfully mingled together, as the serpent among the roses, that the prudent only can possibly detect the snare, The youth cannot be rich in experience ; still, he can cultivate prudence, which will beget an habitual presence of mind, ever watchful ajid awake. Mis- fortunes are common to all ; the prudent, consider- ing that he is not exempt from the common lot of mortals, will guard against them ; and, as if they were sure to come, he will prepare himself to en- dure them. Like the mariner, who, when sailing in windy latitudes, sweeps the horizon with his tele- 150 RELIGIOUS EMBLEMS. scope to see if there are signs of squalls : towards evening, he shortens sail, sets his watch, and keeps a good look-out. Now, if prudence is so necessary and profitable when applied to the things of this life, it is much more so when applied to the life which is to come, because the soul is of more value than the body, and eternity of more importance than trnie. Events not contingent, but certain, will come upon us, against which, if we are prudent, we shall provide — events solemn, morhentmis. and deeply interesting. What more solemn than death ? What more momentous than the judgment to come ? What more interesting to an immortal spirit than the final issues of that judg- ment ? Shall I my everlasting days with fiends or angels spend ? " The prudent man foreteeth the evil, and hideth himself. The simple pass on, and are punished." " O may thy Spirit guide my feet In ways of rigliteousiiesB '. Make every path of duty straight And plain before my face. " My watchful enemies combine To tempt my feet astray ; They flatter with a base design To make my soul their prey. " Lord, crush the serpent in the dust. And all his plots destroy ; While those that in thy mercy trust, Forever shout for joy." RELIGIOUS EMBLEMS. 151 7^0 righteous shall never be remuved. Pruv. jl. 3Q. Behold^ wu ccunt them happy leho endure. James v. 11. FORTITUDE AND CONSTANCY. As stands the pillar on the solid ground, Nor heeijs the tempest that prevails around, Unmoved, though tempests bluster from on liigha And thunders rolling shake the trembling sky : So Fortitude is strong in Virtue's cause. Nor fears contempt, nor covets vain applause ; But when the storms of evil tongues prevail, And envy rises like a furious gale. She bears on high her ample spotless shield. Pier own fair fame, and still disdains to yield: Enduring greatly, till the storm is gone. Then sees triumphant, that her cause is won. Behold hete the emblems of Fortitude and Con stancy. The pillar stands upright amidst the storm, and upright in the midst of. sunshine, bearing the summer's heat and winter's cold, by night and by day ; still it stands, regardless of passing events, and answering at the same time the end of its erection. Thus Constancy continues at the post of duty. For- l52 RELIGIOUS EMBLEMS. titude is seen standing by the pillar of Constancjr. See bow she braves the fury of the tempest ! Winds whistle, thunders roll, and night seems gathering to- gether a magazine of storms to let loose upon her head ; yet she continues at the post of patient endu- rance ; with her shield she is enabled to protect her- self against all the storms which beat around. Courage resists danger ; fortitude endures pain, either of the body or of the mind, or both. True for- titude is always connected with a holy, a righteous cause. Adversity, or opposition, is the test of forti- tude and constancy ; it is the fiery trial which tries the virtuous ; they come out of it as gold seven times purified, losing nothing save the alloy. Holiness of character, faith in God's word, constitute the shield of Fortitude, and render her altogether invulnera- ble. It is easy for a man to profess attachment to a good cause, when that cause meets with the general approbation. It is an easy thing to boast of virtue that has never been tried by temptation, and to exult in fortitude that has never had to bear the storm of opposition ; but true fortitude is found to consist in supporting evils with resignation, and in enduring op- position with resolution and dignity. " He that loseth wealth," say the Spaniards, " loseth much : he that loseth his friends, loseth more ; but he that loseth his spirit, loseth all." The man of fortitude, strong in conscious integrity, and in the knowledge of the right, though wealth may desert him, though his friends may forsake him in his greatest need, yet he possesses his soul in patience ; he rejoices that his soul is free. The cause of truth he knows can never fall. This makes him magnanimous, both to do and to dare. One of the most conspicuous instances of true for RRLIGIOUS EMBLEMS. 1 titude is found in the conduct of the Apostle Pa After having for some time served the Church Ephesus, his duty called him to Jerusalem, wh« he knevsr he was to encounter the deadly oppositi of his enemies. Before he set out, he preached 1 farewell sermon. The people were greatly affecU The thoughts of losing their heloved pastor, and the dangers that awaited him, melted them into tea " They aU wept sore, and fell on Paul's neck, a kissed him, sorrowing most of all for the words whi he spoke, that they should see his face no mori These circumstances were sufficient to have ov( whelmed the stoutest heart. Paul's reply is the la guage of true fortitude : " Bonds and afflictions awi me ; but none of these things move me; neither coii I my life dear unto me, so that I may finish i course with joy." " Beset with threatening dangere round, Firm Fortitude maintains her ground : Her conscience holds her courage up. The Boul that's fill'd with virtue's light, Shines brightest in aiBiction's night ; And sees in darkness beams of hope. " 111 tidings never can surprise That heart, that fix'd on God relies ; Though waves and tempests roar around, Safe on the rock he stands, and sees The shipwreck of his enemjes, And all their hope and glory drown'd." 154 RELIGIOUS EMBLEMS. ^=^ Both sure and tteadfiat. Reb. t1. 19. THE FAST-ANCHORED SHIP. Lo ! where the war-ship, with her tattered sail. Tho' late escaped the fury ol the gale ; \t anchor safe within the bay she ridea ; Nor heeds the danger of the swelling tides: Though high aloft the furious storm still roais, Below, she's sheltered by the winding shores. The church of Clirist a war-ship is below, She spreads her sails to m^et her haughty foe ; Satan assails her with his furious blasts, Her sails are riven, broken are her masts : A night of darkness finds "her in somo bay, She drops her anchors, and awaits the day ; Faith, Hope, and Prayer, her steadfast anchors prove, With Resignation to the powfeiB above. This engraving represents a ship riding by four anchors. To escape the rage of the storm at sea, she has sought shelter in the bay. Her sails are torn, and cordage damaged ; she needs to midergo re|)aiis. The gale still howls fearfully overhead ; RELIGIOUS EMBLEMS. 157 Endeavoring to ket^ the unity of the Spirit. Eph. iv. 3.— keing many, are one body in Christ. Rom. xii. 4. UNANIMITY. -Sot Look ! where the soldiers form a hollow square, And thus the fortunes of the day. repair; On every side a bristling front present, On which the fury of the foe is spent ; " Union is strength" — 'gainst odds they win the day, And proud their banners o'er the field display : The camp, the Christian Church may sometimes teach. To gain a triumph, or to mount a breach : So when the armies of the cross unzYe, They quickly put the alien foe to Sight ; When, up and doing, united and awake, * They drive baJSfe Satan, and his kingdom shake ; The standard-bearer with his brethren stands. By love united. Love binds hearts and hands, The flag of Jesus high aloft he beiirs, That tells of vict' ies won, by groans and tears ; Of future victories, too, this is the sign. When all the kingdoms. Saviour, shall be thino ; Then let the heroes of the cross unite, And quickly put the ahen foes to flight ;- And win the world in 'reat Messiah's ri^ht. ! 158 RELIGIOUS EMBLEMS. The soldiers are here seen formed into what is termed a hollow square. They have been well-nigh beaten on the field of battle ; this position is resort- ed to as a last effort ; on every side they present an array of glittering arms. The foe advances: still they stand their ground ; they repel the onset ; they change the fortunes of the day. By union, they route the enemy, and gain a complete victoiy. Behold, says the Psalmist, how good, and how pleasant it is for brethren to dwell together in unity. It is not only good and pleasant, but essential to suc- cess. Christians hav§ a work to do — a great work. Union is strength in religious warfare, as well as in military tactics. " United, we stand — divided, we fall." It is a part of the plans of military command- ers, to divide the forces of the enemy, both in the council and in the field ; so likewise it is the plan of the grand adversary of souls to divide Christians. The great Head of the Church has provided a prin- ciple which binds, nourishes, and consolidates the various members of the body together, — for we are ■ all members one of another. If this principle is neglected, the army of the cross becomes easily dis- persed. The principle is Love. An aged father, when dying, called his sons around his dying bed, and in order to show them the necessity of union among themselves, he command- ed a bundle of sticks, which he had provided, to be brought bpfore him. Beginning with the eldest, he requested him to break the bundle of sticks ; he could not. The next was called, and so on down to the youngest : all failed ; upon which, the old man cut the cord which bound the sticks together, and they were easily broken, one by one. Love is the cord that binds together. Union alone supplies the lack of numbers of talents, and of wealth. The RELIGIOUS EMBLEMS. 159 ininister of the gospel is the standard-bearei in the Christian army; the membership are ihe eoldiers of Jesus. If every soldier ralUes roimd the stand- ard, and all are determined to conquer or die, no- thing can stand before them ; they would drive back the powers of darkness, and make ApoUyon fly. For want of union, antichrist and infideUty prevail, and sinners go unreclaimed. When professing Christians cease to vex each other, and turn the whole tide of their strength against the common foe, the kingdoms of this world will become the king- doms of our God, and of his Messiah, and he w2l reign forever and ever. THX 1X9 CHRISTIANITY. (See Frontitpiece.) Midnight has thrown her eable pall Where eret the sun of glory shone ; And wrapt in superstition's thrall, Man bows to gods of wood and stone. Gloom reigns triumphant o'er the world. With banner to the breeze unfurled ; And not a star of hople divine Can pierce the midnight of the mind. With terror freezing dark and lone. Death frowns from off his iron throne ; While fearful war, the tyrant's slave. Supplies the greedy, gaping grave. Unwept, unwashed, unsanctified, Hopeless in all his towering pride. Vain man receives his sentence just. And mingles with his kindred dust. But rising " than the moon more fair. And clearer than the noon-day sun. More terrible than armies are. With banners streaming," there is one Who robes of dazzling whiteness wears— Christianitv 's the name she bears — Trusting in God's eternal arm. She presses on through scorm and calm. Her foes retire in hurried flight. Like darkness from the morning light ; While through the rolling vault above. Burst the deep notes of Jesus' love.' Immortal life her paths illume. And light that radiates the tomb. She comes; the world's Redeemer given,' With peace, and holiness, and heaven. A million hearts have caught the fires That burn and blaze along her train. While notes that charm the angel lyres Burst from their lips in sweetest train. Christianity, oh ! glorious guest. Thrice welcome to this world of woes ; In thee, the dreary land is blest, " And deserts blossom as the rose." OHRISTIANZTT, KeprMnUd by ft womao eomiag out of the vilderneu, dtd lit MftutlfUl fumuto. ConffdiDf in tht «Unial Ckxl for proteetioa and lupportt ib* adnncei: tka foda of tks fcuthen, and tha tamplti of npantitioa fall on har approacb; her enemiH ratit* abaihiA ■nd eesTounded, while tha AngtX of tha tvurlutlnf Ooipal to dUptraiof tht tlouda af ■ that ninoiiBd tba gloU. RELIGIOUS ALLEGORIES : BEINS k SERIES OF EMBLEMATIC ENGRAVINGS, Wini WRITTEN EXPLANATIONS, MISCELLANEOUS OBSE* VATIONS, AND RELIGIOUS REFLECTIONB, DesiSNBD TO ILt.netKATE DIVINE TRUTH, (B AOfiOftbANCE WltH THE CARDfNAL 7RINCIPLES OF CHRISf IANITY. / Imbr used similUiidet. Hosea, IS uhap. 10 t. BY RKV. WILLIAM HOLMES, MTN'RTER OP THB GOSPEL ; AWD JOHN W. BARBER, . airrnou uk "tkk klements of general history," ksq, IMPROVED EDITION. ENTERED AODOBDim TO THX ACT OF CONSKESS, HI THB TSAX 1854, BY JOHN W. BARBER, IS TBI omox or the clese or tbi dibtbict cou&t at CONNKCTICUT. TO THE READER. It is now about two years Bince the Religious Emblems, s work hy the AuthoiB of the present publication, was first issued. The manner in which that work was received by the Christian public, has encouraged another effort of the same kind, which, it is believed, will be found equally worthy of attention. Ki! . tii(>iiR Ai,r,K(;oniB8. Ziookin^ vnto Jema. Heb. xU. 3. LOOKING UNTO JESUS. Amid the world's vain pleasures, din and strife, The Chriatian treads the upward path of life ; Though sorely tempted to forsake the way. He presses onward still from day to day ; On worldly honors he with scorn looks down. Content if he at last shall wear a crown ; RELIGIOUS ALLEGOKIES. » And worldly wealth without regret he leaves, ile treasure has beyond the reach of thieves. The Syren Pleasure with voluptuous strain. Strives to ensnare him , but she strives in vain ; His ear he closes to their idle noise, And hastens upward to celestial joys ; At God's right hand he owns an ample store. Of joys substantial, lasting evermore ; He looks to Jesus, his Almighty Friend, Nor fails at last to reach his journey's end. The Christian is here depicted making his wa up the path of" life. The wealth of this world i' offered to him on condition that he will turn aside. He rejects the offer with disdain : he points upward, intimating that his treasure is in heaven. Honors are presented ; these he despises also, content with the jionor that comes from God, The votaries of siiilal pleasures next address him ; they promise all sorts of delights if he would stay and dwell with them. He closes his ear to their deceitful song : he looks upward to Jesus his Loi-d and his God, and taking up the song of an old pilgrim, he goes oh his way singing : — " Thou wilt show to tne the path of life, " In thy presence is fulness of joy, " Pleasures at thy right hand for-evelrmore. But what wi!l not men In generia,! do in order to obtain those very things which the Christian rejects wi*h so much disdain ? What have they not done ? Answer, ye battle iields that have heard the dying groans of so many myriads! Answer, ye death beds that have listened to the lamentations of the votaries of pleasure ! Answer, ye habitations of cnielty, where the life's blood of the victims of ava- rice oozes away fi-om day to-day, under the rod of the oppressor ! Alid who or what is the Christian B RELIGIOVS ALLEGORIES. that these things have no influence over him ? Is he not a man ? Yes ; an altered man from what he was once ; a new man. Old things have passed away. All things have become new. He looks fa Jesus. Here is where his great strength lies. Here is the power by which he overcometh the world, even by looking to Jesus. Do you ask what is this laoking to Jesus ? What magic is there in this so poweiful ? Listen ! Our sins have separated us fi-om God, for " all have sinned and come short of the glory of God." Death temporal has passed upon all men, as the forerunner of eternal death, except we repent and be converted. But how shall we repent and be converted ? How shall we guilty ones dare to ap- proach the Holy God ? He is of purer eyes than to behold iniquity. What shall we bring to gain his favor ? Alas for our poverty if it were to be bought with money! Alas for our siniiilness if our own righteousness could have sufliced to recommend us to God ! Alas for our impotence if we had been left unaided to descend Bethesda's Pool 1 Alaa for our blindness if we had been left to ourselves to discover a door of Hope. While in this plight Jesus comes to our relief. He brings a price — a righteousness — a strength — a light. He is the light of the world — ^the Sun of righteousness. He shines and dispels the gloom. O how cheering .are His rays ! As the beams of the morning give hope and consolation to the be- nighted traveler in some dreary wilderness, bo does Jesus, the " day spring from on high," give light and hope to those who sit in "darkness, and in the shadow of death." The light of love and the hope of hea- Ten. The path of duty is revealed, the promise of immortality is given. Do you ask yet again, what h meant by looking to Jesus 7 Again listen. The RELIGIOUS ALLEeORIES. 1 exercise of faith in the Lord Jesus Christ. This is what is meant. Man is made capable of confidence, of confidence in man. In this consists the charms of domestic felicity. A man without confidence in his race is an isolated being ; he is cut off from all the sympathies of his kind. -Just so, man without confidence in God, is separated from him. He is in the world without God, and without Hope. Faith unites man to God. The Christian is a man of faith. He is united to God ; he walks by faith, he lives by faith. The life which he lives is a life of faith in the Son of God who loved him, and gave himself — O wondrous gift — ^for him. He loaiks to Jesus, as unto an " offering for sin." He receives it as a faithRil saying, worthy of all ac- ceptation, that " He hath made Him who knew no sin, to be a sin-offering for us, that we might be made the righteousness of God in Him." That is, that we might be completely saved by Him. This is the ground of his rejoicing, that Jesus hath made " a fiill, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world," since " he by the grace of God tasted death for every man." H« regards his sins as being of such a nature that nothing but the "precious blood of Christ" could avail to purge them away. Thus the man of God considers Jesus. He goes from strength to strength, making mention of his righteousness, who died for his sins, and rose again for his justification. Such, however, is man's nature, such are his wants, trials, and destiny, that the Lord Jesus Christ has for his sake assumed various offices and titles. Does man feel his helplessness, that he cannot of himself do anything that is good, he is invited to look from self to Jesus as the " Mighty God." Look unto me, and be ye saved all ye ends of the earth, 9 Kr'i.niiDOH A[.r SEUcioiTA Ahhsro-Riss. his footsteps ; at last he an-ivos at the end of his joui-ney — this opfiis upon him quite abruptly. Sud- fleiiiy Jie Ix'holds rifiiit before him the mansion shin- '•ig gl'>)"ii>Ufily. He enters — he is made heartily wel- come — he is amply repaid for all his labors and suf- ) ferings. This may be considered as an allegorical repre scntation of the Christian walking by faith through this world to the next ; the young Christian, whei Jie embraces Christ, turns his back upon the world, its vanities, and sinful pleasures. He renounces it a.8 an object of trust and hope j he leads a new life ; he walks a new path. It is the path of Faith. lie knows not what is before him in the present life, whether sickness or health, prosperity or adversity ; clouds of darkness, of temptation, and trouble, are sometimes made to arise in his path, by the enemy of his soul, to discourage him in the way he has cho- sen. Yet he pursues. The word of God is his con- Sitant, best companion- — it is a light unto all his go- ings ; by it he cleanses his way ; though it occupies much of his time, so that many think it will prove his ruin, yet he finds it exceedingly helpfiil, nay hf would not be without it for all the world* In the midst of his labors and sufferings, he fiv- quently enjoys rich foretastes of the happiness of heaven ; these are refreshing to his soul, strengthen- ing and inspiring him with zeal for the Lord of hosts. His light afflictions he reckons are not worthy to be compared with the glory of which he has had an earnest. Not knowing what shall befall him fi-om hour to hour, and from day to day, he goes forwaixl tmsting in God, to whom he has committed the keep, iiig of all his concerns, soul and body, for time and eternity. By and by he finishes his course ; he has ' kept the faith, and an abundant entrance is adminis- BKLielOITS ALLESOBIKS. 13 red to him into the everlasting kingdom of Jesus hrist. The man who walks by sight, looks only at ic things which are seen, and which, of course, are mporal. Ho looks at and regards the things of irth, as worthy of his esteem, of his love, of his la- or, of his sufferings ; houses and lands, power and mown, and whatsoever tends to supply, the lust of le flesh, the lust of the eye, and the pride of life — lese are the objects to which he directs all his pray- :s, all his purposes, and all his toUs — ^he lives for lis, and if necessary he will die for it. He puts faith in nobody. He will have bonds and ials and witnesses for all and. in all his transactions. .e will not trust the Almighty with any of his con- irns, Itut manages them all himself. He asks no vors at his hands ; if indeed he does at any time It up a petition to God, it is that he will ask nothing ' him. How different with the man of Faith. He sees e things of earth and knows their value. It i? lough for him that they are temporal. He values em simply as they bear upon Eternity. He looks the things that are not seen, which are eternal • s soul — and whatever tends to inform and purify it -his Savior, and whatever will advance his, cause on e earth ; his God, — and what will glorify him : eaven — and whatever will help him on his way ither : Hel!. — and what will enable him to escape He looks at man as a fellow traveler to Eternity -to the Judgment — puts a generous confidence in him id labors to benefit him temporarily and spiritually, is thoughts, his words, his actions, are all regulated cording to his eternal interest. A man must live ifore he can walk. So it is spiritually. He lives life of faith in the Son of God. Hence it is not ficult to walk by faith. He is but a sojoumer 14 RELIGIOUS ALLEGORIES. here. His citizenship is in heaven. He ia a denU zen of immortality. Hence to him — " Faith lends its realizing light, " The clouds disperse, the shadows fly, " The Invisible appears in sight, " And God is seen by mortal eye ; " The things unknown to feeble sense, " Unseen by reason's glimmering ray, " With strong commanding evidence, " Their heavenly origin display." Faith is the foundation of things hoped for, the conviction of things not seen. Faith becomes a foundation on ^vhich Hope builds her glorious temple pf future happiness. The spies who brought an evil report of the land of Promise, walked by sight. They saw nothing beside the high walls ; the num- ber of inhabitants ; the gigantic Anikim. Not so Joshua and Caleb. They saw only the promise, and the power of Jehovah, which they believed was suffi- cient to bring it to. pass. While the former perished with those who believed not, they, walking by Faith, entered the goodly land and possessed it for an inher- itance forever. In the days of the Redeemer, there were soma who saw only the Babe of Bethlehem — ^the Car- penter's Son — the Nazarine — the Man of sorrows— the crucified Malefactor, and who dreamed of a tem- poral kingdom. These all walked by sight. Others beheld in him, the mighty God — ^the everlasting Fa- ther — the Prince of Peace— ^the Messiah — the desire of all nations — ^the Lamb of God — ^the Son of God— The King of Israel — ^who looked for a spiiitual king- dom that would fill the whole earth, whose dominion should be forever and ever. These all walked by faith, and a,ccording to their &ith even so was it dona unto them. RELIGIOUS ALLEGORIES. 15 By faith, the good old Simeon took up the child Jesus in his arms, and said, " Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation." By faith, tip friends of the man sick of the palsy broke open the roof of the house, and Jowered the sick man down into the midst where Jesiis was, and experienced his salvation. By faith, Joseph of Arimathea, went to Pilate and begged the body of Jesus, and layed it in his own sepulchre, not doubting but that it would be raised again according to the scriptures. By faith, Paul, when brought before kings and princes of the earth, declared boldly the gospel of Christ and his hope in the resurrection of the dead. By faith, the disciples, who were in Jenisalem when it was encompassed by the Roman armies, left the city and fled to the mountains, and thus escaped punishment in the overthrow thereof. By faith, John Huss, and Jerome, of Prague, deliv. ered their bodies to be burned, not accepting deliv. erance. By feith, Luther burnt the BuU of excom- munication, and repaired to the city of Worms, not fearing the wrath of Pope, Emperor, or Devil. By faith, the Pilgrim Fathers braved the fiiry of the ocean and the violence of the savage, and planted a habi- tation for God in the w^demess, yea, a refuge for the children of men. The time w6uld feil to speak of Elliot and of Brainerd, of Martyri and of Carey, of Wilson and, of Schwartz, of Wesley and of Whitefield, and of oth- ers whose names are recorded in heaven, who, through faith, unlocked the foimtains of truth, broke down the barriers of opposition, subdued nations to fiiith of Christ, wrought righteousness, and preached to the poor the acceptable year of the Lord. 16 RELIGIOUS AUiEGORIES. Thf word Is a lamp unto my feet, and a light nneo my BUtt. Pi. cx)^ 105. Ye do well that ye take heed, as unto a light that aliviuth in a dan f)aa, S Peter i, 19. THE SURE GUIDE. AxoiTE, bewildered, and in pensive mood, A traveler wanders through a pathless wood; Forward he goes, then back, then round and round ; And lists ia vain to catch a friendly sound. Soon night o'ertakes him on her ebon car, Robed in thick darkness, without moon or star ; No lonely light gleams through the misty air. And tremblingly he wanders in despair ; SELIOIOD^ ^LCEOOHIEg. 17 At length he sinks, and now for once he prays. And lo ! a compass close beside him lays ; A light he gets and holds it at its side. That he may well consult the faithfiil guide ; Within his breast hope now exulting springs. And painful doubt, and fear away he flings ; But now false guides advance across his track ; One strives with speeches fair to turn him back; Another bawls with bold and blust'ring shout: Here ! through this pleasant opening lies your route." I tell you, says a third, it is not so ; This, and this only, is the way to go ; He shuns them all, and trims his light anew. And heeds his compass, and it guides him through. An honest traveler having, on- his way home, to pass through a lonely tbrnst, loses his way. Bewil- dered, he knows not which way to turn. Now he goes forward ; now backward. Then after wander- ing about for some time, finds himself where he first starts from. He is discouraged ; he listens, hoping to catch from the whispering winds, some tidings of companionship or safety. 