ASSOCIATION 
 
 CHRISTIANITY, 
 
 EXHIBITING THE 
 
 ANTI-MORAL AND ANTI-CHRISTIAN 
 
 CHARACTER OF THE CHURCHES . 
 
 SOCIAL RELATIONS 
 
 PRESENT CHRISTENDOM, 
 
 Urging the necessity of Industrial Association, 
 
 Christian Brotherhood and Unity, 
 
 ■' And die Lord said untn 
 am I my brother’s keeper’ 
 blood crietli unto me front i 
 
 Cain, wht 
 And He 
 ;e ground.' 
 
 e is Abel, thy brother? And 
 aid, what hast thou done; the ' 
 -Gen. i. 9, 10. 
 
 BY iff. H. VAN AIEim, 
 
 AUTHOR OF “A VOICE To' THE"JE\VS,” AND ''NATURE AND 
 REVELATION.” 
 
 PITTSBURGH, 
 
 PUBLISHED BY J. W. COOK, 
 
 NO. 85, FOURTH ST.' 
 
 1845 . 
 
CHAPTER I. 
 
 S AN'D WITHOUT. 
 
 Associationists, wlio advocate the re-organization of society, upon princi¬ 
 ples of justice and harmony, so that benevolence and combined interests 
 shall supersede selfishness and destructive antagonism, are constantly met 
 by objections, which denote a misapprehension of the subject. 
 
 What!—it is sometimes asked,—do you expect to change and regenerate 
 the heart, simply by changing the outward relations of man ? This doc¬ 
 trine, which you bring forward, is but a new form of the old infidel notion, 
 that “Man is the creature of circumstances.” On the contrary, Chris¬ 
 tianity and true Philosophy, confirmed by experience, alike teach, that 
 every improvement of man’s nature, and condition, must commence and be 
 developed from “ ivilhin outwards.” 
 
 Not a few of the persons, who make an objection of this kind, stand high 
 in the world, and are esteemed for learning and intelligence. We need not 
 remind them, that every great discovery and reform, destined to produce 
 beneficial .effects upon the world, had, at the outset, to encounter difficulties 
 arising from prejudice and misconception. 
 
 How can it reasonably be pretended against Associationists, that they do 
 not profess to begin their work “inwards?” Do not Associationists at¬ 
 tempt to instruct the mind and heart? Do they not call attention to the 
 conflicts and misery arising from the operations of subversive selfishness? 
 Do they not compel you to look at (lie discord and wretchedness produced 
 by the alienation of man from his fellow-man, from his God, and from the 
 universe ? Do they not invite your consideration to the beautiful analogv 
 and harmony in all the works of God, the stamp and reflection of the 
 Divine Mind; intreat you to behold the admirable arrangements of Provi¬ 
 dence in serial progress and dependencies ;■ and ask and solicit you to be a 
 co-workcr with God in the great work of salvation, by placing yourself un¬ 
 der the law of His redeeming power ? Associationists demand of you to look 
 “ ivilhin,” and from what you shall see there, under the light of all the 
 laws of God, to develope yourself from “ within outwards,” in conformity 
 with the plan of universal unity, proceeding from the Most High! 
 
 But it is not true in fact, that every improvement of the nature aud con¬ 
 dition of man, must commence within. Yet we hold no doctrine that “ man 
 is the creature of circumstances.” Man is the creature of the Lord God, 
 who has formed us of body and spirit, and has so constituted us with a cor¬ 
 poreal organization, that our whole nature, faculties, sentiments and feelings, 
 
THE WITHIN AND WITHOUT. 
 
 are acted upon by objects botli f vomwiihout aniwithin. Infidels, in the use 
 of the doctrine of circumslances, do not took high, nor wide enough. ,Tiie 
 few facts which they admit, are as nothing compared with the many and 
 great facts which they reject. The existence of God, his holy attributes, 
 and eternal purposes, his divine government, manifestations and revelations, 
 every work of his hand, and all the remote actions of those works, from 
 the most stupendous to the feeblest agency,—all these facts and circum¬ 
 stances operating both without and ivilhin upon the organization of man, 
 according to the laws which the Deity has implanted in us, determine and 
 unfold our destiny. The infidel who puts a few grains of sand to his eyes 
 and thus obstructs his further sight, is as unwise as the unthinking profes¬ 
 sor of godliness, who fixes his view on mere abstractions, and refuses to 
 behold the hand of God leading us in and by all circumstances. 
 
 So far from the assumption being correct, that every improvement of the 
 nature and condition of man, must be commenced from ivilhin, I believe 
 the reverse would, generally, be found more near the truth. Man, individ¬ 
 ually, in his infancy and his growth, is dependent'on external circumstances} 
 and a change in his outer condition, for the most part, determines his virtue 
 or vice, his happiness or misery. It is with nations, as with men. We 
 talk of the law of progress or perfectibility of man. But does not this 
 progress or advancement depend on a line of providential causation, run¬ 
 ning through and pervading all created beings and their actions, and bind¬ 
 ing them as one connected whole to the revelation of the Supreme Ruler i 
 Wc are framed with reference to the law of universal love. Hence, it 
 seems to me, the Deity has so connected the destinies of men and nations, 
 that a blow or influence falling on any part of the great unitary whole, af¬ 
 fects all the members: to be happy, you must take your fellow-man to hap¬ 
 piness with you. This fact is now felt by some ; but not in its full pow¬ 
 er ; the time will come, I doubt not, when it shall be seen clearly by all. 
 Not an arbitrary rule, but an assertion of a law of our nature, proceeding 
 from Divine Wisdom, is this precept, “ thou shall love thy neighbor as 
 thyself:" your welfare is linked in with his. All history illustrates this 
 principle. A nation or land neglected and overrun by ignorance, by fierce 
 traits of character, or by marshes becomes a scourge to other nations; vices 
 crimes and pestilence travel round the globe. The barbarians of the north, 
 invade and subdue western Rome, and darkness gathers over Europe. The 
 Turks conquer the Roman empire of the east, and the seeds of returning 
 arts and literature are dispersed with the books and philosophers of Con¬ 
 stantinople. The f rcnch monarchy aids republican America, and American 
 liberty acts back upon France. Revolutionary France carries her victorious 
 arms to the north, the south and the east; and every where empires are 
 broken, people are excited, free inquiry is promoted, and masses of boU, 
 vigorous and ardent minds are unlocked as from the sleep of death: ancient 
 prejudices are relaxed, revered traditions lose their authority, and the dawn 
 of Christian light begins to arise over a troubled ocean of blood. 
 
 When the doctrine of “circumstances’’ shall be reduced to a science, 
 which will not be until it shall be illuminated by the Divine Word, men will 
 see in it, with admiration and delight, the highwayjof our Lord and Saviour, 
 Christ Jesus, traveling in the greatness of his strength, from the very first 
 moment of creation and the promise of the seed of the woman, until the 
 happy period when the glad trumpet shall announce that in Him all the na¬ 
 tions of the earth are blessed. Fearful but sacred highway,—trodden by 
 the weary and burdened feet of men and women and children; covered 
 
WITHIN AND WITHOUT. 
 
 with the dust of fallen dynasties and the bodies of conquering armies; stained 
 with blood, and disfigured, through long and dark centuries, bv tears of 
 agony and cruel death! But seen now transfigured in light from heaven,— 
 a highway of joy and salvation; for it is marked also by the cross and blood 
 of the first forgotten,—by the blood of Him, who is King of Kings and 
 Lord of Lords ; and there shall be no more strife, nor pain nor sorrow'; 
 for the Lord Himself, shall dwell with man and be their God. 
 
 If life or death is thus constantly flowing into us. from all existing cir¬ 
 cumstances, must not the efficacy of these instrumentalities be greatly in¬ 
 creased, in proportion as they are organized, in such a manner, that the 
 functions of all the parts may tend to one common result ? 
 
 Great and mysterious is the efficacy of organization. We see it in ani¬ 
 mal and vegetable life; iu moral, religious and civil institutions. 
 
 Precisely the same sap may be taken up into the trunks, and dispersed 
 through the branches and leaves, of the cherry tree, and the hemlock; yet 
 the organizations of these trees, by reason of their peculiar functions, pro¬ 
 duce out of the same substance, gums entirely different. A piece of bread 
 eaten by a fish, turns to fins and scales ; the same substance, taken by a 
 man, becomes assimilated to the nails upon the fingers, and the hairs upon 
 the head. 
 
 The political and social organizations in a monarchy, generate pride in 
 some, and servility in others. In a republic, the organizations of govern¬ 
 ment and society, incite to individual independence, to license and to general 
 and free inquiry. 
 
 Why is it that Christian parents and guardians will not permit their chil¬ 
 dren or wards to visit gaming-houses, and places of ill-resort l It is because 
 they know' full well, that external circumstapces act upon the inward princi¬ 
 ple ; and that the organizations of such institutions are unfavorable to virtue 
 and productive of vice. Nay, more: the whole establishment of church 
 government and discipline,—the erection of the temple,—the ordination of 
 the priesthood,—the setting apart of the Sabbath,—the preaching of the 
 gospel,—the administration of the sacraments,—w'hat are all these but ac¬ 
 knowledgements of the immense power of outward relations and organiza¬ 
 tion upon the mind and heart! 
 
 Apply the same rule to productive industry. One kind of organization 
 of labor, shall, as surely as water flow's downward or sparks fly upw'ard, 
 generate in one class of people, pride and effeminacy, oppression and cruel¬ 
 ty ; and either an hardened hypocrisy or an open contempt of God’s law's. 
 In another class, it shall as inevitably induce ignorance, loss of natural af¬ 
 fection, deformity of body, corporeal exhaustion, with mental imbecility and 
 vice and crime, until the human form be debased to the similitude of beasts. 
 You may discern “two nations'’ in one—as has been remarked in a late 
 work;—but tw'o nations bound in one, by a cord passing from the heart of 
 each, and they tear and devour one another. Such are employers and hire¬ 
 lings, w'here the present organizations of society, w'ork out their natural 
 effects. 
 
 Similar results we see, daily developed, more and more, before our eyes, 
 and yet men who profess to be deeply engaged for religion and humanity, 
 refrain from putting their hands, as instruments under Providence, to the 
 great work of social regeneration, because they say that reform must com¬ 
 mence and be developed from within! Before they consent to reform the 
 external condition, they seek to find a clean heart, in a foul body. 
 
 They are like the traveler who, coming in his journey to a large- 
 
8ELFISHSESS ORGANIZED. 
 
 river, sat himself down by the bank; “Friend, what wait you for ?’ 1 
 exclaimed one. “My destination,” replied the traveler, “is to the other 
 side of this- river, and I wait for the waters to pass.” But in vain ! 
 The stream flows on and will forever flow, wuh deepening waves and accu¬ 
 mulating guilt and misery, until the organizations which feed and supply the 
 living fountains, shall be transformed. 
 
 CHAPTER II. 
 
 SELFISHNESS ORGANIZED. 
 
 If we analyze the oiganizations of society, called civilization, we shall 
 find that they are all founded in selfishness. Their tendency is to develope 
 and grow selfishness, just as the organization of a cherry or plum tree 
 tends to grow its particular fruit. 
 
 Lookat the professions in civilization,—the Bar,—the Medical Faculty,— 
 and the Pulpit. 
 
 The professional interest of the attorney and counsellor, is, that mankind 
 shall be wicked, fraudulent, contentious, implacable and godless. -If men, 
 when they made contracts, entered iuto them with reverence for God and 
 love for their neighbor, and with the honest intent to do to others as they 
 would that others should do unto them; if upon misunderstandings arising 
 from human imperfection, they should remember and be governed by the 
 precepts of Christ, there would be little, if any need for the legal profession. 
 Or if upon the happening of lawsuits, the witnesses in a cause were firm, 
 intelligent and clear-sighted; just and candid in their words; unterrified by 
 the brow-beating of a cross-examination, and not to be intimidated, cajoled, 
 nor entrapped into self-contradictions,—how greatly would the business of 
 the Bar be diminished? Or if jurymen were really competent, sagacious, 
 wise and purehearted ; unswayed by clamor or declamation, and superior 
 to sophistry,—a man, in most affairs, might dispense with forensic talent. 
 
 But we know that parties, witnesses and jurors, are not, in all cases, such 
 as we have mentioned, and therefore the profession of the law stands fast. 
 
 Lot me not be misunderstood. It is the furthest possible from my mind 
 to cast the least imputation upon members of the liar. Professionally it 
 is there interest that parties should be litigious, that witnesses should be 
 corrupt, that jurors should be incompetent: for parties, witnesses and 
 jurors, all Christian-hearted, intelligent and practical, would make- short 
 work of the longest trial list that was ever brought into Court. Profes¬ 
 sionally, the Bar thrives by public iniquity, fraud, ignorance and violence. 
 But Lawyers, are also men, brothers, fathers, husbands, friends and citizens. 
 I design not to deliver their eulogium. Nor is any called for. Trace back 
 the footsteps of English and American liberty; witness the early struggles 
 for the rights of man against kingly perogative; consult the proceedings in 
 legislative halls, and the histories of charitable and reforming societies and 
 institutions ; m all these, the eulogium of members of the Bar is written. 
 
 As has been said of the Bar, so we must say of the Bench. Closely 
 seen, it will be observed that the very Judges are interested in general 
 
SELFISHNESS ORGANIZED. 
 
 depravity. Were litigation and offences at an end, the judicial office would 
 cease. If legal business were diminished, Judges might be fewer in 
 number, and upon new appointments, their salaries be reduced. An 
 influential, dignified and richly endowed Bench, rests upon a thriving Bar. 
 Thus are Judges directly interested in the fact, that legal contention is 
 abundant; that crimes and frauds exist and multiply. 
 
 In regard to Justices of the Peace and Constables, the fact is notorious, 
 that, in many instances, the supply of their daily wants and necessities is 
 absolutely dependent on the fees for crimes and petty litigation, which they 
 either find or create. A mode of compensation, so inimical to the best 
 interests of the community, although it may imply a compliment in favor 
 of the inflexible virtues of these active officers, bespeaks nothing in behalf 
 of the wisdom of the institution. 
 
 Here then in this great department of law, and administration of justice 
 —a department really more high, influential and extensively diffused than 
 any other,—we perceive, from the most exalted dignitary on the Bench, to 
 the lowest attendant in Court, an organization entirely founded on 
 selfishness: for it places at variance, the honor and emolument of the 
 department, with the public good. 
 
 Complete, now, the picture. Turn your eye to the prisoner at the Bar; 
 his features are pallid with disease, or bloated by intemperance: with both 
 hands, he clutches the railing in front of his box, and stands awaiting the 
 awful sentence of death. The prisoner and the judge confront each other. 
 See you not, that the vile and wretched being, now about to be cut off’ from 
 the Body Social, is but an exeresence, an ulcered felon, formed by the 
 extravasation of the same flood of evil and conflicting selfish antagonism, 
 which, ascending and passing from that criminal’s stand, circulates rapidly 
 through every limb, muscle and fibre of life great and crowded assembly, 
 washes the Bar, bathes the footstool of the Judges, and pulsates in every 
 heart! 
 
 Pass we, to the Medical Faculty. But, again, I must remind my readers 
 that it is not my wish to bring the members into odium. The organizations 
 of society are, really, such as I describe them. That individuals feel them¬ 
 selves to be men, as well as professional practitioners; that our nature 
 depraved and fallen, struggles to regain the light,—this is proof, solely, that 
 the roots of a divine instinct remain sunken, with iron bands of strength 
 deep in the tender thoughts of the heart, to be wet by the dews of heaven, 
 until the new birth. Alas! it is no proof that our portion, in the mean 
 time, is not with the toiling ox, which labors, or the ravening beast, which 
 devours the prey. 
 
 On the subject of the medical profession, I should be insensible to feelings 
 of justice, as well as personal regard, if I did not state, that no class of 
 people whatever, so far as my knowledge extends, are more alive to 
 sentiments of truth, benevolence, and generous public spirit. Christ sent 
 forth his disciples, “ to preach the kingdom of God, and to' heal the sick. ” 
 Luke, 9. 2. Therapeuticks and physiology are the natural handmaids 
 of religion. We administer to the mind through the body. Does not this 
 i impart to us a lesson in social reform? Preach the gospel; but heal the 
 '' outward body also. * 
 
 Life, and the various Graham Journals. The subjects treated of in these works, are important, 
 not only to corporeal health, but, also, to practical Association and Christianity. In fact, they lie 
 at tlje foundation of true morality, and inward peace and strength of mind. 
 
svxFlsnxEss 
 
 CAXIZED. 
 
 Many and bright, as are the virtues oi' medical men, these virtues exist, 
 not by reason of, but in despite of the social organization. Society is built 
 upon principles which render it the interest of this profession, that mankind 
 should live at war with religion, and humanity, and nature. The medical 
 practitioner reaps rich harvests, when men inflame their passions and disease 
 their bodies by sensuality, gluttony, and intemperance; when pestilence 
 infests the land ; when broils and tumults disturb the peace, and casualties 
 happen or wounds are inflicted. 
 
 Think of the great numbers belonging to this profession; themselves and 
 families accustomed to liberal expenditures; excited by rival competition, 
 and not unfrequentlv impelled by want: and imagine how immensely 
 society has made it their interest that an extended mass of physical and 
 moral corruption and unhealthiness should pervade every town, city and 
 country'. 
 
 If men lived in conformity with the hews of nature, at peace with God 
 and their fellow-men, and in the enjoyment of a quiet and serene conscience, 
 they would see long years, and, finally, enter into rest, at the allotted time, 
 without the aid of the physician. 
 
 Next, the Pulpit. But stay that impious hand! Would you assail the 
 Church'? No. The man who is really a missionary of Christ, and, after 
 the example of the great Shepherd, would lay down his life for his flock,'— 
 not merely a particular congregation who may be his friends and paymasters, 
 —but for the family of Man; whose faith lives in his works, and whose 
 heart and soul are devoted to the one great aim of uniting- man to man, and 
 presenting the whole as one brotherhood, in Christ, to the Father,—such a 
 person, be it very far from me to say or think any thing against. 
 
 But is such the character of the clergy, generally, as a profession, who 
 have for centuries filled the pulpits in Christendom? What evidence do 
 they give of their labors? What divisions have they healed? What 
 charity, commensurate to the removal of the evils under which society 
 groans, have they put their helping hands to ? Witnesses throng in against 
 them, on all sides, to testify of the benevolent and regenerating reforms, 
 which the clergy have fought against and retarded. Is any attempt made 
 to open the prison door, and lift up our captive brelhern to the equality 
 which Christ has prepared for man ? Instantly the reverend profession 
 assail us with the holy cry that the church is in danger. Soup societies, 
 and contributions for fire-wood, and some little necessaries for the poor in 
 winter, they can patronize. But nothing excites their horror more than a 
 thorough attempt to remove, radically, from society the causes which make 
 ■and keep men poor and degraded. They have a good selfish, sectarian 
 reason for their conservative-ism. They fear for their pulpits. Christianity 
 is based upon unity; their pulpits, on antagonism. 
 
 It is impossible to conceive a spiritual condition more in opposition to 
 the true character of the Christian religion, than the general state of the 
 churches, and especially of the clergy, at the present day.' They have 
 repeated the scenes of the crucifixion of our Saviour. “ Not this man, ” 
 they say of the Prince of Peace; him they reject: they choose Barabbas. 
 They crown the Lord with avarice, oppression and cruelty, and not with 
 salvation, They put a sceptre of weakness in his hand, and not the power 
 of righteousness. They mock him with false praises,.and while they 
 profess to sing hosannahs to his name, they spit upon and smite him, in the 
 persons of his brethren. They have crucified Christ again with malefactors. 
 
 As the Roman soldiers, the executioners of the Lord, so these men have 
 
L'ISIIXESS ORGANIZED. 
 
 pr.rted the garments, or doctrines of Christ among them, casting lots upon 
 them, what every man should lake; for they have clothed themselves with 
 shreds from the word of God, and not with the entire armour. 
 
 In these three professions, the Law, the Medical Faculty, and the Clergy, 
 I have described the blossoms and the fruits of the social tree. What need 
 to delay time with the branches ? It may be known of what character they 
 are, from the fact, that the fruits which you have seen, spring from them. 
 