'T is all in vain. Thick mists now gather beneath the leafy canopy. The' shadows of evening prevail, and night wraps the earth in her mantle of pitchy darkness. He gropes his waiy with foar and trembling; he becomes ex- hausted ; hopeibss and overcome, at last he sinks on the wet ground. For a while he muses. A thought strikes him — he will pray. He lifts up his hands in prayer, and as they fall again at his side, he feels a something. Behold! it is a compass. Now he strikes a light, and looks with intense interest on his new found guide. Hope now swells his bosom ; he will again see his beloved home. Doubt and fear Tire thrown to the winds, and he springs up to pursue (lis journey. As he moves forward with a light in one hand and compass in the other : several persons, attracted by by the light, rush towards him and proffer their as- 18 RJBLIGIOUS ALIiEeORBIS. sistance ; one pointing out an opening to the left, roomy and level withal, with many fair speeches and much earnestness, presses him to take it. Another pointing to the right, in a very confident manner, urges him to take that. It is smoother and less ob- structed than the way ahead. The traveler, honest in his purpose of finding home, and relying ufwn his compass, rejects all their oflfers of advice. He trims his lamp afresh; looks again at his guide, and fol- lowing implicitly the way it directs, he gets out of the wood and arrives home in peace. The lonely forest denotes this present world, "ftie traveler, man ; home, happiness ; the compass, the Holy Bible; the light, the Holy Spirit; the false guides, those deceitfiil directors and false doctrines that abound in the world. The world, apart &om.the sacred light and holy influences of heaven, is dark, cheerless, and impenetrable. Through sin, the dark- ness of ignorance and the shadows of death prevail. " Darkness has covered the earth, and gross (&rkness the minds of the people." Eveiy whei-e, snares and pit&lls abound ; dangers, pain, and death. With the desire of happiness strongly implanted in his bosom, man wanders in the midst of misery and uncertainty. What he is ; what he must do ; whither he is going ; he cannot tell. What is life ' what is death ? He knows not. He tastes of life with bitterness ; he approaches death with horror. If there is a God, — what is His char- acter 1 how shall he worship him ? If there be a «tate after death, what is its nature ? where is the place of its abode ? .In this state of distressing anxiety, he wanders on, pathless, guideless, lightless, hopeless — ^he is lost f In the anguish of his soul, he exclaims, " Who will show me any good ?" " God, for ever blessed," RELIGIOUS ALLISeOKIES. 19 hears his prayer. He has been tenderly watching him while in trackless mazes lost, and in His provi- dence present^ him with a Bible. He opens it — he reads. Wonderful Book ! It tells him all about the darkness ; of what' it is made, and how it came to overspread the earth. It tells too, of a sun, a glori- ous sun, that can disperse the gloom : who he is, and how he becomes the light of th% world. It points out to him more distinctly than he ever saw, *he snares and pitfalls, and the way to escape them, therefore pain, and how to endure it. Why the Tiesire of happiness is implanted in the human breast, and how it may be gratified. It makes knovm to him, what he is ; what he ought to do ; where he is going, and what he may become. It tells him of life, and how to enjoy it : of death, and how to strip it of its terrors. It reveals to Him a God, tremendous in power, glorious in holiness, accurate in justice, infinite in love. The Almighty Maker and Ruler of the Uni- verse. It prescribes the way in which He would be worshiped, through " Jesus Christ the Righteous." The sacrifices He would accept, " a broken and a contrite heart ;" this is more acceptable to Him than " Arabia sacrificed And all her spicy mountains in a flame." The Bible reveals to him Futurity. It raises the curtain of the hidden world. Here he beholds the tormenting flame, the parched tongue, the useless prayer ; there, the glory of Paradise, the bliss of Heaven, the song of praise. It becomes to him just what he needs. He has found a way, a guide, a light, to happiness. Still, he understands its mighty truths but imperfectly, yet he reads on ; scales fall from his leyes ; he beholds men as trees walking. But the consolations of hope are his ; he has found God ; he 20 KELIGIOVS ALLEGORIES. seeks for wisdom at its fount — for light at its source. " Open my eyes,',' he prays, " that I may behold the wonders of thy Law." Light celestial shines upon the sacred page ; he reads and understands enough for knowledge, enough for duty, and enough for hap- piness. As soon as the honest inquirer after truth has dis covered the^ight path, begins to walk in it, and lets his light shine, numerous false guides appear and proffer their services. While he was stumbling along in darkness and in ignorance, the devil ga* himself no concern about hira. Now he is very much interested in his welfare. He sends his ser- vants to put the poor man right. One of these en- deavors to dissuade him from using the Bible, for, says he, " it is foil of mystery ; it is impossible to un- derstand it. I, for one, will never believe what I can not understand. Follow reason, that is the surest I guide." '* Indeed, fi-iend," replies the enlightened man, " it was by following reason that I was led into the possession of the Bible, and my Bible has led mo to God. I acknowledge it is mysterious, wonderfully io ; yet it has led me right hitherto, and 1 am deter- I mined to follow it. The nature of its secret influ- ence over my soul, I can not tell. The nature of the power by which it guides aright, imder all cir- , cumstances of life, I know not. Neither does the mariner understand the power by which the compass operates, so beneficially under all circumstances ; of storm and calm, light and darkness, heat and cold. It is ever a sure guide. He believes in it ; he fol- lows it. Were the sailor no more to weigh anchor and spread the Sowing sail, until he understands the mysteries of the compass, verily, he would have to . leain another trade, for ships would rot in harbor, commerce would cease, and intercourse between na- RELIGIonS ALLEGORIES. 21 tions come to an end. And what is worthy of re- mark, the common sailor boy understands just as much of the practical use of the compass, as the cap tain ; cease then to persuade me further. The Bible is my compass, my sure guide, I will follow it." Other false directors of different names, but all of them having the same end in view, viz : to make him distrust his guide, and turn him out of Ine way, of- fer to him their services ; some press the matter one way, and some another. His reply to all is, "Where, w^jthal shall a young man cleanse his way, but by taking heed thereto according to thy word." Thus he believes in it practically, follows its di- rections implicitly, and it guides him safely by every slough of despond, over every mountain of difficulty, through every strait of distress, and every storm of tribulation, and conducts him at last in triumph to the home of the blessed. " Take from the world the Bible, and you have taken the moral chart by which alone its population can be guided. Ig- norant of the nature of God, and only guessing at their own immortality, the tens of thousands would be as maruiers, tossed on a wide ocean, without a pole star and without a compass. The blue Ughts of the storm-fiend would bum ever in the shrouds f and when the tornado of death rushed across the waters, there would be heard nothing but the. shriek of the ter- riiied, and the groan of the despairing. It were to mantle the earth with a more than Egyptian darkness ; it were to dry up the fountain of human happiness ; it were to take the tides from our waters, and leave them stagnant, and the stars from our heavens, and leave them in sackcloth ; and the verdure from our valleys, and leave them in barrenness ; it were to make the present all recklessness, and the future all hopelessness ; the maniac's revelry, and then the fiend's imprisonment ; if you could annihilate the precious volume which tells us of God and of Chiist, and unveils immortality, and instructs in duty, and woos to glory. Such is the Bible. Prize ye it, and study it more and more. Prize it, as ye are immortal berags, for it guides to the New Jerusalem. Prize it, as ye are intellectual beings, for it " giveth light to the simple." 32 RKLTOIOUS ALLEGORIES. AbovtaUthaetMn^tputoncharia/. Col. iii.I4. LmiidttfulpUiag ^tha law. Rom. xili. 10. God ie love. I. John, ir. 8. CHARITY OR LOVE. The seraph Charity from heaven descends, And o'er the world on shining pinions bends , Round mourning mortals tender as a dove, She spreads her wing and soothes in tones of love ; Pours living balm into the wounded breast, .^nd aids the beggar though in tatters drest ; The orphan's plaint she heeds, and widow's sigh, HELIGIOUS ALLEGORIES. 23 And smiles away the tear from sorrow's eye. Like some fair fount that through the desert flows, Fringed with the myrtle and the Persian rose. She scatters blessings all along her track. And hope and joy to want and woe brings back. And when the last faint sob is heard no more. Up to her native bowers again she '11 soar. Behold here a being of heavenly appearance. The light of love irradiates her brow ; her eyes melt with tenderness ; her countenance wears the aspect of benevolence ; her heart bleeds with sympathy ; her hands are strong to save ; the commisserating Angel has come from a far distant part ; on the wings of love and compassion she has come ; she has lefl all to succor and to save the helpless, the wretched, and the lost. See her at her Godlike work. In the foreground she is raising a miserable being in rags and tatters from a pit of mire and filth. With her right hand she is pouring the balm of life into the wounds of the dpng. Look behind her; see the widow and the fatherless. They have come to bless her ; with hearts gushing with grateful emotion they follow her with their praise ; she has rescued them from the gripe of the oppressor; they were hungry and she fed them, naked and she clothed them, and their pray- ers like acloud of incense go up to heaven in behalf of their compassionate friend. Before she leaves the district of pain, want and wretchedness, Charity, for that is her name, builds a house for the reception of the distressed ; here she provides what is neces- sary, appoints her. officers and attendants, leaves wholesome instructions, then amid the praises, thanks- givings and benedictions of those whom her love has blessed, she^ spreads again her wings and soars to her own abode, there to banquet on the remembrance of her deeds. 24 RRLIOIOUS ILLBOOSIRS. This engraving represents, first of all,- the divine Charity of the ever blessed Redeemer. He left the glories and happiness of heaven to visit our diseased, our lost world. Beaming with love, melting with tenderness, filled with benevolence, on the wings of compassion he flew to our relief. How compassion- ate ! how sympathizing ! He becomes a slave himself that he may preach deliverance to the captives, and the opening of the prison doors to them which ara bound, and that he might proclaim the acceptable year of the Lord, See Him at his work of mercy. The world is an aceldama, a vast Lazar house, a conquered province, subject to sin and death. He scatters health around him ; he gives eyesight to the helpless blind ; he bids the lame to walk ; the hungry he fills with good things ; the very dead he restores to life and joy. He beholds the weeping widow, and hastens to wipe away her tears. He visits the house of mourn- ing and fills it with the song of praise. Behold Him ascend the Mount of Blessing. He takes his seat; heavenly light shines around him; the majesty of holiness encircles his brow. Love, divine love, looks out from his wondrous eyes ; the manna of wisdom drops from his lips ; he assembles around him the poor — ^the mourners — ^the persecuted, and showers upon them the blessings of an endless life. He rescued the conquered province from the grasp of the foe ; destroyed the power of death, and opened unto man the portals of immortal Life. " He wept that man might smile ; he bled that man might never die ; he seized our dreadful right, the load sus- tained, and hove the mountain from our guilty world." He established his Church as an Hospital for the spiritually diseased ; appointed his own ministers and officers ; gave his own laws for the guidance thereofj and having perfected his work of Charity, he ascended RELieiOOS ALLEGORIES. 95 in to the mansions of bliss, there to see the effects the travail of his soul and be satisfied." As was divine Founder, such is the religion he established, istianity is a noble system of Charity. It teaches 1 to feel another's woe ; to seek another's good ; reathe, instead of revenge, forgiveness and affec- ; for the aged, the halt, the maimed and the blind, ■ects asylums of comfort and repose ; for the suf- ig and the sick, Hospitals ; and above all, taking account man's spiritual wants, man's deathless rests as a candidate for eternity, it provides tem- for religious worship, where the ignorant may nstructed, the guilty pai-doned, the polluted sanc- d, and made meet for heaven. Other religions a fable — a delusion — a shadow. Christianity is le benevolent ; in its Founder, in its essence, in its operations, intensely benevolent, ifldelity, in all its appeals, professes Charity and evolence. What have its apostles done to benefit ikind ? In what book are their " Acts" recorded ? ivhat lands have they carried the blessings of civi- ;ion? what prisons have they opened ? what chains i they snapt asunder? where are the tombs of r martyrs ? where the trophies of their success ? ielity is cruel, earthly, sensual and devilish, ness its day of triumph in France. True, it led the doors of the Bastile, but it was only to the inmates to the guillotine. It demolished the IS, but it was only to build out of the ruins thereof mdred dungeons, if possible still more gloomy terrible. The reign of Infidelity is the "reign irror." " The infant comes into the world with- a blessing, the aged leaves it without hope." house of mercy is closed ; the book of mercy is it ; the ministers of mercy are slaughtered ; the of mercy is banished ; yea, a watch is set upon 26 RELIGIOUS ALLEGORIES. the tomb that the dead may rise no more. Infidelity " like Samson in his wrath. Flacking the pillars that support the world. Fair Charity in ruins lies entombed, " And midnight, universal midnight reignt." As is the founder of Christianity, and as is Chris, tianity itselfj such also is the disciple ; he goes abou doing good ; he is the Jordan in its Mlness ; he, liko the NUe, leaves behind him the seeds of a new ere ation ; he seeks out the helpless and the destitute ; he visits the widows and the fiitherless in their afflic- tion, and soothes and wipes away their tears ; he understands and appreciates the heaven-bom senti- ment, " It is more blessed to give than to receive." Hence, " when the ear hears of him it blesses him, when the eye sees him it gives witness for him, and the blessing of him that was ready to perish comes upon him." The disciple however views man in his relation to both worlds, as possessing a deathless spirit ; as a candidate for eternity ; as an ignorant, helpless and guilty sinner, unholy and unclean, and yet redeemed by the blood of Cluist. He will, as far as possible, instruct his ignorance and point him to the Savior. True Charity acts from motives of love to God as well as man. Hence ingratitude does not restrain him, nor opposition make him afraid. He lays up a foundation against the time to come ; and when he shall have sown the seeds of Benevolence here, he wiU reap a harvest of everlasting love ; for " what- soever a man soweth, that shall he also reap." " True Charity, a plant divinely nursed, Yet by the love from which it rose at first. Thrives against hope, and, in the rudest scene. Storms but enliven its unfading green. Exuberant is the shadow it suppUes, RKLI6I0US ALLEGORIES. !ki7 Its fruits on earth, its growth above the skies. To look at him, who formed us and redeemed, So glorious now, though once so disesteemed, To see a God stretch forth his human hand, To uphold the boundless scenes of his command ; To recollect that in a form like ours. He bruised beneath his feet the infernal powers ; Captivity led captive, rose to claim The wreath he won so dearly in our name. Like him the soul, thus kindled from above, Spreads wide her arms of universal love ; And, still enlarged as she receives the grace. Includes creation in her close embrace.*" irity is placed at the head of all the Christian virtues Paul, the ablest divine that ever graced a pulpit or I a pen. It is the sub-stratum of philanthropy, the ; star in the Christian's diadem. It spurns the scrofula n-pyed jealousy, the cabker of tormenting envy, the t of burning malice, the typhoid of foaming revenge, impartial mirror, set in the frame of love, resting on md justice. It is the foundation and cap stone of the of all the Christian graces — without it, our religion is body without a soul— our friendships, shadows of a — our alms, the offsprings of pride, or, what is more jle, the offerings of hypocrisy — our humanity, a mere on the ocean of time — we are unfit to discharge the if life, and derange the design of our creation. WajrS lors of wars would pease — envy, jealousy, and revenge, hide their diminished heads — falsehood, slander, and tion would be unknown — sectarian' walls, in matters of , would crumble in dust. Pure and undefil^ religion hen be honored and glorified — primitive Christianity tand forth, divested of the, inventions of men, in all the of its native loveliness — the victories of the cross e rapidly achieved — and the bright day be ushered in, ;sus shall rule. King of nations, as hi now does King s,"—Frobe. 28 RELIGIOUS ALLEOORIES. JU I >V^. /.jj*-^^ xri. 18. ife giveOi 'grace unto the lowltf. FroT, iii. 34. PRIDE AND HUMILITY. Rising in fair proportion side by side. Behold the stages of Progressive Pride ; Seapectability begins the course ; 'T is his who has — all told — a well filled purse ; High as his neighbor sure he 'd like to feel, So takes the next step, and is quite Genteel; By many acts for which he 'd fain write — blank RELIGIOUS ALLESCIRIES. 29 lie swells and struts at length a man of Sank; The chair of state he next ascends, that Fame May faithfully transmit his Honored name ; He meets a rival here, and — woe to tell. He sends his rival in a trice to — hell ; A thousand shots like that, and strange to say. Right up to Glory he has won his way. Pride walks a thorny path ; it nothing bears But swords and pistols, blood, and groans, and teats. Far different in the happy vale, behold Humility at ease, uncursed with gold ; With competence content, with wisdom blessed ; In peace he dwells, caressing and caressed ; No thorns beset his path, there only grows The bending corn, the violet, and the rose ; Truth, beauty, innocence, at once combine, And o'er his pathway sheds a light divine ; And when he leaves the vale, to him 't is given. To walk amid the bowers of bliss in heaven. is engraving shows a rude Mass of rocks rising the valley below. They appear to be thrown some volcanic explosion, or forced up by the y of subterranean fires, they are so steep, rug- nd unequal. On the tops of the ledges are 3ushes of thorns, high, and spreading in all di- ns. On the first ledge is a man who has 6cram> up with some difficulty to the place he now ies. His object is to get as high as he can, e is seen about to place himself on the eleva- f Geiftility. On the next ridge is seen a man 'oman, who appear to think a good deal of elve.s. They strut and swell like peacocks, gh behind and before danger threatens. A higher see ! there is murder committed. One las shot at, and killed his brother, just because luld not move faster out of his way, although was room enou^ for both. At the end of th« and above all, is a man in uniform. He has 3d the highest.pinnacle. Thunder and lightning 30 RELIRIOUS ALLEGORIES. attend his path ; storms gather round him. A. man ( thick skin, no doubt ; thorns could not scratch hir nor daggers pierce him, nor bullets kill him, H glory, however, is almost gone. The next step 1 takes he falls, and disappears. A more pleasing picture presents itself to usbelov A lovely vale opens enriched and adorned with tl choicest of fruits and flowers of paradise ; there tli fountains pour forth their living streams. The coi bends gracefully to the passing zephyr. The low] violet rears her beauteous head in the friendly shade the rose of Sharon decks the border ; the fathe mother, and little one are seen walking together alon this beautiful valley, with Wisdom for their guide The air is filled with fragrance and sweet sounds no thorns grow there to obstruct their path ; no ligh ning's flash, nor thunder's roar, makes them a&ai( Safe, peaceful and happy, they pass along, whil Truth, Beauty, and Innocence, irradiate their pathwa that leads directly to their own sequestered cottage. This is an allegorical representation of Pride an Humility. The shelving rocks denote the rugge and thorny path of Pride. The-- way is raised b the agency of the devil'. Having ruined himself b pride, he seeks to bring man into ihe same condem nation ; he tempts the children of men to walk on il The Most High has planted it with thorns, made i difficult in order to deter men from walking on i( Notwithstanding this merciful precaution, it is crowd ed with adventurers. Nothing shows the &llen chai acter of man, more than his silly and presumptuou pride, at once stupid and wicked. " Of all the causes which conspire to blind " Man's erring judgment, and misguide his mind, " What the weak head with strongest bias rules, " Is Fride, the never-failing vice of fools ; RELIGIOUS , ALLEGORIES. 31 " Whatever nature has in worth denied, " She gives in large recruits of needful pride ; " For as iu bodies, thus in souls, we find " What wants in blood and spirits, swelled with wind ; " Pride, where wit fails, steps in to our defense, " And fills up all the mighty void of sense." A man becomes possessed of a little gold, and he all at once becomes blind, or at least he sees things n a very different light from what-he did once. He himself is altogether another man. He wonders that he never before discovered his ovrn merit. He no longer associates with his former friends ; Oh no ! they are not respectable. He wishes to be consid- ered a gentleman ; he will no longer work ; he is above that. He sees his neighbor living in a higher style than he does, he is discontented. The thorns already begin to scratch him. Pride, however, can bear a little pain. Pride is very prolific. The man under its influence soon gets peevish, envious, and revengeful. The remonstrances of conscience are silenced, and he gives himself up to the guidance of Ambition. He next aspires after rank and fashion ; but Pride is veiy expensive. In order to keep up appearances, he does many things that at one time, he would never have thought of doing: He can lie, and be very respectable. " He can overreach and defraud hia neighbor, and" yet be respectable. He can seduco the innocent and unsuspecting, and destroy the ha|v piness of entire families, and stiU be considered re» spectable. By his slanders he has ruined the repu- tation of more than one. By his unrighteous schemes he attains the present object of his proud heart, and moves among the circles of rank and fashion. Yet his soul is restless. It is like the troubled sea ; he pants for Power. He pursues after honors, that the trump of fame may sound his name abroad, 32 REtlGIOlTS ALLBOOEIES. and hand it down faithfully to posterity. He becomes now a candidate for high office. In his own opinion he possesses eveiy qualification ; he is astonished that the world should be so blind to his many excel- lencies. He here meets with a competitor — he wishes him out of his way. " From pride cornea contention ;" he picks a quarrel with his rival. The challenge succeeds ; the duel is fought, and his an- tagonist falls weltering in his blood.' He triumphs. Ah ! unhappy man ! Remorse is his companion for- ever — 'the ghost of the murdered haunts him contin- ually. He is installed in office. He scruples at nothing that will but increase his power ; the man's pride knows no bounds — he aspires now after conquest and dominion. He will be a Hero ; he will attain the high pinnacle of militaiy renown and glory. War, fearfiil, devastating war, goes before him ; Famine and Pestilence attend him ; Ruin and Misery follow close behind, but " Pride goeth before destruction !" There are others who wish him out of the way. A shot from his own ranks cuts him down. From his high elevation he is brought low. His glory is de- parted. " Heroes are much the same, the point's agreed, " From Macedonia's madman to the Swede ; " Mark by what wretched steps their glory growB, " From dirt and seaweed as proud Venice rose ; " In each how guilt and greatness equal ran, " And all that raised the hero sunk the man." The man with his family in the happy vale, repro sents Humility. The passions seldom operate alone ; humility begets contentment and peace. He is sat- isfied with the position God has given him. He has learned from the book of wisdom that happiness con- sists not in the abundance of things which a man EBLIGIOUB ALLEGORIES. ?3 may possess ; hence contentment is his safe-guard. He has no desire to ascend the rugged path of pride ; he drinks wisdom and knowledge from the fountain of Truth — he quaffs pleasure at the springs of do- mestic bliss. His greatest treasure is a good con- science — his highest ambition to walk humbly with his God. Free from the consuming cares, the tor turing desires, the fierce passions, the dreadfiil fears, and gnawing conscience of the man of Pride, he en- joys peace. He labors to discharge all the duties of his station, with an eye single, doing all to the glory of God. His present path is safe, peaceful and happy, and his hope of the future, blessed and glorious. " Far from the madding crowd's ignoble strife, " Their sober wishes never learned to stray ; " Along the cool, sequestered vale of life, " They Iteep the noiseless tenor of their way." Behold how great is the difference between Hu- mility and Pride. Pride assumes an elevated posi- tion, and looks down with contempt on all beneath. Humility is content wjith a lowly seat, and mingles kindly with the brotherhood of man. Pride climbs a st^ep, dry, and rugged path, beset with thorns and briars. Humility walks the vej-dant vale amid rip- pling brooks," blushing 'corn, and flowers of vernal beauty. Pride occupies a dangerous place ; even nature contends against him. The thunder, the (ightijing), and the storm, encompass him about. Humility walks with nature, and her path is safe. Pride is tormented with cares, fears, and vain desires. Humility enjoys the peace of God that passeth un- derstanding. Pride works all, and endures all, to be seen of dying men. Humility courts the eye oidy of the living God. The path of Pride leads to shame and everlasting contempt ; that of Humility to Honor, Glorj', and Eternal Life. 34 KELIGI0T7S ALLEG0BIK8. Whosoever wtU lose his life for my fiofte shall saw it. Lulce ix. 34. — He dieM far all. — ^2 Cor. v. 15. We might to lay down oaiT lives for the bretkra^ —J. John, iii. 16, THE SACRIFICE. See here the Warriors on the battle-field, In dread array with gleaming spear and shield ; They rush together with the mighty roar Of stormy ocean on a rock-bound shore ; Sluelds stiike on shields, helmets on helmets clash> In pools of purple gore the Legions splash. RBIIGIOUS ALLKGORIES. 35 From Latium's host the sound of triumph rings. And Victory guides them on her crimson wings : Then the brave Roman, iired with patriot zeal, His life devoted for his country's weal ; The victors then in dire amazement stood, As on he swept like a destroying flood ; His blood-stained sword through crest and corselet sank. Like Death's own angel, swift he strewed each rank : At length he fell, — and Rome's proud banner waved Its folds triumphant o'er a nation saved. Behold, here, the battle-field ; the warriors are seen arrayed in all the pompous circumstance of war. Armed with shield and javelin, they stand prepared for dreadful combat. See ! the ranks are broken ; one is seen rushing into the midst of the enemy-— on he sweeps like a tornado — bright and left he hurls the blood-stained spear ; he cuts his way through — -the foe, astounded at his daring intrepidity, give back. Again they rally, and the hero falls , covered with a hundred wounds ; he has, however, effected his object — ^the ranks are broken ; his comrades follow up the advantage thus gained — crushing into the breach they rout the foe, and soon victory sits perched upon their banner. The Romans, being at one time engaged in battle against the Latins, the latter had the advantage, and victory was about to decide in their favor, when Pub- lius Decius, obsei-ving how things went, fired with a generous zeal, determined to sacrifice his life for his country's welfare. He threw himself upon the ranks of the enemy, and after having committed great slaughter among them, fell, overwhelmed with wounds. His countrymen, inspired by his heroic example, rallied their forces, renewed the combat, fought with great bravery, aiJd gained a complete victory. De- cius left behind him a son, who in like maimer sacri- ficed his life in a war with the Etruscans ; also, a 36 RELIGIOUS A.LLE60RIEB. grandson who sacrificed himself in the war waged against Pyrrhus. His example influenced his coun- trymen down to the last of the Romans. The hero sacrificing his life for his country's good, represents the Christian Missionary falling in the midst of heathen lands. The young man ' already belongs to the sacramental host ; devoutly attached to his Saviour, burning with zeal for his glory, he Ipngs to do something to advance his kingdom on the earth. The two armies he knows are in the field ; long, fierce and bloody, has been the contest. O ! if he were permitted to turn the battle to the gate. That he may see distinctly the state of things, he as- cends the mount of Vision ; in one direction he be- holds Africa bleeding and prostrate beneath the powers of evil — he sees tribe waging against tribe bloody and cruel wars ; rivers run red with the blood of its slaughtered millions ; its mountains are crimsoned with human sacrifices ; its vallies resound with the wild yeUs of demon-worshippers. In Central Africa he sees forty miUions ignorant, cruel and supersti- tious, covered with the blackness of night ; every where cruelty reigns rampant, enslaving and destroy- ing millions of immortal souls ; and as he bends over this mass of woe, he thinks he hears Africa " weep- ing for her children" as she " stretches out her hands •mto God." He turns his eyes in another direction, and he be- holds China — vast, populous China : an infidel refine- ment, mixed with abominable vices prevails ; one vast chain binds them fast to the pictured idols of their ovra creating ; there they are ignorant of Jeho- vah, and Jesus Christ whom he has sent ; without hope in the world. He ventures to look still fiuther. Now he beholds the myriads of India crushed beneath a gigantic sys- BELI6I0US AILEGORIEg. , 37 tem of en-or — ^the growth of ages. The rivers as they roll, the mountains as they rise, the vallies as they open, all proclaim the deep degi-adation of the people. " They have priests, but they are imposters and murderers ; and altars — ^but they are stained with human blood ; and objects of worship — ^but they acrifice to devils and not to God. The countless nass is at worship — before the throne of Satan, glowing as with the heat of an infernal furnace — with rage, lust, and cruelty, for their religious emo- tions. He looks again ; their demon-worship is over, but are they satisfied ? How eager their looks ! how objectless and restless their movements ! how the living mass of miseiy heaves and surges, and groans and travails in pain together. He beholds them " as travellers into Eternity ; how vast the procession they form, how close their ranks, how continuous the line, how constant and steady the advance I an angry cloud hangs over them— which moves as they move — and ever and anon emits a lurid flash ; it is stored with the materials of judicial wrath. Thousands of them have reached the edge of a tremendous gulph— it is the gulph of perdition, and they are standing on the very brink. God of mercy, they are falling over. They are gone !" Finally he looks at home ; here, in his own be- oved land, he sees millions of immortal souls, for whom Christ died, shut up in unbelief and ignorance. Slaves, doomed to labor in despair, and to die without hope. " From Greenland's icy mountains. From India's coral strand. Where Afric's sunny fountains Roll down their golden sand ; From many an ancient river. From many a palmy plain. They call him to deliver Their land from error'6 chain." 38 RELIGIOUS ALLBOORIES. He hears the call ; it sinks deep into his heart. He burns to carry to Africa the tidings of the God of Love — to China the system of Eternal Truth — ^to India the sacrifice of the Son of God — ^to his op- pressed countrymen the Liberty that maketh "free indeed." Viewing the vast and deadly plague that desolates the earth, he longs to carry into the midst thereof the censer of incense, that the plague may be stayed, and spiritual health every where estab- lished. In the spirit of devotion he exclaims, " here am I, send me." " My life and blood I here present. If for thy truth they may be spent." Now he selects his field of labor ; the tear of love and friendship bedews his cheek — ^the parting hand is given — the last farewell breaks from his trembling lips — he flies on the wings of the wind to meet the foe. Soon he is at the post of duty ; he flings the torch of heavenly love into the midst of midnight darkness ; powerfully he wields the sword of truth against gigantic forms of error. He wrestles with the man of sin and prevails ; the- might of God is with him ; the enemy falls before him ; he takes pos- session of his strong places. The banner of Em- manuel opens its folds triumphant to the breeze; soon the infant Church lifts up its voice, " hosanna, hosanna in the highest." But in the struggle the Hero falls. Through the influence of the deadly climate, or through the dead- lier passion of the ferocious natives, he falls. Far from home and friends he falls, and " unknelled and uncoflined" he is borne to the house appointed to all the living ; the earth closes over him ; not a stone tells where he lies ; but his object is effected, the seed is sovm. The tree of Life is planted, whose RELIGIOUS ALLEGORIES. 39 leaves shall be for the healing of a nation's curse. The nation that smote him by and by shall remember him whom they pierced, and mourn deeply because of the madness of their guilt. He is crowned with glory, honor, and immortality ; the brightest diadem in heaven's own gift is his ; he wears it as his due. He has fallen, but like Samson, he slew more dying than when he was alive. The Temple of Error is overthrown, the tree of gospel liberty is watered by the blood of its martyrs ; thus lias it ever been, from the time of the proto-martyr to him of Erromanga. Every stroke received is a victory gained, every death a triumph. The sacrificing spirit of the brave Roman lived in his immediate descendants and fired a whole nation with the love of heroic deeds ; it is so with the Chris- tian Hero, and to mach better purpose. Living he was located ; his sphere of usefiilness was limited ; now he possesses a ubiquity of presence ; he is every where animating the Church of God by his example ; and she is animated — the spot where he fell beconies a recognized part of her possessions. Others rush forward and secure the prize. Every one of his wounds become more effective and eloquent than the mouth of the liv- ing orator, speaking through all time. Dying, he becomes an immortal, his very name becomes a watch-word — his deeds, a memorial unto all generations ; his heroic example, a glorious inheritance. If the offering of the widow's mites have con- stituted so rich a treasury to the Church, how much more shall the sacrifice of the Christian Hero open to her a mine of wealth, at once precious and inexhaustible. " 'T is now the time of strife and war. The contest sounds on every side ; Nations are bound to Satan's car. And who shall meet him in his pride '! Is there no arm his power to break ? Are there no hearts that deeply feel i Sons of the kingdom ! rise, awake ! Obey, at length, your Saviour's will. Go, bear the gospel banner forth. Its glittering web of fight unroU, To gleam subfime from south to nordl. And scatter light from pole to pole." 40 r ■T.T'i'iuo ALLKGORIES. . 'f. •* > Whomaer \ (lofi ie aahamed of im—of him (AoB Hit Son ^fUm be ashamed. Mark, viiL 38. NO CROSS, NO CROWN. See where the Cross of duty stands npright. Above it, shines the Cro?ni with radiant light ; Right in tb^ DaH-ow; way the Cross it stands. And all the space (pmpletely it commands ; On either side behold ! vast rocks arise, Elzpand their width, and teach the topmost skies : KELIGIOUS ALLEGOBIirS. 4] See numbers there, who fam the Crown w uld have, But will not touch the Cross, their souls to save ; They seek some other way, but 't will not do. They wander on, and find eternal woe. But one is seen advancing right ahead, And like his Lord — the Cross he will not dread ; He takes it up — 't is feathers — nothing more — He travels otiward faster than before ; He loves the Cross, nor ever lays it down, 'Till he receives infiteSd the starry Crown. On a gently rising ground, a Cross of somewhat large dimensions is seen to statid erect'; above it, and suspended in the aiTi, a 'bright Crown sparkles with a brilliant light. On both sides of the Cross rocks, vast and precipitous, lift up their tops to the heavens ; on either side they extend as far as the eye can reach. Many persons are seen going round the base of the mountain chain ; their object appears to be to get the Crown ; it is theirs, if they will but get it according to the condition proposed. They have been trying to go through the narrow passage, but the wooden cross blocks up the entrance ; they never think of moving that, although they try to climb the mountain barrier, which is much more dif- ficult. See ! one is now attempting to ascend, but it is all in vain — ^there is no other way than through the chasm. Away they go, wandering round and round ; some are seen felling off a precipice, they are dashed to pieces ; others lose themselves among dark labyrinths, and some are torn to pieces by wild beasts. All come to a bad end — not one of them obtains the Crown. One, however, is seen alone, marching up to the terrible Cross ; he walks with a firm step. Decision is his name ; he goes right up to the Cross, he quickly throws it down — it is only a few inches in the ground ; he takes it up, its weight is nothing, fpr 42 KEtlGt )US ALLEGORIES. it is hollow. He carries it to the place appointed, lays it down, and receives the glittering Crown, and bears it away in triumph. By the Cross here is signified religious duties ; by the Crown — immortality in heaven ; those who pass by the Cross and wander round the waU, represent those who think of heaven, but ' neglect duty ; the man who boldly takes up the Cross — the faithftil Christian. Many persons think about heaven, who, alas ! will never arrive there ; nay, they do more, they actually set out for it — perhaps make a profes- sion of religion ; they do not like the idea of being lost ; submit to a partial reformation, and make an approach toward the performance of religious duties. They just obtain a sight of them, and they are fright, ened ; this is the Cross. What is there in the Cross so dreadful 1 Let us see. Of all who present them- selves as candidates for heaven, it is required that they become poor in spirit — humble as a little child — penitent for sin — " perfect and pure, as He is pure" — that they do deny self— crucify the flesh — mortify the body — subdue inordinate desires — set the affec- tions on things above — ^hunger and thirst after right- eousness — ^forgive enemies — submit to persecution for Christ's sake — ^to exercise a constant watchfiilness over themselves, and against the world and the devil. The hand, if it offends, must be cut off — ^the eye plucked out. They are told of the straight gate — the narrow way — ^the yoke — the burden — the race — ^the warfare, etc. Yea, the whole man is to be brought under new influences, governed by new principles, and to live for new ends. Self-denial, self-discipline, and self-conquest^ are made indispensable, prerequisites for the kingdoin of Heaven. This is the Cross, it stands in the path pf life ; to proceed, it must be em- RELIGIOUS ALLEGORIES. 43 braced. Christ is " the way" to God. His atone- ment, example, doctrines, commandments — there is no other way, there can be no other — a wall of ada- mant, wide as earth, high as heaven, meets us in our attempts to find one ; on which stands inscribed in letters of light, " He that entereth not by the door, but climbeth up some other way, the. same is a thief and a robber." Religious duties are irksome and disagreeable to the carnal mind — ^to the unconverted ; it is their na- ture to be so. By them a man may know what he is, whether he is converted or not ; the Cross is a miiTor. Religious duties are imposed, not that by performing them we may earn a title to heaven, but because they are necessary for the purification of our moral nature, through the grace of Christ, that we may become meet to be partakers of the inheritance of the Saints in light. To neglect the Cross is to neglect all ; it is to go to the feast without the wed- ding garment ; it is to go forth to meet the bride- groom without light, and without oil in our vessels. We may substitute something else for the Cross ; such as morality, philosophy, or even works of pain- ful pennance. It will be all in vain ; as long as we continue unwashed, unjustified, unsanctifled, we are unsafe — in momentary danger of hell fire. There is no neutrality in this war. In revolutions of States and Empires, those who do not take up arms against the foe, are deemed as enemies ; it is so here. " He that is not with me is against me, and he that gath- ereth not with me scattereth abroad." This is the conclusion of the whole matter. When Christ comes to judge the world, all who will not now take up the Cross will be regarded as enemies ; instead of the Crown they wilf have the curse ; instead of HeaTeUi everlasting fire with the Devil and his angels. 44 RELIGIOUS ALLEGORIES. Hence it is that bo many " draw back to perdi< tion." Ignorant of the great principles of religion, of its power to save, they wear it a^ a cloak to hide the deformity within ; so inadequate are their con- ceptions of its excellency, that they will not sacrifice a single lust, a momentary gi'atification, one darling idol, to insure the " eternal weight of glory" which it promises. •' No Cross, no Crovm !" Some of the early disci, pies of the great Messiah, when the spiritual nature of Christianity was presented to them, were " of- fended." Their carnal stomachs loathed " the bread which came down from heaven." Companions of the world, they rejected the "fellowship with the Father, and with the Son^ Jesus Christ ;" the Cross displeased them, and with their own hands they in- scribed their names with those " who, having put their hand to the plough, looked back, and so became unfit for the kingdom of God." " No Cross, no Crown !" See I that young, man running toward the great teacher ; what can he want with him ? He is a noble man, a ruler of the Jews. Strange sight, indeed, to see I A ruler of the Jews running after the despised Gallilean. What is his business ? He inquires about the way to heaven ; he seems a good deal in earnest ; he runs, and kneels at the Saviour's feet ; listen to him. O, says he, " what shall I do that I may inherit eternal life ?" " Take up the Cross, and thou shalt have treasure in heaven," said the Saviour, as he looked kindly upon him. The young man looks ' sad,' he is ' sad,' and 't is a ' sad' sight to see. He wants the " treasure in heaven." But he wont take up the Cross, and they go together ; God has joined them, and what God has joined no man can put asimder. He looks at the Saviour again inquiringly, as much RELIGIOUS ALLE60BIE». 45 as lo K > T , Is there no other way ?" The Savior uiiflpis.rfn-ls him ; he points him to the Cross again, saying " Except a man deny himself) and take up his Cross, he cannot be my disciple." Fearful cri- sis, what will he do ? The Saviour is looking at him — llie disciples — ^the multitude standing around — God — the holy angels — glorified spirits — all are looking — ^yea, hell is looking on this spectacle. What is the issue 1 O, dreadful infatuation ; ' heaven that hour let fall a tear.' He who knew the command, ments by heart, and who had kept them from his youth up ; he turns his back on Christ and heaven, and goes away " sorrowful," to be yet more " sorrow, ful" long as eternal ages roll. Have the Cross and have the Crown. Look again at that young man walking boldly up to the Cross ; he lays hold of it exclaiming, " when I am weak then am I strong ; I can do all things through Christ strengthening me." He finds it ' ea^y' and ' light,' pleasant and delightfid ; he bears it faithfully in palaces and in prisons — in the wilderness and in the city — on the sea and on the land — among Jew and Greek — Barbarian and Scythian — ^Bond and Free— every where exclaiming as he goes, " God for- bid that I should glory, save in the Cross of my Tiurd and Saviour Jesus Christ," and having carried it the appointed time he lays it at' the Saviour's feet, singing triumphantly : " I have fought a good fight ; " I have finished my course ; " I have kept the faith : " Henceforth there is laid up " For me — A Ceowm or Rishteodsseis." 4''i Vl.;',!:'l>'!1 .M,!,!-r.-)l!IKS. Thu ay unto the Lord, in their troviU, and te hringeth th^Jf "/ «^ SSsM.— Pa- CTil- 28. Then. tU,waiera had msipvihslmd «».— Pn. cxxiT. 4. ^ THE LIFE-BOAT. Loud yell the winds escaped from caves beneath. And summon Ocean to the Feast of Death ; Ocean- obeys, high lifts his hoary head. With fearfiil roar, impatient to be fed ; With maddened rage his mountain billows rise. And shake the earth and threaten e'en the skies. See the poor bark engnlphed— with precious freight— Who, who can save her from impending &te t RELIGIOUS ALLECSOEIES. 47 Old Oceun strikes her with tremendous shock, And, oh ! shr 's stranded on a sunken rock ; HoTor and grief now seize the hapless crew. To hope and life they hid a last adieu: Thousands on shore hehold their awful plight. But cannot pave them ; 't is a piteous sight. At this riroad crisis, on the mountain wave Is seen the " Life-hoat," with intent to save ; Onward she dashes o'er that sea of strife. Buoyant, and hopeful, \ is a thing of life, She makes the wreck, and from its drifting spars. She takes on board the diifting mariners ; Trip after trip she makes — with mercy fraught — 'Till they are safely carried into port. Here is portrayed the life-boat hastening to the lescue ; the winds, escaped from their prison-house, Issue forth roaring indignantly at having been con- fined so long. Ocean is summoned to the feast' of Death ; Neptune obeys the summons — instantly he is all <;oramotion, stirred up from his lowest depths, impatient to satiate his devouring appetite ; he dashes his billows against the earth — he assails the very heavens. Behold the frail ship exposed to all the fury of his rage ; she is laden with precious treasure. Her ruin appears inevitable. Loud roars Neptune ; loud roar the winds ; loud too, snap and crack the cordage and the sails ; high rises the mountain surf. The bark " mounts up to the heaven," deep yawns the gulph beneath ; she goes down again into the depths ; the crew are "at their wits end," their soul is melted because of trouble. But instead of calling " lipon the Loi-d in their trouble," that He might '•bring them out of their distresses," they drink and are dixinken. Still the waves and the billows go over them ; at length a mountain wave dashes the vessel on a sunken rock, she falls to pieces ; the men cling to masts, spars, and broken pieces ; despair sits on every countenance ; multitudes from the shore 48 RELIGIOUS ALLEGOKIBS. behold the catastrophe, but cannot succor. Lament- able sight ! At this appalling moment, when all hope is taken away of their being saved, the Life-boat is launched into the terrific ocean. Will not she also fall a prey to the watery monster ? See! she lives above ^he waves ; her gallant crew impel her forward ; on she dashes — she leaps from billow to billow ; soon she ireaches the wreck, and begins her work of mercy. Quickly she takes the drowning wretches fi'om the drifting spars, giving back to them life and hope. Some, indeed, not yet sobered,* will not be saved ; others in the same condition take the " life-preserv- ers" for pirates, that have come to take and sell them for slaves, therefore refuse to leave the raft. No time is to be lost. All they can, they receive on board, and carry safely into port, amid the acclamations of the multitude. O what is this but a picture of the goodness of our God in Christ, in establishing his Church on the earth. The tempestuous sea is this world, the wreck is man ; the lifo-boat is the Church, and the multi- tudes on shore may represent the heavenly host who look with interest into the aifairs of man's redemp- tion. The world is indeed a " troubled sea," a tempest- uous ocean ; it is raised into fury by the breath or spirit of the " evil one," " the prince of the Power of the air," who, having escaped from his prison- house, the " bottomless pit," descends in gi-eat wrath and summons all the powers of evil to aid him in the destruction of mankind. Here roll the waves of profanity — there those of impurity ; here dash with fury the breakers of Revenge — there rise impetuous the mountain billows of Pride ; on the right are seen the rocks of Infidelity — on the left the quicksands of BELIGIOUS ALLE60BIE8. 49 )estruction, vhile the whirlpools of Mammon abound ti every part. Man, shipwrecked by the first transgression, is cast ipon this troubled sea, exposed to all its dangers ; gnorant and helpless, he is " tossed upon life's itormy billows." Wave after wave rolls him on- vard to destruction ; the whirlpool opens wide its Bouth to " swallow him whole, as those that go down nto the pit." Is all lost ? must he become a prey to he devouring elements ? Ah ! is there no eye to lity? no arm to save? Oh, divine compassion! ' God so loved the world," that the Life-boat is aunched ; Jesus is in the midst of her ; he guides her novements ! his disciples form the crew ; they en- ;ounter the storm that Satan has raised ; they spring i-om wave to wave, from billow to billow, " With criea, entreaties, tears, to save, And snatch diem from the gaping grave." They take sinners from off the waves that are bear- ng them on to death, and place their feet upon the [lock of Salvation. Some are too proud to accept leliverance ; such are left in their sad condition. To speak without a figure, the Lord Jesus Christ las established his church upon the earth, for the salvation of men. This is the proper business of he Church, even as of the life-boat, to save men ; ts sacraments, ordinances, and various means of Trace, all leading to Christ, the Saviour, are well ida^ted to do this ; and when used aright, they never 'ail to ensure salvation. Believe, love, obey, " this io and you shall live." And whereas the usefulness of the " Life-hoat" insisted in having her bottom and sides hollow and illed vyith air, so the usefulness of the Church de- lends upon her being filled with the Holy Spirit. 50 BELTOinUS AUjKBOIJIRS, with the atmosphere of heaven ; and as boats not made air-tight fail to be useful in the storm, and prove the destniction of those who venture in them, in like manner, Churches lacking the atmosphere of heaven, being destitute of the power of the Holy Ghost, fail in being serviceable to the souls of men, and sink into the " dead sea" of forms and ceremotiies. The Church of Christ — that is, a company of true believers — being filled with the Holy Spirit, become inflamed with zeal, and animated with love for per- ishing sinners. The love of Christ constraineth them, for they thus judge : if Christ died for all, then were all dead — and that he died for all, that they which live should not henceforth live unto themselves, but unto him that died for them and rose again. In seeking to save souls, they seek Christ's honor and glory, by establishing lirs dominion on the earth, daily the Church influenced thus, makes efforts for the salvation of men ; her grand effort is on the Sal>- bath-day. On this day, worldly business is laid aside ; the Angel of Mercy rings her bell around the earth ; the Ambassadors of Heaven appear, and issue their proclamation unto the children of men ; life and immortality are offered without money and without price ; Merdy is active on the earth. Foun- tains of living waters are opened in dry places ; heaven's gates are thrown wide open, and streams of light and love issue from the King of Glory. Every where sinners, perishing sinners, are aflfec- tionately invited to escape from their sins, and take refuge beneath the sanctuary of the Most Holy ;— " Wisdom" herself " uttereth her voice in the streets, she crieth in the chief place of concom-se, in the opening of the gates ; in the city she uttereth her words, saying, how long, ye simple ones, will ye love KEtlGIOUS ALLEGORIES. 51 simplicity, and the scomers delight in their scorning, and fools hate knowledge." Nevertheless " Millions are shipwrecked on life's stormy coast, " With all their charts on board, and powerful aid " Because their lofty pride disdained to learn " The instructions of a pilot, and a God." A.S we saw in the case of the wreck, that some actually refused to enter the life-boat, so it is with sinners ; alas ! alas ! that it is so ; they, too, are in- toxicated, "drunken, but not with wine," sin has in- toxicated them ; they are beside themselves. Some will not yield their heart to God, and be saved, sim- ply because tliey will not ; others do not believe the record God has given of his Son, and continue ex. posed to the damnation of those " that believe not," Others again, mistrust the motives of the pious, who seek to lead them from the way of death, and think they want only to bring them into bondage ; and as the mariners had power to remain on the wreck and be drowned, so the sinner has power to continue in his sins and be damned. Awful power ! fearful re. sponsibility ! and yet if man be not fi-ee, " how shall God judge the world." The Church, however, as a Spiritual Life-boat, continues her benevolent excursions, and daily lands Bome saved ones, at the port of glory ; and when she shall have made her last trip, through that tempest that shall make a wreck of earth, then shall arise from countless myriads the song of triumph and of praise ; — " Blessing, and honor, and glory, and power, " Be unto Him that sitteth upon the throne, " And unto tlie Lamb for ever and ever." fl2 RKLIGIOrS ALLEGOnlES. OBCDiENfF ^as-" wi<;dom For the visd ness of his children ; he governs the world by laws, — fixed, unalterable laws — except when he alters them for some especial purpose, as in the case of miracles. His natural laws prevail in the heavens above, in the earth beneath, and in the waters under the earth ; the law of gravitation, by which a body unsupported falls, exists every where, extends to the remotest star or planet, and binds all material objects to a common center ; the law of motion, by whiA a body once put in motion continues in that state, if it be not resisted by the action of an external cause — these laws and others govern the universe of matter, and they are uniform. Fiie always bums, water al- ways drowns, and ice supports bodies in exact pro- portion to its quality and thickness. RELIGIOUS ALLEGOKIBS. 