 Merchants and speculators in these subversive relations of men, thrive 
 from over-production, or abundance at certain times and places: and 
 scarceness or famine at others : for to buy low and sell high, is their 
 business. AVhen they lay in goods, they purchase out of large assortments 
 in the hands of different holders, that competition may beat down prices; 
 when they sell, their interest prompts them to wish amonoply in themselves, 
 and many bidders-. If a famine or scarceness exists not, it may be created ; 
 flour can be engaged and hoarded in warehouses, until it shall reach the 
 enormous demand of eighteen or twenty dollars a barrel. Capitalists and 
 manufacturers are interested in cheapening the wages of production, even 
 bringing it down to the starving point, that they may undersell other 
 establishments, and accumulate profits to themselves. On the other hand, 
 workingmen perform as little work as they ean for their hire; their maxim 
 is to reduce hours, and enlarge the pay. Druggists mix worthless things 
 with their commodities ; grocers, and dealers of all kinds, do the same; for 
 purchasers and sellers carry on a perpetual war, and each struggles to do 
 the other as much harm as possible. The loss of your neighbor, may be 
 your gain ; and thousands of mechanics are tempted to rejoice with an evil 
 heart, when large districts in opulent cities are reduced to ashes, and 
 dwelling-houses, stores, cabinet-ware, and other valuable articles of furniture 
 and property are consumed. 
 
 In brief, all the parts and adjuncts of the immense structure of civilized 
 society, are framed with especial reference to the indwelling of selfishness. 
 The building is fitted for nothing else. Pride sits in the parlor ; mammon 
 has charge of the warehouses; and cruelty and hunger extort the labor. 
 Men are never satisfied with getting ; for the very selfishness and antago¬ 
 nism of these hostile relations, beget fear. Each one has to fight against 
 the world, and the world fights back against each one. Grasp, while you 
 can, and what you can, for yourself; if you do not, the world will grasp 
 from you: this is even an avowed maxim of life. You can put no trust in 
 a brother. Friendship is a name to deceive by; executors are faithless ; 
 guardians dishonest. Men apparently having abundance, are still haunted 
 by apprehensions of want, and goaded on to feverish and constant efforts to 
 accumulate more. For riches make to themselves wings and fly away. 
 Billow after billow, in the sudden reverses of commercial fluctuation, break 
 and dash upon the strand, making shipwreck of honor, and life, and fortune. 
 The piercing shrieks of the sufferers, which rend the air, pass and die 
 away unheeded. For struggling on the stormy bosom of this troubled an¬ 
 tagonism, are father and son. There is but one plank floating near them. 
 It °cannot save both. And the strength of the son, succeeds against the fee¬ 
 bleness of age,. 
 
 Terrible as is the picture, which the imagination must draw in contem¬ 
 plating the City of Antagonism, the reality exceeds the conception. 
 
 Those immense and crowded avenues and squares, thronged with busi¬ 
 ness and laden with wealththose temples glittering with rich ornaments, 
 and the innumerable princely mansions;—those regal courts with throned 
 
in 
 
 SELFISHNESS EDUCATED. 
 
 monarchs, and mitred bishops, and countless standing armies, and navies of 
 commerce and of war;—those huge factories, vomiting forth fire and smoke, 
 and resounding with the busy clatter or heavy strokes of machinery propel¬ 
 led by the steam engine, the Christian’s Juggernaut,—these and all the mas¬ 
 sive pillars of the gorgeous City, are laid in blood. Their heavy and crush¬ 
 ing foundations, rest upon the groaning bosom of bleeding, fettered labor ; 
 upon the mangled limbs and writhing hearts of wretched, defenceless 
 children. Sighs and .groans fill the streets ; curses and blasphemous revel¬ 
 ry, or mocking forms of prayer to God, are also heard. Here you may see 
 solemn processions of devout pilgrims, ascending the steps of the altars of 
 Baal, bearing in their hands the sacred vessels stolen out of the sanctuary 
 of the house of God; and drinking wine and praising the gods of gold and 
 silver, of brass and iron, llapine and murder reign as lords and masters, 
 and self-interest and chicanery are installed as judges: for actions are de¬ 
 termined by artificial rules of power, and not by principles of right. The 
 commander of a single vessel, with some few seamen, who, by authority of 
 the commission of Ids intrepid sword, declares war against mankind, is con¬ 
 demned and executed as a pirate. . The monarch of numerous fleets and 
 armies, who, with no better right, carries his victorious cannon over every 
 sea and land, marking his footsteps by massacre and pillage, is thought to 
 have attained the very utmost elevation of human glory. 
 
 Upon the highest pinnacle of this polluted City, in horrid vulture defor¬ 
 mity, sit Bigotry and Superstition. The turbid stream, which is fed by the 
 tears and blood of widows and orphans, mingles in their waters of baptism, 
 and with the bread and wine of their tables. And they flap their broad 
 wings, spread them wide, look down, and rejoice in the putrid stench and 
 loathsome carcasses, which cover their ample dominions in this dark region 
 of Death and Hell. 
 
 CHAPTER III. 
 
 SELFISHNESS EDUCATED. 
 
 Thanks to Phrenology, it has taught us how to speak of mind and edu¬ 
 cation. 
 
 The faculties and sentiments must be educated by exercise. Each one 
 must be exercised for itself, by objects suited to its specific function. You 
 cannot educate benevolence, simply by exercising the reflective powers ; nor 
 tune, nor combativeness. There is a sympathy between certain organs. 
 But after all, each requires its own peculiar distinct food. 
 
 This principle is in the highest degree important. Education is exercise. 
 
 I will suppose a case. A father has a large family of children, who hale 
 him, and are revengeful, proud and unjust towards each other. He wishes 
 to unite them in affection. No commandment that he can address to their 
 reflective powers, nor to cautiousness or fear, can produce this effect. To 
 command Peter not to dislike James, nor to beat him, nor steal from him, 
 
F.LFISUNESS EDUOlt 
 
 might, indeed, by the restraining terrors of the law, have an influence on 
 other organs, but not upon benevolence. On the contrary, the’ command 
 might generate more enmity. But the father, being wise and affectionate, 
 determines to exhibit to the organ of benevolence, some act of great hu¬ 
 manity and tenderness, which shall move and excite that organ, just as 
 bread or wine presents an impulse to aliraentiveness. In the mean time, 
 lie places his children under a preparatory exercise or training. At the 
 due season, he exhibits his long-suffering, patience, goodness and love. 
 The result is, the hearts of all, who are prepared for the divine life, are 
 quickened and regenerated by the moving and transforming power of this 
 object, held up before them. 
 
 flow absurd then would it be for the father, to call these, I may say, new¬ 
 born children around hhn, and reiterate his commands under the terrors of 
 a judgment-seat! “ Peter, thou shalt not kill John Thomas thou shalt 
 not steal from James!” They have no thoughts of doing such acts of hate-. 
 For now they would die for each other. Love is the life of their soul. 
 
 Such is Christianity. The father, being incarnate in the person of Je¬ 
 sus, makes an atonement on the cross, for the world. This spectacle of 
 love and righteousness, if truly held up in the persons of the Disciples of 
 Christ, who are his spiritual body, will finally draw all hearts to it. For 
 the law came by Moses; but the life and immortality of the law,by the 
 death of Christ. 
 
 Herein you may see the practical nature of Christianity.. It is. actually 
 holding up, or living a life of love: living and dying for a lost world.. This 
 is the Cross of Jesus, our Lord and God. Christianity is not a metaphys¬ 
 ical speculation: it is a life. I might rather say, it is a practical education 
 or scholarship in Christ, in which the copy set us for imitation is the/ Cross 
 of the Lord God, who descended from heaven, that he might become our 
 forerunner and teacher. We eat his flesh, when we eat the- example-of his 
 life;. we drink his blood, when we drink the example of his blood shed 
 for all. 
 
 The world; can never believe that the Father sent his Son, until the scho¬ 
 lars of Christ become one in God. How can sectarianism or selfishness 
 convert the heart to God and Love? It is impossible. The- road: of salva¬ 
 tion, exhibits an endless succession of figures; Christ the first and head, 
 marking the way by his blood, and each disciple after him, treading in his 
 footsteps, bearing a like cross, and traveling to the same Calvary, amid the 
 sneers, scoffs and maledictions of carjial-men.. 
 
 So- lived the- primitive Disciples or scholars of Christ. But primitive 
 Christianity very soon became corrupted; for the Man of Sin began his 
 work even in the time of the Apostles ;: and in-.the fourth century when-the 
 Emperor Constantine took the church under his patronage,.the Christianity 
 of which we have knowledge from history, was nothing but Roman, pagan¬ 
 ism baptised into the form, of Christ. And such it. remains-.. 
 
 Contrast genuine Christianity with the baptised paganism of imperial 
 Rome, called civilization, and. you: will see they differ as light from, dark¬ 
 ness. Christianity gives up father,, mother; sisters, brothers, children, 
 houses, lands, honor and life, every thing, to-save a lost world. By saving 
 all, Christianity gets back father, mother, sisters, brothers; children, houses,, 
 lands, honor and life a thousand fold : for in God, it posesses every tiling. 
 It docs, not love less than, paganism; but infinitely more. Baptized pagan¬ 
 ism, called civilization, destroyskindred, friends, and: the world, to adminis¬ 
 ter to its lusts and selfish appetites ; its maxim is, each one for himself and 
 
12 
 
 SELFISHNI 
 
 EDUCATED. 
 
 the hindmost for Satan. As the Roman Emperors compelled the early 
 Christians to swear by the'images of the Cesars, or, in case of refusal, put 
 them to death, so civilization compels professing Christians to swear by 
 selfish, the Cesar of civilization, or it imprisons and starves them. The 
 doctrines of Christianity are these: have faith in God; love your neighbor 
 as yourself; we who are strong should bear the burdens of the weak; if you 
 wish to be greater than all, be the servant of all. Pagan civilization teach¬ 
 es lessons directly the opposite: have no trust in God; be a cannibal and 
 feed upon your neighbor; we whoare strong should compel the weak to bear 
 their own burdens, and our burdens too; to be the greatest of all, reduce all 
 other persons to' the condition of slaves and servants; spare them not, but 
 manacle and beat them, else they will rebel. 
 
 Christianity exercises nr educates the higher, namely the moral and re¬ 
 ligious sentiments, and gives them the domination over the inferior: and 
 this is the essence of the Cross of our Lord. The Christianity of civiliza¬ 
 tion worships a Christ come down from the Cross —it gives the supremacy 
 to the lower appetites over the higher sentiments—it educates acquisitive¬ 
 ness,. combativeness, destructiveness, secretiveness, philoprogenitiveness and 
 amativeness, and represses the education of conscientiousness, veneration 
 and benevolence. A. man in driving a bargain with his neighbor, or in trails-- 
 acting a professional business, in civilization, is constantly tempted,from the 
 very organization of society, to say to Faith,’;: Benevolence and Justice, 
 “ Stand aside, do not interfere with your advice, I must follow the sugges¬ 
 tions of gain, cunning, resentment, honor, or revenge ;■ if I do not, I shall 
 die dishonored, or in a poor house, or in a cell, or I shall leave my family in 
 destitution, and at the mercy of a cruel world.” Civilization detiles the 
 marriage institution; it compels the marriage of youth with old age, andsells 
 virtue for land, or dress, or bread or fashion. Civilization, while it robs the 
 working-man, makes poverty a crime; but it fills to overflowing the ware¬ 
 houses of the non-producer with the wealth earned by the working-man, 
 and does not make the monopoly of God’s earth an offence, but an honora¬ 
 ble distinction. Civilization builds its cities of human flesh and souls;/or 
 lime is life , and the lives, souls and bodies of countless laboring-men, in¬ 
 adequately recompensed, have been consumed in the work of civilization. 
 “ The stone shall cry out of the wall, and. the beam out of the timber shall 
 answer it,—woe to him that buildeth a town with blood, and establisheth a 
 city by iniquity.” Terrible was the divine judgment against the Jews. 
 Yet, if all the righteous blood shed upon the earth, from the blood of righteous 
 Abel to the blood of Zecharias, was a figure to indicate the guilt of Jerusa¬ 
 lem, of how much greater punishment, in the day of trial and judgment, shall 
 pagan apostate Christianity, which is steeped in homicides for so many cen- ' 
 turies, be thought worthy!" 
 
 Place before your eyes, the pernicious effects of this training of the sen¬ 
 sual appetites by civilization. It has brought down the standard of morality 
 to. so low a degree, that in a business transaction, you would as soon deal 
 with an Infidel as a professed Christian; you would be in no more hazard 
 of being deceived: Infidel morality, is as good as Christian morality. 
 Hence it lias passed into a maxim; yon cannot be saved by morality,—to 
 morality, you must add religion. The practical meaning of this doctrine, 
 as interpreted by the conduct of those who hold it, is this : “ You cannot' 
 be saved by the breach of all God’s commandments during six days in the' 
 week, unless you have been sprinkled or immersed, take communion, and 
 on the seventh day go to church,” But if Christians really lived the life 
 
selfishness educated. 
 
 of Christ, then no such maxim would ever have been thought of: for their 
 it would be seen, that true piety and true morality are inseparable ; they are 
 the two tables —love to God, and love to man; you cannot have one, with¬ 
 out having both. They are united in the Cross of our Lord. Faith is liv¬ 
 ing morality, and morality living faith. An Infidel cati no more counterfeit 
 the morality of a true Christian, viz : the Cross of Christ, than he can 
 counterfeit the sun, moon and stars. 
 
 Contemplate, now, the miseries and crime' which civilization has brought 
 upon herself, by the antagonism of the interests of men. and by the oppres¬ 
 sion of the weak and ignorant. 
 
 Labor being doomed to drudging toil, which exhausts the body, and being 
 too poor to provide entertainment at home for its friends, meets them in a 
 gaming-house, or in a grog-shop ; and in order to remove an unnatural pros¬ 
 tration and callousness of sensibility, flies to an unnatural and destroying 
 stimulant. The domestic afFections are killed; drunkenness and vice are 
 induced ; and the poor houses, lunatic asylums, State prisons, and scaffolds 
 are supplied with their tenants and victims. 
 
 Learning and genius being cut off from means of profitable and natural 
 industry, congenial to the human frame, convert their talents into vehicle's 
 for corrupting the passions of the rich, or confirming error and vice. They 
 sing the praises of wine and sensuality, write and publish false doctrinss in 
 government, religion, philosophy and morals, and inundate the world with 
 novels and books of the most pestiferous character. Even such of them as 
 are better than others, contain evil enough to sink a nation. The story of’ 
 the Porteus mob, in one of the Waverly novels, excited a mob spirit in this 
 country which was felt by men and boys, who desired to shine as leaders in 
 a peacable and orderly mob,—-just accomplishing the particular object for 
 which they were assembled, and nothing else. It is thought a gentlemanly 
 achievement to lake part in such a mob. 
 
 On the one hand, labor is doomed to ignorance; on the other, capital 
 is an incentive to corruption, pride, oppression, effeminacy, libertinism and 
 all other vile and depraved passions and propensities. The poor live on the 
 vices of the rich, and the rich amass treasure by appropriating to themselves 
 the wealth created by the labor of the poor. There is a fierce antagonism be¬ 
 tween the two classes. Capital being better organized than labor, having 
 its extensive partnerships, its boards of trade and exchange, its banks and 
 other incorporations; having time, opportunity, learning and pecuniary re¬ 
 sources; having possession of Courts, and of Legislatures, of Churches, and 
 of Seminaries, has always had tremendous advantages in every conflict with 
 labor. Labor unorganized, anarchical, uneducated, with inefficient associa¬ 
 tions, and under the disabilities of adverse social relations, lias, in every 
 country, experienced a mountain load upon its shoulders, crushing it down.- 
 
 It is curious to hear the excuses, which pagan Christianity renders in 
 justification or extenuation of her conduct. 
 
 These troublesome and never-satisfied poor ! The fault of their poverty 
 and distress is in themselves ! Why do they not work? They are idle, 
 vicious, and unthinking. Solomon has said that, in his time, he never 
 knew the son of a righteous man begging bread. And so is the case now. 
 Those who hunger and suffer misery are depraved, and their sufferings are 
 not equal to what they deserve. 
 
 This is just the substance of the answer which heartless oppression has 
 always returned to its victims. Ye are idle ; go make your bricks without 
 straw, and work harder. “Villany” orginally meant the menial slavery 
 
14 
 
 SELFISHNESS EDUCATED. 
 
 of fair-haired Saxons under Norman conquerors; but Norman masters 
 made or called Saxon slaves, liars and thieves and cut throats, and the word 
 “ villain,” now, is a syononym for all that is base, depraved and hateful. 
 Pagan Christianity curses its fellow-men, by its gods of gold and silver, 
 brass and iron, wood and stone, and then slays them. 
 
 But it is not true that all the suffering poor are idle. So far from it, in 
 many instances, the most intense and long continued labor, scarcely can 
 earn a decent competence, and in some cases, people may work and toil, 
 honestly and faithfully, fourteen or sixteen hours out of the twenty-four, 
 and starve notwithstanding. Those who are idle and dissolute are tempted 
 to become so by the bad education or exercise of the inferior passions in 
 false relations of society. They see labor oppressed and degraded, and 
 they shun it. They see gambling speculations in commerce, and stock- 
 jobbing, frauds and cruelty in every profession and occupation of civilized 
 life—unjust gain adding Held to field, house 10 house, and attended by nu¬ 
 merous bowing friends and waiting servants, and they endeavor to imitate 
 what they see done by kings, queens and gentlemen. 
 
 Under the old Jewish theocracy, very benevolent provisions were insti¬ 
 tuted for the protection, relief and brotherly support of each family and in¬ 
 dividual. In the time of Solomon, these divine ordinances, I presume, had 
 not become generally corrupted, and in his day, 1 question not, he spoke 
 the truth, of the children of the righteous. 
 
 But in the time of Christ, who were the destitute ? Christ and his dis¬ 
 ciples. From the time of Christ to the present day, who have-been and 
 are the destitute l The truth-loving and truth-doing people, the humane, 
 the affectionate, the beneficent, the honest, and die confiding. Who are 
 the rich? The greedy, the covetous, the men-killers,'and the Christ-cruci- 
 fiers. It is no less difficult now for a rich man to enter into the kingdom 
 of heaven, than it was in the time of our Lord. 
 
 If it be true, as beyond controversy it is, that, except as regenerated in 
 Christ, the developments of human nature, arising from ignorance, the un¬ 
 due prominence of passion, and the perversion of the sentiments and faculties, 
 are depraved, is it not the greatest folly imaginable to educate this depravi¬ 
 ty to a still greater extent, to place ourselves under the strongest excite¬ 
 ments, connected with all parts of our social relations and intercourse, en¬ 
 couraging and compelling selfishness to put on her most hideous and disgust¬ 
 ing traits ! 
 
 In pagan Christianity, a person impelled by the deep yearnings of his 
 heart for unity, 01; hearing a preacher descant on the charms of holiness 
 and love in Christ, becomes, what is called, converted. Instantly a rush 
 oflovc and glory fills his soul. This is the true experience of every heart 
 recently awakened from death, and made to feel the workings of the pure 
 and heavenly impulses communicated by divine love. The heart that does 
 not know and feel this love, is not a Christian heart. The young convert, 
 with his shouts of “glory lo God,” sings, also, “ on earth,peace good 
 will toward man-” He longs to take up his cross and follow.Christ. At 
 night ho is so happy lie cannot sleep—thinking of the goodness of God ; 
 wliat God has done to save man, and determining to be a faithful co-worker 
 with the Lord in communicating and promoting his glad tidings of salvation. 
 All that lie has, all that he can do, himself, his property, his talents and in¬ 
 dustry, his good report, every thing, he devotes to the service of God ir 
 Christ, lie burns to connect himself with the people of God, to work ou 
 the whole will of God. Poor fellow! He actually believes that the 
 
SESFISIIXESS EDUCATED. 
 
 preacher and the congregation are in earnest in what they say and profess ! 
 He gets among them and he finds that all tile rancour of party, outside of 
 the church, is as nothing compared to the death and hell within the church. 
 Priests and congregations in pagan Christianity earing about the will of 
 God! No! no! They have perverted the Sabbath iuto an hypocrisy and 
 a slavery, and during the six days they make themselves merry in the tem¬ 
 ples of their Dagon, and drink blood out of human skulls, and flay their 
 brethren and scrape their tlesh from their hones. Christ has wrought out 
 their salvation ! It is a finished worh. And all that Christians have to do 
 in this had world, is to believe and to be justified, or believe lie justified and 
 sanctified by the operations of a fanatic joy without works. It is too heavy' 
 a load to carry a cross here! When we die we shall go 10 heaven, and the 
 road of holiness is much easier there. There it will be quite a gentlemanly 
 and easy thing to reach forth your hand and take as much Christian hu¬ 
 mility and love, meekness, patience and self-denial, every where standing 
 around you on well-filled and golden tables, as you have any desire for. 
 But in this world the cross is, in very deed, accompanied with crowns of 
 thorns, with buffets, with poverty and death. 
 
 Remove a fish from the water and keep it in the air, it will die. The 
 air is not its element. Take a man from the air and keep him under water, 
 ho will die. The water is not his element. Take a Christian convert, 
 and keep him in pagan civilization, living in, and breathing the spirit of its 
 social antagonistic relations and institutions, he will die to Christianity. 
 Pagan civilization is not the element for him. lie must find or make anew 
 element, or die. The converts of pagan Christianity die in their spiritual 
 infancy, or are still-born. 
 
 Satan never was without a text of Scripture, misapplied to suit his iniqui¬ 
 ty. His followers allege that our Saviour said we should have the poor «/- 
 toays ivilh us, and they inform us that God has cursed the earth, and it 
 brings forth thorns, thistles, and sorrow. 
 
 In the time of Christ there were poor persons in great numbers every 
 where. When, therefore, a Judas made a legard for the poor, a pretext 
 for complaining of an act done to honor the Lord, he is reminded that 
 if he really felt love for the poor, he had an opportunity of showing it, for 
 they had the poor always with them. So have we. But is it said, the 
 poor you shall have always? I do not remember any such text. On the 
 contrary', I know it is promised that under the reign of Christian love in 
 our Saviour, there shall be no more hunger, nor sorrow, nor pain; but the 
 meek shall inherit the earth, and the overflowing abundance here upon this 
 very globe, that is promised to the righteous, is represented in the strongest 
 language. Seek first the kingdom of God, seek first brotherly unity in 
 love, and all these things shall be added, houses, lands, fathers, mothers and 
 all blessings. 
 
 The curse upon the earth is an effect resulting from the actions of a re¬ 
 bellious, gainsaying people, such as now fill Christendom. The earth ac¬ 
 tually brings forth luxuriantly, so that every man, woman and child in ex¬ 
 istence might have a sufficiency if it were rightfully distributed. But when 
 men hate and war with, and devour each other, when they are disobedient 
 to God, and regardless of the laws of our physical and spiritual nature, then 
 this very plenty is changed into thorns, thistles, pride, want, envy, disease, 
 toil and famine. . 
 
 The chief defence, however, winch, the Christianity of pagan Rome of¬ 
 fers for her adherence to false industrial relations of society, is of this kind: 
 
SELFISHNESS EDUCATED. 
 
 1C 
 
 have patience, says pagan Christianity, do you not see that my clergy are 
 going on very quietly to convert.the world “ individually ,” and when all 
 shall have been converted we will call them together and do something! 
 
 But of what utility are these converts, who after their profession of Christ, 
 remain in the service of Satan 1 A disciple without his cross is not a follow¬ 
 er of the Lamb of God. The clergy may compass sea and earth to make 
 such converts, and when made, they are tenfold more the children of wrath 
 than before ; for their minds and consciences are sealed up in impenetra¬ 
 ble darkness and obduracy. 
 
 Other answers may be made to this allegation of the church about indi¬ 
 vidual conversions. 
 
 The preachers of Christ, in going into the world to proclaim the gospel, 
 meet with two kinds of people, entirely distinct from each other—the rich 
 and the poor. In most countries the poor are overworked, and in our own 
 .country this is becoming the case more than it used to be. But we are to 
 consider this question in reference to the world. How are the poor, in this 
 condition of things, to bestow the time, attention and judgment, which are 
 needed to enable them to search the Scriptures, to read and form their own 
 opinions, and to cultivate their moral and religious nature ! The relations 
 of society should never be such, as to compel an industrious and faithful man 
 to labor so incessantly to earn his scanty daily bread, that he has not ample 
 time and opportunities to develope within him the image of the Deity, viz: 
 his mental and moral constitution. These rights, or opportunities, in the 
 present arrangements of society, the poor, oc laboring people, generally do 
 not possess. If a workingman has an inquiring strong mind, lie must see 
 that any religion which is preached to him without acknowledging this nat¬ 
 ural liberty, is false. And as possibly he is not well enough informed to 
 make a distinction between pure Christianity, and that which has been cor¬ 
 rupted by the churches and clergy, he may become an Infidel altogether. 
 
 In regard to the rich, a difficulty of a different nature prevails. Suppose 
 the preacher should tell the rich they must not vie with each other in gay 
 and fashionable clothing, nor in the building of sumptuous houses. What 
 then becomes of the poor 1 For multitudes of the poor live by the vices 
 and sinful ostentation of the rich ! Suppose the preacher should tell the 
 idle rich that they should engage in productive industry to promote 
 health and serenity, both of body and mind. This again would destroy the 
 poor! Suppose the preacher should enjoin it upon the rich to build soup 
 houses and clothing shops, to feed and supply the daily necessities of the 
 poor. But why should a large body of people be made and kept poor in 
 order that-they may be fed and clothed as paupers? There is no wealth, 
 except that which comes from the hand of industry. And yet the men 
 who perforin the labor, or create wealth, are mostly the poor. Suppose the 
 preacher should say to the rieh, “ There is but one way of salvation, and 
 that is to take up the cross of Christ; here are your poor brethren, they are 
 able and willing to work, and their hands have produced all wealth; apply 
 your wealth, which is Christ’s, in such a manner .that these people shall be 
 no longer poor, but have ample time and opportunities, not only to earn a 
 comfortable subsistence for themselves and families, but also to improve and 
 enlarge their knowledge and dispositions, and to adorn the doctrine of the 
 Lord Jesus.” 
 
 Let a preacher proclaim the gospel, in the way last indicated, and he will 
 soon cease to be a hireling in the pulpits of the rich. The rich do not pay 
 for preaching that kind of doctrine. Those who preach it must themselves 
 
MACHINERY AND PAUPERISM. 
 
 take up their cross and preach without money and without price, and amid 
 the execrations of the rich, the learned and the' exalted; yea, and amid 
 stripes and imprisonment, if the inclination to inflict them, were armed with 
 the power. For the Christian world has ceased to regard and practice true, 
 vital Christianity; the churches have clasped in their embrace, instead of a 
 living - body, a dead polluting carcass, which should have been, long since, 
 buried out of the sight of men. 
 
 CHAPTER IV. 
 
 MACHINERY AND PAUPERISM. 
 
 If the improvement of man’s nature destroys mankind, as society is now 
 constituted, it follows that the present relations of society are contrary to 
 the nature of man. 
 
 But improvements in machinery arise from the improvement of man’s 
 nature; they are the results of advancing intelligence, and an increased ac¬ 
 tion of the human powers. 
 
 As society is organized, improvements in machinery destroy mankind; 
 Little .did the person who first discovered the ,art of applying steam to the 
 aetioi} of engines, imagine that he was placing a lever under the founda¬ 
 tions of Civilization, which is destined to hurl it into the air. But the fact 
 
 For the statistical information I am about to state, I am indebted to a little 
 pamphlet by Robert Dale Owen, entitled “ Wealth and Misery,” well wor¬ 
 thy the reading of every person; also, to the London Phalanx, by Do¬ 
 herty. These works I have not now with me, to refer to; but shall use 
 the substance of what I remember, without further notice. 
 
 Several years ago, a Parliamentary Committee was appointed by the 
 British House of Commons, to inquire into the cause of the increase of 
 Pauperism in that country. They made a report, referring to improvements 
 in machinery, in England, commencing A. D., 1792, and extending to A. 
 D., 1817, inclusive. This report is particularly noticed in Doherty’s Lon¬ 
 don Phalanx; I think under date of January 15, 1842 ; but I will not be 
 positive. 
 
 •From this document.it appears that pauperism in England has been 
 closely connected with improvements in machinery; and that in proportion 
 as machinery has advanced, the misery, destitution and suffering of the 
 working classes have increased. Paradoxical as it may appear, the pover¬ 
 ty andmisery of the laboring people have accumulated in the ratio of their 
 industry: the more wealth they produce for others, the more oppressed and 
 degraded their own condition becomes. 
 
 In the year 1792, the amount of productive power in England was in the 
 ratio of one man’s labor for every inhabitant. In other words, the productive 
 power of those who worked, was, by the aid of machinery, equivalent to the 
 power that would have existed, if there had been no machinery, but if every 
 
inhabitant, of every description, in England,—men, women ami children,— 
 had been lull grown and able bodied men, doing one man’s labor. At that 
 time, viz., in 1792, the condition of the working people in England was 
 not particularly depressed nor uncomfortable. 
 
 Suppose, now, that in 1792, some prophet had arisen and told the work¬ 
 ing men that in A. D., 1817, (25 years from that lime,) machinery would 
 have attained such perfection, that the productive power iu England would 
 be in the ratio of 12 men’s labor for every inhabitant, would not all the 
 workingmen have rejoiced ? Would they not have had apparent reason to 
 say, “If notw in 1792, when we do work equivalent to only one man’s la¬ 
 bor for every inhabitant iu England,—if our condition now is not particu¬ 
 larly uncomfortable or hard,—will it not at least be twelve times better in 
 1817, when our labor shall he in the ratio of 12 men’s labor for every in¬ 
 habitant. ” 'file workingmen of England, doing work by machinery 
 equivalent to (he work of twelve times the entire population of England, if 
 every man, woman and child, including the infant in the mother’s arms, 
 were a full-grown, able-bodied man, actually doing a full day’s work!! 
 Certainly the condition of such a working people, must be greatly improv¬ 
 ed beyond what it was when their work was in the ratio of only one man’s 
 labor for every inhabitant. It would seem as if each man had got a supply 
 of eleven slaves of wood and iron, eating no bread, wearing no clothes, but 
 drinking only water, breathing out steam, and working lustily and faithfully 
 all the time, at no more expense than the trilling interest upon the small cap¬ 
 ital invested in that portion of the machinery equivalent to an c-Ieven-men- 
 power. These eleven steam-machine-men, making with the man of flesh 
 and blood, twelve men ; and the sain over the productive power in 1792, 
 being one day’s work for each of These eleven men of wood and iron, work¬ 
 ing by steam, and helping the flesh and blood man! Who could have 
 doubted that this would very greatly better the condition of the working¬ 
 men ! 
 
 If then some obstinate and conceited alarmist had said to these flesh 
 and blood men, “ Friends, do not imagine that these wood and iron men 
 will work for you; on the contrary, they will be employed in competition 
 against you , and your condition will be like that of ail infant, who is yok¬ 
 ed in to draw against an elephant. ” Surely every candid gentleman would 
 have set down such an alarmist as an ignorant fellow 1 
 
 In order to realize an affair of this kind in our own minds, let us fancy a 
 case here, in the. United States. Conceive that some clairvoyant should tell 
 the people of the United States that in twenty-five years from the present 
 day, steam-machines would be applied to agricultural and gardening pur¬ 
 poses, so that land would be ploughed by steam, and harrowed, planted 
 and sowed; and the harvests reaped, cradLed, mowed, threshed and put in¬ 
 to the barns and granaries, and carried to market,—all by steam. Doubt¬ 
 less the farmers would know then that they would have fine times! Steam 
 would accomplish every thing for them. They would have nothing to do 
 hut to sit in their arm chairs, at their doors, and see their servant, steam , 
 doing all work. But some foolish and ignorant fellow, says: “ Friends, 
 flatter not yourselves that the introduction of steam machinery in farming, 
 will benefit you. On the contrary, it will work against you, and reduce 
 you to the condition of English factory paupers. lor capital will then in¬ 
 vest its wealth in farming by steam, and the Astors and the other monied 
 men in the eastern cities, will have farms of more thousand acres, than you- 
 have of hundreds, and will work by steam, and kill you out by competi- 
 
MAUItlXKltV AND I'AUPKHISM. l'J 
 
 lion, as steam kills the factory children. ” Wc ;ire confident that tiie far¬ 
 mers, here, in free America, would believe no such tale about Astors and 
 Jlolhchilds turning steam-farmers, and buying counties, and crushing Atr- 
 mers by steam. 
 
 But leaving conjecture, let us turn to facts. 
 
 The Parliamentary report goes on to state that in 1817, owing to im¬ 
 provements in machinery, the amount of productive power in England had 
 actually risen to be in the ratio of twelve men’s labor for every inhabitant. 
 Here was a fact. How did it accord with the supposition of an improve- 
 mant in the condition of the working people? Hid it meet their hopes? 
 Entirely the reverse. Improvements in machinery had worked down the 
 laboring people, as if the steam power had been drawn from their heart’s 
 blood. Multitudes of the operatives were turned from employment,- and 
 were wandering houseless, friendless, and famishing in the streets, by the 
 road sides and hedges; and when their dead, starved bodies were gathered 
 up, there was found in the mouths and hands of some, the grass of the 
 field, with which, they had vainly endeavored to sustain life; 
 
 This was not an accidental result, but ail inevitable effect springing from 
 the false-and hostile relations of civilized society, in connection with the 
 manual, labor-saving power of machinery. The effect of these-labor-sav¬ 
 ing machines,, is to supersede manual labor. A capitalist, who-had 1 before 
 employed 500 workmen, introduces a machine in the place of men, which 
 is a reason lor his turning-oil' the manual labor saved,—say, for example, 
 300 workingmen. These 300 mem have- no property but their hands-;: and 
 they must take these hands to market somewhere, or perish. The same 
 labor-saving machine which was the motive for expelling these 300 opera¬ 
 tives from, one factory, enters into other factories, and produces like expul¬ 
 sions from them. The machine is a competitor against the-working man. 
 And not only so ; but it increases the hours of work, of those who are-re¬ 
 tained, and reduces their pay. For the dismissed operatives must-have- 
 work somewhere. If brought up- cotton spinners, they cannot, at once,- 
 turn blacksmiths, nor iron-rollers. They must seek employment at the old- 
 business. The dismissed workmen are, therefore, starving paupers, com¬ 
 peting. for employment against hands retained in the factory. The most 
 bold demand of these workingmen, is, “ For God?s sake, give us mere liv¬ 
 ing wages ; give us only something that will keep body and soul together, 
 and we will work for you. ” Under these circumstances, improvements in 
 machinery, as society is organized, must reduce-wages to the starving point, 
 and enlarge the hours of labor, with no less certainty, than the law of 
 gravitation in matter compels bodies downward. 
 
 But this is not all. Not only does the improvement- of machinery 
 lengthen the hours and reduce the pay of the working hands, but it actual¬ 
 ly excludes laboring men from having the right to work even at starving 
 wages. 
 
 When a man works with his natural hands, without machinery, he can¬ 
 not over-stock the world. But il one operative, by a machine, can do the 
 work of 500, or 1,000, or 20,000 men,, he can very soon enable his em¬ 
 ployer to over-stock a large extont of country. Here, .then, is a steam fac¬ 
 tory, with many, thousands of men of iron and wood, puffing and laboring 
 all day, and early and late, at a rate that very soon would furnish more 
 manufactures than would supply all the healthy demand. But here is 
 another rival steam factory, running a race with its competitor in the same 
 line-, to ascertain which shall do most work, at the cheapest rate,—viz;,-by 
 
20 MACHINERY AND PAUPERISM. 
 
 defrauding the workingman to the greatest possible extent, of his right of • 
 property in his labor. Neither are these the only factories. For there al¬ 
 so are 30, or 80, or 100 others, each one striving to outdo his neighbor in 
 business and profits. The consequence is, that after an interval of a few 
 years, periodically returning, the capitalists find vvhat they ought to have 
 foreseen, that the world is over-stocked. Then comes a revulsion. The 
 factory owners say, we have no more need for any hands; for we have 
 bottles blown, or cotton spun, or cloth made, or iron manufactured, more 
 than sufficient to supply the demand for some years to come ; and until wc 
 can dispose of what we have, we want no more work done. 
 
 IVhat, now, is to become of the workingmen? They cannot even get 
 work at starving wages ; and they have nothing to fall back upon; nothing 
 to live upon in the meantime. Hence you may conceive of the sufferings 
 of the oppressed and spoliated workingmen of England, robbed of their . 
 right to labor, and by consequence, of their right to live—you may con¬ 
 ceive of their sufferings when they mustered in mass and marched in long 
 procession, exhibiting their wrongs and famished forms, and bearing large 
 banners with the broad inscription: “Bread or Blood.” 
 
 Some persons may object that the calamities endured by the laboring 
 masses in England, in 1817, arose from the Peace. But an objection of 
 that kind would not help the cause of civilization. What, then! Is it so, 
 that the laboring people, in civilization, cannot escape death cither, by war 
 or famine ? In order to avoid the burthen of feeding them with bread, are 
 you required to array Frenchmen against Englishmen and feed-them with 
 cannon balls ! I will admit that if yon kill them in battle, you need not 
 feed them in peace. • v 
 
 The Parliamentary Report, if my memory is accurate, closes with the 
 ratio of the productive power in England, in 1817. But since 1817 to the 
 present year—a period of 28 years—improvements in machinery have been 
 advancing with unexampled rapidity. From newspaper accounts that I have 
 seen, I conjecture that the ratio of the productive power in England at this 
 time, is not less than 50 men’s labor for every inhabitant. I believe that 
 the population of England is about 18 millions. Fifty times eighteen is 
 900 millions. But the whole population of the globe is estimated at 900 
 millions. Here, then, is little England, with her few working men, exert¬ 
 ing a productive power equivalent to what the whole productive energies of 
 all the Globe would be, if . every man, woman and child upon the entire 
 earth were a full-grown, able-bodied man, and doing one man’s labor. 
 Ought not the labor of the whole earth—every man, woman and infant up¬ 
 on it—estimated at a grown able-bodied man’s work—ought not such a la¬ 
 bor to sustain the inhabitants ? And yet the few working people in Eng¬ 
 land, who perform a work equivalent to this astonishing amount, are literal¬ 
 ly starving,denied the right to live! It is an absolute fact; the more wealth 
 they create, the more degraded, famished, and down-troddon is their own 
 condition. 
 
 Let us bestow a few more thoughts upon this paradox: “ The more 
 Wealth , the more Misery.” Upon examination, you will see that it is 
 founded upon a law of nature,—the more wealth the workingman produces 
 for his employer in the present antagonistic society, the more miserable be¬ 
 comes the condition of the workingman himself. 
 
 If a person does business on his own account, with no hired hands un¬ 
 der him, he must earn by his own labor, daily, enough to support himself 
 and lannly, say one dollar a day. But if he hires people to work for him, 
 
MACHINERY 
 
 PAUPERISM. 
 
 It 
 
 who have no families, or whose families he can reconcile it to his conscience 
 to starve; then if he has four or five journeymen under him, he can subsist, al¬ 
 though he should daily make only twenty or thirty cents profit on each 
 man’s labor. The more journeymen he cati afford to hire, the less profit 
 he will need upon each one. If he has a large capital, he can also buy his 
 materials at -wholesale, and lay in all his stock Oil the best terms. This 
 gives him great advantages against rival houses which do business oil a 
 smaller scale. For the more men he has under him, the cheaper he can af¬ 
 ford to sell his work, and thus he gets rid of competition. If he has 500 
 or 1000 men under him, he can become rich, although he should clear but 
 a few coppers a day on each hand. This principle is no secret. It is in 
 this way that the wholesale shoe dealers in the East, can transport shoes to 
 the, West, pay the costs of carriage and commissions, and sell them in the 
 Western towns and villages at less than the faithful and diligent shoemaker, 
 next door to the country merchant’s store, could afford to make them for, 
 do the best he can. ' This wholesale business from the east, is fast destroy¬ 
 ing the independent workingmen and mechanics. Hats, shoes, blacksmiths 
 work and harness, are sent from the East, and mechanics who do business 
 on their own account in the West, are, in great numbers, broken up. 
 