61 S But for Spirits,, God has given laws that are spir itual ; in wisdom he has given them to his crea- tures ; these, too, are all fixed and unalterable, "Except ye repent ye shall perish." The way of sin always leads to disgrace, sorrow, and eternal death ; the path of duty or piety always to honor, happiness, and everlasting life ; they have always done so, they ever will do so ; God has admonished the children of men of this truth ; he has plainly pointed out the two paths, their character, tendency, and end ; and having done this, he in the most af- fectionate maimer urges ua to follow the path of life. " Behold !" says He, and wonder at the announce- ment, " I set before you Life and Death, Blessing and Cursing, choose Life that you may live." " Placed for his trial on this bustling stage. From thoughtless youth to ruminating age, Free in his will to choose or to refuse, Man may improve the crisis, or abuse ; Else, on the fatalist's unrighteous plan. Say to what bar amenable were man ? With- nought in charge he could betray no trust ; And if he fell, would fall because he must. If Love reward him, or if Vengeance strike. His recompense in both unjust alike. Divine authority within his breast Brings every thought, word, action, to the test ; Warns hira or prompts, approves him, or restrains, As reason, or as passion, takes the reins ; Heaven from above, and conscience from within, Cries in his startled ear — abstain from sin The world around solicits his desire, And kindles in his soul a treacherous fire ; While all'his purposes and steps to guard. Peace follows virtue as its sure reward ; And Pleasure brings as surely in her train Remorse, and sorrow, and vindictive pain." The boys who broke throngh the ice and perished, had been! faithfully warned ; the two ways had been 62 KKLliJlOUS ALLEGORIES. distinctly markod out to them, they followed their own course ; they presumed their parents might not know every thing, they might not know how hard it had frozen during the night — that the ice was strong enough to bear them — there was no danger. The fact was, the way of duty looked difficult, and the way forbidden easy and delightful ; they had their reward. So it is with the sinner, man ; he presumes that he may violate the laws of God with impunity, that he will not punish, that the way is a safe one — although God has said "the end thereof is death." The ti-uth is, the way of piety seems hard, steep and difficult, and the way of sin smooth and agreeable to his carnal nature ; hence he ventures on, at first with diffidence, afterward with vain confidence ; he entices others to accompany him in his sinful pleasures — this makes it more dangerous ; they strengthen each other in wickedness, but " though hand join in hand, the wicked shall not go unpunished." To show the influence of bad example, and the danger of presumption, Baxter has related the fbl> lowing anecdote : " A man was driving a flock of fat lambs, and something meeting them and hinder- ing their passage, one of the lamb^ leaped upon the wall of the bridge, and his legs slipping from under him, he fell into the stream ; the rest seeing him, did as he did, one after one leaped over the bridge into the stream, and were all, or almost all, drowned. Those that were behind did little know what was be- come of them that were gone before, but thought they might venture to follow their companions ; but as soon as ever they were over the wall and ialling headlong, the case was altered. Even so it is with unconverted carnal men; one dieth by them and drops into heU, and another follows the same way ; and yet they will go after them, because they think RELIGIOUS ALLEG0RIB8. 63 not where they are gone. O, but when death hath once opened their eyes, and they see what is on the other side of the wall, even in another world, then what would they give to be where they once were." Last summer I noticed a little incident that may serve to il- lustrate our subject ; the same thing, no doubt, is of frequent occurrence. An insect had entered the house and was upon the back of a chair ; having talked to the end, it very circum- spectly employed its feelers above, below, and all around. Ascertaining that the side was slippery and precipitous, it turned round and went back again ; this it did several times, nor would it leave its position until it could do so with safety. And yet man — man, with the powers almost of an angel, rushes blindly on to ruin. It is well known that the elephant, when about to cross a bridge, puts his foot down inquiringly to ascertain its strength, nor will he proceed unless he is satisfied the bridge is suffi- ciently strong to support him ; but the transgressor ventures on the bridge of sin, beneath which rolls the river of eternal woe, bearing with him the weight of his immortal interests, the " vast concerns of an eternal state." By the laws of motion, the boy sliding or skating on the ice cannot easily stop himself, and sometimes he rushes into the openings or air-holes, that are often found on the surface, and meets with an untimely end. It is so with the laws of sin ; the sinner increases his mo- mentum as he advances ; from hearkening to the counsel of the " ungodly," he proceeds to the way of open " sinners," — a little further and he sits complacently in the seat of the " scorn- ful." Now his doom is sealed ! Thus it was with Babylon's proud king ; not content with having been an idolater all his life, against his better knowl- edge — for the judgment that befel his forefether, Nebuchadnez- zar, must have instructed him — he would ridicule the true re- ligion, he would insult the majesty of Heaven. He sends for the sacred vessels of the Sanctuary, that he and his compan- ions may magnify themselves over the captive tribes of Israel. But behold ! in the midst of his blasphemous revelry, the Hand — the terrible hand, appears, and the presumptuous mon- arch, after having seen his doom recorded on the wall of bis ewn palace, is suddenly cut down, and bis kingdom given to another. 64 ■RETJOIOTIS A LT.F.onnTns. Jfy heart is Jead. — Ps. cviii. 1. [press toisard tile marhj for Hu f irfl * . ■ Phil, iii, 14. DECISION AND PERSEVERANCE. See where the Alps rear up their giant brow ! King of the mounts, with coronet of snow ; Scorning all time, and change, his stalwart form. Endures the peltings of eternal storm ; In awful pride, enthroned above the skies. Peaks upon peaks in matchless grandeur rise : RELIGIOUS ALLEGORIES. 65 'Mid frowning glaciers on whose icy crest, The savage vulture builds its craggy nest. The fathomless abyss extends beneath, And leads the traveller to the realms of death : Napoleon comes in quest of fame and power. He scans the mounts that high above him tower. Though " bamly possiMe," he will " advance," And in Italia plant the flag of France ; In vain the mountain, like a dreadful ghost, Rises to frighten the advancing host. O'er towering cliff and yawning gulf he speeds. He means to pass nor aught of danger heeds ; He scales the summit with his conquering train. And like the vuliure swoops upon the plain. Heke the Alps lift up their snow-capped heads in awful sublimity ; their icy pinnacles tower above the clouds ; their colossal forms arise, mountain on moun- tain piled. To all save the bounding chamois or his mtrepid pursuer, they appear inaccessible ; here vast overhanging precipices threaten destruction, and there the treacherous abyss lies concealed, ready to engulf the unwary traveller; Winter reigns supreme upon his throne of desolation ; eternal tempests in- crease the horror of the scene. In vain does the &.mished traveller search for some stunted lichen, or the smallest animal, to save him from approaching death ; he sees nothing but boundless seas of ice — no signs of life are there — it seems the very tomb of nature ; the solemn solitude is broken only by the roar of the tempest or the thunder of the avalanche. Yet over all these obstacles Napoleon would ad- vance ; he inquires of the engineer Marescot, who has just explored the wild passes of the St. Bernard^ if it is possible to pass. " Barely possible," answers the officer. " Very well," says Napoleon, " ert evant," " advance," and at the head of his army of above 30,000 men, with their arms, horses, and ar- tillery he cothmences the arduous passage. The 66 BELIGIOrS ALLEGORIES. mountains seem to bid defiance to the utmost efibrts of the martial host ; but dangers and difficulties deter him not ; like the gale that wafts the vessel sooner into port, they only urge him on toward the object of his ambition ; he conducts the army over slippery glaciers, wide yawning ravines, and eternal snows ; he braves the fiiry of the tempest, and the crash of the avalanche — and overcoming every obstacle, he swoops upon Italy like the Alpine eagle upon his prey. In the conduct of Napoleon in this instance, we have a striking example of decision and perseverance. If we can " out of the eater bring forth meat," and •' from the strong bring forth sweetness," it will be ■weU. The importance of possessing a decided chaiacter is best seen in its results, as the value of a tree is best known by its fruits ; by its aid Napoleon accom- plished the objects of his ambition — fame, and wealth, and gloiy, and power. With it, a man at- tains that which he sets his heart upon ; without it, he becomes easily discouraged and fails. With it, he controls his own movements, and influences, also, the conduct of others ; vrithout it, he loses his own individuality, and becomes a creature of circum- stances. In fine, man without decision, is like a rud- derless vessel, tossed upon an uncertain sea ; while the decided character, like the genius of the storm, commands the winds and the waves, and they obey him. The importance of decision being so apparent, it becomes an interesting inquiry, " How can it be ob. tained ?" After a proper object of pursuit is selected, it seems essential that a ftiUer hnawledge of the ob- ject should be secured ; no pains ought to be spared in order to obtain a perfect knowledge of the object or profession, in all its parts ; this is necessary to EELieiOUS ALLEGOBIES. 67 the fbundation of such a character. The traveUer who knows his way, walks with a firm step, while he that is in doubt about his path, advances with hesita* tion. Another thing deemed essential, is Confidence in the object of our choice, that it wiU yield us satis&c- tion ; possessing a knowledge of our route, and a belief that at the end of our journey we shall be at home, the things that discourage others have no in- fluence at all upon us. So it is with the decided character, in the path he has chosen. Does opposi- tion present itself? he assumes the attitude of a gla- diator, determined to conquer or die ; does danger appear, as it did to Shadrach and his companions, when the burning fiery fiunace stood in their path ? he bums the more ardently to fulfill his mission. Is he ridiculed, as were the builders of the walls of Je- rusalem 1 he heeds it not, he still goes forward. Fi- nally, does he find himself forsaken 1 it throws tiim on his own resom'ces, it makes him firmer in his pur- pose, as the tree that stands alone and braves the storm, strikes deeper its roots into the ground. If en- gaged in a good cause he is, like Milton's Abdiel, " FaithfiJ found " Among the faithless, faithful only he " Among innumeral le false, unmoved, " Unbroken, nnseduced, unterrified, " His loyalty he kept, his love, his zeal. " Nor number, nor example, with him wrought, " To swerve from tmth or change his constant mind, " Though single." In the case of Napoleon the above points wer» exemplified ; he selected, as the olgect of his choice, military warfare — ^he made himself acquainted with every thing belonging to it as a science. He had. confidence in it, as a means of procuring him the t!8 RELIGIOUS AliEGORnSS. highest objects of his ambition ; hence his derotioB to it — hence his perseverance ; dangers and difficul- ties are seized as allies — he rises \fith the stoim, and " barely possible," is to him an assm^nce of success. To the Christian soldier, decision is of the highest importance ; he has selected the Christian wai&re as a meajis of procuring to him, " Glory, Honor, and Immortality." " If the ri^teous are scarcely saved," it behooves him to know what belongs to " his call- ing." He needs a knowledge of himself of his du- ties, and of his privileges ; a knowledge of the way, its dangers, and its difficulties ; a knowledge of lus enemies, their methods, and their power ; a knowl- edge of his Almighty leader, of his Spirit, and of his word. He needs a living, practical &ith, in religion, that it will secure to him " Eternal Life." Opposi- tion, danger, and death, may stare him in the &ee, but if decided, he will say " none of these things move me," " my heart is fixed, I will sing and grre praise," and having fought the good fight of faith, he will be enrolled among those who persevere to the end, and are saved ; — ■* Faith, misht7 taitn. the oronusp sees, and looks to itnt alone, liangfas at taipotsibUitui, and cries ' U iltaU be dme ." " Decision of character nay, however, belong to verv difierent individuals : to the bad as well as the good, to Satan as well as to Abdiel. We may, like Enoch, " set ourselves'' to walk with God ; or be like the wicked whose " heart is fijllj set in them to do evil. We may say with pious Joshua, "choose you this day whom ye wiU serve, but as for me and my house we will serve the Lord ;" or with ambi- tious Pizarro. we may draw the line with the sword, and say, " on this side lie poverty and Panama, on that, Peru and gold ; as for me and the braTe, we RBLIGIOtiS ALLI!GOI!IES. 69 will cross the line." With the martyr Paul, we may exclaim " I go to Jerusalem, though bonds and af- flictions await me there," Or with the patriot Pom- pey, " it is necessary for me to be at Rome, though It is not necessary for me to live." The following anecdotes related by Foster, exhibit striking examples of decision and perseverance : " An estimable old man, being on a jury, in a trial of life and death, was completely satisfied of the innocence of the prisoner ; the other eleven were of the opposite opinion, but he was resolved the man should not be condemned. As the first effort for preventing it, he made application to the minda of hia associates, but he found he made no impression ; he then calmly told them that he would sooner die of famine than release them at the expense of the prisoner's life. The result was a verdict of acquittal." AVhat follows is a less worthy in- stance : " A young man having wasted, in two or three years, a large fortune, was reduced to absolute want. He went out, one day, with the mtention of putting an end to his life ; wandering along he came to the brow of an eminence that overlooked what were once his own estates ; here he sat down and re- mained fixed in thought some hours. At length, he sprang up with a vehement exulting emotion — he had formed the resolu- tion that all these estates should be his own again ; lie had formed his plan also, which he began immediately to execute ; he walked forward determined to seize the very first opportu- . nity to gain money, and resolved not to spend a cent of it, if he could help it. The first thing was a heap of coals shot be- fore a house ; he offered to wheel them into their place — he re- ceived a few pence for his labor ; he then asked for something to eat, which was given him. In this way he proceeded, al- ways turning his gains to some advantage, till in the end be more than realized hia loat possessions, and died a miser, v/orth more than a quarter of a million of doUais." 70 RELIGIOUS A LLEO0RIE8. 'Af fdal rageth. — Prov. xiv. 16. La patUnce have her perfect leorlL James, i. 4. PASSION AND PATIENCE. Behold here ! Passion, stamping, mad with rage ; He tries the knotted cord to disengage. He twists and twirls, and fumes and frets in vain. And all impatient cuts the cord in twain. See ! there is gold ! that Providence has sent : Favor abused — it feeds his discontent. RELIGIOUS AILE60RIES. 71 His soul a tempest — storms around him rise ; Tliunder and lightning shake the trembling skies : A troubled ocean — white with foaming spray. Whose restless waters cast up mire and clay. But mark the contrast ! Patience much at ease, Th' intricate cord unravels by degrees. No bags of gold has he. But what is more, He has content — of this an ample store ; While the bright Rainbow, sparkling in the sky. Is pledge to him of future joys on high : His soul a calm — ^by mellow Ught caressed ; A placid lake — whose waters are at rest. Two very different characters are here presented to our view : Passion, storming, wild with rage- Patience, cahn and tranquil. For some time, Passion has been endeavoring to unravel a hank of entangled tvdne or cord. In his great hurry, he entangles it more and more. It is full of knots ; he grows hot with rage ; his face is miscreated ; he wears the as. pect of a fury. Stamping with anger, he tramples upon some toys that lay near him, and breaks them into pieces. A bag of gold is seen standing at his side. This only feeds his pride ; it makes him more outra- geous to think that Aie should have such work assigned him. A tempest is seen to arise behind him ; the clouds gather blackness ; thunders roll ; fearful light, nings glare around. This is to show the state of his mind — ^wild, flery and tempestuous. He is also fully represented by the troubled sea, seen in the back ground. Tumultuous it tosses its foaming billows ; its restless water casts up mire and dirt. So his troubled spirit, agitated by the tumult of his passions, gives utterance to oaths, blasphemies and impreca- tions. Miserable youth! The fire of Jiell is en- kindled vidthin him ' Patience, on the other hand, sits with unruffled composure. He, too, has had the same work assigned 72 BELIGI0U8 AliLEGOBIES. him. He has the knotted cord to unravel ; but he goes about it in the spirit of duty ; patiently he unties knot after knot, overcomes difficulty after difficulty, until the whole is cleared. He has finished his task ; he is seen looking upward, to show that he seeks help and counsel from on high. A heavenly light descends and sheds its luster round about him. Help is afibrd- ed. In the back-ground is seen a placid lake : this denotes the composure of his mind. Not a wave of perplexity dashes across his peaceful breast. He has not riches ; no gold is seen shining by his side ; he is, however, contented with his condition ; nor is he without hope of ftiture good. The Bow of Promise, glitteiing in the distant sky, intimates to us that he looks forward to a future recompense. Passion represents a man of the world : one who has his portion in this life. The Almighty Father has appointed a work to all men ; yea, every thing living — moving — creeping — swimming — flying-^has its work to do. Duty is incumbent upon all. It is a condition of existence; it is also a condition of happiness. Man is under this universal law. The man of the world, lacking the proper qualifications for duty, fails in discharging it aright. He works fi-om wrong mo- tives, and for wrong ends ; he does all to the gloiy of self. No wonder he makes such bungling work of it. By the knotted cord, may be understood those di£ ficult passages of life through which man, as such, has to pass — afflictions, disappointments, etc. These are more than the worldly-minded man can bear. The reason seems clear enough. He has set his heart upon earthly objects ; hence the removal of these ob- jects fi'om him, affects him very sensibly. These are thy gods, O man of the world ! When trouble comes, of course he does not look upward ; he has no busi- ness there. He looks down — dovni — continually REIilelOUS AHiSGORIES. 73 " He leans to his own understanding," instead of wait- ing for further developments. He becomes impatient, fretftj, peevish, angry and passionate. He would euTse God and die, if he was not afraid to die. He is " Instantly, with wild demoniac rage, "■ For breaking all the chains of Providence, " And bursting his confinement, though fast barr'd " By laws divine and human." Providence may have lavished wealth upon him : he spurns the giver ; he abuses-'his gifts. His pride be- comes more inflamed ; his table becomes a snare unto him ; his riches add to his discontent. What he needs, though he may not know it, is a hope beyond the grave. He has title deeds enough on parchment, but none to the kingdom of Heaven — ^houses and lands, but no " hiding place" in which to enter when the great day of His wrath shall come. He has no anchor to enable his vessel to ride out the gales of adversity. Clouds and darkness surroupd him; a tempest is in his path ; he is a cloud carried with the tempest, to whom is reserved the mist of darkness for- ever ; a troubled sea, which cannot rest, whose waters cast up mire and dirt. Patience represents the man of God — ^him who has chosen God and the world to come for his portion. In this world, he, too, has presented to him the knot- ted cord — ^trials, perplexities and afflictions. Man is born to trouble. He endures all things as seeing him who is invisi^e ; in patience he possesseth his soul. He looks at the difficulty calmly ; he considers what is best to be done, and which is- the best way to do it. If it is beyond his power or skill, he looks to God for assistance. The composed state of his mind gives him a great advantage over the impatient one ; but if he finds his own arm too short, he is intimate 74 RELIG OUS ALLEGORIES with One who is mighty to save, and who is a very present help in times of trouble. Soon the knot is untied, the difficulty is overcome, and the victory is gained. Hence a holy calm pervades him ; he knows that all things are working together for his good. His soul is like a placid lake, reflecting the rosy light of heaven. Earth to him may be a tempestuous ocean ; but the eye of faith ever sees the beacon of Truth gleaming across its dark blue wave, pointing him to the haven of repose. Therefore, though cast down, he is not de- stroyed — perplexed, yet never in despair. He reckons that his light afHictions will work for him a far more exceeding and eternal weight of glory. He looks not at the things which are seen, but at those that are not seen. He has no gold — he is poor ; but the Bow of Promise spans for him its glorious arch. " He is joyful in hope." He is reminded of his inheritance above. There he has a throne at the right hand of the King of Glory — a mansion in the skies — a bower in paradise — a rest in Abraham's bosom— a shelter from the storm — a city which has foundations. No wonder that he sets his affections on things that are above. There is his portion fair — there, too, is his heart — ^there is his eternal dwelling place. He would rather have the lot of Lazarus here, and his portion hereafler, than fare sumptuously every day with Dives^ and be perplexed with him at last in the hell of tor- ment. As he walks through the vale of poverty and distress, the heavenly light shines around him, and awakens the voice of song : ',' Although the fig tree shall not blossonii " Neither shall fruit be in the vineB ; " The labor of the olive shall fail, " And the fields shall yield no meat ; RELIGIOUS ALLEGORIES. 75 " The flocks shall be cut off from the fold, " And there shall be no herd in the stalls : " Yet I will rejoice in the Lord — " I will joy in the God of my Salvation." How gi-eatly is Patience to be preferred before Passion. Passion is a fury, breathing out threaten- ing and slaughter ; Patience is a cherub, whispering words of love and joy. Passion is a tempest, charged with lightnings, hail and thunder; Patience is a holy calm, where peace reigns and stillness triumphs. The one is a troubled sea, casting up mire and dirt — the other, a placid lake illuumined by the mellow light of heaven. The one a foretaste of the fire of hell— the other, a pledge of everlasting repose. " The man possess'd among the tombs. Cuts his own flesh and cries ; He foams and raves, till Jesus comes. And the foul spirit flies." " Beloved self mnst be denied — The mind and will renew'd ; Passion oppress'd and patience try'd. And vain desires subdu'd." " Lord, how secure and blest are they. Who feel the joys of pardon'd sin ! Should storms of wrath shake earth and sea. Their minds have heaven and peace within." " How oft they look to heavenly hills. Where streams of living pleasures flow ; And longing hopes and cheerful smiles Sit undisturb'd upon their brow I" 7<5 RELIOIOUS ALMUiOniES. Flffht thegoad-^la. 1 Tim. vi. 12 — taking tha shield of Faiih - - - and tlis Suiprd of the Spirit, Eph. vi. 16, 17. THE CONQUERING CHRISTIAN. A glorious Temple rises lo our view, The conquering Christian tights hie passage through, His dreadful foes who now attack him sore. False Shame behind, fell Unbelief before, Aud worldly Love — great idol here below. Unites to aid in Christian's overthrow ; But he, courageous) takes at once the field. RELIGIOUS ALLEeOUlBS. 77 Armed with his ancient, well-appointed shield ; A two-edged sword he wields, well known to famet And prostrates atone blowJhe dastard Shame ; On Worldly I.ove he falls with many a blow. And soon he lays the usurping monster low. Now Unbelief, the champion of the rest, Enraged, bestirs him, and lays on his best ; A fearful thrust he makes at Christian's heart, The Shield of Faith receives the murd'rous dart ; With his good sword brave Christian wounds him sore, . And out of combat he is seen no more ; Into the Temple now the Victor speeds. And Angel Minstrels chant his valiant deeds. The above represents a man fighting his way toward a beautiful Palace ; it is his home. From various causes he has been long estranged from his paternal inheritance. He is by some means reminded of its endearing associations — of its ancient magnifi- cence — of its voices of happiness and love ; pleasant things to delight the eye ; choral symphonies to enchant the ear ; rich viands to gratify the taste, are there. He becomes anxious to return ; he determines at once to regain possession of his mansion, or perish in the attempt. He meets with opposition ; the odds is fearful, three to one. His enemies do not abso- lutely deny his rights, yet they are determined to oppose him to the uttermost. He gives battle, and by dint of skill and courage, he routs his foes, gains a complete victory, and enters his home in triumph. This allegory represents a part of the Christian warfare. The temple or palace signifies that glo- rious inheritance which the Almighty Father has be- queathed to all of his children. It contains all that can please, delight, or enchant the soul, and that for- evermore. For it is an inheritance that is incorruptir ble, undefined, and which fadeth not away. The Hero denotes a man who has decided to be a Chris- 78 RELIGIOUS ALLEGORIES. tian. By the influence of the Holy Spirit on hJa heart, he is convinced of his outcast condition — of the impotency of created good to make him happy — of the insignificance of the things of time compared with those of eternity. Convinced of these, in the strength of giace, he says, " I will arise and go to my Father," and he goes accordingly. But he soon meets with enemies who powerfully oppose his pro- gress, and among the first of these is Shame, Our passions, or powers of feeling have been given to us by our benevolent Creator, to sub- serve our happiness, and shame among the rest. "Art divine Thua made the body tutor to the soul- Heaven kindly gives our blood a moral flow And bids it ascend the glowmg cheek." Shame stands as a sentinel to warn us of danger, and so put us on our guard. But all of our passions are perverted from their proper uses, and sin has done it. Therefore as man loves darkness rather than light — calls evil good and good evil — puts bitter for sweet and sweet for bitter — so also he changes the proper uses of shame. Instead of being ashamed of the bad, he is ashamed of the good. Shame is an enemy hard to conquer. The convert finds it so. He feels ashamed at first to be seen by his old com- panions, in company with the tttily pious ; or going to a religious meeting — or on his knees praying — or in any way carrying the cross of Him whom he has now chosen to be his Master. Shame confronts him every where, and gives him to understand that for the most part, religious people are a poor, low, and ignorant set ; that no person of character will as- associate with them, etc. Christian remembers that what if) highly esteemed among men is had in abom- RELIGIOUS ALLBGOKIES. 