 ■ This view will enable the reader to understand the doctrine of “ More 
 wealth, more misery.” The more wealth the hired laborer creates for his 
 employer, the more the means of the employer are enlarged to oppress la¬ 
 bor-lie is enable-to hire more laborers, to employ more machinery, to 
 break up business of independent workingmen, and to create a monopoly 
 in himself. He becomes a money-Baron;—the Almighty Dollar Lord 1 If 
 his workingmen create wealth enough lor him, he can afford, by his whole¬ 
 sale business with machinery, to roll in luxury at the daily profit of the 
 fourth part of a cent upon each man’s labor, or the mechanic power equiva¬ 
 lent to it, in his service. Then all smaller employers, who cannot compete 
 with him at the low prices at which he sells, are inevitably ruined, and are 
 compelled to come to him with their wives, sons and daughters, saying, 
 
 “ We beg permission to work forjyou ; give us some work, no matter how 
 wearisome, nor laborious, nor in what badly ventilated room, nor with 
 what vile companions, nor at what unhealthy business; only give us work, 
 that we may eat bread and not perish.” 
 
 The worst part of the effects of machinery in these subversive relations 
 of society, remains to be told, 
 
 The effect of machinery is to supersede man’s labor by woman’s labor, 
 and woman’s labor by children’s labor. There are some employments re- 
 quiringstiengtlqas the business in forges, &c., where men’s service must be 
 retained. But-wherever women or children are fitted for the employment 
 in Factories, they are preferred; because they can be had on better terms, 
 and the great strife is to manufacture at the cheapest possible cost. 
 
 Think of the deleterious moral and religious consequences resulting from > 
 this employment of boys and girls in place of their parents. The fathers 
 and-• mothers are driven from work because a child’s wages are lower. The 
 order of nature is reversed. The children support the patents, not the pa¬ 
 rents the children; and this not because the parents are aged or infirm, for 
 they are yet in mature life, aud perhaps able bodied; but the relations of so¬ 
 ciety are of such a subversive character, that able bodied parents are com¬ 
 pelled to remain idle and unemployed, and to be supported by the premature 
 labor of their offspring, yet scarcely advanced beyond the weakness of in¬ 
 fancy. But then, as children’s wages is very low, the wages of one or two 
 
22 
 
 machinery and pauperism. 
 
 children would not yield a subsistence for themselves ami parents. Hence 
 early and miserable marriages are induced, in order to have many children; 
 or, from a like motive, a temptation is offered to unchastity. For father 
 and mother feed upon their offspring. As the trifling factory wages, even- 
 of several children combined, cannot procure the necessaries of life for 
 themselves and parents, without the strictest economy, this miserable fami¬ 
 ly are. under the compulsion of occupying only one room, feeding on the 
 coarsest and most scanty food, clothing themselves with rags, sleeping on 
 straw, and huddled together, without discrimination, father, mother; boys, 
 and girls, a horrrid spectacle of moral corruption—ignorant of God, desti¬ 
 tute of natural affection, and as deformed in morals as in body. 
 
 Such are the effects of machinery upon man in the present antagonistic 
 organized relations. The image of God is defaced, and the nature of man 
 is degraded to the similitude of beasts. 
 
 It has been asserted, in conversations with me, in reply to this view of 
 the 'subject, that machinery has actually improved the condition of- the 
 working people. The results in England are derived, it is alleged,- from 
 the peculiar monarchial and aristocratic institutions in that country ; but in 
 the United States the case is different. Queen Elizabeth, with all' her 
 wealth, could not dress, onvtting her jewelry, as well as a modern Lowell 
 Factory girl. The luxuries of life may now be had for almost nothing. 
 The invention of types and of the printing press, has helped labor, and 
 opened new channels, of profitable and honorable industry. The same, 
 on examination, will be found to be the case with all improvements in ma¬ 
 chinery. The most injury that they do, is, for a brief time, to throw some 
 operatives out of employment; but these same persons get as good or bet¬ 
 ter situations in new occupations, which are originated by mechanical in¬ 
 ventions. We cannot do without machinery. Man, without it, would fall 
 back to barbarism. That machinery is beneficial even to the workingman 
 must he evident from this consideration : suppose that the heavens would 
 rain down wealth already produced, rich cloths, fat oxen and sheep, hats, 
 shoes, and garments, .so that men might have them for the picking up,— 
 would not this better the condition of the working people, as well as others? 
 And what difference does it make, whether the heavens rain down this 
 wealth, or it is rained down by machinery ? We have it for almost no¬ 
 thing, and therefore it is a benefit to all, especially in this country. 
 
 I wish it to be understood, that I war not against machinery. We can¬ 
 not, I very cordially admit, dispense with it. It is essential to the improve¬ 
 ment of man’s nature and destiny. But I allege, and have proved, that the 
 improvements in machinery, as society is now constituted, destroy not only 
 the workingman, but all the noblest affections and powers of the mind and 
 heart. Therefore, the presents arrangements of society are adverse to hu¬ 
 man nature, and must be abolished and be supplied by others. 
 
 If the only injury that the use of new machinery did, was to throw oper¬ 
 atives, engaged in established trades, out of employment, and consign them 
 to misery and want, on the introduction of every new fashion or invention, 
 this alone would be an argument that the social organization is erroneous. 
 It is not true that persons thrown out of employment, can get better or as 
 good situations in a new business It may happen in some cases that they 
 do; but in general, the fact must be otherwise. For each business requires 
 its apprenticeship, and raw or unskilful hands cannot compete with [the 
 more experienced. With what justice can the rich and powerful perpetu¬ 
 ate a society, which, from its very nature, on the introduction of every new 
 
JUCHISICRY 
 
 machine or fashion, or advancement in man’s condition, throws countless 
 hundreds of poor, honest and faithful workingmen out of employment, dis¬ 
 membering their families, consigning them to beggary or starvation, and 
 leaving them in this wide world without a home or the right to live 1 
 
 I do not deny that the use of machinery opens new channels of business. 
 The results which followed the printing press, have, several times, been 
 referred to in argument against me. Machinery originates new kinds of 
 labor, and multiplies production in many ways. It gives the workingman, 
 or child, more to do; but it causes him to be paid less for it. The statisti¬ 
 cal facts which I have quoted, and which have forced themselves on the no¬ 
 tice of talented business men in the British Parliament, (nowise favorable 
 to the notion,) prove, as clearly as the noon day sun, that pauperism ad¬ 
 vances with improvements in machinery, and with the productive industry 
 of the working classes. Argue against this as you please, you cannot 
 change the fact : there it is, and will forever, in the present antagonism of 
 society, stare you in the face, defying your logic and sophistry to dispute it. 
 Machinery expels man’s service for woman’s service—it reduces the child 
 to the rank of a mere cog or attendant upon a wheel, and drags, and man¬ 
 gles, and grinds the poor defenceless thing, until you cannot recognize in it 
 the form of a human being. 
 
 1 am not acquainted with the rates of labor, nor of rents and the prices' 
 for living, in the times when books were copied by penmanship. Perhaps 
 the art of printing may have ennobled and improved the character and cir¬ 
 cumstances of the ancient copyers. But I much doubt it. Even if it were 
 so, it would be but a single instance and would rest on its peculiar grounds. 
 More work certainly, in an unspeakable number of ways, has been origi¬ 
 nated by printing, and the press has shed worlds of light upon the mind. 
 But-mv impression is, if you would search back thoroughly, you will 
 find that the old copyists were proportionally paid belter, that is, substan¬ 
 tially more beneficial prices, than modern journeymen printers. 
 
 Some considerable time since I saw a statement going the rounds of-the 
 papers, giving the items of the expenses of a royal dinner in the reign, I 
 think, of Henry VIII, of England; it was accompanied with a notice of 
 the prices of labor. I did not preserve the statement. But my recollec¬ 
 tion is, it appeared from the account, that the wages of a workingman then 
 were immensely more favorable to labor than they are now. 
 
 What is said of Queen Elizabeth’s waidrobe when compared with 
 the dresses of respectable mechanic’s wives at the present time, would, if pro¬ 
 perly considered, have a very difterenlbearingfrom that which is supposed by 
 the persons who rely upon it, as an argument in defence of social an- 
 ; tagonism. 
 
 For, what is the reason that calicoes, aatius, and other articles are now 
 so abundant and cheap ? It is because the cost of production, namely, la- 
 i bar has been cheapened to almost nothing. It may be very well to bring 
 down shirts and coats to almost nothing; but if this can be done solely by 
 first briusring down the laborer to quite nothing , it would have been better 
 for shirts, calicoes, and cloths to have remained scarcer and dearer. Car¬ 
 lyle .cays, the warehouses are full of shirts, and there are plenty of naked 
 bactes, too. to wear them; but the naked backs cannot get the shirts. And 
 why not! Because the laboringmen have created too much wealth for 
 ■others. Therefore they are bid to go starve! Not because they have 
 been idle: but because they have over-worked. They have over-produced 
 and filled every warehouse with wealth, and therefore thev C3ti get nothiiur 
 
24 THE UNITED STATES. 
 
 themselves, not even the right to work , which, being interpreted, means the 
 right to live l 
 
 That fancy about the heavens, through machinery, raining down wealth, 
 beeves, mutton, garments ready made, and all good things, which a person 
 may have only for the picking up, deserves a consideration. May all pick 
 up, as in a stale of nature ? The farthest possible from it! In propor¬ 
 tion as you are a landholder, or a factory owner, or a capitalist, you may 
 pick up what Providence rains down. But if any poor wretch who has 
 no property but the hands which nature has given him, stoops down to 
 pick up what has fallen upon your land, or your neighbor’s machine , 
 straightway a call is made for the constable. “ Here, officer, is a fellow, 
 who is guilty of the crime of poverty, and he was detected in the felony of 
 taking what fell from heaven, although he has neither land, nor machine, 
 nor capital! The penitentiary and the gallows were made for the like of 
 him! ” So that if things fall down from heaven, at no cost at all, you see 
 it would be far worse for the men who have no property but their hands to 
 labor with. When machinery rains down abundance every where at al¬ 
 most no cost, it can be done only by making the rich richer, and the poor 
 poorer; and it would be far better for the latter, if the rich could gather their 
 wealth solely on condition of paying a large price to their destitute brethren. 
 But machinery reverses this operation entirely. It feeds the rich, almost at 
 no price at all, with the life-blood of the laboring man. 
 
 Wretched condition of labor? The wealthy and powerful make them¬ 
 selves heard and felt, in their loud and strenuous assertion or defence of 
 their vested rights of property and dominion. But the complaints of the 
 workingman are unregarded. The antagonisms of a false organization of 
 society, press in upon and overpower him on all sides. Deprived of his 
 right in the land which God created for the benefit and sustenance of every 
 child of Adam, the very wealth or capital which the workingman produces 
 by the labor of his hands, is converted into a mechanical power, which 
 wields its strength against the architect. The few are protected in then- 
 possession of the earth, which in many cases, was obtained by conquest, 
 and transmitted by purchase or inheritance from an original title of. force ; 
 but the great mass of mankind have no acknowledged vested right, even in 
 life itself. To the poor, the right to live, implies the right to work at liv¬ 
 ing wages ; and this right is neither protected nor acknowleged. The poor 
 man holds his life at the sufferance of a master or employer. 
 
 CHAPTER V. 
 
 THE UNITED STATES. 
 
 I have expressly stated that the facts contained in my last Chapter, 
 obtained from England. Of course, the assertions and arguments in rela- 
 gard to them, apply more particularly to that country. This must be borne 
 
 Free labor in the United States is not near in as suffering a condition, as 
 
THE UNITED STATES. 
 
 25 
 
 in England. Still, however, the same results are flowing in upon the work¬ 
 ingmen here, with a gradual, but very fast increasing progress. This is ev¬ 
 ident from the complaints of the different trades; from their printed pream¬ 
 bles and resolutions at meetings; from the order system, so prevalent, al¬ 
 though so hotly contested; from the numerous “strikes,” and the facts eluci¬ 
 dated by them; from the published prices and conditions of labor, and 
 from the frequent revulsions arising from over-production and excessive 
 competition. 
 
 Neither must it be forgotten, that the very principle of antagonistic sel¬ 
 fish society, connects the late of the American mechanic with the English 
 pauper. Men buy where they can buy the cheapest, and sell where they 
 can sell the dearest. At a recent strike in Pittsburgh, Pa., the citizens held a 
 meeting and requested the Factory owners to grant the petition of the Fac¬ 
 tory children by reducing the days’ work to ten hours; but the Factory 
 owners, in substance, replied that they could not do so, else their fabrics 
 would be superseded by Eastern manufactures; it was necessary for them 
 to be able to compete with rival establishments, which demanded twelve 
 hours work per day. If a like request had been tendered to the Eastern 
 Factory owners, no doubt they would have made a like excuse in regard to 
 the rival establishments East of the Atlantic. Wherever there is an ex¬ 
 tensive manufacturing establishment, worked by pauper labor, doing an 
 immense business, sufficient to supply the world, that establishment must 
 prevail against competitors, who pay for work at dearer rates, or it will 
 compel them also to adopt low wages. 
 
 In the present arrangements of social organization, no Tariff System for 
 the protection of American Industry, can remove the above evil. I am 
 not opposed to, but am in favor of any adequate and just plan for the 
 protection of the American workman against foreign pauper competition. 
 But how can it be done ? An entire prohibition of the foreign fabrics can¬ 
 not succeed; for even if it were attempted, our extended frontiers by sea 
 and land, would open a secret and smuggling passage for the goods. The 
 same would happen, in case the protecting duty were excessively high. 
 And a moderate duty, from the nature of our Banking System, might, I ap¬ 
 prehend, in the end, produce consequences, which would be accompanied 
 with much public disadvantage. 
 
 Among the machines of modern society is the Bank. The energy of 
 this institution is tremendous. With power to emit promissory notes as a 
 substitute for money, and with no sufficient checkTipon its transactions, (for 
 it defies the investigation of public officers, or the enactments of law,) it can 
 anticipate, by paper issues, in a short time, the fancied wealth of very many 
 years of future national industry. The Banks are now convalescent, after 
 a fearful paroxysm of over-issue; and like persons recently recovered from 
 sickness, are attentive to the rules of health. But we know the.constitu¬ 
 tion of the patient. lie has had such attacks frequently, and whatever 
 promises he gives of permanent amendment, he is very sure to relapse into 
 his old habits, whenever company and a strong temptation are presented. 
 
 But to return to the subject of protection. If English cloths could un¬ 
 dersell American cloths, when the price of the latter is eight dollars a yard, 
 and the English manufacturer could not afford to make any reduction in 
 the price of his goods, so as to enter into competition with the American, 
 if a Tariff for protection were imposed, then a duty of fifty cents or a dol¬ 
 lar a yard upon the article, might, for a lime, protect the home-manufac¬ 
 ture. Because the Englishman would have to lose the duty. For by the 
 
26 
 
 supposition, he can get no more than eight dollars a yard lor his cloth; and 
 if he imports the article, and pays the duty, the duty must come out of his 
 own pocket. Suppose, then, this duty for protection laid. But now the 
 activities of the home-manufactures, under the stimulus of protection, call 
 for additional issues of paper money. And even the Bank of England, and 
 English manufacturers, may purposely contribute to an inflation of prices in 
 the United States, to suit their own ulterior ends. An over-issue of paper 
 money to a certain excess, produces a local inflation of prices; and the conse¬ 
 quence is, the protected article, borne up like a floating object on swelling 
 billows, rises until the nominal value reaches nine or ten dollars a yard. 
 This very inflation of prices, deepens the waters in the American ports, so 
 that English merchandize can float in, and unlade and undersell us at our 
 own doors, notwithstanding the bar of protection which was interposed to 
 their entrance. 
 
 In connection with our present Banking System, a Tariff for protection 
 can bring no permanent or secure relief to American workingmen. But 
 even if such a Tariff were possible in itself, it becomes impracticable from 
 the discordant views and interests of American Statesmen and of different sec¬ 
 tions of country upon the subject. Think wluu we may, it is and will be the 
 fact, that the condition of labor in England, inoculates not only our own coun¬ 
 try, but every nation upon the earth, with its peculiar traits. Laborers every 
 where, to be in successful competition against the capital and machinery of 
 the English manufacturer, employing pauper workmen, must be brought 
 down to the abject and deformed condition of the English Factory people. 
 The Factary owners in Pittsburgh must have wages as low, and the hours 
 of labor as long, as the Factory owners in the East; and the Eastern Amer¬ 
 ican Factory owners, are under the same necessity to tread down their 
 workers to the mangled and bleeding suffering of Manchester and Liverpool 
 pauperism. To be sure, it is very distressing to an American bosom to 
 hear the shriek of agony now and then. A procession of boys and girls, 
 with pallid cheeks, sunken eyes, and thin feeble arms, already, in a great 
 degree, lost to the tender sensibilities and modesties of nature, exhibiting the 
 alarming progress which corruption and disease have made within so very 
 brief a period, uttering, with plaintive voice, their wrongs, and beseeching 
 aid—this spectacle, at first, may enlist the benevolence of some very nice¬ 
 ly dressed gentlemen and ladies, who have been unaccustomed to the sight. 
 They may think a good deal of these little children when they return to 
 their own comfortable homes, and have their own family circles around 
 them. But the Factory owners have nothing to do, but in a short pithy 
 note, say,; “ Gentlemen and ladies, these things must be so; your charities 
 are misapplied—these children must be poor and degraded, and down-trod¬ 
 den'in the mire; for we must compete with Eastern Factories, and they 
 with English pauperism, or else neither you nor we could enjoy our advan¬ 
 tages of fine houses, and rich clothing, and luxurious living. The sole 
 question is, whether wo and you shall be destroyed, or they; for the orga¬ 
 nization of business dependencies is such, that their gain would be our 
 loss.” No sooner is this “look to number one” proclamation made, than 
 the case of the Factory children assumes a very different aspect. Nature, 
 forsooth, has not made provision for the comfortable living of all her chil¬ 
 dren! The inquiry is whether your children shall be slaves, or the children 
 of your neighbors; and the very family circle around you, which, before 
 excited your sympathies in behalf of the Factory boys and girls, now de¬ 
 termines your course against them. It is a very severe hardening process! 
 
UfilTED 
 
 27 
 
 But you shut your eyes and ears, endeavor to forget it, and in a short time 
 remember it only as an occasion for venting execrations against those wick¬ 
 ed reformers and innovators, who meddle with the business of others and 
 have no regard for the divine sanctity of the vested rights of property and 
 government. 
 
 Cruel fathers! Cruel mothers ! How short-sighted and erroneous is 
 your policy ! Know you not that there is a widening vortex in this grasp¬ 
 ing, selfish antagonism of civilization, which swallows up the poor and 
 needy, and is never satisfied ! If you were clear-sighted, you would see 
 in the fate of those miserable factory children, the fearful destiny to which 
 your own offspring, or their descendants, must be consigned, unless a pre¬ 
 ventive be had by the re-modelling of society. 
 
 For my part, I rejoice that the Deity has linked in the whole destinies 
 of mankind in such a manner, that the instrumentalities and happiness 
 of all, are indispensible to the best good of each ! The chain of God’s 
 omnipotence and love, has bound us in one—man to man—nation to nation 
 —generation to generation—earth to heaven—and all to God. If it were 
 not so, man might continue to make a slave of his fellow-man, or a hireling, 
 or a felon and convict! But now, there is a re-action in all these things. 
 He who smites his brother is as an insane person, who beats and tears his 
 own flesh. This moral necessity of bringing redemption to our brethren, 
 of living and dying for a lost world, is in accordance with the doctrine of 
 gospel love. The Deity has wisely implanted in our nature a self-execut¬ 
 ing law. To be the greatest of all, you must actually be a ministering ser¬ 
 vant to all; you must make yourself the least of all. The strong must 
 bear the burdens of the weak. And he who lords it over others—the 
 grasping man, the oppressor, who would be the greatest of all—he, in very 
 truth, is the least. The time will come, when mankind shall see this thing 
 aright. And then the vile person will no more be thought honorable ; nor 
 the honorable, vile. 
 