79 mation with God. That shame after all, iS the pro- motion of fools only. Thus he vanquisheth shame oy the Sword of the Spirit even by the word of the Lord. As soon as shame is disposed of, another foe ap- pears — Love of the world. This consists in a greater attachment to this present world, than becomes one who is so soon to leave it and live forever in another. As the boy should learn what he may need when he shall become a man, so should the mortal acquire what it may need when it puts on immortality. The natural man is so strongly wedded to earthly objects, that to him the separation is impossible. Argument will not effect it. He may be convinced intellect- ually, that the things of earth are transitory and un- satisfying, yet he pursues them eageiiy. His feel- ings may be lacerated by the death of some beloved relative, and his hopes blasted by the loss of pro- perty, still he cleaves to earth. The power of the Almighty alone can help him. He needs a new prin- ciple of feeling and of action; even that of faith that overcomes the world. Obtaining this principle, he looks not at the things that are seen, but at those which are unseen. The genuine Christian convert has many conflicts ere he can set his affections on the things above. Worldly Love opposes him persevcringly ; in his religious experience ; in his self-denying duties ; in his givings, and in his sufferings. The Christian, however, knows that he must conquer that foe, or perish — therefore he sets himself to meditate upon his duty — he searches the Scriptures — he finds that Ood's enemies are those who mind earthly things^ he wishes not t6 join them — ^that the love of the world is hatred to God — if any man love the world, the love of the Father is not in him ; and animated 80 BELI6IOU8 ALLEGORIES. by the example of Christ his Lord, who left heaven for man, he renounces earth for God. He dies to Ihe world and lives to Christ. As a soldier of Jesus he flights under his banners, and comes off more than % conqueror throu2;h Him who has loved him. Unbelief is a gigantic foe. He is indeed the cham- pion of all the rest, peculiarly skillful and bold in his attacks. He knows how to shift his ground adroitly. Sometimes he assails vehemently, denying Chris- tianity itself; nay, the very existence of the Al- mighty, declaring that " God is nature, and that there is no other god," and that "death is an eternal sleep.'' Thus by one stroke he would swe'sp away the being and attributes of the Eternal ; the doctrines, prom- ises and commandments of the word of God, man's responsibilities, and consequent duties. Were this stroke successful, it would deprive man of all happi- ness in this life, and of the consolations of hope in the life that is after death. It expels him a second time from paradise into a desert where not even thorns and briars spring up for his support. Unbelief, however, does not always act so boldly. Sometimes he admits the existence of God, and the subject of religion in general, but denies that man owes duties to the former, or that he is interested in the latter. He will even approve of the form of re- ligion, provided there is no power, no &ith, no Holy Spirit in it. Unbelief in this form destroys thou- sands of immortal souls who profess Christ, yet not having true faith, in works deny him. He that be- lieveth not shall be damned. Sometiriies unbelief attacks the Christian under the garb of benevolence. He pities and deplores njost feelingly, the present evils that flesh is heir to. He promises you a terrestrial heaven. But, first, the present order of things must be abolished. All in- RELIGIOUS ALtEGOEIES. 81 stitntions, political and religious, must be abrogated. The foundations of society must be broken up — its frame-work dissolved — that is to say, a perfect chaos must lie made, out of wh"^h shall arise a perfect para- dise. You must first pass through a vast hovirling wilderness where no water is, and then (if indeed your carcass does not fall in the wilderness) you will be conducted into the promised land. In these ways does unbelief make' his onsets, suit- ing his methods to the dispositions of the age, or to the circumstances of individuals. The Christian re- pels them with the shield of faith, and the sword of the spirit, which is the word of God. He possesses the divine word which is full of promises, and that faith which is a deep conviction of things not seen, and the substance or foundation of things hoped for. Therefore he gives no quarter to unbelief; God hath spoken, it is enough. There is a mansion for him ; he will possess it. His Saviour has conquered and reigns. He will conquer and reign also. He be- holds by faith, a glorious mansion, a palm of victory, a song of triumph, a crown of life. Animated by the prospect, he fights his way through all his foes, and a« he fights he sings — " The glorious crown of Righteousness, To me reached out, I view. Conqueror through Christ I socn shall rile, And wear it as my due." 62 REMOIOUS ALLECOniBS. /' -=*^ -jJk* Who gaxt himself a ranaomfor all — 1 Tim. ii, 6. THE IMPERIAL PHILANTHROPIST. The hapless crew upon the reef are cast ; And round them rages wild the furious blast ; Deep calls to deep with wide-mouthed thunderiog roafa Loud beat the billows on the rock-bound shore ; Crash after crash is heard with fearful shock. As the boat dashes on the craggy roct. The affrighted crew nor skill nor courage have, To save their bark from ihe devouring wave ; RELIGIOUS ALLEGORIES. 88 RuBsia'a great Czar beholds them on the reef And nobly hastens to aiFord relief: Boldly he plunges in the boiling waves ; And all the fury of the tempest, braves. He leaps on board, and with a skillful hand, Through rocks and breakera, brings them safe to land. We have here a picture of danger and of deliver ance. Peter the Great, Emperor of all the Russias, had been sailing In one of his yachts as far as the Ladoga Lake ; finding himself refreshed by the sea- breeze, instead of landing at St. Petersburg, he sailed down the Neva toward the open sea of the gulph of Finland. The day had been very fine ; toward eve- ning, however, the weather suddenly changed ; the Emperor resolved to land, but he had scarcely reached the shore, when die storm burst forth in all its fiiry. The waves rose and beat against the craggy rocks of the coast, and the wind roared from the wild sky with a thundering voice ; in a few minutes a black cloud, let down like a curtain, hid the scene from view. Still, however, the Emperor looked and li=t. ened ; he thought he heai-d the voice of distress min- gling with the yell of the storm ; his penetrating glance soon discovered a boat struggling against the rolling surge, that was driving it towards the flirious breakers. The men, most of them being soldiers, are evidently at a loss what to do ; presently the boat is dashed upon a reef; the sea breaks over it mountains high. The Enjperor immediately sends a vessel to their aid, but in vain ; the men on board want both skill and courage to execute the dangerous task. The poor men on the reef, seeing themselves de- sorted by their companions, rend the air with their piteous cries for help ; the Emperor can contain him- self no longer, — he springs into his own boat, calling on all who have hearts to dare tor their "brethren, to 84 ^ElIGlOuO ALLIi&OiiiiSS. follow him. By great exertions he reaches ae nPd.i it the sufferers as the breakers will allow — he percei>es that he is yet too far off to aid them — what they need is a skillful pilot — ^he plunges into the raging billows, bravely he bufiets the mountain surge, now floating on the topmost wave, now sinking in the depths be- neath ; soon he gains the boat, — he springs on board like a delivering angel. The men, resouled at sight of the Emperor risking his life to save them, renew their eflbrts— ^they soon get off the shoal into deep water, and the Emperor guides them skillfully through the rocks and shoals, and brings them safe to land. Now he is overwhelmed with the gratefiil demon- strations of those whom he has saved from the jaws of destruction, and of those happy wives and chil- dren, who but for him would now have been orphans and widows ; he enjoys the luxury of doing good — he feels most truly that " it is more blessed to give than to receive." " The quality of mercy is not strained ; " It droppeth as the gentle rain &om heaven " Upon the place beneath. It is twice blessed ; " It blesseth him who gives, and him who takes, " 'Tis mightiest in the mightiest ; it becomes " The throned monarch better than his crown." We admire, and very justly too, the surprising con- descension, the tender compassion, the heroic cour- age, and the consummate skill of the Emperor of aU the Russias, in risking his life for the sake of a few poor men — but what is this compared with the grace of our Lord and Saviour, " Jesrus ?" The Emperor lost nothing of his dignity in doing what he did ; he laid aside none of his titles ; he assumed not a lower rank ; in the boat, among the waves, and on the shoal, he was still an Emperor. But Jesus laid his glory by ; the glory that he had with the Father be- REIiieiCUS ALLEeORIES. 85 fore the world was ; the glory resulting from creative power ; the glory of guiding the armies of earth and heaven ; the glory of eternity. " He emptied him- self," " he made himself of no reputation." The master becomes a slave ; the king becomes a sub- ject ; the maker of worlds becomes a creature ; the God becomes a worm ! How surprising this conde- scension ; how wonderful this humility : " Bound every heart and every bosom bum." And O, with what tender compassion Jesus pitied us, as he saw us exposed to the gulph of eternal death ! In the depths of our misery he exclaimed, " Behold ! I come," and immediately hastened to our relief. how he weeps, groans, prays, and dies for us, and for our salvation ! He pities our ignorance — he groans for our unbelief — he weeps for the hardness of our heart — he dies for our guilt. What heroic courage He displays in woi'king out our deliverance ! How he grapples with the powers of darkness ! How he triumphs over temptation, poverty, and shame ! How he conquers principal, ities and thrones, making a show of them openly ! He wrests from death his dreadful sting, proves vic- torious over the grave, and opens the gates of Para- dise to all believers. What divine wisdom, also, He manifests in the work of redemption ; in securing to man his liberty, and to God his glory. How skillftdly the Saviour confutes all the sophistry of the devil ; how wonderfully he answers all the cavils of his ad- versaries. How, by his questions, does he take the wise in their own craftiness ! His laws fill vpith admi- ration the hearts of his worshippers. How skillfiiUy he guides his followers through the rocks and shoals of temptation and sin, and lands them safely on the banks of deliverance. " Verily he halh done aU things well." Hallelujah ! BiK for wiMm fer mortak like Umsetf; JesDS ^ve 1..^ for ^-^ir-z? ingBBrii' beaeatk him. Peter ix \as <"!X7i ^ bErrs, jps«e im dmse wfa> were ar- izjed miipr .Lp lannpr of Li? 2r?«: Sie : Peter im Us ovn ^'-•'.'^erj-, J-e the I>iid, : KELIGIOUS ALLEGOHIES. 87 " Were the whole realm of nature mine, That were an offering far too small ; Love so amazing ! so divine ! Demands my life, my soul, my all." And he devotes himself accordingly to the service of his King and Saviour. As a good, subject, he will obey His laws, and seek to promote the peace and prosperity of his kingdom ; as a good soldier, he will follow his Captain through every danger, and eveiy death, and having gained the victory, he will ground his arms at Jesus' feet, and so be ever with the Lord. The following is a noble instance of genuine philanthropy, where a person risked and actually lost hjs life for the salvation of others : — A Dutch East Indiaman was wrecked in a terri- ble tempest off the Cape of Good Hope ; the sailors were every instant perishing for want of assistance. An old man, named Woltemad, by birth an European, and who was at this time a resident of an island off the coast, heard the lamenta- tions of the distressed crew and hastened to their relief. The noble Dutchman borrowed a horee and proceeded to the wreck, with a view of saving at least some of their number ; he re- turned safe with two of the unfortunate sufferers, and repeated this dangerous trip six times, each time bringing with him two men, and thus saved in all fourteen persons. The horse was by this time so much exhausted, that the man did not think it prudent to venture out again ; but the entreaties of the poor suf- ferers increasing, he ventured one trip more, which proved so unfortimate that he lost his own life ; for on this occasion too many rushed upon him at once, some catching hold of the horse's tail, and others of the bridle, by which means the horse, wearied out, and too heavily laden, was overwhelmed by the billows, and all drowned together. The East India Company impressed with so noble an instance of philanthropy, ordered a monument to be erected to his memory. 'i^ KEXIGIOrS AUlEGOSIES. n^^in la m mifi)^ 1 if •dtn; Imt ta ms sack tad t* i ITbesLT.fi. THE WEsTKY ATMOSPHERE. The icy moantains here lift op on hisb Their bantn peaks, to'K«Td the aictic sky ; Tetrifie regions, where gran Winter reigns. And binds the whirlvind in his frosty dhuna. Ail life has fled, saw where *he shaggy beast Prowls with intent (m humai blood to ieast ; RELIGIOUS ALLEGORIES. 89 'T is rature'o .^,mb ; no living voice is heard, Of murmuring brook, nor cheerful warbling bird No leafy tree, nor smiling fields of green, Nor corn luxuriant waving, here is seen. In this cold clime some mariners are found, — Two, froze to death, lie stretched upon the ground ; Others, more wise, to keep themselves awake, They leap and shout, and strive their friends to wake. One plies the rod — ^yet from all anger free — To rouse his neighbor from his lethargy ; Death of his prey, while thus engaged, he cheats. And finds himself revive the more he beats. These work and live, although the conflict's sore. The rest they slumber and awake no more. Here we have a picture of the Polar regions ; the accumulating masses of^ce raise to the sky their snowy summits. The formation, perhaps, of future icebergs. Here Winter sits securely upon his throne of desolation. Unmolested by the Solar King, ho sways his icy scepter. The very winds are hushed to silence by his power ; a desolate and terrible re- gion. It is the sheeted sepulcher of Nature deceased. No signs of life aive seen, except the Polar beast, fitted for his dreary abode. No sound of rippling brook, nor voice of joyous bird echoes through the icy cliifs. To bless the eye, no leafy forests wave to the breeze. No cheerfiil fields of living green appear. To bless the heart, no rising com, the all. sustaining food of man, bends with its weight of wealth. In this inhospitable climate, man, if he possess not a stout heart, soon dies. A drowsiness steals over him. He feels a very great inclination to lay down, then cold chills, throughout his life's blood, slowly creep. He sinks into a lethargy from which ho never more awakes. In the picture are seen a few mariners who are thrown into this unfriendly climate. Two of them, in consequence of giving way to their drowsy feeU 00 RELIGIOUS AM.EGOEIBS. ings, have fallen asleep. It is the slumber of the grave. The others, avi'are of the deadly influence of intense cold, exert themselves to keep it off". They leap about and cry aloud. They are alarmed for their companions. They strive to arouse them fiom their dangerous sleep. One perceiving his friend to have some signs of life in him, procures a rod ; he lays it on unsparingly ; he finds himself benefitted by the exercise ; he continues it ; he is successfiil ; he saves the life of his friend ; they continue actively employed until deliverance appears. Thus, then lives are preseiTed. The rest, cast into the deep sleep of death, are left to the beasts of prey. The mntry atmosphere represents that spiritual de- clension that too frequently happens. Piety is in danger of freezing to death. The church has gone too far north. The thermometer of holiness has sunk almost to zero. The sun of righteousness casts but a fevir feeble flickering rays athwart the gloom profound. Fearful state indeed ! The stillness of spiritual death prevails. The shaggy one alone is alive and active. " He goeth about as a roaring lion seeking whom he may devour." The voice of prayer is hushed. No jojrful hallelujahs break the monotony of the awful solitude. Doctrine and discipline are neglected. Even the all-sustaining word of God is forsaken. Melancholy position ! She will soon be- come a mere iceberg, dashing herself and others into oblivion. It has sometimes occurred, that by the faithful prayers and active labors of one saint, the church has been brought out of the wintry atmos- phere, and been saved. This one living disciple brings the whole church to Jesus, the Sun of Right- eousness, and keeps her there by faith, until the whole tide of His rays fall fiiU upon her. Her frozen heart now begins to thaw ; soon it melts into peni- RELIGIOUS ALLEOORIEH. 9] tence and love ; now the voice of prayer breaks forth as the morning; the song of praise again mounts upwaids ; God's house is filled with worshippers ; ministers are clothed with salvation ; converts are multiplied, and the sons of God shout aloud for joy. The wintry atmosphere may furthermore denote the •-ondition of individual Christians when thrown into he society of the wicked, when compelled in the order of providence to dwell in the " tents of Kedar." Jn the absence of the genial influences of religious ordinances, the freezing influences of ungodly piinci- ples and practices prevail. Infidelity itself may per- haps lift up its daring front, and defy the God of the araiies of Israel ; deny the inspiration of the sacred page, and laugh the Christian to scorn as a weak en- thusiast. If unwatchful, the professor will at first fall a prey to the stupor of indifference. Then the chilling influence of sin wiU creep oVer him ; the life's blood of his piety is arrested in its course ; heart and in- tellect are benumbed ; Faith, Hope and Love are now but indistinct images of the past. He is in danger of spiritual death. As in the engraving, we see one arousing his com- panions with a rod or stick, so the Christian should endeavor to awaken his brother when he sees him falling beneath the influence of a wicked atmosphere. He may possess more Christian experience, or more spiritual understanding ; he has a stronger faith, or is better acquainted with the wiles of the devil ; these are so many gifl;s or graces, that he is in duty bound to exert for the salva'ion of his brother ; hence he is to exhort and admonish him with all long-suffering and faithfulness. If this fails, he is to reprove, nay, to " rebuke him sharply," and in no wise to sufler sin upon his brother. Though it may seem harsh, yet he is to persevere as long as any signs of life re- 92 RELIGIOUS ALLKGORIES. main, lest he perish for whom Christ died ; he will tell him of the danger to which he exposes his im- mortal soul, of the reproach he will bring upon reli- gion if he falls into sin, of the wounds he will again inflict upon the sacred heart of Jesus ; that he will cover heaven vrith sackcloth, and make hell echo with exultations of fiendish delight — ^he will not spare? in order to arouse him from his slumber. With the hammer of God's word he will strike him, ■with the sword of God's Spirit he will pierce him, and with the fiiel of God's love, he will enkindle a fire round about him. He is successfiil — soon the sleeper moves — ^he melts — ^he weeps — ^he prays ; in his grat- itude he exclaims, " Let the righteous smite me, it is an excellent oil unto me," faithiiil are the wounds of a friend ! Thus the active Christian, by his perse- verance, under God, saves a soul from death, and hides a multitude of sins. Most beneficial, also, has the exercise been to him- self; it has proved the means of his own safety; by it he has been kept watchful and prayerfiil ; his gifts and graces have been strengthened ; the more he la- bored for his brother, the more he was blessed in his own soul. So true is the promise, " He that water- eth others, shall be watered also himself." The Wintry Atmosphere is such a dangerous re- gion that the Almighty himself becomes, as it were, alarmed for the safety of his children, when he sees them exposed to its influence ; he uses the rod of cor- rection in order to keep them awake — he uses it in love — whom he loveth he chastenefh. Woe ! woe ! unto us, when He commands the ministers of afflic- tion to "let us alone." Poveity, reproach, sickness and death, are employed by our heavenly Father as instmments of con-ection — yet they are blessings in disguise. He gives us poverty in time, that we may RELIGIOUS ALLBGOKIBS. 93 bv invested with the riches of eternity : — reproach, that we may receive the plaudits of the King Eter- nal : — sickness of body that the soul may flourish in immortal health : — Death, to usher us into Life, into his immediate presence, that where He is there we may be also. God's children have borne witness in ime, and they will bear witness to all eternity, " That t was good for them to have been afflicted." " Long unafflicted, cndigmayed , In pleasure's path secure I strayed ; Thou mad'st me feel the chastening rod. And straight I turned unto my God, What though it pierced my fainting heart, I blessed the hand that caused the smart, I taught my tears awhile to flow. But saved me from eternal woe." " In sable cincture, shadows vast, Deep-tinged and damp, and congregated clouds. And all die vapory turbiUence of heaven. Involve the face of things. Thus winter &lls, A heavy gloom oppressive o'er the world. Through Nature shedding influence malign." " Ocean itself no longer can resist The binding fiiry ; but, in all its rage Of tempest taken by the boundless fi-ost, Is many a fathom to the bottom chained. And bid to roar no more :— -a bleak expanse, Shagged o'er with wavy rocks, cheerless and void Of every life, that from the dreary months Flies conscious southward. Miserable they ! Who, here entangled in the gathering ice. Take their last look of the descending sun ; While, full of death, and fierce with ten-fold frost. The long long night, incumbent o'er their heads. Falls horrible." — Thompson. 04 RFLTGIOrs &U.EeORIBS rImaduLariwiate . . . .mwaaafJcnTXMxdtitXL. ZealLS THE PROTECTED TRAVELER. Tis nigiit, — the TnveleT with labor ^tent, Beneadi the foiesf s shade has pitched his tent ; He and his hod^ehold soon are fast adeep, TlicaT toijamne jonmey makes their slombeia deep ; Ahove their heads the stars are Rowing bti^t. Like diamonds ^larkliog on the biesst of night ; This is theagnal for the savase beast To rram die forest for his bloody feast ; KELIOIOUS ALtBGORIBS. 95 Leopards and lions round the tent now prowl. And wake ihe woodland with their fearful howl ; The Truvek'r, startled at the dreadful sound, A blazing fire soon kindles all around ; The monsters see it, and with horrid roar. Rush through the thicket and appear no more. As when Elisha, 'mid the Syrian band, Saw sword and spear arrayed on every hand, In gracious answer to the prophet's prayer. Angelic banners flashed upon the air ; Jehovah's armies round about him came With burning chariots and steeds of flame ; The fiery seraphs circled all his path, And kept him safely from the Syrian's wrath. In these days of emigration, multitudes are contin- iiiilly leaving the homes of their fathers for distant cliinos. The populous cities of the old world are traversed ; the broad blue ocean is traversed ; the vast forests of the new world are traversed, in order to find a home of peace and plenty. The engraving shows a family tended and guarded for the night. The trav- elers, weaiy with the day's journey, seek a commo- dious place whereon to pitch their tent. The sun already begins to sink below the horizon ; the shad- ows lengthen, and night, silent and majestic, assumes her empire over the earth. Stars of glittering beauty bespangle her bosom and reflect their brilliancy on the broad leaves of the forest. The travelers retire to rest ; wooed by fatigue, " balmy sleep" soon lights upon their eyelids ; their slumbers are deep ; but they are soon to be disturbed ; night gives the signal for the beasts of prey to come forth from theii- dens ; hungry and thirsty for blood they come ; roaming, ravening, and roaring they come ; the woods echo their fearful bowlings ; they scent out the travelers ; they surround the tent ; they clamor loudly for its inmates ; dreadful is the confusion ; the beasts growl and fight with each other, that each might have the 96 RELIOIOirS ALLEOOKIES. prey to himself— the travelers awake in trembling distress. One of them has heard of the effect of fire upon wild beasts ; while they are quarrelling, he quickly lights his brand, puts it to some dry leaves, and kindles a blaze ; to this he adds more fiiel, nor ceases heaping it on till he has encircled the tent with flames. His efforts are successful ; the wild beasts are now affrighted, and roaring dreadfully with fear and rage, they rush impetuously through the trees, and come near the tent no more. The preservation of the traveler from the fury of the wild beasts by means of fii'e, represents the pre- servation of the Christian from the attacks of Satan and his helpers, by the Almighty. Among the Jews, and many other ancient nations, fire was i-egarded as emblematical of the Deity, and indeed not without reason, for on several well authenticated instances did the Almighty manifest himself under the appearance of fire. Moses was summoned before a court of fire to receive his commission as deliverer of Israel. God was in the fire. In their flight from Egypt, and after travels in the desert, the Israelites were guidfed by a column of fire. Their salvation and the Egyptians' overthrow, for Jehovah was there. In his reception of the sacrifices and prayers of his people, God an- swered by fire. When He gave his law upon the terrible Mount, he spake out of the midst of the fire. And when long after he would re-publish his law to all nations, the commission of the Apostles as the deliverers of the world, was crowned with fire, God was with them, and to be with them to the end of the world. The Christian is a traveler ; he is traveling through the wilderness of this world ; he will pass through it only once ; in whatever part of the wilderness he pitches his tent, he is safe from all the open attacks £1 -■3 lillows He ; ean my head ■but sweetiiy ■a be a CU'- A '^ ;>,'-i|^ -ff c tS 1 d Ml •13 t 1 "i s-^i s soft 1 on hi breal § u "m o '^ 1 S -3 c ►^ RELIGIOUS ALLEOOKIES. 97 of his foes ; his faith, love and obedience, secure to him the protection of tke Almighty. He is holy in heart and life ; holiness tends to God's glory, and upon " the glory there is a defence ;" this is the glory that dwells in the midst of him, and where this is, here will be also " the wall of fire round about." The celestial fire burning between the Cherubim in the Jewish temple, but shadowed forth him in whose heart Christ dwells by faith, — the living " temple of the Holy Spirit." Since his expulsion from the realms of light, the Devil has hated with perfect hatred every symbol of Jehovah's presence and glory ; he hates the lights- he is the prince of darkness— he is the great extin- guisher, putting out the light of truth and holiness as often as he can effect it ; he thought to extinguish the " Light of the World," by nailing it to a tree, but in so doing he only broke Into pieces the vase that contained it, causing it to shine forth with bril- liancy, and to fill the whole earth with glory. The great adversary is spoken of as " going about" the world as a roaring lion " seeking whom he may devour ;" once, when prowling about on this wise, he met with one of the saints of God, whom he desired to wony and devour, but behold ! there was a hedge of burning bushes all around him. In vain he tried to get at him ; though used to fire, he could not stand the fire of love and holiness — he knew very well too, that no one could put out this fire, demolish this burner, except the man himself. Satan is permitted to tempt ; he lays his plots with hellish ingenuity ; he executes them with cruelty worthy of a devil ; to de- stroy this nian of God, he called into his service the pestilence, the sword, the tornado, and the lightning. The lightning came and did its work — ^the sword came and did its work — the pestilence came and did 98 RELIGIOUS ALLEGOEIES. its work — ^the tornado came and did its -work, — yet the man of God is safe ; he lives in his integiity ; the hedge of Are around him bums higher and brighter, and becomes a beacon of hope to all the children of men. The devil, discomfited, leaves him, and flees away to his own place, because " Job sinned not nor chaiged God foolishly." In like manner every child of God is sun-ounded by a divine protection ; the servants of Satan are just like their master, they hate the light, and him , that brings it ; but were they to beset him, as the Assyrian army beset the prophet Elisha, he would be safe. The chariots of fire, and the horses of fire, with Seraphim and Cherubim, would encompass him. He may lay him down in peace — a wall of fire pro- tects him, high as heaven, deeper than hell, wide as eternity — fire ! fire ! fire ! formless, impetuous, mys- terious, and devouring fire, is his safeguard and trust. As the traveler by building a fire protects not him- self only, but all who are In the tent, so the Chris- tian, by his faith, love and obedience, secures the protection and blessing of God upon all his house- hold. " 1 will show mercy," saith the Holy One of Israel, " unto thousands of generations of those that love me and keep my commandments ;" and one who had lived long in the world, and had seen much of it, declared, " I have never seen the righteous forsaken, nor his posterity begging bread." The traveler may put out his fire without water — he can do it by omitting to supply it with fuel, or by casting earth upon it, thereby smothering it, and thus expose himself and others with him to all the dan- gers of the forest. So the Christian may extinguish the fii-e of Almighty protection, the light of the Holy Spirit ; he may do so, too, without employing the wa- ters of transgression — he may do it by withholding KELIUIOUS AILEGOKIES. 99 the proper fuel, by " leaving off to do good," by neg. lecting the means of grace. He may do it by casting earth upon it, by letting the world gain the ascen- dancy in his heart and affections — the love of the world will put out the fire, " quench the Spirit," and leave the man again exposed to the malice of the evil one. In the Book of the Prophets we read of some who " kindU a fire" and walk in the light thereof, who yet " lie down ir sorrow," they are not safe ; these may be the self-righteous — the mere nominal professor, who builds a fire with the wood hay, and stubble, of his own performances ; it lacks the heal of love and holiness — God is not in it. Satan heeds it not — h« breaks through it as easily as a lion through a cobweb, and seizes upon the defenceless sinner for a prey. Of others it is said that they " encompass themselves about with sparks" mefcly ; this may mean those who esteem them- selves good enough already, good naturally — hence they have no need of performances of any kind. The man of this class neglects, as useless, the light of truth, and faith, and the fire of love ; he can dispense with Bible, Priest and Temple ; he lies down in peril — the devU don't mind a few sparks. It was a custom among the ancient highlanders of Scotland, when ihey would arouse the people for any great purpose, to Bend throughout the land a cross dipped in blood ; wherever the cross was received, there the people immediately kindled a blazing fire, hence it was called " the Fire Cross." The blood- stained Cross of Christ has been sent and is now going through- out the world ; the purpose for which it is sent, the greatest of all achievements ; wherever it is received, a fire is kindled amid the surrounding darkness. The fire of a Saviour's love, the fire of Almighty power, " Jesus' love the nation's fires, " Sets the kingdoms in a blaze." Hasten ! O hasten ! ye who bear the cross, ye ministers of his that do his pleasure ! carry round " the Cross" until a fire shall be kindled every where, and the whole earth be filled ivith the glory of God. 100 RKLIGIOUS AllEGORIEB. Ftt m an bought v>Uh a pria:.—X Car. vi 20. Thoae tluu tak me tmi§ BliaUf-nd me. — ^Prov. vfiL 17. THE PEARL OF GREAT PRICE. Behold, the slave with joyful beaming eyee, ' Holds up to view his glorious glittering prize ; A pearl, more precious than its weight in gold ; The price of Freedom, and of bliss untold: The pnnce who promii-ed the auspicious meed. From his rich palace hastens down with speed ; UELIGIOUS ALLEGORIES. 101 With Ilia own hand — unrolled that all may see — ' The title-deed presents of Liberty. The slave may enter now that mansion fair, A slave no longer, but a rightful heir. So when the sinner by Apollyon bound, The priceless pearl of Gospel grace has found ; He breaks his chains, and into Freedom springs. No more a slave, he ranks with priests and kmgs ; By the great Lord of All, to him 't is given. To be his child on earth, and heir ui heaven. A CERTAIN Prince, desirous of adorning his coro- net with a pearl of the greatest value, promises Lib- erty to any one of his slaves who shall find one of a certain number of carats ; the Prince owns, upon hia manor, a " Fishery," where the slaves, at proper sea- sons of the year, dive for pearls. The usual mode q£,Qj)f ration is as follows : The divers, throwing off their clothes, dress themselves in complete suits of white cotton ; this is to protect their bodies from the contact of the medusae, or sea-nettles ; then, each diver letting himself over the side of the boat, places his feet upon a stone, which is held by the seibor, or puller up. On his left arm he carries a small basket to hold the oysters he may collect — (the pearl is found in the fleshy part, near the joint of the shell)— then closing his nostrils with a piece of elastic horn, he gives the signal with his arm, and is immediately lowered down ; the stone enables him to sink with- * out difficulty. Here, in a period varying from .thirty to a hundred seconds, he employs himself in filling his basket ; as soon as this is done, or if he wants breath, he jerks the rope, and is immediately hauled to the surface. In the engraving is seen the fortunate slave, who has secured the prize ; as soon as he discovers his good fortune, forsaking boat and basket, he leaps overboard and makes toward the shore, exclaiming 102 RELIGIOUS ALtEGOHIES, " I've found it ! I've found it !" Others shout with him ; the Prince, his master, hears the tumult, and learning the cause, repairs without delay to the bank of the river, to receive the pearl, and to bestow on the finder the promised reward — where, in the presence of all, he reads his deed of manumission, and proclaims him free. And he is free — his head, and heart, and hands, are now his own ; he is now fi'ee. Happy man ; Liberty, fair sister of Piety, has stooped upon the wing to bless him ; nor is this all — he is free to call his former master Abba, that is, father, and his mistress, Imma, that is, mother ; he is, according to custom, adopted as a son — his future path is irradiated with knowledge, wisdom, and hap- piness. By the slave finding the costly pearl, and obtain- ing thereby his liberty, is signified the sinner, who finds " the Kingdom of Heaven," or who, in other words, experiences religion ; this puts him into pos- session of a liberty more precious than gold, and more- to be desired than tine gold : — A liberty unsung By Poets, and by Senators unpraised ; Which monarcha cannot grant, nor all the powers Of earth and hell confederate, take away ; A liberty which persecu^on, fraud. Oppression, prisons, have no power to bind ; Which, who so tastes, will be enslaved no more. This is the liberty of Gospel salvation ; a sinnei is a slave — a slave not to one master, but to many, who exercise over him a cruel despotism. Satan takes the lead in tyrannizing over him ; it is true he is a willing slave, but not the less a slave for that, RF.LIGIOUS ALLECiORIBS. , 103 for let him but try to free himself from his power, and he at once feels that he is bound ; Satan is his lord and master, he says to him " go, and he goeth, come, and he cometh, do this, and he doeth it." He is a captive, led about just as the devil pleases. Mis- erable bondage ! Sin has dominion over him, for- bidden objects control his passions, and his passions control his will ; he is enslaved to the law of sin, he is chained to " this body of death." Sin wields over him its scepter with despotic sway, " he is sold under- sin ;" even when he would do good, evil is present with him. Again, he is a slave to the terrors of the law ; mount Sinai still stands, giving forth its dread- fiil voice of many thunders, and emitting its flashes of devouring fire ; he stands quaking and trembling beneath its fearftd brow. He is also " subject to bondage through fear of death ;" although he may make a show of courage, when among his guilty companions, over the bottle, or in the battle-field, yet he dreads his approach ; his very image embit- ters his sweetest pleasure, and makes him miserable. These are some of the lords that exercise dominion over the poor sinner ; verily he is bound ! The King of Holiness offers liberty to the sinner, on condition that he exercise "repentance toward God, and faith in Jesus Christ ;" thus runs the pro- clamation. The slave who found the pearl was obe- dient ; what did he know at first about pearis ? he might have ar^ed, with himself at least, that it was impossible that such uncouth, muddy oysters, could contain such priceless gems, and so have given up the idea, and with it freedom ; but he sought in the manner prescribed, and found — thus his obedience secured an ample reward. Salvation is found only by those who seek aright. That the sinner might not lose his labor, the Al> 104 RELIGIOUS ALLEGORIES. mighlT Lord tells him where it may be found ; he tells him to look for it in His word, in his house and or. dinances ; he tells him how he is to conduct the search — he is to lay aside his self-righteousness and put on sackcloth ; he is to descend into the depths of humility, and there, by earnest, persevering prayer, and living faith, to seek until he finds — and the prom- Ise is, " If thou seekest her as silver, and searchest for her as for hid treasure, then shalt thou understand 'the fear of the Lord, and find the knowledge of God." But who shall describe the glorious liberty of the children of God, Satan reigns and tyrannizes over them no longer ; his chain is broken, his allegiance is renounced ; he is no longer the proud conqueror, leading his captive in chains ; he lies bi-uised be- neath the Christian's feet — he may threaten, but he cannot harm ; he may tempt, but he cannot compel. He who finds gospel freedom is delivered from the dominion of sin ; his understanding is now enlight- ened, the darkness of ignorance has passed, the true light now shines ; his mind is now free — free to do good. He takes pleasure in righteousness. " O," he exclaims, " how I love thy law !" Henceforth the testimonies of Jehovah are the songs of his rejoicing in the house of his pilgrimage ; in him the promise is fulfilled, " Sin shall not have dominion over you." From the curse of the law, moreover, he is free Jesus has been made a curse for him — ^there is, there fore, now no condemnation ; for him the fii-es of Si- nai no longer burn ; Jesus has quenched them with his blood — for him its voice of many thunders is for ever hushed — Jesus has whispered, " peace, be stUl." Death has now for him no more terrors — Death is a vanquished enemy, he is numbered among his gains. Why should he fear who has beheld " the burst gates — the demolished throne — the crushed sting — ^the last. UELIGJ0U8 /ALLEGORIES. 105 gasp of vanquished death ?" Thanks be unto God, who giveth us the victory through our Lord Jesus Christ. O, the glorious liberty of the children of God ! The slave has become a son ; he may novir call God Abba, Father, and the church Imma, Mother ; he is BOW an heir of God and fellow-heir with Jesus Christ — he receives a clear title-deed to mansions in the skies. Heaven for him Opens wide Her ever-during gates, harmonious sound On golden hinges taming. He is now free to see the king in his beauty, to see Him as he is who loved him and gave himself for him — to hold converse with angels and archangels, with all the holy, and the wise. " Glorious liberty" indeed ! wondrous freedom ! he is free to explore the regions of immortality and love ; and as the years of interminable duration roll onward, he .will live yet more free. " All hail, triumphant Lord, Who saVst us with thy blood I Wide be thy name ador'd. Thou rising, reigning God, With thee we rise, With thee we reign, And empires gain Beyond the slues," 1 verts having tasted that the Lord is gracious, give vent to their feelirigs in a lively manner ; or when KELIRIOIIS ALLKGORIES. Ill he bears experienced Christians discourse on the love of God, it is foolishness to him. He considers the persons so acting, to be " beside themselves," or very weak minded. He may perhaps deny altogether the existence of vital godliness and religious experience , yet if the skeptic would but " come and see" for himself, he would confess that " the half was not told him." In order to make his great discovery, Balboa had to rise above the world. So it behooves him who would discover the great pacific of eternal love, to rise above sublunaiy things ; especially must he sur- mount the fogs of prejudice, the mists of ignorance, and the clouds of unbelief which surround the surface of the earth. Having made his discovery, the Spaniard was at once re- warded with honor and glory. He looked upon the past with contempt, as not worthy to be compared with the splendor that awaited him. So he feels who realizes that God is love. He is clad with the " Best Eobe." He looks with disgust on the past. He hates the vain pomps and glories of the earth ; is as- tonished at his infatuation, in being so taken up with them ; and yet what he now possesses is but as the drop to the teem- ing shower. The wealth of eternity awaits him. Balboa could not explore his vast prize. Had he traversed the ocean till this time, he would have gone over only a small portion of it; much of it he would never see. Realms of gold lay glittering upon its placid margin. Mines of wealth lay hidden beneath Its purple wave. He had but found the key of this magazine of wealth. So the discoverer of Almighty love can know but little of his precious prize while here oelow. Boundless — fathomless — endless, it spreads out before him, and will ever spread. Here he merely sips of its overflowings. He has but discovered the key of this treasure-house of love, O the depth of the riches, both of the wisdom and goodness of God! BELIGIOUS ALtUGOniES. They teandered iJi deserts. — Heb. xi. 38. For here vie have no contimiMg dty, bvi seek one to come. — Heb. xiii. 14. PASSAGE THROUGH THE DESERT. Amid the arid desert's burning sands, The Caravan proceeds, in various bands ; Jew, Frank, and Mussulman, in search of gain. Unite to traverse the destructive plain. The desert drear, more terrible to brave. Than furious tempest, on the ocean wave : REU6I0U8 ALLE60BIES. 113 The eky a molten dome of qniv'ring heat ; The earth a fhniace, glows beneath the feet ; The wild waste echoes as they move along. With laugh of humoroiis tale, or Toice of song. Armed, and united, they no danger fear From lion prowling, nor from robber's spear ; But other foes oft-times 'gainst them advance. More to be dreaded than the Arab's lance : The sandy column, and sirocco's blast, Laden with certain death, come rushing past. Down straight they fall, flat on their faces lie. While the destroying angel passes by ; Through varied dangers, thus their way they wend. Until at length they reach their journey's end. Hebe is represented the passage of a caravan through the great and terrible desert of Aflrica. Mer- chants being desirous of visiting the interior parts of Afiica, for the sake of trading vi^ith the natives, form themselves into companies for this purpose. Here may be seen Arabs, Jews, Franks, and others, uni- ting for a common end, regardless of the difierences «f country and of creed ; they hire a certain number of camels, with their drivers — ^they lay in their stock of goods, provisions, etc. ; they fiimish themselves with a compass, and with arms for defense. When all is prepared, the signal for departure is given, and the caravan moves onward ; by degrees they leave all traces of the living world belund 'them — soon they come in sighi of the desert— evening now casts its shadows round them — they find a stopping place ; here they rest for the night. In the morning they commence the perilous route : in a short time, noth- ing is beheld by the travelers but one vast ocean of sand, bounded only by the horizon ; as they move on the heat becomes intense — the sky appears like a dome of molten fire — the earth glows like a fiimaco beneath their feet ; a momentary gloom overspreads the faces of the travelers as they see scattered here 114 KELI6I0US ALLEGOEIES. and there upon the sand, skeletons, the remains of for mer travelers. They shorten the distance by rehears ing tales of wit and humor. Sometimes the desert rings with the sound of their merry songs, — they trust to the guides for direction, and to the guards for safety ; being well armed they fear nothing. Some- times, while yet on the border, the lion of the desert appears ; he sees them united and watchful — he dare not attack them — he lashes his sides with his furious tail, and with a dreadful roar he bounds out of sight. Sometimes the Arab robbers, who think they have an hereditai-y right to plunder travelers, attack the caravan — ^they meet with a stout resistance, and find- ing themselves worsted, they quickly disappear amid clouds of dust and sand. Other enemies, however, frequently appear, that laugh to scorn their might of union, and hold in de- rision the shaking of the glittering spear ; the pesti- lential simoom, with the speed of thought, comes rushing on towards them, and unless they fall instantly upon their faces and hold their breath, they are all dead men. Sometimes they behold huge pillars of sand befoi-e them, the sun gleaming through them, giving them the appearance of pyramids on fire — each one is large enough to bury the caravan ; now they move towards them with fearfiil rapidity — now they take another direction. The wind shifls, and dashing against each other, they vanish in a storm of sand. Sometimes the caravan is refreshed by meet- ing with a fertile spot called an oasis — here is seen the grassy plain, the flowing fountain ; — here is heard the voice of singing birds ; here the palm, the vine, and the olive tree abound. New spirited, the cara- van resumes its journey, and in good time reaches the place of its destination. The passage through the desert may be consid- RELIGIOUS ALLEeORIES. 115 ered as an allegorical representation of the passage of the church of Christ through the moial desert of this world. The church is in quest of eternal gain. She seeks a city which is out of sight ; " the New Jerusalem." The way thereto is through a moral desert, which is destitute of every heavenly plant. No living stream flows through the midst thereof. No food for the soul is there ; no provision for im- mortality. Above, around, beneath, the elements are, in themselves considered, unfriendly to spiritual life and spiritual progress. Hence the church for- nishes herself with provisions, — Christ, and the word of Christ ; her compass, the law of Jehovah ; her weapons, the whole armor of God ; her watchmen and guides, the ministers of Jesus. The caravan was exposed to danger and death from the lion — the robber — the moving sands, and the fell simoom. The church, too, has her dangers to contend against. No sooner does she commence her march, than Abaddon, the destroyer, comes out against her. If he sees her united, moving on firmly, and watchful withal, she is safe, and he knows it. He gnashes his teeth with rage, and looks about for more defenseless prey. Woe, woe to the straggler he may meet with in his wrath, — to him who through indo- lence has lingered behind, or through pride thinks he can take care of himself, — he falls a victim to his temerity. His fate becomes a monument of warning unto others. Next she is assailed by the disciples of ancient heresies. These come forth against her with their rights of prescription and of proscription. They advance " damnable doctrines," and seek to plunder her of her heaven-born treasures. But the church is armed, thoroughly armed. The efficient panoply, " the whole armor of God" is round about her. The sword of the Lord and of Gideon prevaUs, and the 116 RELIGIOUS ALLKGOHIBS. spoilers vanquished, retire amid the dust of their own confusion. But other foes sometimes appear, more dangerous than Satan undisguised. Splendid images of idolatry present themselves, glittering with the gilded pageantry of pompous ceremonies ; imposi- tions of unrighteous prerogative. Their tops reach the very heavens. They move to and fro, thi'eaten- ing to overwhelm the church beneath their crushing weight. She looks on awhile in astonishment at such heaven-daring impiety. She stands firm ; she is girt about with truth. With a loud voice she gives utterance to her faith, — " Jehovah, he is the God ! Jehovah, he is the God !" The sandy fabrics disap- pear like the moving columns of the desert. Sometimes, as a last resort of fiendish malice, the simoom of persecution is let lo6se upon her. Earth and hell combine. The kings of the eai-th set them-' selves, and the rulers take counsel together, saying, " Let us break their bands asunder, and cast away their cords from us." The watchword is, " destroy, destroy," and the whole power of the enemy is hurled against the Loi-d's anointed. Her ordinary weapons of defense are here of no avail. She has recourse to " all prayer." She falls down low in the dust. In God is all her tnist. He is her help and her shield. She hides herself in Him until this " calamity be overpast." In every conflict she comes off victorious, as long as she continues united and watchful. Sometimes the church is favored with extraordi- nary manifestations of divine power and love ; these are to her as an oasis in the desert. The river that makes glad the city of God pours its full streams into the midst of her. She enjoys a glorious revival ; tt is a foretaste of heaven. She arises and puts on strength. Multitudes are added unto her. Clothed with salvation, she again moves onwai'd in all the RKI,I(,"IOUS ALLEGORIES. 117 power of truth, and in the majesty of holiness, clear as the sun, fair as the moon, and glorious as an army with banners. Above her waves triumphant the banner of Redemption. Taking up the song of prophecy as she advances, she sings — In the wilderness shall burst forth waters, And torrents in the desert ; And the glowing sand shall become a pool ; The desert and the waste shall be glad. And the wilderness shall rejoice and flourish. Like the rose shall it beautifully flourish. Thus she goes forward from strength to strength, scattering in her path a new creation, until mercy's triumphs are complete, and God is all in all. Lord, what a wretched land ia this. That yields ns no supply ; No cheering fruits, no wholesome trees. Nor streams of living joy ! Yet the dear path to thine abode Lies through this weary land ; Lord ! we would lieep that heavenly road. And run at thy command. Our souls shall tread the desert through With undiverted feet ; And faith and flaming zeal subdue The terrors that we meet. A thousand savage beasts of prey Around the desert roam ; But Judah's Hon guards the way. And guides the pilgrims home. Through simoom blasts, with gloomy fears We trace the sacred road ; Through louely wastes and dangerous snares We make our wa> to God. * ll'^ l!Ki,ri;inii-i v i,i,!:i:oniKs. He hea_ k ^ i " i knoweth not who shall gather them. ^Pb. xxxix. 6. rAflCD»e(OMS, w/wm lAe iord oiAorrai/i.— Ps. X. 3. SELFISHNESS. Look at the selfish man ! See, how he locks Tight in his arms his mortgages and stocks ! While deeds and titles in his hands he grasps. And gold and silver close around him clasps. But not content with this, behind he drags A cart well laden with the pondrous bags ; The orphans' wailings and the widow's woe. KULTGIOCS AM-EGORIES. 119 From mercy's fountain cause no tears to flow ; He pours no cordial in the wounds of pain. Unlocks no prison, and unclasps no chain ; His heart is like the rook where sun nor dew Can rear one plant or fiower of heavenly hue. No thought of mercy there may have its birth, For helpless misery or suiTering worth ; The end of all his life is paltry pelf. And all his thoughts are centered on — himself ; The wretch of both worlds ; for so mean a sum, " First sta/ned in this, then damned in that to come." Here is a poor fool " crouching beneath" more than " two burdens." Look at him ! see how he pants, and heaves, and groans beneath his load. With his right hand he grasps a large bag of gold and sil- ver, together with bonds, titles, deeds and mortgages. In his left he clutches fast, stocks and pledges, while suspended to his left shoulder dangles interest upon interest. Around his waist is buckled a leathern girdle, to which a wagon is attached by means of traces. ThiS is loaded with bags and bales of rich an- nuities. He appears to have made " a clean sweep" wherever he has been ; desolation follows in his train. On the left hand of this receiver-general, stands a female, accompanied by two children. Look at them. They have come through the peltings of a winter's storm, poorly clad as they are, to lighten the poor man's load. They have nothing to carry. See ! they are beseeching him to allow them to bear part of his burden. It would help them somewhat ; " it would circulate the blood, and keep them warm ; it would benefit him, however, a great deal more, — per- haps save his life. He looks angry ; he growls at them ; he curses them in the name of his god, and spurns them from his presence. The man cannot be in his right mind, surely. Refiising assistance, on he goes again, lamenting very much the time he has 120 RELIGIOUS AliLEGORIES. lost, for " time" with him " is money." On he goes, puffing and sweating and dragging. At length, still followed by the woman and children, he comes to a bridge thrown across a river rolling i-apidly. It looks quite safe ; as he proceeds, it bends and cracks with the weight, and just when he arrives at the middle, it gives way and down he goes, bags and all ; he sinks to the bottom like a stone. The dark wave rolls over him ; he dieth as a fool dieth ; his memory has pei ished. The above engraving represents Selfishness refu- sing the claims of distressed humanity. Perhaps all the manifestations of sin in man may be traced to selfishness as their source. The wan-ior in his pursuit of glory ; the politician in hunting for power ; the covetous in scheming for wealth ; the scholar in his aspirations for fame ; all act from the principle of selfishness. Here the selfish principle manifests itself in the acquisition of money ; in keeping it, and of course fixing the heart upon it as an object worthy to be adored. The most High, looking down from the height of his holiness, pronounces the man, "fool." Fool in so mistaking the true ends of life, — in so mistaking the nature of things as to think the soul could be satisfied with dust and corruption ; in em- ploying the noble powers of the mind about things so base, mean, and contemptible, — in loving that which cannot return our love. Fool, in substituting the body for the soul, — time for eternity, — ^the world for God. Fool, to be " bit by rage canine of dying rich, guilt's blunder, and the loudest laugh of hell." Fool, in heaping up riches and knowing not who shall gather them. " High built abundance heap on heap, for what ? To breed new wahta and beggar us the more. Then make a richer scramble for the throng. KELIGIOU& ALLEGORIES. 