 Contemplate this lesson. In the marshes of the English factories, there 
 is collected a moral miasma, which is concentrated from the antagonism of 
 social organization. Do you suppose that this miasma will confine its ac¬ 
 tion to that place ? As well might you have asserted that the Asiatic Chol¬ 
 era, generated in the deserts of India, would remain bound up within its 
 original limits. It traverses continents, passes the ocean, and pervades the 
 earth. It will not do for us to say that we have no interest in, nor connec¬ 
 tion with, the condition of labor in England. Every vessel transports 
 the poison of their system, from that region to this. English workingmen 
 have already been imported, as is alleged in some of the journals, to supply 
 the places of American operatives who have struck for higher wages. So 
 long as English manufactures contribute to line every wharf and fill our ware¬ 
 houses—to clothe the people of the United States, and to furnish their dwel¬ 
 lings and workshops—it cannot be denied that American labor is intimate¬ 
 ly connected with the stale of the working people in England. And if no 
 consideration existed but this, this alone would be an imperative reason for 
 the people of the United States to guard themselves from moral ruin, by 
 adopting a re-organization of society, which, while it shall itself be imper¬ 
 vious to the pestilence, would act back upon England and dry up the sources 
 of corruption there. 
 
 But how preposterous is it for the persons who oppose the cause of so¬ 
 cial reform in the United States, to pretend that the like antagonism in soci¬ 
 ety, which is destroying England, is not active in our own country, produc- 
 
38 
 
 JTIIER AND DAUGHTER. 
 
 ing its. natural' results’. Why is it that labor all through the United States, 
 is experiencing more and more suffering? Why are independent master 
 mechanics supplanted by Eastern wholesale merchants? Why must the 
 subordinate workingman, in most trades, labor diligently from youth to old 
 age, at so small a rate of wages per week, that, if he has a family, he must 
 forego the advantages of the mental and moral studies which are necessary 
 to enlarge his happiness and promote his true dignity ? Why does cove¬ 
 tousness increase, with cunning and fraud—cruelty and oppression—pride 
 and violence—all men living in fear—practical faith, or trust in God weak¬ 
 ened—benevolence stigmatized as visionary or lunatic—and selfishness—the 
 “number one” principle,—acknowleged as the cardinal maxim of life? 
 The rich men in our cities are possessed of millions, and every year the 
 distinctions between the rich and poor, become more widely marked. 
 
 Strikes do not help the laborer, but only exasperate the mutual hostilities 
 of the opposing classes, and manifest the sad and cruel necessity, in the 
 present subversive relations of society, for the poor to yield to their fate. 
 Defenceless women and children are every where the prey of the rapacious 
 and dissolute; and she, who was created to be the pride and ornament of 
 our race, bears upon her brow the condemnation and sentence of society, 
 which has despoiled the weak of their rights, and virtue of its protection. 
 
 If the condition of free labor in the United Stales, is already so hard be¬ 
 set by difficulties, what will it be when machinery shall be introduced, as 
 is designed, into the South ? The notion that colored slave children are not 
 intelligent and sprightly enough to be machine-adjuncts to steam engines in 
 Factories, is disproved by experiments alreadv made in Slave States. Why 
 should not the lash do as well in Georgia, Carolina and Texas, as on the 
 boasted free soil of Britain, among deformed white Factory children? In 
 the South, they will have the advantage of the raw material in cotton man¬ 
 ufactures, grown on their own plantations, by the labor of strong-bodied men 
 and women ; and the feeble, the infirm, the aged, the small children and the 
 nursing mothers, they can put to Factory employments. When these ar¬ 
 rangements shall be consummated, as the conflicts between the North and the 
 South seem to indicate, the freemen of the North compelled to work at 
 wages reduced still lower by the pauper competition of England and the 
 slave Factories of the South, will discover that the sins of a people find 
 their own way to the bar of God; and that righteousness, and not oppres¬ 
 sion, is the foundation of the pillars of a Democracy, and the only security 
 for national and individual freedom and happiness. 
 
 CHAPTER VI. 
 
 MOTHER AND DAUGHTER. 
 
 As it is a common allegation, made by the adherents of the present social 
 system, that the evils, under which the English working people suffer, are the 
 consequences, merely, of their political institutions and government, and 
 not essential to the nature of what is called civilization, I shall, very brief¬ 
 ly, consider some principal points oh this subject. 
 
 The English have a Queen and Nobles, and a clergy, connected with the 
 State; and entitled to tythes. English lands are,[or may be entailed; and, in 
 
MOTHER AND DAUGHTER. 
 
 29 
 
 descents, the right of primogeniture exists. They have a National Bank, 
 and an enormous debt. The British Parliament is omnipotent, and does 
 not represent the people; for the Lords and Bishops, in the Upper House, 
 sit by right of dir nity, and in the House of Commons, the principle of just 
 representation is not acknowledged. Besides, the Royal Veto is insuper¬ 
 able. 
 
 No doubt these institutions are exceedingly oppressive and burdensome, 
 and must greatly retard popular and social reform. But let us ask, why i» 
 it that they have existence ? Are they not derived from an original ele¬ 
 ment of subversive antagonism between man and man? If the British 
 people had one interest, and were associated in combined unity, under in¬ 
 dustrial harmonic relations, connecting man with man, as a second self, 
 you would soon witness the voluntary and peaceble removal of the British 
 political institutions and their abuses. The many are kept in subjection by 
 their own antagonism; and the wealth, which labor produces, forges the 
 chain which manacles its limbs. You must not look, therefore, to the 
 existing political institutions of any nation, to reform, radically and truly, 
 the popular condition; nor must you regard any of the peculiarities in these 
 political constitutions, as the prime cause of the public misery. There is 
 but one root of civil and political institutions and government in every 
 State and nation now upon the face of the earth, and that is an actual op¬ 
 position or antagonism of interest, by which the strong, in mind or body, 
 compel the weak to bear their own burdens, and the burdens of all others. 
 In England, this antagonism sends off a stem and branches in peculiur aris¬ 
 tocratic forms. Their maxim is. that the Deity intends distinctions be¬ 
 tween men. And, indeed, distinctions are necessary; but not the distinc¬ 
 tions arising from more or less evil, nor from hardness of heart, nor pos¬ 
 sessions of gold and silver, nor'the trappings of painted cloth, but the dis¬ 
 tinctions of love and justice—the distinctions arising from the holy and af¬ 
 fectionate contest, who shall do the others most good, and glorify the ex¬ 
 ample and precepts of our Heavenly Father. 
 
 In the United States, our political institutions are very different from the 
 British. The framers of the American Constitution ivere impressed by- 
 more liberal sentiments, and, we may suppose, contemplated the ultimate 
 freedom and equality of the human race. 
 
 Yet it is manifest, that as mankind are now isolated in their industrial 
 and other pursuits and interests, the primary object of political organiza¬ 
 tions is not to remove the subversive antagonism between man and man, to 
 which I have referred, but to foment, cherish and regulate its movement— 
 to concentrate its energies against a foreign object, and in the case of do¬ 
 mestic conflicts, which might endanger the public peace, or hazard private 
 security, to provide remedies, prevention, or punishment. Accordingly in 
 every state and nation upon the whole globe, when you critically examine 
 the fruits of their political institutions and government, yon will discover 
 that they belong to the same genus. They all draw their fatness from the 
 same root of destructive antagonism, and are marked by the same flower¬ 
 ing pride and iniquity—the same stamina of selfish discord, and the same 
 germ of death. 
 
 The peculiarities of the English institutions, compared with the Ameri¬ 
 can, may be classed under three heads: First, personal distinctions, as 
 Queen, Lords and commons, under which division also we may consider 
 the Parliament;—second, landed distinctions and primogeniture;—thirdly, 
 ‘he Banking system, as involving the interests of personal property, cur- 
 ■enev ami t-ade. 
 
30 
 
 MOTHER AXO DAUGHTER. 
 
 It is not mv intent to enter into an examination of any of these points, 
 except in the briefest possible manner, and merely so far as is necessary to 
 exclude the idea, that the sufferings of the English people, increasing with 
 their own industry and the national wealth, are consequences flowing from 
 causes, which are not in operation in our own country. 
 
 First. Personal distinctions. 
 
 To create distinctions of honor and authority between men, from the 
 mere accident of blood, without regard to magnanimity, wisdom and integ¬ 
 rity, is absurd and injurious. To place upon the throne, an infant, idiot, or 
 lunatic, or man or woman, solely by inheritance, who, by law, can do no 
 wrong, and by nature and education, in all probability,'; can do no good, is 
 no less unwise. To deck a priesthood, calling itself by the name of Christ, 
 with the robes and emoluments of a Jewish theocracy, and seat them in 
 chairs of worldly legislation and carnal ambition, is blasphemous and wick¬ 
 ed in the extreme. To confer upon this Monarch, Lords and Bishops, an 
 authority to veto the proceedings of a popular branch of the legislature, 
 is a sure barrier against national reform and emancipation, except by some 
 terrible convulsion and anarchy, which, while they shake thrones, shall al¬ 
 so topple to the dust, towns, cities, and temples, and drench the earth 
 with the mingled blood of the oppressor and the patriot. 
 
 But after all, what have these personal distinctions to do with the ques¬ 
 tion ? For. we are not agitating the point, whether the English institutions 
 and form of government, are superior to the American. It is admitted-that 
 they are not. In this land, we have constitutional modes for collecting po¬ 
 pular sentiment, electing representative officers, and amending our Consti¬ 
 tutions'themselves. in such a manner that the way of progress and reform 
 is open. Nor are we considering, as at all a questionable fact, whether the 
 English institutions, from their heavy, cumbrous and expensive -structure 
 and decorations, must not press with more weight upon the products of in¬ 
 dustry, than the cheap and popular' form of government in the United 
 States. I freely concede, that in England, so far as the action of these per¬ 
 sonal and hereditary titles and privileges, have an influence, the working 
 people must be more depressed than in this country. The inquiry, sim¬ 
 ply is this : what is the reason that the destitution and misery of the la¬ 
 boring masses in England, have, for the last fifty years, not only advanced, 
 but advanced in the same ratio luith the increase of their own industry, 
 and the prodac'ions of their toil? To say, that the expenses of the Eng¬ 
 lish government are great, is to make no answer; for they have always been 
 great, and great as they are, they are not equivalent to an effect of this pe- 
 iCttliar .character. To say that the Queen, Lords and Bishops have an in¬ 
 terest antagonistic to the working classes, is not any more true than that, in 
 ,the present state of society, the interests of all are in antagonism. To’say 
 -that the Monarch, Lords and Bishops, being in Parliament, would enact 
 statutes favorable to their nwn interes.s, and of such a tendency as to con¬ 
 vey the wealth of the producing classes into their own coffers, would prove 
 nothing, unless you could, at the same time, make it appear, that the wealth 
 extracted from the hand of labor, by machinery, does really go to the 
 ,Queen, Lords and Commons. But it does not. I know not what the fact 
 fiias been in regard to the salaries of the English Court, and public officers; 
 ;but, if during the last fifty years, every pension and stipend upon the civil 
 list had been abolished, the terrible and startling truth would still be there, 
 wages is down to the starving point! The House of Lords can pass no 
 statute without the Commons. There never was an English statute, saying 
 
that tlie expanses of the government should he defrayed by die poor. The 
 distribution of wealth, and the conflicts and antagonisms, which terminate 
 in poverty, have their origin in causes distinct from legislation. The dis¬ 
 putes concerning the Corn Laws, and other agitating questions in the Brit¬ 
 ish Parliament, have their parallel in American Legislatures, though under 
 other forms ; but settle them, as you please, they are totally inadequate to 
 such a result as we are examining. Queen, Lords and Bishops do not gei 
 the immense treasures, which, flowing from the hand of labor by machi¬ 
 nery, are piled up in the warehouses and banking institutions of the Fac¬ 
 tory owners and capitalists, unless it be that noblemen also employ work¬ 
 ingmen under them, and then they gather their spoils as capitalists or man¬ 
 ufacturers, and not as lords. Of course, I must not be misunderstood to 
 mean that the Royal family, and many of the nobility, and other pension¬ 
 ers, do not receive yearly incomes. I have already referred to that. Nor 
 that many nobility have not large landed estates, from which they derive 
 revenue. This will be comprehended under my next head. But I call at¬ 
 tention to the plain naked fact, that the increasing destitution and misery of 
 the poor in England, arise, not from personal distinctions, peculiar to that 
 country, but from a cause common to every civilized nation in existence, 
 viz : an individual antagonism between man and man in industrial occupa¬ 
 tions and other pursuits, whereby machinery itself is made to work as a 
 competitor against manual labor, and the wealth, which the workingman 
 creates, becomes an instrument in degrading and oppressing him in propor¬ 
 tion to its accumulation. 
 
 So far from the nobility of England being responsible for this phenomei 
 non, it is a singular development of social antagonism, that machinery lias 
 not only prostrated labor, but is actually undermining the foundations of the 
 titled aristocracy. Capitalists, into whose warehouses, or banking institu¬ 
 tions, machinery has poured the wealth of toiling millions, are fast attaining 
 a monied power, which will, I might almost say has enabled them to 
 eclipse the peerage and overtop the throne ! The Machine, as society is 
 constituted, acknowledges no Lord but Mammon. 
 
 Secondly. The landed distinctions. 
 
 God created of one blood all the nations of men, to dwell on the earth. 
 From the earth, we receive our nourishment. Can it be supposed, that 
 the Deity would make less plentiful provision, for every son and daughter 
 of his, than he has for the sparrows? Yet the corruption of the. best, 
 becomes the worst. Man departed from God, is more cruel to his brethren 
 than savage beasts. 
 
 The earth being monopolized by a few men, what remains for the sup¬ 
 port of the rest of their brethren ? Their personal property. But.howaie 
 they to obtain personal property without land? By the labor of their 
 hands. But how are they to employ the labor of their hands, if machinery 
 comes in opposition to hand labor, and- drives away the man of flesh and 
 blood, to make room for the man of wood and iron ? What then is to be¬ 
 come of your brother? Why, in that case, we may provide pauper rates 
 for him, or have soup-houses; but this is not obligatory on us. The 
 truth is, if a person chooses to be born, after the earth is parted and divided 
 among others, he has no right to live at all, except by the gracious permis¬ 
 sion of the land and property holders—he comes to a full table, where all 
 the seats are taken; there is no spare plate, and it is perfectly right, just and 
 humane, to tell- him to get out of life again as quick as he can. Society 
 iniist take.care of itself; and if any of these hunger-bitten rogues cast 
 
MOTHER AND DAUGHTER. 
 
 3 'l 
 
 greedy eyes, or put pilfering finger upon the good tilings wi.ich they see 
 around them, string them up; or, if your conscience is very tender, and 
 you pride yourself on your mildness, you may have a reformed penal code, 
 and send them to the penitentiary. 
 
 In the present land system, real estate belongs to individuals, or to the 
 sovereign. Strangers, to obtain a right, must claim by private grant, or 
 some judicial or legislative act, giving a right of way, as in case of roads. 
 Except, then, by permission of some land holder, a child has no right to be 
 born, nor to stay .burn, nor to die, unless on some highway. For the mo¬ 
 ther has no right to enter upon the land of another to give birth to her son; 
 nor has she a right to seek a private hedge to remain there and die. “Off 
 to the highway !” But suppose the public does not choose to lay out high¬ 
 ways enough ? “Well, at all events, you have no right here!” 
 
 Man may justly claim an interest in the production of his own hand. 
 But what hand of man ever created a foot of ground ? Has a man a right 
 to set off an acre, or a hundred acres of God’s clear blue sky, and say to 
 his neighbor, this is mine? The hand of man no more made the earth, 
 than it made the heavens. 
 
 But it is said, the labor of man improves and meliorates the earth, and 
 if the earth were trodden by the feet of all, as a common, it would yield 
 nothing; the right of individual property in land, therefore, is for the gen¬ 
 eral good. On this principle, the law of nations in regard to savage land, 
 is founded. France and Spain claimed Oregon by discovery—England 
 makes a like claim—the United States, having purchased the titles of Fraiice 
 and Spain, demand the territory from Great Britain, and a war is threaten¬ 
 ed to settle this dispute. Their right proceeds solely on the principle, that 
 land must be so occupied, that it shall best promote the purpose of God, 
 in providing for the greatest comfort of the most. Hence, savages and 
 barbarians, wbo live by hunting, have no right to the soil, because, in their 
 plan of life, the land, instead of Christian men and women, would be popu¬ 
 lated by multitudes of wild beasts, as buffaloes, deers, &c. The right of 
 discovery, which has always been acknowledged by civilized States, is at 
 the foundation of individual property in the soil. For if it were not for 
 private property, the land would be a desert. 
 
 Answer. Your brethren, who shall be born in the next generation, will 
 have the same right in the land, which is the property of God, their Father, 
 that you have. What right has this generation, to bind them, and parti¬ 
 tion qff their inheritance ? AVhat right had the last, or any former genera¬ 
 tion to bind us ? We may show a system by which the greatest good and 
 comfort of all might be infinitely better promoted. And if so, the whole of 
 your monopoly of God’s earth, on the charitable pretence of doing the most 
 good to your brethren, comes to an end. 
 
 If all the people on God’s earth own all the land, and if some few of them, 
 by their labor in building,' or other work, improve parts, that is no reason 
 why they should wrest from their brethren the right to the soil! There is 
 an easier and a better mode of settling their rights. Past labor is capital or 
 stock; (at least this should be the character of capital,) and persons entitled 
 to the rewards of their past labor not paid for at the time, but remaining 
 immovable upon or fixed in the soil, might receive certificates of shares, to be 
 paid out of the yearly productions. In that case, there could be no conflict¬ 
 ing difliculty between the rights of past or present labor, and the future la¬ 
 bor of generations unborn. These certificates of stock might be redeemed 
 and cancelled at pleasure. Or they might be suffered to expire by their 
 
own limitation at certain periods, after discharging their legitimate office ot 
 administering to the comforts of the person who performed the labor and 
 the natural objects of his friendly or paternal bounty, for whom he might be 
 desirous to make provision. There is no sense nor justice, in funding and 
 perpetuating an immense mass of debt for “past labor,'’ which of itself is 
 perishable, and transmitting it through a line of perpetual inheritance, to be 
 a crushing incubus upon the “present labor ” of a distant posterity. 
 
 The arrangements of property, as they leave existence, promote the best 
 good of none. They convert all men into cannibals, and compel them to 
 cat and devour their fellow men. 
 
 In a just state of association, three thousand acres of land would sup¬ 
 port three hundred families, averaging six members in a family, in immense¬ 
 ly more abundance, and with bettor advantages of mental and moral culture, 
 than thirty thousand acres would in civilization; and with economies of liv¬ 
 ing, exceeding one hundred thousand dollars each year. Associationists, 
 therefore, might claim the earth by right of discovery, as France, Spain 
 and England have claimed a continent or district, peopled by anti-Christian 
 men. Associationists might say, men in civilization take captive and eat 
 their fellow-men, and if we permit them to retain the soil, they will deface and 
 depopulate it, by broils and antagonism—by scattered and inconvenient 
 houses—by unnecessary fences and enclosures—by needless wagons and 
 other utensils, and by cattle, horses and flocks, which might be dispensed 
 with in a right state of society, and which, by consuming the fruits of the 
 earth, or encumbering the ground, exclude Christian men, women and chil¬ 
 dren from their indefeasible birth-right! Cut fear not. Associationists do 
 not reform by the sword, nor by terror. They respect the rights of all, and 
 will get rid of existing evils, not by wrong, but by benevolence. In tile 
 language of Parke Godwin, our Democracy is pacific and constructive—it 
 speaks peace, good-will towards men, and pulls down by building up. 
 
 In England and the United States the landed titles are founded on an er¬ 
 roneous view of society. In England, particularly, the monopolies and 
 cntailment of land are very much calculated to oppress and degrade labor. 
 Yet these causes are not adequate to the production of the effect which we 
 have under consideration. 
 
 For if land-monopolists exerted that peculiar effect upon labor, of redu¬ 
 cing the laboring people to more destitution and misery, in proportion to the 
 improvements in mechanical power, it would happen that land-monopolists 
 would engross the excess of wealth created by the workingmen, and would 
 become immensely rich. Now, this is not so. On the contrary, mere 
 landed proprietors, with the greatest difficulty, are enabled to sustain them¬ 
 selves against the subversive effects of machinery in factories. In Eng¬ 
 land the land holders resort to injurious corn law's, in order to save them, 
 selves. Machinery, unless owned by the farmer, works against him, just 
 as it works against all manual labor. The benefit of commercial transac¬ 
 tions is against an agricultural, and in favor of a manufacturing country. 
 The reason is, because the art of applying machinery in cotton, woolen, 
 silk and iron manufactories, is brought to a greater perfection than in. farm¬ 
 ing. But the instant that men can employ manual labor-saving machines in 
 plowing, hoeing, planting, sowing, clearing land, reaping, &c., with as much, 
 or more effect than they do in cotton, woolen, silk and iron manufactures, 
 the tide of affairs will be reversed. For then the Rothschilds, the Barings, 
 the As tors and the Van Rennsalaers, instead of being called on to aid steam 
 factories for the manufacturing purposes now customary, would be turning 
 their attention to lands; and farms, conducted, tilled and harvested by steam, 
 
would bo as extensive as congressional districts or vast territories. For 
 Mammon never ceases to grasp. He would clutch Hie entire earth if he 
 could, and heaven, too; transforming them both into the likeness of his 
 own base heart. 
 
 You see here the doom pronounced by civilization against farmers in 
 the United States, and elsewhere. The machine works against and des¬ 
 troys the manual laborer ; and it reduces the machine attendant to the con¬ 
 dition of a cog or adjunct to a wheel. Just as a large wholesale dealer has 
 advantages over a small rival, so a mammoth steam larmer would he able to 
 undersell a small competitor. If a former should have a few hundred acres 
 of land, all out of debt, he might, by steam, raise his own supplies, but 
 could not sell to an advantage, as the mammoth merchant farmer would 
 undersell him. If the small farmer has paid for part of his land, and has 
 secured the residue of the purchase money by bond or mortgage, he would 
 he put to exceeding great trouble to pay the debt, and perhaps would be 
 sold out, and the mammoth merchant get his place. For the machine in 
 farming would bring down wages to the starving point; and the merchant 
 who farms a territory can take business from the small dealer. . 
 
 Heretofore the back lands have helped the American workingman. They 
 supplied an outlet to the unfortunate. Already, however, the expense and 
 hardships of getting so far West, as it is now necessary for an emigrant to 
 travel, are very serious. A family in the East would need a few hundred 
 dollars to go and settle in the West, lint when this mammoth farming by 
 steam shall take place, as it will, our back lands, must inilict more 
 evil upon us than entailments have done in England. For then the 
 bankers and speculators of ottr Eastern cities will enjoy a free range at 
 government prices, or small advances, over a new world. 1 know that acts 
 of Congress and regulations may be passed and adopted against monopoli¬ 
 zing. Their effect would be nothing. 
 
 Neither would acts of Assembly, providing for the equal distribution 
 of the estates of intestates among all the children, remove the evil. A small 
 farm, clear of debt, as already said, might front its proceeds enable the owner 
 to support his family. But, at his death, when divided equally among his 
 children, it would not make ten farms for ten children, although it might 
 do for one. It goes into the market, and the monopolist steam merchant 
 buys it. Paupers, at their death, have nothing to distribute. In regard to 
 the Astors and Rothschilds, if they make no will, their estates would be 
 parted; but what then ? Either their children would each have enough to 
 enable them to keep at the head of all other families, and struggle by mu¬ 
 tual competition, which of themselves should be the greatest; or in case at 
 the death of their father and the division of his estate, that power were 
 gone, some other family, which had before been subordinate, would now get 
 the'mastery. This division of estates or absence of primogeniture, would 
 solely raise the question, whether this or that Vampire should suck our 
 blood by a change of destiny ; not whether the people should be any thing 
 else.than miserable serfs. 
 
 I come now to my third division , viz : the Bank of England. 
 
 We will draw a fancy scene ; what though, it has no reality in fact? It 
 will help us to illustrate principles. 
 
 There is a quiet, peaceable country, inhabited by a plain, unlearned and 
 simple-hearted people, who, notwithstanding they have made considerable 
 advances in many practical arts, are so unfortunate as to have neither gold 
 nor silver, and are wholly unacquainted with bills and notes. Yet they 
 
AND 
 
 35 
 
 carry on an extensive trade. Tlteir method is this. They have a large 
 common warehouse, in some central or convenient part of the nation, with 
 auxiliary affiliated warehouses at suitable stations, and hither the different 
 mechanics and workingmen of the country bring snch of their productions 
 as they are desirous to dispose of. The advantage of the warehouses is 
 this. 'As the building of a great many small and scattered private shops, 
 on each man's premises would he troublesome and wasteful, they prefer 
 this extensive warehouse plau, which is not only recommended by econo¬ 
 my, but enables the purchaser to see at a glance the wealth of the nation, 
 and also presents a mode whereby each inhabitant may go,at any time, and 
 ascertain what articles are in too abundant, and what in too deficient a 
 quantity. 
 
 When a person brings to these warehouses property to be deposited for 
 sale, he receives from the warehouseman, who is an agent elected by the 
 general suffrages, a tally-stick, marked with small notches, to denote the 
 value of the goods deposited, adjusted by a common standard. Whoever 
 holds this tally-stick is entitled, upon the surrender of it to the warehouse¬ 
 man, to draw out goods from the public store equivalent in value to that in¬ 
 dicated by the notches. But these tally-sticks, instead of being presented 
 at the counter to be redeemed at once, pass, for a long lime as a currency, 
 from hand to hand, and are in such high repute for faithfulness and accura¬ 
 cy, that even other and distant States are willing to accept them. 
 
 These tally-sticks are money; money is a tally-slick, indicating that 
 the possessor of it has performed labor of a certain value, or has become 
 entitled by gift or inheritance to the past labor of others, as notched 
 upon the tally-stick. By transferring it the owner can obtain other goods, 
 or such present labor, as he may need. 
 
 To render these tally-slicks available, it is evident that neither the ware¬ 
 houseman should be permitted to falsify the tally by diminishing the num- 
 ber of the notches, nor the holder, by adding to them. Therefore, instead 
 of peices of wood which are easily multiplied and counterfeited, it would 
 be better to have convenient bits of gold and silver, of different weights, ac¬ 
 cording to the value intended. These metals are scarce, and from their nat¬ 
 ural qualities are subject to chemical tests which very readily detect 
 imposture. 
 
 How absurd and ruinous it would be for the nation to permit the ware¬ 
 houseman, or other non-worker, to fabricate tallies in imitation of the genu¬ 
 ine tallies of the men who have performed work, and to pass them off at 
 equal worth I For a person, whether he is a workingman or not, who sits 
 down to manufacture tallies, not as the certificates of past labor, but as the 
 signs of future labor, labor that he intends to perform, or which he designs to 
 have done at some time or other—will never know when to stop. Hope 
 paints the future brilliantly ; and as all this labor for which he is issuing 
 tallies, is in his mere imagination, if he has a strong, vivid hope, he may 
 as well create a cart load of tally-sticks or paper, as a wheel-barrow full. 
 And even if he were a discreet man, the antagonism of society might drive 
 him on ; for other persons are fabricating these false tokens as well as him¬ 
 self : and so in a very short time the bankers or issuers of the tallies 
 of future or fancied labor, have anticipated the work of ten, fifteen, or 
 twentyyears! The consequence is, the foreign holders of tally-sticks, seeing 
 how matters are progressing, go to the public warehouses and draw out and 
 carry abroad all the actual products and wealth of the country, and when 
 the domestic holders of, the tally-sticks come to present theirs for liquida- 
 
MOTllHt 
 
 lion, their is nothing lor them. Nor does the injustice of the measure rest 
 here. For as very many of these tally-sticks are debts upon the nation 
 and must be satisfied somehow, and as the non-workers who issued nearly 
 all or mostof them, never intended to work at all—these spurious tally-sticks, 
 together with the genuine ones, are to-be redeemed by the actual labor of 
 the workingman, already so greivously defrauded! Thus the bankers of 
 one generation eat up.and squander away the wealth of a generation to 
 come ; and this new generation, when born, must toil to pay a debt impos¬ 
 ed upon them by persons who most unrighteously and cruelly plundered 
 them, by anticipating the labor of their hands ! 
 
 In another aspect we must consider the operation of these spurious tallies. 
 All the wealth in the warehouses is represented by the outstanding tallies. 
 If a man, therefore, has a right to manufacture and pass false tallies, he di¬ 
 minishes the value of the genuine tally, which the workingman got for his 
 past labor. The tally for future labor passes just as well as the tally for 
 past labor. If there are only ten sheep, and ten tallies of the same value re¬ 
 present them, then each tally would be entitled to one sheep. But presently 
 ten spurious tallies are issued, making with the ten genuine ones, twenty tallies 
 of equal value; each one being entitled to an equal share of the sheep, can 
 get but half of a sheep. All the worth of the spurious tallies, is deducted from 
 the genuine. 
 
 Suppose a cabinet-maker manufactures one hundred dollars’ worth of bu¬ 
 reaus and puts them in a warehouse, and in the night time a thief comes 
 ami steals the half of them; it is a flagrant crime and the laws provide a 
 punishment. Suppose no thief comes, but in the morning when the cabi¬ 
 net maker gets up, he finds that there has been a sudden fall in the value of 
 his goods occasioned by false tallies, so that he can only get fifty dollars for> 
 what on the previous evening were worth one hundred dollars. This has 
 not been done by a thief, but by the act of legalized money-makers. 
 
 It is alleged, in justificaton of the Banking system, that we need paper 
 money ; gold and silver are not abundant enough; they are too heavy for 
 transportation, and would he rubbed or worn away by use : besides they 
 require too much time to count. 
 
 Gold and silver are fitted for currency because they are scarce. If 
 plentiful as paper, they would not do. Make a demand for them, and 
 our country would have enough. To obviate the objections about transpor¬ 
 tation, waste and counting, there might be certificates issued on the actual 
 deposit of the coin in the vaults of the bank; and these certificates might 
 be of the denominations of fives, tens, hundreds, or any other number of 
 dollars. ' The certificates might circulate while the specie was in the vault. 
 This would be precisely the same in substance, as a metallic-currency, 
 with the advantage of paper for circulation. Penalties might be enacted to 
 guard against the issuing of the certificates, unless the specie was retained 
 in the vault to redeem the certificates on demand. Both should not circu¬ 
 late at once. When the specie was in bank, the certificates would be in 
 circulation: and when the certificate was in bank, the specie would be pas¬ 
 sing in currency. 
 
 But why speak of this matter at all? the reader may ask. It is unwise 
 to-load the cause of Association with this extraneous topic. Associationists 
 are of all political opinions; some for, and some against banks. 
 
 Yet I deem it right to state these views. Often has it been told to me, that 
 the sufferings of the poor in England are owing to their political institutions 
 and government; and the enormous national debt of that-country, is thought 
 
MOTHER AXD DAUGHTER. 
 
 to be one chief cause of the pressure on labor. I might have contented 
 myself by stating that the banking system is in existence also in this country. 
 Never was there a truer saying than that, if you establish a bank any where, 
 as banks and society are now constituted, the dependencies and antagonisms 
 of commerce and exchanges, will bring the smaller banks in subjection to 
 the larger. The Bank of England exerts a controlling pecuniary power 
 upon the remotest foreign territory, having banks and doing business with 
 the civilized world. I earnestly wisli it to be seen by the people of the 
 United States, how enormously the best interests of the workingman are 
 impaired by these institutions. At times, working people imagine they are 
 banefited because a new issue of paper money excites the activities of trade. 
 But it is a fever of blood, to be followed by an unnatural depression or col¬ 
 lapse. Is it not madness to commit to merchants and speculators, the pre¬ 
 rogative of saying whether money shall be plenty or scarce? When they 
 have property to sell, they may make the currency plentiful and inflate pri¬ 
 ces. When they wish to buy goods, they may curtail discounts, cause a 
 pressure and panic, and lay in their stock. Be assured they will regulate 
 the currency, so far as they have power, to suit themselves. Besides, the 
 issuing of paper money as a substitute for —and not solely—a representa¬ 
 tive of specie, confers tenfold additional power upon large capitalists to ob¬ 
 tain resources to monopolize and injure other dealers and the public at 
 large. Men having a bank at their control, can do with small, humble com¬ 
 petitors, as a person who holds a sponge in his hand, and wishes to trans¬ 
 fer water from one vessel to another. It is only willing the sponge and 
 squeezing it alternately—inflations and contractions—over-productions and 
 panics, and the business is done. In games by cards, the chances are al¬ 
 ways in favor of the banker. If you keep on playing with him, even if 
 he, plays fair, he must break you up eventually. But in the “eurrency ,, 
 speculations, played by the public, the chances are still more in favor of the 
 banks; for they see your hand and their own, and have the right, too, to al¬ 
 ter the cards at pleasure. 
 
 The Bank of England and the national debt are causes of suffering in that 
 country. The bank unduly depresses labor and exalts capital. But after 
 all, it is the antagonism of the social or industrial relations, already so often 
 referred to, which establishes the bank in its present character and imparls 
 to it the ability to do evil. For in a right state of society, such abuses 
 could have no existence. Neither is there any statutory enactment declar¬ 
 ing that the interest of the public debt shall be defrayed by the poor. In 
 fact, the poor do not immediately pay it. But the operation of machinery, 
 including that money-machine, the bank, transfers wealth from the poor to 
 the rich; and thus it virtually comes from the poor, although assessed 
 against property. 
 
 In the United States we have no National Bank. But State Banks are 
 liable to the same objections; with the exception, that a National Bank to 
 control the State Banks and cope with Great Britain, would need to exert a 
 power which would not lead to slavery, for it would be slavery itself; na¬ 
 ked, open slavery. 
 
 I have not made these remarks in order to excite a fresh war against 
 banks, to put them down. In the present state of society they cannot be 
 put down. And to return now to a hard money basis, when the States and 
 individuals are so largely indebted, would, by lowering prices to the specie 
 standard, ruin many thousand debtors and swell the wealth of their credi¬ 
 tors. One State abolishing the right of its banks to emit paper money, 
 
would only open a door of profit to the banks of neighboring States, unless 
 the circulation of their notes were prevented. Such regulations have been 
 tried; but 1 believe all attempts have failed to produce any lasting good. 
 State Banks have become established in this country in opposition to the 
 spirit of that clause of the constitution of the United States concerning 
 the emission of Bills of Credit; and the same demands of a false and an- 
 tagonistical society which originally fostered and matured them, will, I ap¬ 
 prehend, continue their existence and power, until a system of combined 
 unity and brotherhood shall supplant selfishness and injustice. 
 
 From what has been said, it is evident that the causes of evil to the 
 workingmen in England, are to be traced to the subversive antagonisms of 
 society, called civilization, and not to the peculiar.institutions of Great Bri¬ 
 tain ; and that the American citizens are also subject to them ! 
 
 CHAPTER VII. 
 
 INDUSTRIAL ASSOCIATION. • 
 
 The legitimate' object of commerce is to bring into connection the con¬ 
 sumer and producer. 
 
 In a right state of society, very few persons would be sufficient for this. 
 
 If the earth were divided into Associations or Phalanxes, each one con¬ 
 taining about 300 families, and all the Associations united under the laws of 
 universal unity, the business of trade and commerce would be immensely 
 simplified. There might be large and convenient granaries and warehouses; 
 what should be wanted for each association, producing aud manufacturing 
 it, would be retained ; the rest disposed of by wholesale to sister societies. 
 The members of the associations, respectively, would get what they need¬ 
 ed, at fair prices; they would obtain them, also, without adulteration and 
 frauds. 
 
 But in the arrangements of what is called civilized society, commerce is 
 antagonistic and subversive. Between the producer and consumer stands 
 an immense army of middle-men ; each one of whom, with his family and 
 retainers, is to'be supported by a profit on the productions of the working- 
 
 Estimate the consequences of this false commercial system. Think of 
 the number of merchants—wholesale dealers, retailers, warehousemen, 
 clerks and agents—their dwellings, furniture, stores and enclosures—the ex¬ 
 penses of their families—the ships and veseels owned or employed by 
 tliem—the sailors and marine equipments, and all other expenses connected 
 with the mercantile community. Attempt to make’a calculation of this 
 kind for one city,—say New York. Do the same for Boston, Philadelphia, 
 Baltimore, New Orleans, and the various towns and cities of the United 
 States. The total of expenditures is immense. You cannot calculate it. 
 
 Remember that all this outlay has to come from the hand of the produc¬ 
 ing workingman. Yet in a true state of society, nearly the whole of it 
 

 I. ASSOCIATO.V. 
 
 39 
 
 would be unnecessary. We may consider die economies of Association, 
 also, in another point of view. 
 
 There are three hundred farmers in isolation, each with a-family avera¬ 
 ging six members. If each fanner had a small tract of land, near or con¬ 
 venient to a market, and when he needed work to be done, could procure 
 help from his neighbors, without much expense he might support his 
 family. But at a distance from market, and under the disadvantages of bel¬ 
 ligerent society and labor, a farmer in perhaps most of our agricultural 
 districts, does not consider himself well of!' unless he'has about 100 acres. 
 Three hundred familes, each with one hundred acres, would require alto¬ 
 gether, thirty thousand acres. These 300 distinct, farms would need 300 
 farm houses ; 300 barns and other out-houses; 300 kitchen womens one in 
 every kitchen ; 300 errand and nursing boys or girls ; 300 fires annually 
 in each kitchen, and 300 in the parlors in winter; many useless and 
 wasteful fences, and. loss of ground in fencing ; 900 horses, three for every 
 farmer; 300 wagons, one for every farmer ; 300 harrows, ploughs, cultiva¬ 
 tors, and household and kitchen furniture. Besides, the attention of each 
 farmer himself would be taken up with going to market, and many other 
 things, which one man could as well do for many, if their interests 
 were the same. I might mention other items ; hut 1 leave them to be 
 supplied by the reader. 
 
 In Association, a domain of 6000 acres for 300 families, is deemed am¬ 
 ple. But in truth, 3000 acres, which is equivalent to ten acres for every 
 family of six persons, would support this number immensely better in As¬ 
 sociation, than 30,000 acres would in isolation. For in Association, there 
 is no antagonism of labor; the whole effective industry of all their famb 
 lies may be thrown, if necessary, upon every spot of the domain, to bring 
 it to the highest possible improvement and fertility. They work for them¬ 
 selves. They have their own market: and what they do not need, they 
 dispose of. without the necessity of sending every head of the family to 
 town or city. In isolation, farmers must engage carpenters and masons, to 
 build their houses and barns, and must, generally, have their timber sawed 
 by others. In Association, there are persons of all occupations ; they 
 get timber from their own woods, saw it at their own mills, and do all their 
 own work. In Association, the mansion may he so constructed, that, 
 although each family will be as separate and retired from others, as persons 
 who occupy adjoining houses in cities, yet by means of covered galleries or 
 corridors, the members, who prefer it, can eat at two or three tables; and 
 not more than two or three kitchens, with large convenient cooking ranges, 
 will be necessary. A group of twenty or thirty women or men, can do all 
 the cooking l'or each Phalanx ; they may rotate with others, so that work 
 will be varied and not burthensome. ’ The rest of the women, saved front' 
 kitchen drudgery, can engage themselves in productive and profitable em¬ 
 ployments. A few children or boys can do the errands ; and aged persons, 
 suitable for nursing, and to whom it is pleasing, can attend to that depart¬ 
 ment. An Association might afford to have a steam washing-machine, on 
 the principle of the one at Mr. Rapp’s establishment; but such a facility 
 would be loo expensive for an isolated fainily. Associationists can also 
 enjoy economies in baking. The baking for. 300 isolated farthing families, 
 is attended with great labor. Associationists would not need, for each 
 Phalanx of 300 families, more than 100 horses. The first cost and yearly 
 keeping, therefore, of SOO horses would be saved, with their shoeing, har¬ 
 ness, &c. A Phalanx would not need more than SO wagons. This would 
 
40 
 
 INDUSTRIAL ASSOCIATION. 
 
 be a saving of 250. It is unnecessary for me to recapitulate all the items 
 of economy. I have no doubt that every Association or Phalanx of 300 
 families, united on the principles of combined interest, could realize annu¬ 
 ally savings not less than one hundred thousand dollars, contrasted with the 
 expenditures and wastes in isolation. 
 