121 Soon as this feeble pulse which leaps so long, Ahnost by miracle is tired with play ; Like rubbish from disploded engines thrown, Our magazines of hoarded trifles fly ; Fly diverse, fly to foreigners, to foes ; New masters court, and call the former foolsr- How justly, for dependence on their stay. Wide scatter first our playthings, then our dust. This is bad enough, but what is worse, the man of selfishness is a man oi guUt, often of deep, double- dyed, damnable guUt ; even in its most mnocent form, selfishness dethrones the blessed God from his proper place in the human heart. Selfishness is a rank idolator— he worships the creature more than the Cre- ator. " Thou shalt have no other gods before me. Like the horse-leech, he is continually crying, give, give ; he covets his neighbor's possessions— he is de- termined to obtain them if he can, either by fair means or by foul— to this end he often bears false witness against his neighbor— nay, he will destroy his*reputation, sometimes take his life. He is a devourer of widow's houses ; he forestalls and forecloses whenever he can gain by so doing. Selfishness is a thief— first, in withholding what be- longs to God and the poor; secondly, in actually seizing upon the property of others. See him go forth to take possession of his neighbor s larm or house— in the face of day he goes ; the sun is look- ing at him, and God is looking at him, and the pro- phet of God within his breast— conscience— remon- strates, as did the prophet Elijah, when Ahab had eone down to the vineyard of Naboth, to take pos- tession thereof. But selfishness is deaf to the voice of the prophet, and the helpless family is turned out into the streets, and another inheritance is added to his rent-roll. , , , ,• *i. How great is the guilt of selfishness ; by him the 122 UKLKIIOUS ALLEGORIES. commandments of God are all set at nought ; nay, standing on the mountain of his ill-gotten wealth, he takes the two tables of the law, and breaks them to pieces, trampling the remnants beneath his feet. His heart is ossified, callous, hai-d as the nether mill- stone ; the ministers of religion plead for help — he regards it not ; the daughters of benevolence plea for objects of charity all' in vain ; the weeping widow and the wailing orphan stand before him, begging only what wUl support life a day — he spui'ns them from' his presence. He has more than he needs, or ever will need, yet — dog in the manger like — he snarls and keeps it all. In the map of Palestine may be seen the Dead - Sea ; several rivers pour their streams into the midst thereof; and among them the Jordan. Here they are all swallowed up ; the Dead Sea gives nothing back but bitterness and dearth. It was formerly said that birds in their passage over it dropped down dead ; — , selfishness ia a dead sea, receiving all, giving noth- ing, save misery, atid want, and death. In the engraving, the house in the back ground looks ruined and desolate — selfishness has been there. It is related of the locusts that " the noise they make in browsing the plants and trees may be heai-d at a distance, like an army plundering in secret ; wherever they march the verdure disappears from the coimtry, like a curtain drawn aside. The trees and plants, despoiled of their leaves, make the hideous appear- ance of vidnter instantly succeed the bright scenes of spring — fire seems to follow their tracks." Selfish- ness may look behind him if he will, and see in Sis rear the same marks of desolation. Selfishness is a great advocate for the protection of his own interests ; he has become rich, yet he is not rich God-ward. He has mortgages, but he him- RF.LIGIOrS ALLEGORIES. 123 8elf, alas ! is mortgaged to the devil, and when the time expires, he ■will foreclose, and take possession. He has pledges enough on earth, but no pledge of a future inheritance in heaven. And where ! where ia the hope of the wretch, though he hath gained, when God taketh away his soul ! " How shocking must tby sommona be, O Death! To bim that is at ease in bis possessions ; Who, counting on long yeais of pleasures here. Is quite nnfbrnisbed for that world to come ! In that dread moment how the frantic soni Raves roond the walls of her clay tenement ; Runs to each avenue, and shrieks for help. Bat shrieks in vain ! How wishfully she looks On all she 's leaving, now no longer hers ! A little longer, yet a little longer, Ob, might she stay, to wash away her stains. And fit her for her parage ! Moumfiil sight ! Her very eyes weep blood ; and every groan She heaves is big with horror. Bat the foe. Like a staunch mtirderer, steady to his purpose, Puisaes her close, through every lane of life. Hot misses once the track, but presses on ; Till forced at last to the tremendous verge. At once she sinks to everlasting loin." 124 RELIGIOUS ALLEGORIES. Fearnot,for I am with thce.—-Qvn. \xvi. '24. I will fear no evil, for thou art with me. — Pa. xxiii. 4. THE IMPERIAL PASSENGER. When the great Caisar, bent on high emprise. Beheld the winds and waves against hun rise, The sea and skies in wild uohimotion roil. To damp the ardor of his mighty soul ; But winds and waves in vain 'gainst him engage. And waste upon themselves their empty rage ; He nothing fears, he deems himself a God, RKLlCIdUS ALLIOCOUIRS. 125 And furious tempests but await his nod. Not so the mariners, — in sore dismay They dare not venture from the sheltered bay, To whom the chief their craven Bouls to cheer, " Who carries Cssar, need no danger fear." Awed into courage, soon they 're on (he wave, And all the fiiry of the ocean brave. The above engraving represents Julius Caesar in a violent storm. He is encouraging the boatmen to pull away. Caesar and Pompey at this time were about to dispute the empire of the world. The le- gions of Pompey were at Macedonia. Those of Cse- sar lay at Brundusium, on the other side of the river Apaus. Csesar judging his presence to be absolutely necessaiy for the safety of his army, determined to cross the river, notwithstanding it was guarded by the ships of Pompey. A furious tempest raged also at the same time. Depending upon his good fortune, he disguised himself and secured a small fishing boat. His mind occupied with the importance of his mission, thinks not of danger. He has had so many hair- breadth escapes on flood and field, that he deems him- self under the immediate protection of the gods ; nay, that he himself possesses the power of controlling fortune. The* boatmen think, however, very differ- ently. Though accustomed to danger, they will not put to sea in the present gale. Caesar thinking all would be lost, assumes a commanding attitude, throws off his disguise, and addressing the pilot, exclaims. Quid times ? Cmsarem vehis. " What do you fear ? you cany Caesar." The effect is electrical. Struck by his courageous bearing, the sailors, ashamed of their fears, immediately put to sea with the intrepid chieftain. They exert themselves to the utmost ; brave fearlessly the peltings of the storm, and land their noble passenger safely on the other side. The above instance of profane history may serve 126 RELIGIOUS ALLEGORIES. to illustrate the presence of God with his people, and the confidence they should have in him. The pres- ence and consequent power of God exists, of course, every where. We cannot tell where God is not. We see him in the embattled host that nightly shines in the blue vault of heaven ; in the queen of night, as sailing through the sky, she gives to the shadowed earth > a look of kindred affection. — When rosy mora lifts up the curtain of darkness and gives to our view the glorious orb of day coming forth from his chambers, rejoicing as a strong man to iiin a race ; in the vast mountain, towering to meet the skies ; the immense ocean, rising in the greatness of its strength ; the embowered forest, bending to the breeze ; the deep blush of the verdant mead ; the smiles of the luscious corn, and in the laughi'ng flowers, we see the power and presence of the Omnipotent. The thunder proclaims him in the heavens ; the woodland minstrels among the trees ; the mountain torrent, and. the rippling brook, bespeak his power ; insects sport, ing in the sun beams, and leviathan in the depths of the sea, alike show forth his praise. Magnitude cannot o'erpower him, minuteness escape him, or in- tricacy bewilder him. He guides and preserves all by his presence and power. " The rolling year Ts full of Thee. Forth in the pleasing spring Thy beauty walks, thy tenderness and love ; Then comes thy glory in the summer months, With light and heat refulgent. Then thy sun Shoots Ml perfection through the swelling year. Thy bounty shines in autumn unconiined. And spreads a common feast for all that Uves. In winter, awful Thou ! with clouds and storms Around thee thrown, tempest o'er tempest rolled. Majestic darkness ! on the whirlwind's wing. Riding sublime. Thou bid'st the world adore. And humblest nature with thy northern blast." KFL1G10U3 ALLEGOBIES. 127 The presence of God with his people is, however manifested in a different manner. Nature is man- aged by subordinate agents ; the church by his im- mediate presence. Natural objects wax old and per- ish, as doth a garment ; yea, the elements will melt with fer\'ent heat ; the earth also, and the works that are therein, shall be burned up ; but of the church it is declared, that the gates of hell shall not prevail against it; and of Christ's kingdom, which is the church, it is said, thy kingdom is an everlasting king, dom, and thy dominion without end. Hence to per- petuate the church, the presence of God has been manifested in a peculiar manner. In the march of the church through the ages of time on toward eter- nity, how plainly has he shown his powerful presence. Is the world through sin, covered with \ flood of waters, as with a garment ? — God himself superin- . tends the building of an akk, for the salvation of his infant church. Does famine threaten her with de- struction ? — He opens to her wants the granaries of Egypt. Does the sea opjfose her when she would go and " sacrifice to the Lord her God 7" — He divides for her a passage through the midst thereof, and she goes through dry shod. Does she sufier hunger in the desert ? — He unlocks the store-house of heaven and feeds her with angels' food. Is she thirsty ? — The very rocks are made to yield streams of living water. By his presence her foes fall before her; Jordan's waves roll backward, and Canaan spreads for her repast its stores of milk and honey. " Happy art thou, O Israel ! Who is like unto thee, O people saved by the Lord, who is the sword of thy excel, lency and the shield of thy help ?" Nor has the church been less favored with the di- vine presence, since Jesus paid in fiiU the price of her redemption, re-modelled his temple, and adorned 128 RELIGIOUS AtliBGOEIES. the sanctuary with the beauty of holiness. When we see the Savior in the storm, on the sea of Tibe- rias, chiding the fears of his disciples, and stilling the winds and the waves, we see a type and a promise of his future presence with his people. Emmanuel, " God with us ;" this is his name ; how full of con- solation ! with us in his own proper person. The government is still upon his shoulders. " He will not give his glory to another." He does not rule by proxy. He needs no " vicar" on the earth. His real presence is with his people. He is fulfilling his own gracious promise, " lo, I am with you alway, even to the end of the world." The fact of being engaged in an important enter, prise, and a consciousness that great results will fol- low a certain course of conduct, nerves up the soul to action, and enables it to do and suffer. When the boatmen knew who it was that said unto them, "Fear not," knowing too that the fate of nations depended upon their conduct, they were inspired with energy and courage, and determined to sink or swim with Cffisai'. But behold a greater than Caesar is here. Jesus, the Almighty conqueror, says to his people, " Fear not, for J am with you." In the fiirious tem. pest that sometimes meets them in the path of duty when their hearts quail, and all. appears to be lost, His glorious presence shines amid the darkness. " Fear not," he exclaims, " you carry Jesus." The church, emboldened at the sight, dismiss their fears, receive a new inspiration, and in the strength of a living faith respond : " Therefore will we not fear, though the earth be removed out of its place, and the mountains be cast into the depths of the sea, for the Lord of hosts is with us, the God of Jacob is our refuge." " Fear not, you carry Jesus." Thou desponding EELiei9US ALLEGORIES. 129 one, fear not. Does not Christ dwell in thy heart by faith ? Is not « Christ in you" the life of faith— the life of love — " the hope of glory 1" Is he not working in you both to will and to do ? Then be ptrong in the Lord and in the power of his might. Fear not, He is thy shield, and thy exceeding great reward. Of Cyi'us it is said, that he knew his soldiers, evory one by name. But by the Captain of your salvation, the very hairs of your head are all num- bered. Unbelief dims the eye so that it cannot see Jesus. Faith opens it, and the glorious presence of the Savior is revealed. Where the king is, there also is the court ; and where the Savior is, there also is his court. His attendants are all there. Power — majesty — riches and gloiy, encircle his throne. Stormy winds, lightning and thunder, are ministers of his that do his pleasure. God is with his people. He is their covenant God. Hence all his attributes are employed for their good. He cares for them. As a father pitieth his children, so he pities them that fear him. He has purchased them by his own blood." They are his " peculiar treasure ;" " the lot of his inheritance." Therefore no weapon that is formed against them can prosper. To banish distrust forever from their hearts, he pledges himself nevet to leave them, never to for- sake them. When thoH passest through the waters I will be with thee And through the rivers they shall not overflow thee ; When thou walkesi through the fire thou shall not be buineJ, Neilher shall the flame kindle upon thee. For I am the Lord thjr God, die Ho'v Oae of Isiael, Thy Savior. :30 KEMCIorS AtXEGORIES, VENTURING BY FAITH. Behdd the flames in all dteir iiiiT ToD, Raging and spreading, spaming all contnd ; Upwaid ther shoot in many a gleaming S|Hie, And then nish abwnward in a flood of fire, nith fiercer heat the buniiDg columns glow. And soon the boilding totteis to aud fix>. RELIOTOVS ALLEGORIES. 131 But whence that acream that rings upon our ears 1 In the high casement see, a child appears ! With outstretched arms, imploring for relief— The crackling timbera only mock his grief. " Cr Father, save !" in piteous tones he cries, At length his father hears him and replies, " Fly to my arms, my son, without delay — Fly ere the flames devour their helpless prey." Death hastes behind, Hope beckons from before ; He ventures freely, and his danger's o'er. " The soul of an awakeued sinner," says Dr. Coke, "before he ventures on Christ for salvation, may be compared to a person who is in some of the upper stories of his house when he leams that it has taken fire, and that all its nether parts are so far in- volved in flame as to cut off his retreat." The en- graving shows a young person who has been roused from his midnight slumbers by the raging flames whklj burst into the place where he was reposing, or perhaps he was awakened by the voice of some fi'iend, who raised a warning cry from without. The child, thoroughly awakened, sees that if he stays where h6 is, he vnll perish in the flames ; he hears the voice of his father — he flies to the win(%v — he sees the outstretched arms — he is invited to leap or cast himself from the burning house ; the attempt seems perilous indeed, but having faith in the word of his father, he takes the perilous leap — he ventures all — he falls into the hands of his father, unharmed ; he is saved from death. This is a good illustration ot the act of justifying Faith. The child in the burning house, perhaps made several efibrts to escape from the approaching ruin ; he attempts to gain the door, but finding the flames increase upon him, he is obliged to give up his hope of escaping this way, and to ascend the stairs before the pursuing fire. His friends without, who 132 RELIGIOUS ALLBGOKIBS. • know his condition and danger, (particularly his father,) entreat him to cast himself from the uppei window, as the only means by which his life can bti presei-ved. The child hears the earnest entreaties of his friends -^hesitates, attempts, retires, approaches the window, calculates upon the feai-fiil height, and dreads to make the effort. His understanding is convinced that the Are will soon overtake and destroy him, yet while the danger appears somewhat remote, he strangely lingers ; possibly thinking there may be some other way to escape, besides casting himself from the window. His friends again encourage him to venture from the window, assuring him that they have provided for his safety by spreading on the ground the softest materials, to break the violence, of his fall ; fiill of hesitation, he asks for sensible evidence ; they de- sire him to look — he makes an effort, but the dark- ness of the night, and the injury his sight has sus- tained, only permit him to view the object of his wishes obscurely and indistinctly. Belief and doubt contend for the empire of his mind, and by keeping It in an equipoise, prevent it from making any deci- sive choice. Thus far the situation of the child resembles that of the soul who feels his need of salvation. The un- derstandings of both are enlightened; the judgments of both are convinced by the force of evidence ; they appear to assent to the truths which are proposed for their beliefj and still neither of them has escaped to the place of safety, or city of reflige, which lies be- fore him. Both, however, have found the way to es- cape the impending ruin ; and to him who thus spir- itually seeks after Christ, it may be said, thou art not far from the kingdom of God ; but still one thing is EEHGIOUS ALLEGORIES. 133 lacking, that is, to venture on the Savior for salva- tion. Thus far, in the allegory, the child has made no effectual effort to escape from within the burning walls ; while lingering in his room, in a state of in- decision, agonizing for deliverance, without using the means of obtaining it, feeling a measure of confi- dence in his friends below, but not enough to venture, the flames bm"st into his apartment and scorch him in his last retreat. Alarmed at the immediate pros- pect of death, he concludes— if I remain here I shall surely die, and if I cast myself down from the build, ing, I shall but die. Fully impressed with this truth, he once more re- pairs to the window ; he pays more attention to the call of his fiiends, particularly to that of his father ; the difficulty now appears somewhat less, and the prospect of safety greater, than what he before imagined. Encouraged by these favorable appear, ances, as well as driven by terror, he commits his soul to God— he casts himself into the arms of his father below. In a moment, in the twinkling of an eye, he falls I he is caught and embraced by his fa- ther ; he finds every thing prepared for his reception, as he had been promised, and he now feels himself in a state of safety. With tears of grateful joy, and a heart overflowing with thankfulness for his deliver- ance, he gives glory to God, and finds his bosom filled with peace. This is the case of every soul who, by faith, ven- tures his all on Christ. But who can find words to express aU that is conveyed by this simile ? Every one who has cast himself into the arms of his heav. enly father through the atoning sacrifice, can feel it, but adequate expressions are not to be found. Hu- man language is too poor to unfold in all their 134 KELIOIOUS ALLKdORIKS. branches, the things of (.Jod, and we are often under the necessity of resorting to such expedients in order to find a medium to communicate our thoughts. We see by the allegory that no one is in a state of safety till they have actually ventured on Christ for salvation. The soul may be convinced that there is no other way of salvation, but by venturing on Christ, but unless it acts, and puts forth an effort, there is no salvation. The youth in the burning house may be convinced he must leave it if he would save his life, but he may, perhaps, think there is no immediate danger if he stays in the house a little longer; it will take some tiine, he thinks, for the Are to consume the foundation on which the floor of his apartment rests. The very reverse of this may be true — ^the fire has almost reached him, and he knows it not ; all that supports the platform on which he stands is well nigh consumed, and he may be pre- cipitated in a moment into the burning flames below. So the soul may be rationally convinced that if it re- mains in its present state it must be forever lost, yet thinking that there is time enough yet to attend to the subject of the soul's salvation in earnest, and wishing to remain in its present state a little longer, " a little more sleep, and a little more slumber, and folding of the arms to sleep," sudden destruction may come in a moment — the coi-ds of life may be snapped asunder, without a moment's warning, and sink into the flaming billows to rise no more. We will suppose that the youth in the burning house, instead of trying to get out of it as soon as possible, should stop to as- certain by what means the house took fire — who set it on fire — this man or the other, or whether it took fire accidentally or not— would not every spectator call him a fool for troubling himself about such questions while his life was in such danger. Would not the cry be, escape for thy life — tarry not — look not behind thee — cleave the burning house instantly 1 Equalljr RELIGIOUS ALLEGORIES. 13.) foolish would that soul be who is convinced of his guilt and danger, instead of flying to Chiist for salvation, should spend its time in trying to iind out the reason why sin was suffered to lay waste the works of God — could it not have been pre- vented — and many other subjects of the like kind, equally un- fathomable by the human mind. It must be observed that the Faith exercised by the youth in the burning house, caused him to act, and venture his life on the issue. Perhaps he might reason, that his being at such a distance from his father and his friends, who stood on the ground below, it would be impossible for them to save him from being dashed to pieces should he cast himself down ; there may be a strong conflict between behef and unbelief, but gen- uine faith will conquer. The soul that is truly and savingly in earnest about its salvation, not only believes in a general manner that the Bible is the voice of God to man, but his be- lief must induce him to hearken to that voice, and consider its threatenings as denounced against his disobedience ; he must, in order to obtain salvation, lly to Christ, cast himself upon his mercy, and claim the promises which are made to the soul that puts its trust in his mercy and power. The youth in the burning house discovers that there are no back stairs by which he can reach a place of safety, for they are already entirely destroyed by ihe fire, or else nothing but a burning mass, so that escape by them is utterly impossible. In like manner the truly awakened soul will see that there is no other way of escape but to leave the state of sin and death, as there can be no salvation while remaining in it. But if the Boal will go forward and cast itself into the everlasting aima of love and compassion, he who cannot lie, promises salvation. ' Come, humble sinner, in whose breast A thousand thoughts revolve. Come, with your guilt and fear oppressedi And make this last resolve : I '11 go to Jesus, though my sin Like mountains round me close ; I know his courts, I '11 enter in. Whatever may oppose." 136 SELieiOCB ALLEG0SIE8. Broad ts the urn/ Uiat IcaHak to destruction, and mmry Ojo-e he that g» in thereat. .... Harrow is the waij trhich leadah unto life, anil foo tliere be tkaZJind it. — Matt vii. 33, 14. THE PATH OF LIFE, AND WAY OF DEATH. The Path of Life, and Death's ireqaemed way, Whu can describe 1 what pencil can portray 3 The way of Death is broad, with downward sKde, Easy and pleasant to man's lust and pride ; 'T is thronged with multitudes who glide along With eold, and drink, and dance, and wanton song: RELIGIOUS ALLEGOKIES. 137 Ncr these alone — but some of decent mien, " Harmless" and " useless" on the way are seen ; In ruin's gulph it ends. See ! rising there. Thick clouds of blackness, and of dark despair. The Path of LUe lifts up its narrow breadth. High o'er the realms of darkness and of death ; Sky-rising, still, laborious and straight. Leading directly up to heaven's gate ; 'T is wondrous strange, and yet, alas ! 't ia true. The Path of Life is traveled but by few. Though ending where the shades of night ne'er fell. But one eternal Light encircles all. Here is depicted the path of life, and the way of death. The way of death is exceeding broad, and on an inclined plane. It has a downwai-d tendency ; it is occupied by a vast multitude. Some are seen throwing themselves off the w%y headlong, others are bearing aloft the terrible banners of war. ' They are elated with victory. Here the man of pleasure revels in delight. The drunkard is dancing with wild de- lirious joy, and the miser groans beneath his bags of gold. There are, however, some sober, respectable people on the way. These appear to look grave and thoughtfiil. The way ends, you perceive, in total darkness. Thick clQ.uds of curling blackness rising from a pit or gulph, cover the extremity of the way. The travelers enter the dismal shades, and we see hem no more. From the way of death you see another way, or path rather, stretching up, as it were, into the clouds. This is called the path of life. It is extremely nar- row. It is moreover difficult on account of its up- ward tendency. Fevi persons are seen walking on it; these scattered here and there. This path appears to end well. We can see. where it does end. A beau- tiful palace opens its golden gates to receive the wea- ried travelers. From its opened portals bursts forth a dazzUng light that illuminates the pathway beneath. 