 In isolation machinery works against the laboring men ; in Association it 
 is the reverse. The more aid Associationists get from machinery the better 
 for them. If they produce too much one day, or year, they have spare 
 time the next. The gain is theirs. This alone should determine the ques¬ 
 tion, if any, in favor of Association. 
 
 In isolation many men are non-producers, or are engaged in work which 
 is pernicious. In Association, where men are united in a brotherhood, and 
 industry becomes pleasurable and attractive, all the members—men, women 
 and children over a tender age—delight to employ themselves in congenial 
 and varying occupations promotive of the general wellare. 
 
 See the beneficial effects of Association upon general freedom and health, 
 morals, mind and education ; and especially upon the condition of woman. 
 
 Every man wishes to be the master of his own time and occupation. 
 “ I wish,” said one, “ to boss myself.” Right; so you should. But how 
 few do boss themselves in the present warring society. They are as much 
 subject to martial law and command as armies ; although the necessity 
 under which they act is called by another name. What are the natural 
 liberties that men now pride themselves in ? Some four, viz: personal 
 liberty, personal security, private property, and right of conscience. A man 
 is a freeman, if he can go where he pleases, so that he keeps on a highway ; 
 if another person has no right to come and slit his nose or beat him ; if his 
 pocketbook is made secure by the law ; if his neighbor has no authority to 
 force a confession of faith upon him. That these are all inestimable rights, 
 I do not deny. They have made men, who have enjoyed them as gods, 
 compared with their less fortunate bretheren. But let us enumerate them 
 again. First, the liberty regarding locomotion; secondly, the liberty re¬ 
 garding the physical body ; third, the liberty of acquisitiveness ; and fourth, 
 the liberty of conscientiousness and veneration. But has a man naturally 
 no rights but these ? Has he not the organs of tune, time, locality, adhe¬ 
 siveness, benevolence, hope, ideality, comparison, casuality, and a multitude 
 of others? Each one of these has its natural right or liberty, as much as 
 the organs of locomotion, or the bodily limbs or acquisitiveness, or venera¬ 
 tion and conscientiousness. What is a freeman ? A freeman is he who is 
 united to God, man, and nature, by the holy, happy and full exercise of 
 every physical, mental and moral power, faculty, sentiment and instinct; 
 the 'lower in a righteous subordination to the higher. These are they, 
 whom the truth makes free. And Association is their proper sphere. 
 Few are the men in insolated society who really “ boss ” themselves ; and 
 who are free in all their endowments. 
 
 ■In Association, amid the great variety of industrial occupations, every 
 member is attracted to one or several, by the bent of his own mind. He 
 groups himself with friends and companions of his own choosiug, and the 
 leader of each company of workingmen, is of their body, and selected by 
 themselves. They vary their occupations as they please. They have the 
 happy consciousness, that they are all free and independent workingmen, 
 deriving nourishment and joy from healthful and agreeable bodily exercise 
 and education. Servitude and degradation are banished.' As machinery 
 works for them, they build slaves of wood and iron, pulling with steam, to 
 
INDUSTRIAL ASSOCIATION. 
 
 do their labor; and the abundant spare lime which they obtain from the 
 faithful employment of these wood and iron men, enables the members to 
 form themselves in free and delightful social groups, each one according to 
 his own inclination, for the study of the Holy Scriptures, History, Bota¬ 
 ny, Astronomy, Mineralogy, Geology, and Mental and Moral Philoso¬ 
 phy, Music, Poetry, Painting, Oratory, and the entire circle of the Arts and 
 Sciences. Happy the children brought up thus! Reared from birth-, un¬ 
 der the influence of good examples and kind precepts—won to- virtue by 
 the sight of living holiness, and invigorated in body and mind, and enlarged 
 in faculties by early practical education. Happy the women, who, in As¬ 
 sociation, escape the drudgery, toils, fears and heartless oppression of a 
 cruel, warring world! Volumes might be written upon this subject, and then 
 the half not be told. Women, in their right sphere, with their high moral 
 and religious sensibilities, beautifully developed as they should be, and chil¬ 
 dren rightfully reared ! In one or two generations hence, what a glorious 
 world would be this! How unlike what we now see ! 
 
 G-od, our Father and Benefactor, bestowed upon man dominion over the 
 earth. But has man obtained it? Does he exercise it? Wild beasts, 
 lierce and ravening, prowl in the forests, and their howls and cries strike 
 terror to the heart. Serpents and venemous reptiles crawl upon the earth, 
 and sting the unwary traveller. Poisonous exhalations spring up from neg¬ 
 lected soil, marsh and desert, and carry death to every nation. The de¬ 
 stroying passions of man, convert rich and flowering plains into seas of 
 sand. In the north, the empire of perpetual frost reigns, and under the 
 tropics, burning and pestilential heats. Destructive hurricanes, tornadoes 
 and tempests, raging from the extreme inequalities of the temperature and 
 electro-magnetic currents of different regions, prostrate the labors and wealth 
 of centuries, lay in dust magnificicnt cities, desolate fields, overwhelm navies, 
 and shako the abject soul of man, their lord, with fear and consternation. 
 
 But when man shall be joined to man, hand in hand, heart to heart, made 
 strong by faith and love, the holyimage of the blessed God revived in 
 each, as one. man in Christ, going forth to assume their rightful dominion 
 over the inheritance, which God has bequeathed to them, then shall you 
 see another sceno ! Behold the beautiful armies in white—men and women, 
 and happy children, with palms of victory and harps of joy, and crowns 
 of righteousness—army succeeding army ! These are tho noble hosts of 
 Crusaders. Not clad in armor of steel, with the red sword of wrath and 
 carnage, nor bearing an outward Cross, a banner of war, the signal of mas¬ 
 sacre and pillage, but having the instruments of reforming and gladdening 
 industry, singing hosannahs to . God on high, on earth, peace, good will to 
 man; their standard, the Cross of Christ within, searching the heart, and 
 bringing every thought and appetite in subjection to the holy law of love. 
 Onward they march, rejoicing, to conquer earth, the promised land, and win 
 it to God. Deep valleys are filled up; mountains and hills are brought 
 low ; crooked paths are made straight, and the rough, smooth. The high¬ 
 way of our Lord is prepared. Earth is reformed in accordance with the 
 Christian heart; the one a fit type of the other. These multitudes of 
 workingmen, sent forth by the sister Phalanxes, with women and children 
 to help and to cheer their labors, furnished with powerful machinery, now 
 the workingman’s friend, and supplied with abundant provisions, exert 
 more industry and zeal in cultivating and adorning the earth, than Alex¬ 
 ander, Timour, or Napoleon, ever manifested in destroying it. They open 
 navigation almost in a straight line, round the globe, with the revolving sun, 
 
by cutting channels for ships through tiie opposing isthmuses. They till 
 and improve the tropical regions, and cool the burning air by dewy foilage 
 and clustering flowers. The ice-bound territories of the north areunloeked 
 by progressing unitary cultivation ; and the magnificent and lustrous Boreal 
 Crown, produced from new developments of the electro-magnetic fluids, 
 set free by the advancing melioration of the soil, receives commission from 
 the Supreme Rider, to shed vivifying light and heat, and arouse the slum¬ 
 bering Polar circle to active life—to luxuriant verdure and melodious songs. 
 Death is disarmed of its terrors; the grave of its sting. For the scholars 
 or disciples of our Lord, are one with each other, as the Son is one with 
 the Father; and the earth sees, hears, believes and rejoices. The land, air 
 and sea, beasts, birds, the fish and reptiles, share in the deliverance of man, 
 their Lord, to whom the King of Kings, and Lord of Lords, has committed 
 dominion. The lion forgets his ferocity; see, the hand of that child is up¬ 
 on his mane, and the noble beast looks up, with answering fondness, and 
 follows the gentle force of the little prattler. The serpent has no guile, and 
 no fang; it rears its golden crest, and reposes it oh the lap of the suckling. 
 The tiger eats grass with the ox. The leopard no more thirsts for blood ; 
 the timid hind and the fawn leap upon him in sportive frolic—they lie down 
 and nestle together. There is nothing that hurts, nor makes afraid. Fra¬ 
 grance fills the air; the sky is clear and serene ; the beautiful earth, decked 
 in robes of green, decorated with flowers, and crowned with fruits, looks 
 lovely as a bride. The hills clap their hands, and ten thousand times ten 
 thousand happy and never-ceasing voices, join in thanksgivings to God, say¬ 
 ing, Glory, glory, glory to the Lord God on High; rejoice and be glad; for 
 the Lord' God omnipotent reigneth; His tabernacle is with men; tiioy shall 
 be His people, and God-himself shall be with them, and be their God 1 
 
 CHAPTER VIII. 
 
 CHARLES FOURIER. 
 
 It must be remembered, my object, in this Pamphlet, is not to give a de¬ 
 tailed account of the principles or system of Charles Fourier. I wish to 
 exhibit some thoughts on Christian points, and invite the attention of the 
 public to the writings of Fourier himself, and the compilations and popular 
 / views of Brisbane, Godwin and others. Talented and faithful disciples of 
 / Fourier, have already presented the subject of Social Science in such dis¬ 
 tinctness and accuracy, that it would be needless for me, to occupy their 
 ground ; nor, I frankly admit, have I the knowledge to do so. What infor¬ 
 mation I have obtained of Fourier’s system, I owe to the writings of the 
 gentlemen whom I have named; also to Doherty’s works, the h)ew York 
 j ^-Phalanx, Tribune, and Harbinger. I cordially acknowledge my obligations 
 ■ f to these valuable instruments of good. 
 
 The fact of Fourier’s having been a Frenchman, operates in the minds of 
 some to the prejudice of his system. From- the time - of the Pepins and 
 Charlemagncs, and the investment of the Roman Bishop with civil princi- 
 

 palitios, until the age of the Voltaires and Mirabeaus, the enthronement of 
 Folly by the name of Reason, and the proclamation that “Death is an eter¬ 
 nal sleep,” whether wo consider the Massacre of St. Bartholomew,'or the 
 bloody scenes of the Reign of Terror, the influence of France upon Chris¬ 
 tianity, has been so varied, but sinister, at some times bigoted and supersti¬ 
 tious, at others sceptical or atheistic, but always intolerant and sanguinary, 
 that she may well deserve the execrable name of the very Galilee of na¬ 
 tions. “Can there any good thing come out of Nazareth?” In the lan¬ 
 guage of Philip to Nathaniel, I can reply only, “ Come and see.” 
 
 Fourier himself has been charged with infidelity. Unfortunately, how¬ 
 ever, this term is a common anathema, too often used to stigmatize every 
 person, who differs from another in the interpretation of the Scriptures, or in 
 practical efforts to advance religious or moral reform. Were we governed 
 in our opinions by the language of theological controvertists, infidelity 
 might be associated in our minds, with free inquiry and a desire to promote 
 the welfare of man; and orthodoxy, or self-styled Christianity, with meta¬ 
 physical subtlety, a false adulation of God, opposition to science, and insen¬ 
 sibility to the afflictions of the poor, the weak and defenceless. 
 
 Christianity is bearing the Cross of Christ, our Lord and God; it is liv¬ 
 ing to righteousness and dying to sin; it is bringing, through knowledge and 
 faith or confidence and love toward God, in Christ, our whole nature into 
 unity with the Supremo Being. To constitute the Christian, something 
 more is necessary than a profession and a doctrine. Men may preach, 
 amid persecutions, the gospel of universal love and reconciliation; they may 
 lay down their lives for it, ami yet not he Christians. A dispensation of 
 grace may he committed to them, and they not be partakers.' They may 
 distribute clusters of grapes to others, and. they not drink of the wine. 
 Christianity is manifested in the looks, thoughts and temper; in the slight¬ 
 est words and actions, as well as the greatest; in peacefulness, gentleness 
 and meekness ; in humility and long-suffering with joyfulncssand undying 
 love. These are the fragrance which the Christian spirit sheds more abun¬ 
 dantly when trod upon ; a sweet incense, ascending from the altar of the 
 heart, and most precious to God. Christianity, then, is not a letter, nor a 
 word; not a precept, nor a doctrine ; but a life, in Christ. 
 
 Whether, therefore, Fourier was really and vitally a Christian, I cannot 
 say. I know but little of the particular manner of his life. And did I 
 know much more, what then ? To Christ, he standeth or falleth. Have I 
 a right to judge the servant of another ? An avowed Infidel he wasnot, but 
 a believer in the word of God. And he spent his life in labors, designed 
 to unite the family of man in a loving brotherhood. 
 
 A very unhappy opinion is, and has been for centuries, prevalent, (hat 
 the Christian religion is opposed to free inquiry, and a critical investigation 
 and speculation into the highest mysteries of our nature and destiny. It is 
 thought, if not said, the worm man, what can he know : lie should be con¬ 
 tent to crawl! True; but this worm man, is allied not only to the dust, 
 but to the Divinity. Slade in the image of the Lord God, man should as¬ 
 cend as well as crawl. There-will, indeed, ever remain an infinity which 
 the human intellect shall not have reached; not, however, because this in¬ 
 finity is unknowable in its own nature: for how, then, could the Deity com¬ 
 prehend it ? Although finite man can never absolutely attain the infinite, 
 yet, forever, fresh accessions from this infinite fulness may be added to our 
 knowledge. Never shall a time come, when it can be said, this is the end, 
 thou shalt go no further. 
 
■1-1 C114Iil.ES EOUItlEK. 
 
 It may lie objected that we should not extend our inquiries beyond what 
 Christ, in his lloly Scriptures, has revealed. I would answer, how know 
 you what has been revealed in the Scriptures? There is an unceasing ful¬ 
 ness in the meaning and extent of that Book, which is unfolded to our per¬ 
 ception more widely and higher in proportion as we proceed. Always it 
 has been, is now, and forever will be in advance of any age of the world. 
 This confirms its divine original. Man’s power could no more have fabri¬ 
 cated the Bible, than it could create an Earth. Hence, also, you may see 
 the Christian duty and profit of continual reading of the Sacred Writings, 
 with prayer and watchfulness. And this same fact, also, teaches us the ne¬ 
 cessity of free, and even bold candid inquiry. For free inquiry, is the pio¬ 
 neer of knowledge. It is the scouting party which precedes the march of 
 the main army. We conjecture in a thousand ways, and form our hypo? 
 theses and theories ; and these, if not taken for granted, on mere authority 
 or imagination, but tried and proved by the repeated and critical powers of 
 the whole mind, arc helps to knowledge. Our talents are boslowed upon 
 us for exercise, not inactivity. The ancients knew little or nothing of true 
 Physical Science. They had mere hypotheses. Their error lay not in the 
 fact that they speculated, but in the manner. We should be committing 11s 
 great folly as they, if we permitted the name of any man to determine our 
 theories and control our judgment. In cosmogony, and other departments 
 of inquiry, if any supposition is received and retained upon mere conjec¬ 
 ture or plausible hypothesis, short of absolute demonstration and proof, we 
 might , forever be lost in the vortices of false science. But this proves, 
 solely, the perils of an abuse of speculative inquiry, and it is no argument 
 against the just use. Free inquiry is very different from credulous acqui¬ 
 escence. 
 
 It is all important to be able to hold the mind suspended. Why should 
 I leap to.a conclusion'! One error received may bar my access to knowl¬ 
 edge for centuries. Fori can have no belief that the laws which govern the 
 development of our intellectual and moral natures in a future existence, 
 will be different from the. laws of mind here. As an error imbibed may 
 consign us to ignorance and unhappiness for fifty years, it may for ten 
 thousand fifties, or any other number. Truth is a treasure, to be obtained 
 at any. and all prices. Therefore, be exceedingly careful that you do not 
 block up the avenue of the mind by obstructing it with any conjecture or 
 theory, no matter from whom it comes, nor how plausible it may seem. 
 Be content with nothing short of absolute demonstration and proof; philos¬ 
 ophers, in natural science through this maxim alone, escaped from the 
 labyrints of ancient world-making. 
 
 A man may, and probably will be right in some things, and wrong in 
 others. Probe every point, as if your very life depended on its strength. 
 Modern astronomers did not take for granted that the moon obeyed the same 
 laws of motion with the other planets, simply from analogy. They, indeed 
 conjectured so, aud made their calculations on that supposition; but had, 
 they not demonstrated it, they would have thrown their theories aside, 
 without the slightest scruple. Again, therefore, I say, learn to hold your 
 'mind suspended. It may not be necessary for you, on some points, to form 
 a decided ..opinion at all; but it is absolutely necessary not to form such 
 an opinion except upon sure anti impregnable grounds. 
 
 Having thus delivered my sentiments in favor of a true, free inquiry, 
 and against an inquiry or speculation, falsely called free, I shall notice cer¬ 
 tain objections which are made against freedom of inquiry in regard to so¬ 
 cial and Christian life. 
 
CHARLES FOURIER. 
 
 45 
 
 Ii is thought by some, that had industrial association, on the principle of 
 combined interests, been necessary or beneficial to mankind, our Lord 
 would have established and ordained a perfect social organization. 
 
 I desire to know if Christ has not, in as express terms as could be uttered, 
 declared the absolute necessity of unity? Has he not taught us to pray 
 against temptation; and is not belligerent society one continued scene of 
 temptation, and an exercise or education of anti-moral and anti-christian 
 sentiments and passions? Has he not enjoined upon the strong to bear 
 the burdens of the weak; and has he not exhibited to us the fact, that we 
 prove our love to God, by exercising love to our fellow-men? 1 might cite 
 a multitude of precepts and maxims of this kind, which he communicated 
 to his disciples. It is unnecessary. The cross of Christ, itself, establishes 
 the principle of Christian unity, with combined interests, and this doctrine 
 formed the very life of the primitive disciples. Hut you are to bear in mind 
 that social organization is a science of progressive growth. A high devel- 
 opement of it, requires a free state of society; or else Christian converts, 
 could not, without violating civil and political institutions, combine them¬ 
 selves in social relations, as they would desire. It requires, also, skill in 
 labor, with wealtli or capital, and varied mechanical powers. The early dis¬ 
 ciples began at the foundation. Before other parts could be added, the church 
 degenerated. Christ founded the principle, but did not detail the subse¬ 
 quent forms. Outward institutions are but means to conduce to an end; 
 namely, Christian knowledge and love. Had he prescribed a form, our 
 Lord would have made that form itself an end instead of a means; and 
 then the disciples in existence at the time of our Saviour, would have been 
 compelled to adopt it, whether civilly, politically and intellectually prepared 
 or not. And every future generation must perpetually he required to retain 
 it, although at some remote period, a still higher system of industrial asso¬ 
 ciation than is now proposed or suited for men as they are, may be discov¬ 
 ered. Christ, therefore, enjoins no particular outward developement, but 
 he does command and insist upon the eternal law of unity, making all men 
 co-members one with another, of one body; and he tells his disciples to 
 seek first the Kingdom of God and His righteousness and all things should 
 be added. They were to seek, knock and ask;—and the promises were, 
 ye shall find,—it shall be opened to you,—ye shall receive. Launching 
 ourselves upon an eternal, universal and immutable principle, there can be 
 no limit to our progress. But the onward career would very soon have 
 been brought to a close, if the Lord had circumscribed us by an external 
 form, confining our advancement to a single point. 
 
 This course of argument, would remove many objections which are urged' 
 by unthinking persons, against the truth of Christ. Why, it is inquired, 
 did not the Lord remove all doubts and errors from the human mind, in 
 regard to physiology, natural science, social and political organizations, and 
 other subjects? 
 