138 BELIGIOUS ALLEGORIES. By the way of death, is signified the way of sin that leads to death eternal. " The wages of sin is death." Its downward tendency denotes, that it is much easier to go wrong than to go right. The way of sin is easy and pleasant to man's corrupt nature. He delights in it after the inner man. Were it not so, surely so many in all ages would not be found walking therein. The Creator himself gives us the reason. " The thoughts of the imaginations of his heart are evil, only evil, and that continually." Hence man follows the bent of his inclination. He goes with the stream ; " every one in his own way." To do otherwise, would require self-denial, and vigorous, persevering effort. In the engraving, some are seen casting themselves off the way. By .this is meant, not that sinners grow tired of the way of sin exactly, but that they are tired of themselves ; they are tired of life. Their sub- stance is expended in gambling and profligacy. The means of indulging their depraved appetite no longer exists ; hence they commit suicide ; plunge into eter- nity, and add to the number of those who die without hope, for " Except ye r^ent, ye shall all likewise perish." Others, by their excesses in riotous living and debaucheries, break down their constitution, and destroy life, and thus perish with those who " live not out half their days." Warriors are also in the way of death, raising to the breeze the- flag of triumph. These denote the men " who delight in war," — who, for wealth and glory, " smk, burn, and destroy," and slaughter their fellow-creatures. These violate the law of Jehovah, "Thou shalt not kill." Drunkai-ds too are in this way, carousing with strong drink, dancing with ma- niac madness, and yet, on the way to ruin, drowning the cares of time, but planting thorns for eternity. RELIGIUTTS ALLEGORIES. 139 These belong to the class of whom it la said, " such shall not inherit the kingdom of God." The one with the bag of gold represents that very large class who worship Mammon on the earth ; who never think even of heaven, except when they remember that it is paved with gold. These are idolaters ; the meanest of the Devil's drudges, the vilest of the slaves of sin. Others enjoy the pleasures of sin ; but he sweats and groans beneath his load ; he takes place with the breakers of God's law, " Thou shalt have no other gods before me." Some pass the time in wanton dalliance ; these designate the adulterer, fornicator, and the impure. These take pleasure in unrighteousness ; give up their affections to the control of lust ; indulge in mere animal delights ; imbrute their manhood ; quench their intellect, and barter the glories of heaven for a " portion in the lake which burneth with fire and brimstone ; this is the second death." Others of staid and respectable appearance are in this way. Men of dignity and of consequence ; men of morals and philosophy, all honorable men ; men who are harmless in their generation, honest in their dealings. They " render to Caesar the things which are Cae- sar's," but alas for them, they do not " render unto God the things which are God's." One thing only is wanting. " One thing thou lackest." The heart is unsurrendered ; hence there is no repentance — no living faith — no homage — no love — no obedience — no salvation. These, alas^' all take rank with the " unprofitable servant," who was cast into outer dark- ness, where there is weeping, and wailing, and gnash- ing of teeth. But time would fail to describe the various char- acters that throng the way of death. The gross sensualist, the haughty Pharisee?' and the specious •^tSfk. 140 RELIGIOUS ALLEGOUIKS. hypocrite, are all here. But is it possible some one may say, that so many are in the way to eternal death ? God himself has answered the question ; we have heard his voice. It is not only true that they are going, but that they go of their own accord. The sinner is threatened, admonished, and warned, and yet he goes on. He is persuaded, entreated, and invited to turn and live, and yet he goes on. If you see a man traveling a. road that you know to be frequented with robbers, you tell him of his danger ; he persists in going on ; the robbers strip him and leave him for dead ; who is to blame ? The sini.er is warned of his danger, and yet he persist* in sin. NumVjers control not the sword of justice. The antideluvians were faithfully warned ; they went on and perished in the flood. The men of Sodom were warned ; they persisted, and perished in the rain of Are. The Jews were warned also, even by the Son of God, and yet they went on in rebellion, until of their city not one stone was left standing upon another, and themselves scattered and peeled among the nations. The sinner neglects a great salvation. Neglecting only to get into the Ark will expose him to the flood of fire. Neglecting salvation, he contemns the " love of God." He " tramples upon the blood of the cov- enant. He does "despite to the Spirit of grace." How shall he escape if he neglects so great salva- tion. "These shall go away into everlasting pun- ishment." " I saw the lake of quenchless fires. And souls on ils billows tosL; Despair, remorse which ne'er expires. The womi of the deathless lost. Grief filled my bursting heart, — I cried. Shall this distress end never !" The shrieks of millions loud replied, " These pangs endure — forever ' * RELIGI0U8 ALLEGORIES 141 By the path of life is designated thu path of ho'i- ness, that leads to life eternal. " Blessed are the pure in heai-t, for they shall see God." It is narrow and steep ; it requires care and effoi-t. The pilgrim must deny himself; take up his cross daily, and walcb unto prayer. It is difficult only to flesh and blood ; to the carnal mind, not to the spiritual ; to the unre- generate, not to him that is bom again. To the righteous its ways are ways of pleasantness, and all its paths are paths of peace. Narrow is the way that leads to life, and few there are that find it. Fewer stUl endure to the end thereof. The few were once in the way of death. They were among the many that were called. They obeyed the heavenly call, forsook the broad way, and entered upon the path of life. The Path bf Life ends well ; God delights in holiness. Hi' did not overlook Noah In the overflowing of the ungodly, nor Lot in Sodom. The faithfiil few are God's jewels ; his hidden ones, while tribulation and " angush are assigned to the diso- bedient." The patient continuance of the righteous in well doing " will be rewarded with glory, and honor, and iiiiHiur- tality," for the ransomed of the Lord shall return and come lo Zion with songs and everlasting joy upon their heads. They shall obtain joy and gladness, and sorrow and sighing shall Hte away. " I saw the countless, happy throng In the blissful regions high ; White robes — gold crowns — and lofty song, With their harps in harmony. Hope brightened at the dazzling sight, ' Shall aught from heaven sever V And myriads sung — ' Our peace, joy, light, And glory, last forever." 142 RHI.II.IOUS M.LRGORIE8. 7%emiTldpaauihamn/.—l John, ii, 17. Ifoic U the day of salvation. — 2 Cor. Ti. 2. ye knaa not ahat shall be on the momm. — James iv. 14. JAST, PRESENT, AND FUTURE. Look on the Past. Behold ! wide scattered round. Time's fragments — every where they strew the ground : The Dead are there — once blooming, young and gay, 'Mid putref^tion, lo! they waste away.. The aged oak, once tall, and strong, and green. Decayed and withered in the past is seen ; The lordly mansion, once the owner's trust. Its glory gone, see crumbling into dust. RELIGIOUS ALLEGORIES. 143 E'en Egypt's boast, the pyramids of yore, Shall fall to ruin, and be known no more. The Fast is gone ; the Future, black as night. By clouds lies hidden from all mortal sight ; The Fresent's here — see there with angel brow, Wisdom lifts up her voice of mercy. Now — Now — the accepted time, the gracious day, When man repentant, wipes his stains away ; Inspires new life, through the atoning blood. And writes his name among the sons of God. This picture is emblematical of the Past, Future, and Present, as these divisions of time appear to us, who are now on the stage of human life. Behold the Past! see there the fragments that time has left behind : there is the burying place, filled with the records of the past — what a volume of Biography is the grave-yard ; there they lay, the blooming and the beautiful — ^the strong and the active — all moul- dering into dust. The laughing eye — the noble brow — the dimpled cheek-^the teeth of pearl — the musical tongue — the brain creative — and the cunning hand — all, all, are silent in the tomb, and melting into earth. There too, is the oak, that once towered in strength and beauty, new withered and decayed ; once it gave shelter to the beasts of the field, the fowls of heaven lodged in its branches — now it needs a prop to pre. vent its falling to the ground. The splendid mansion is seen crumbling intc dust. Architecture, and sculpture, and painting, had be- stowed upon it their highest efforts ; the artist looked with pride upon it, the o^vner delighted in it ; but it i/ gone — its glory has departed — it , is among the things that have been. ^^ ' In the distance are seen the huge forms of the pyramids ; Egypt's renown and the wonder of thfe world — memorials of the past, telling us of the folly, 144 BELIOIOUg ALLEGORIES cruelly, despotism, and ambition of kings— telling us, too, doubtless, of the sweat, and groans, and tears, and blood, of thousands of the men like ourselves, who slaved and labored to build those gigantic monuments ■»~-but these also, will pass away ; if not before, they must when the earth shall reel to and fro, and totter likp a drunken man. Then, at least, all physical re- miniscences of the past, sinking into the deep sea of oblivion, will be recognized no more. The Fvture is represented by clouds of darkness that rise upon the path, and shut out from mortal vision all prospect of what is before. Religion, the daughter of the skies, who descended from 'heaven, and who is hastening back again to her blest abode, is seen on the circular path of time. It is time Present wherever she appears ; she holds in her hand a scroll, see its burden ! She is in earnest — she looks benignly and compassionately as she passes by — she makes known to man his highest good ; above her head is seen a crown of gloiy — this she promises to all who will obey her voice, and improve thf? present time. The past is gone. The castles — ^the mansions — the green oaks — and the towers — and let them go ! The monuments of the pride and ambition, and wick- edness, of kings and conquerors, are crumbling into dust, and let them crumble ! The glory, splendor and renown of heroes, are fast fading away, and le them fade. But the dead shall live again— they that sleep in the dust shall awake — that which is sown in dishonor shall be raised in glory. The past is gone — time once lost, is lost for ever. Past opportunities for doing good and for getting good, are gone, and gone for ever. " 'T is greatly wise to talk with our past hours, and ask them what report they bore to heaven." Happy he. RELISIOItS ALLEGORIES. 14OlllRS. wi' iiiiiy soo a fiiw of the connecting linjis of this chain, but to what heights it reaches, or to what depths it penetrates, we have no adequate conception. " In what manner, indeed," says a celebrated wri- ter, " Providence interposes in human affairs, by what means it influences the thoughts and counsels of men, and, notwithstanding the influence it exerts, leaves to them the freedom of choice, are subjects of a dark and mysterious nature, and which have given occa- sion to many an intricate controversy. Let us re- member that the manner in which God influences the motion of all the heavenly bodies, the nature of that secret power by which he is ever directing the sun and the moon, the planets, stars, and comets, in their course through the heavens, while they appear to move themselves in a free course, are matters no less inex- plicable to us, than the manner in which he influen- ces the counsels of men. But though the mode of divine operation remains unknown, the fact of an over.raling influence is equally certain, in the moral, as it is in the natural world." " In cases where the fact is clearly authenticated, we are not at liberty to call its truth in question, merely because we understand not the manner in which it is brought about. Nothing can be more clear, from the testimony of Scripture, than that God takes part in all that happens among mankind, di- recting and over-ruling the whole course of events 80 as to make every one of them answer the designs of his wise and righteous government." " We cannot, indeed, conceive God acting as the governor of the world at all, unless his government were to extend to aU the events that can happen. It is upon the supposition of a particular providence, that our worship and prayers to him are founded. All his perfections would be utterly insignificant to us, if RELIGIOrs .VLLuBGORIBs. they were not exercised on every occasion, nccording as the circumstances of his creatures required. The Almighty would then be no more than an unconcerned spectator of the behavior of his subjects, regarding the obedient and rebellious with an equal eye." In the lower part of the engraving is seen a little spot of earth in the vast ocean by which it is s'lr- ounded, on which is se«n three persons. This small place may represent Time, which has arisen out of the eternity of the past. Though now visible, it is destined soon to sink into oblivion in the midst of the mighty waters. One of the figures on this little spot of time is seen very busy in collecting the little peb- bles or particles of shining dust around him. How foolish this, when he must know that the rolling tide will soon overflow all arotrnd him. Equally foolish is he, who, in this transitory life, instead of looking npward and nsing the means Providence has placed within his reach for his escape from overflowice de- stmcdon, spends his precious moments in collecting the little baubles and toys of earth. On thelefl is seen one who appears to be gravely philosophizing upon the scene he beholds around him. He realizes that he is standing on a spe«k of earth, in the midst of a mighty ocean, of which he can neither see the bottom or the shore. He looks backward ; all is dark to his vision ; he looks around him , all is mysterious and incomprehensible ; for- ward ; all, all, is thick darkness. He is sensible that the tide of death \*t11 soon overflow him and all with 'whom he is connected ; but wUl eternal oblivion and fbrgetflxlness be his portion ? Perhaps he thinks so ; but at times the immortal spirit wiU stir w^ithin him and "startle back" at the thought of annihilation. Ah, poor fool ! he turns his back and will not look at the bright chain of God's Providence which so man- 152 HE11610T7S ALI^eOElES. ifesdy appears. Periiapa he may try to peranade tiin. self that the chain hangs there by chance. He has, been told that earth and heaven are connected by it. He professes to see no necessary connection ; he cannot see its beginning, how it is supported on high. He has heard that by it man can be elevated to a heavenly life. This may appear foolishness to him. Pp.rhaps he may think that if man were destined to live hereafter, he would not have been placed oa these mortal ?hore? ; or if immortal, it will be in some other mode than that pointed out in the Bible. He is wise in hb own conceit. He turns himself from Gods' method of salvation ; refuses to look upward ; continues to reason " in endless mazes lost ;" will not lay hold of the only hope set before him ; he " won- ders and perishes" in the overflowing of the mi^ty waters. One of the persons on the little island is seen with his eyes turned upward ; his hands are uplified in thankfiilness and adoration. He beholds the bright chain of God's Providential mercy ; he lays hold of the only hope set before him. It is true he can see but a few of the connecting links of the golden chain above, but he fiiUy believes that it is connected with, and sustained by, an Almighty Power above. He has occasional glimpses of the all-seeing eye ; he feeb that he is imder its supervision. He feeJs him- self encircled, upheld and sustained by Infinite power and love, and rejoices that all things are under die control of a kind Providence. It is true the Christian may see clouds and dark- ness above, around, and below him. He may not know why sin, and consequently misery, is suflered to exist in the universe of God. He may not know why he is placed here in the circumstances by which he is surrounded. He weeps ofien ; it may be to see RELIGIOUS ALLEUOlilBS. 153 how sin has laid waste the works of God ; how the wicked often triumph, and the good are crushed into the dust. He may not know the beginning, or origin of God's Providential dealings, how far they reach into this, or other worlds. But notwithstanding the Christian may not be able to fathom these and many other subjects, yet he confides in the Almighty power bove. He lays hold of salvation ; he is elevated to the regions of eternal light and glory, while his un- believing companions perish amid the dark rolling waters of the ocean. The ocean has sometimes been considered as an emblem of eternity, on account of its vast extent, its fathomless depths, and its appearance to human vision oftentimes, as without a bottom or shore. " Eternity," says one, " with respect to God is a du- ration without beginning or end. With regard to created beings, it is a duration that has a beginning, but will never have an end. It is a duration that excludes all number and computa- tion ; days, months, and years, yea and ages, are lost in it like drops in the ocean. Millions of millions of years, as many years as there are sands on the sea-shore, or particles of dust in the globe of the earth, and these multiplied to the highest reach of number, all these are notliing to eternity. They do not bear the imaginable proportion to it, for these will come to an end as certainly as a day ; but eternity will never, never, never, come to an end ! It is a time without an end ! it is an ocean without a shore I Alas ! what shall I say of it ! it is an infinita, unknown something, that neither human thought can rasp, nor human language describe !" • • • 154 nin.IOIOl'S AbtRGOHIBS. AHlitnda ' for tne Lord Qod tmnipotmt reigrtetK — fiev. xix. 6. THE TRIUMPH OF CHRISTIANITY. 'T is come ! 't is come ! The Tong .expected day ; When sin no longer o'er the earth bears sway ; Bat Truth, triumphant, sheds its mellow light, And all below is clear, and pure, and bright. See Christianity ! the gift of Grace ! Receives in form the homage of our race ; RKLIOIOI.S ALLKUURIES. 155 Europa fair, hei princely tribute brings, A gratrfal offeriTig, to the King of kings ; Asia rejects the Shasterg and the Sword, Throws by the Koran, and receives the Word; Lo ! Afric breaks her chains of crime and blood. And lowly bending, lifts her hands to God. No more she wages wars for white man's gold — No more she mourns her children bought and sold. See, too, America, with pipe of peace ! Comes now to sue for love and heavenly grace ; The tomahawk, and bow, and cruel knife, T' exchange for records of eternal Ufe : 'T is come ! 't is come ! the long expected day ! Lo ! God has triimiphed. Truth divine beats sway ; Load alleluias heavenly angels sing. For earth, renewed with joy, receives her king. The above engraving represents Christianity re- ceiving the homage of the world. In her right hand she holds the crown of immortality ; in her left, the Word of God ; her looks and bearing bespeak grace, dignity, majesty, empire, triumph, and matchless love. Behold Europe brings her crown — emblem of power — and lays it meekly at the feet of Chiistianity. Asia, represented by a follower of Mahomet, laying aside the cimeter and the Koran, receives with hum- ble adoration, instead thereof, the revelations of God's word. Africa is represented by a figure in a kneel- ing posture ; she has broken off her chains, and is lifting her hands to heaven. America is represented by an Indian ; he holds in his hand the calumet or pipe of peace ; he has laid aside the murderous tom- ahawk, the bow that sprang the arrow of death, and the scalping knife. He buries the hatchet for ever and offers the emblem of peace. The above is a representation of the final triumph of Christianity over the world-^a day long expected by the faithful, even from the lime of the^ first prom- ise, " he shall bruise thy head." That this earth — 156 RULIIJIUI'S, ALLJOOORIKS. this blood-stained earth — should become the scene of triumph, has ever been the hope of the righteous ; that here, where was the first defeat, renewed con- flict, and continued struggle — here would be, and ought to be, the arena of victory. Exulting in this hope, the prophet touched the sacred harp of proph- ecy, and sang of " the sufferings of Christ, and of the glory that should follow," when be would see of the travail of his soul and be satisfied. In this hope Israel's king prayed, " that thy way may be known upon the earth, and thy saving health among all na- tions." Inspired by this hope, martyrs have kissed the stake, embraced the flames, and gone triumph- antly home to God ; yea, the general assembly of the Church of the first-born — the whole body of the faithful upon earth — in this hope rejoicing, have sent up their prayers continually, which, like intercessory angels surrounding the throne of the Eternal, have prayed, O " let thy kingdom come." And now it has come. Europe is the Lord's — she consecrates to God her dominion — her kings and queens are subject to Messiah, and labor to promote the best interests of their people ; her people are all righteous — her philosophers having proved all things, hold fast now that which is good ; her rich men de- posit their wealth in the bank of heaven — her states- men, studying the politics of both worlds, regard also the interests of both — the poor are raised to compe- tency, to knowledge, and to virtue, and consequent happiness. Her arts and sciences are consecrated to God ; her ships of war now sail in the service of the prince of peace — ships of commerce are floating Bethels. The songs of Jesus have succeeded to the songs of Satan, and blasphemies are turned to praise. " The abundance of the sea is conveiled to God," railroads, steamboats, and telegraphs, are all em- RELIGIOUS ALLEOOKIES. 157 ployed in promoting God's glory, and in benefiting mankind. The Anglo-American race, and others, partake of this triumph ; they have labored for it — they rejoice in it, and say, lo ! this is our God I we have waited for him, we will rejoice in his salvation. Asia too, is the Lord's ; here, where the^ conflict, first began with sin and death — here the victory is gained. The lion of the tribe of Judah has pre- vailed — the inhabitants, so long enslaved by despotic creeds, now exercise faith in the Lord Jesus Christ — 80 long oppressed by systems of superstition and blood, now rejoice under the mild yoke of the "Savior, — the Koran and Shasters are exchanged for the Bible — Juggernaut^ for Calvary— ICaZee for Jesus-^ Mahomet for God. Here now is seen " China with- out its wall of selfishness — India without its castes — and earth without its curse." The people are de- valued, the nations are united, Jehovah is their King. Africa throws off her load, and breaks her chains, and comes to Jesus — so long crushed and degraded, she has at length arisen — she takes her place again with the nations of the earth, with the redeemed. Ignorance, superstition and slavery, are now no more. Her warfare is past — ^her mourning is o'er — her long captivity is at an end. Jehovah has triumphed — ^hi& children are free. " No more Coomassie ofiers human blood, But takes for sacrifice the Lamb of God, And on Siberia's long contested ground, A living army of the cross Is found. The gospel tree so ample and so pure, Bears precious fruit ; its leaves the nations cure ; Its healing influence to Loango spreads ; Angola feels it, and health's blossoms sheds. And wherp Cimbebas no fresh water brings, Life's Mmtains bubble in a thousand springs. Korana^shepherd' now Christ's flock become, And BoSi|jnan's Kraals are changed to home.sw- 158 RELIGIOUS ALLEGORIES. Good Hope has added Faith and humble Love ; The Cross has triumphed ! praise to God above." America, the whole of the western world, rejoices in the light of the glorious Sun of Righteousness — the islands of the sea wait for Jehovah's law — ^the Indian tribes obey his word, and hail him their Al- mighty Lord. The tomahawk, and scalping knife and other weapons of war and blood, are exchangea for the olive branch — for the war-whoop 'is now heard the sound of the " church-going bell," greet- ing the Sabbath morning — the disciple of the Pope has bansome the disciple of Jesus, and laying aside all superstition, he worships the Lord his God, and him OTiJy does he serve. The dispersed of the seed of Abraham, the " scattered and peeled" among the ■aations, have looked upon him " they pierced." The winds of heaven have blown upon the valley of dry Dones — they have revived — they have come forth out of their graves, and seizing every one the banner of his tribe, have hastened to join the army of Messiah. Hail ! happy day ! Jesus the Conqueror reigns — the song of triumph resounds — island answers to island — continent to continent — world to world ; — earth, with all its voices — heaven, with all its harps, resound, " the kingdoms of this world are become the kingdoms of our Lord and of his anointed, and he shall reign for ever and ever ; alleluia ! alleluia ! the Lord God Omnipotent reigneth" — " he that sat upon the throne said. Behold, I make all things new !" Even now, the Spirit is moving on the face of the human chaos — fiat after fiat goes forth, and what light breaks in on the darkness of ages — what mighty masses of humanity are uplifting themselves in solemn majesty, like ,, primitive mountains rising" from the deep — what more than vei-dant beauty RELIGIOUS ALLEOOBIESk 159 clothes the moral landscape ; how gloriously da-wns the Sabbath of the world ! Where is now the mid- night gloom of darkness and idolatry ? — The desola- tion and misery attendant on sin? We look and listen, but no reign of darkness, no habitation of cruelty, no sound of anguish remains. The will of God is done on earth, as it is done in heaven ! — the nations own no other law, and hence their aspect is that of a happy &mily. The Church aims at no other end, and hence aU her members are invested with the garments of salvation, and with the robes of praise. The world is bathed in the light of peace and purity, and love. Inanimate nature itself partakes of the general joy. To the eye of the renewed man it exhibits a beauty unknown before, and to his ear it brings less- ons of surpassing wisdom. The trees wave with glad- ness, and the floods clap their hands ; the light of the moon is as the light of the sun, and the light of the sun is seven fold. Over the scene, the morning stars sing together, and the sons of God shout for joy ; whUe the divine Creator himself complacently beholds it, and proclaims it good. THB BND. CONTENTS. ttge. LOOKING UNTO JESUS, . 4 WALKING BY FAITH,. « ~ 10 THE SURE GUIDE, 16 CHARITY, OR LOVE,... 22 PRIDE AND HUMILITY, 28 THE SACRIFICE, 34 NO CROSS, NO CROWN, 40 THE LIFE-BOAT, 46 OBEDIENCE AND WISDOM, 53 DANGER OF PRESUMPTION, 58 DECISION AND PERSEVERANCE, 64 PASSION AND PATIENCE, '. 70 THE CONQUERING CHRISTIAN, „ 76 THE IMPERIAL PHUiANTHROPIST^ 89 THE WINTRY ATMOSPHERE, ., 83 THE PROTECTED TRAVELER....... 94 THE PEARL OF GREAT PRICE*. - 100 THE GREAT DISCOVERY,......^. A » 108 PASSAGE THROUGH THE DESERT, 112 SELFIS^ESS :..... 11 THE IMPERIAL PASSENGER, 12 VENTURING BY. FAITH, 130 PATH OF LIFE 'and WAY OF DEATH,. „ 136 PAST, PRESENT, FUTURE 142 PROVIDENCE, TIME, ETERNITY, « 148 TRIUMPH OF QHRISTJANITY, » 154 m !!| I