 But how could this have been done? • Was it possible for Christ, to be¬ 
 gin his building in the air, and come down to the foundation ; or ms he to 
 begin first at the corner stone and the foundation, and proceed thence to the 
 top? Was he first to bestow upon us all things , before he should bring us 
 to unity,—unity in Him, to each other and to the Father ,—-the Kingdom of 
 God ;—or was he first to bring us to this Kingdom, and then give us all 
 things,—houses, lands, fathers, mothers, the arts and sciences, health, long 
 life, wisdom and happiness? He tells his disciples, that he had many filings 
 
to communicate, which they were, not prepared to receive. His spirit, lie 
 promises, should dwell with them, and teach them all things. Whatever 
 we ask in His name, we shall obtain. In His Name! What does this im¬ 
 ply? Not the petition of warring States in national belligerency, nor the 
 equally hostile petitions of individuals in social antagonisms: but the com¬ 
 bination of all Christian benevolence, veneration and hope,—rail casuality, 
 comparison and the perceptive powers,—all destructiveness, combativeness 
 and firmness with the-other organs of individual men, united in one vast 
 Mystic Body, whose indwelling spirit is the Lord Jehovah Jesus. To this 
 new Adam it is, that dominion is promised. He it is, Who is to re-enter 
 into the Paradise of God, and eat of all fruits. Three hundred families of 
 really Christian people, praying in Christ, might soon put a girdle round the 
 earth, and suspend it in the balance of their hands as they pleased. Noth¬ 
 ing could withstand their victorious career. And yet many millions of pro¬ 
 fessing,Christians,.substantially address these petitions to God,—“Oh! .Lord 
 God, qnly permit us to hate our brethren in worldly matters, to fleece and 
 plunder, them, to ehept them in bargains, and to take- a hire for sustaining, 
 indiscriminately, the right or wrong,—and-we will be thy disciples: for .we 
 can agree with our brethren at the communion table, if they do not come too 
 near us with hard hands and soiled clothes; but we love Mammon more ■ 
 than Thee, and unless Thou bestowest upon us, six days in the week, for 
 the worship of our gods of gold and silver, brass and iron, wood and stone, 
 we will not acknowledge Thee.” 
 
 .Let us consider still more at large, the supposition that it was first neces¬ 
 sary for our Saviour to set the World right in regard to physiological, math¬ 
 ematical, metaphysical, and other sciences, before establishing the corner 
 stone of the Cross of God. Reflect now upon the- consequence. It would 
 follow that the Gospel could be preached to none, except those who were 
 already perfect in knowledge.. What, then, becomes of the poor, and igno¬ 
 rant ; of children, and persons of weak intellect? . Again; what attainments 
 might .you be willing to consider perfect? Perhaps you would imagine eiv- 
 ilization to be a state of perfection in intellectual science, compared, with 
 barbarism. Yet in some thousands of years, from this,—or hundreds,— 
 civilization will seem black as. midnight. Take then an era of >,light,—say, 
 •ten thousand centuries from the present,—and suppose that Christ had cho¬ 
 sen that standard as the proper measure of, scriptural instruction. Do you 
 not see the absurdity of the position? For .first,—The Lord could not have 
 commenced his mission to the Jews, without addressing them upon sub¬ 
 jects altogether unintelligable to them! And secondly,;—The very standard of, 
 intellectual light, which'he should have assumed, would in the lapse of 
 centuries, be no more perfect, compared with a future generation, than the 
 Herodian Jewish age is, when placed by the side of the’ present.. The 
 consequence would have been, that Christ could never have set up,his 
 Kingdom. For when could he have proclaimed it? Only.wheii finite, 
 man,knew infinity! When men, without the Cross of Christ, should have 
 become gods, then, and not before, Christ might have come to teach them 
 the way! , , ,, 
 
 So far from Christianity being opposed to fre'e and extensive inquiry and 
 investigation,' in the very, highest departments.of knowledge, it demands, 
 them. Christ' is a.tree of life, always .sending oft' branches-and fruits,more, 
 high than those which have yet been, developed ; and these new growths 
 originate from the free action of all our faculties. 
 
FOURIER. 
 
 47 
 
 Paul (1. Cor. 12. 8.) speaks of “llie word of knowledge,”—or the science 
 of “Gnosis.”-’ At the first propagation of Christianity, the terra “ Gnosis” 
 was used by many to denote a deeper insight into the nature and inward 
 connection of the various doctrines of religion. In this sense, “Gnosis,” 
 instead of being prejudicial, would, in connection with other Christian graces, 
 exert a general and beneficial effect on the development of Christian life. 
 Paul includes it among the gifts of the Spirit. Neander, in the paragraph 
 just before cited, says, that “Gnosis, in the epistle ascribed to Barnabas, be¬ 
 tokens that deep insight into the spirit of the old Testament,” and the ob¬ 
 ject of its economy, which was afforded by Christianity. 
 
 But the spirit of Christian inquiry, was very soon perverted by many per¬ 
 sons and sects. The faithful Paul, in his time, had to contend against the 
 corruptions of Judaizing converts, who endeavored to mix up the Mosaic 
 law, with the Gospel. Another sect of heretics' arose, principally from 
 among learned and speculative Gentiles, who adopted the wildest principles 
 in “Gnosis.” Their rhapsodies and extravagances, caused “ Gnosis” to be 
 used in a bad sense; and the word “Gnostic” became synonymous with 
 folly and a practical rejection of the Gospel of Christ. Without the slightest 
 regard to sound judgment or philosophy, these heated visionaries brought 
 the doctrines of our Lord into unnatural union with speculative Oriental 
 Theosophy and Cosmogony, fusing Christianity into a medley with the 
 systems of Zoroaster, of Brahma and the Buddhists. “The view of reli¬ 
 gion, on which this Gnosis was founded, was the old Oriental system, to 
 which, also, the (old) Platonic joined itself, as well as the new.” t These 
 temple architects, so far from building the altar of God, of unhewn stone, 
 as commanded, did not admit a single element, into their edificies, which 
 they had not, themselves, quarried from their own’imaginations, and ham¬ 
 mered and chiseled. 
 
 In the 3d century of Christ, came the Manichees, akin to the others. 
 Manes, the founder of this sect, taught that “every thing which ex-ists in 
 the Kingdom of Light, has its counterpart in the Kingdom of Darknesh. 
 The dark earth stands opposed to the earth-of light; and the five elements 
 of darkness, are opposed to the five pure elements.}' The Sun, Moon and 
 Earth, are living Beings, and have souls. The soul of Man, which is the 
 offspring of light, endeavors to free itself from the limbs of the uncongenial 
 Earth, in which it is confined, and to mount upward. The Earth, struggling 
 to retain the captive, resists these efforts. Numerous living souls, which 
 are confined in the darkUosom of matter, triumphantly burst their fetters, 
 and develope themselves into plants, blossoms and fruits; thus winning for 
 themselves a passage to liberty, through a subtle fragrance. Released from 
 thraldom, these victorious essences soar aloft in freedom, and mingle in the 
 pure and holy atmosphere. There such of them as are perfectly purified, 
 ascend the ships of Light, of the Sun and Moon, and are conveyed rejoic¬ 
 ing, to their native regions; but their less fortunate companions, who are 
 
 ’I need not say that "Gnosis" is a Greek won! I'or "kmmkdi/e.” See Neander’s History of 
 die Christian Religion, during the first three centuries, .translated by Ruse, page 239, where 
 "Gnosis" is fully explained, and its rise and progress given. I may as well remark, once for 
 all, that the observations in my text, on the Christian Sects, are derived from this work by Ne¬ 
 ander. I shall use his authority, without further quotation, except that occasionally I may refer 
 to thepaging in Rose’s translation, in order to help the reference of my readers. But the whole 
 Hook deserves the careful study of every Christian inquirer. 
 
 t Neander 240. 
 
48 
 
 mimiKR. 
 
 yet stained by mixtures with the hated earth, are compelled to undergo a 
 new proeess of purification.* 
 
 The religion of Manes, was the worship of Nature, under poetic images. 
 And as Nature is the creation of the Supreme Being, and hears the impres¬ 
 sion of his character, it is evident that a religion of this kind, dressed up 
 by Oriental genius in allegorical myths, must present some pleasing analo- 
 
 Neander has instructive reflections on the early heresies, and the manner 
 adopted by the orthodox, churches, in meeting and resisting them. The 
 desire for a Gnosis, is not wrong; the error is in the abuse, from a false 
 pride in man, which puts our own weak intellect above the Revelation of 
 God. A true Christian Gnosis, proceeding from the foundation of the 
 Scriptures, enlightens doctrines by the knowledge and love of God in Christ, 
 shed abroad through the heart. But abrupt contradiction, can never per¬ 
 suade the erring, nor effectually stem the progress of false views.f Abrupt 
 contradiction, which condemns the true with the false, so far from removing 
 error, is more apt to provoke opposition, and facilitate the propagation of 
 heresies, by arming the heresiarch with the appearance of justice, and per¬ 
 mitting him to retain the advantage he holds by addressing the real wants 
 of human nature. For the soul thirsts after knowledge, and will not con¬ 
 sent to be tied to a place. Feed it with truth, or it will follow falsehood. 
 To dispel darkness, you must communicate light. 
 
 Modern sceptics are disposed to complain, that Christ permitted so many 
 heathen generations to pass before his advent. They would seem to have 
 as much reason to allege that our Lord came too soon. But in truth, he 
 knew his season. Fie came at the precise point, known to him in his in¬ 
 finity to be the best; neither too soon nor too late. The events which suc¬ 
 ceeded his coming, as welljs those which preceded, were foreknown to, ! 
 and foretold by him. 
 
 After the removal of the Apostles, you will perceive an immense differ¬ 
 ence in the strength of the Christian Churches. Infant man was to be 
 taught to stand and walk. Reflect upon the mental condition of the people 
 generally; unacquainted with learning; unaccustomed to argument or dis¬ 
 quisition. The few who were learned, were inclined either to Judaize, or 
 to Gnosticize. The multitude of believers had no recourse, but to appeal 
 to the Divine word, to press it to their hearts, nothing doubting; to live as 
 Jesus lived, and to die as he died. A realizing, practical, sincere Christian ! 
 life, was itheir reply to their enemies, and to heretife. Some, indeed, adopt- ! 
 ed another course, and formed what they considered “« Gnosis” built on 
 the foundation of faith; but even this was accused, by their more literal 
 brethren, as being too idealistic, loo much mixed up with new Platonism, 
 and exalting philosophy above religion. 
 
 • So far as we are enabled to judge by the records, which have been trans¬ 
 mitted to this age, the purity of the primitive Church, was not a little cor¬ 
 rupted, even before the close of the 2d century. A free royal priesthood 
 and the spiritual temple, in Christ, were supplanted by the image of a Jew¬ 
 ish Theocracy, and an Herodian sltar. The degeneracy proceeded; and 
 in the time of Constantine, greatly increased; and before the lapse of many 
 ages, free Christian inquiry was an offence, for which a speedy death was 
 a .punishment entirely too slight and humane. God looking down from 
 
 'Neander 309. 
 
 t The reader wilt see that I am using tlu> arguments or words of Neandei, page 394. j 
 
CHAUI-US FOURIKR. 10 
 
 heaven upon the transgressions of his professing people, in due season, vis¬ 
 ited these iniquities by giving up the East to the dominion of the false 
 Prophet, and the West to the empire of the Man of Sin. 
 
 How absurd and ruinous is the attempt to chain the mind to a stationary 
 point, by debarring it from free, and even the most free and bold specula¬ 
 tions in every department of knowledge. Man must advance or fall. Truth 
 gains by inspection and discussion, ffo Pope nor council; no Synod nor 
 Conference; no King nor Clergy, can unite men in Christian faith. Igno¬ 
 rance is not the mother of devotion, but of lies and superstition. 
 
 Truth being infinite, no man can see the whole of it; but we see more 
 of it, as we change our place of view, and regard truth under every aspect. 
 
 I cannot, however, change my place of observation, so as to stand in all 
 parts of the universe, and make my own investigations at these points. 
 Would it not then be a great advantage, if I could engage men, who might 
 travel to all parts of the universe, and faithfully report to me what they see? 
 Certainly, such sources of knowledge would be of unspeakable value. For, 
 putting together the information detailed to me, and regarding, analysing, 
 and comparing all the phenomena, I should enjoy the inestimable privilege 
 of seeing God’s creation, in its splendor and sublimity. But how insane 
 ought I to be thought, if, as these observers come to make their reports, I 
 should drive them away, or imprison, or slay them! s 
 
 Such watchers, I have no ability to hire. But in the operations of free 
 inquiry, they come to me of their own accord, and solicit me to receive the 
 results of their explorations. Grant that some or many of them bring er¬ 
 roneous reports. Yet the very exercise of attending to them, enables me 
 to form a habit of delecting the true from the false. And after awhile, these 
 observers, themselves, learn the art of using, with more accuracy, their in¬ 
 struments of vision. Besides, the children of truth, are distinguished by a 
 family resemblance; you cannot, if you are sincere and attentive, long mis¬ 
 take them. They are naturally attracted into kindred groups, and proceed 
 in an unending harmonious series; the same beautiful face, majestic mien,' 
 and graceful step in all. Peace and joy attend their procession, and faith 
 and righteousness carry their banner, inscribed with the blessed Name of 
 the Lamb of God, and the glad tidings of salvation. 
 
 Fourier, in addition to his thoughts on Industrial Association, has pre¬ 
 sented the world with a conjectural philosophy, distinct from the former. 
 
 I am gratilied to have an opportunity of examining his conjectures. I wish 
 to have before me the views which his inquiring and active mind took of 
 the works and laws of: Deity, from the points of observation where Fouri¬ 
 er stood. If other persons honestly employ themselves with equal diligence • 
 in making and communicating reflections, and the public, unterrified by 
 free investigation, should, with the ability which they have, or might readily 
 obtain, come faithfully to the task of judging of things by evidence and 
 demonstration, the world would soon realize the happy maxim, “ Truth is 
 mighty.” 
 
 I am not, and have never been a Fourierite. I call no man blaster but 
 Christ, whom I confess as my Lord and God. But I see in Fourier’s In¬ 
 dustrial System a practical organization of society, which, by associating 
 in combined interests and action, the elements of past and present labor, and 
 science, prepares a commencement for the education of the whole race of 
 man in all their powers ; for the liberation and elevation of woman ; for 
 the banishment of national and social war; for the subjugation and cultiva¬ 
 tion of the entire earth; for the acquirement and enjoyment of abundance 
 
50 
 
 CHARLES FOURIER. 
 
 by every man, woman and child; for the annihilation of all slavery servi¬ 
 tude and repugnant labor; and for the effectual propagation of the gospel of 
 our Lord. I do not mean that his plan is already perfect. I see parts 
 which I would wish to have removed or modified; and many motives to 
 action, which he suggests, 1 would endeavor to supply by others. His sys¬ 
 tem is like any other machine; it is a Social Machine; looking at it, I have 
 not the slightest doubt that it is an immense and most invaluable discovery, 
 and contains principles which are indispensable to the future harmonious 
 advancement of the human family. It is a machine absolutely necessary 
 to exist with, and accompany the progress of other machinery, in order to 
 prevent mechanical power from destroying the workingman. This Social 
 Machine, also, will have its improvements. But I see no portion of the 
 actually industrial arrangements proposed by Fourier which might not 
 be adopted with safety and advantage; leaving ourselves, free in the future 
 to apply such alterations or amendments as experience might suggest. 
 And this mode, I think, it would be much better for us to pursue. For 
 Fourier has patiently and laboriously digested his plan, and the very action 
 of the organization submitted by him, has a self-reforming tendency, and 
 would peaceably work out its own imperfections and incongruities. 
 
 I shall speak, now, in regard to Fourier’s conjectural philosophy. I be¬ 
 lieve, with Fourier, that the organization of Phalanxes will lead to universal 
 associative unity, and that industrial armies, and the cultivation of the 
 globe, will produce the wonderful and transforming physical effects which 
 he mentions. It is delightful to follow these rational anticipations, and 
 foresee the bright and glorious era, which our Heavenly Father has in re¬ 
 serve for mankind, when the meek shall inherit the earth. 
 
 The Christian marriage institution, consisting in the faithful union for 
 life of one man and one woman, has, in my belief, its foundation alike in the 
 law of nature and in the word of God. In Malachi, 2. 14—16, the Lord 
 by His prophet, speaks on this subject. The question is asked, why did 
 the Lord make but one woman for one man ? for God had the residue of 
 his power, and could have made as many more as he pleased. Yet, He 
 made only one. And wherefore only one ? The answer is', “ that He 
 might seek a Godly seed.” The institution of marriage as God has or¬ 
 dained it in his Bible, is absolutely necessary for this object. As we cannot 
 doubt that Nature and Revelation agree, we are, therefore, warranted in alle¬ 
 ging that the Christian marriage state is the best conducive to the happiness 
 of parents and of offspring. Fowler, I believe, in his valuable journal, has 
 shown the harmony between Christian marriage and the phrenological con- 
 •stitution of man. In the present vicious state of society and depravity of 
 human passions, the marriage relation is attended, in many cases, with un¬ 
 happiness and abuse. But if men or women could dissolve the marital 
 connection, except for the sole cause that Christ has declared, it is evident 
 that the thoughts of sexual indulgence, increasing by habit, would enervate 
 the mind, pollute the heart, and obtain, finally, a supremacy over the will, 
 and destroy the race. In a right state of society, and when the parties 
 shall enter into the relation of husband and wife from just motives, this 
 holy institution, which God has chosen as the symbol of his own espousal 
 to his Church, will more clearly manifest the benevolent and unerring wis¬ 
 dom of its Divine'Founder. 
 
 The Pythagorean metempsychosis of men into brutes is exploded. We 
 can see no good reason why man should be transformed into a beast, either 
 for punishment or purification; for why should he lose, not only the con- 
 
CHARLES FOURIER. 
 
 sciousness of his former existence, but the use of the rational anti moral 
 faculties, from the exercise of which, his redemption and cleansing are to be 
 derived. I believe that metempsychosis into other human bodies, is as un¬ 
 substantial and unphilosophicai as the other. It cuts off the line of con¬ 
 sciousness, and withholds from the agent a view of the connection between 
 his former works and the consequences. It may he replied, that when the 
 soul shall enter into a superior state of existence, it will know the occurren¬ 
 ces in its former and subordinate periods ; and the conditions of sleep and 
 waking are given as instances of an analogous proceeding in nature. But 
 why should we build a theory on these insuflicient data ? In the absence 
 of full proof or testimony to establish the doctrine of metempsychosis, it 
 is unphilosophicai to believe it. And as regards a higher stale, returning to 
 us a recollection of former occurrences, this might as well he alleged in 
 defence of metempsychosis into brutes, plants ami stones, as into human 
 bodies. 
 
 On the supposition of matter and souls being eternal, it is undeniable that 
 souls now existing on the earth, had a prior existence 1 But what authority 
 have I for asserting that I have existed from eternity, and that 1 am not a 
 creation by the Lord, but an emanation of his substance 1 All of the con¬ 
 jectures of Fourier, without exception, relating to the souls of stars, the 
 nature of the soul of man, the manner of our immortality, the doctrine of 
 emanations, and the kindred subjects I regard as not being supported by 
 evidence. 
 
 In an argument which I had with a friend, it was thought by him, that 
 the Bible proved the prior existence of John the Baptist; for Elias the 
 Prophet was promised before Christ, as the messenger to prepare our 
 Lord’s way, and this Elias was John. But on turning to the record of 
 John the Baptist himself, in the first Chapter of the Gospel by St. John, 
 you will see the Scriptural account. The Jews sent Priests and Levites 
 from Jerusalem to John to ask him, “Art thou Elias.” He answered, “I 
 am not.” And yet he adds afterwards, “ 1 am the voice crying in the wil¬ 
 derness, made straight the wav of the Lord, as said the Prophet Esaias.” 
 This proves to me that, the Elias promised, was a Prophet, not identical 
 with , but only in the spiritual character of Elias, and of whom Elias was 
 the type. 
 
 The conversation between our Lord and his disciples, at the opening of 
 the eyes of the man blind from his birth, as related in John, Chapter 9, is 
 also depended on as a proof of the doctrine of human metempsychosis. 
 “ Who did sin, this man or his parents, (the disciples asked,) that he was 
 born blind.” “Jesus answered, neither hath this man sinned, nor his pa¬ 
 rents ; but that the works of God should be made manifest in him.” The 
 question of the disciples implied their belief, either that the man had sin¬ 
 ned in the womb, or that he had a prior existence : and probably this was 
 a popular belief. But before the illumination by the spirit of the Lord, 
 those disciples were common unlettered men, and not remarkable for sagaci¬ 
 ty. The substance of the reply by our Lord, was simply this: The cause 
 of this man’s being born blind, was no sin, but that the works of God 
 should be made manifest. Even if there was a popular belief, as is sup¬ 
 posed, favorable to human metempsychosis, the answer of our Lord neither 
 admits nor denies its justness. It was not, in my apprehension, incum¬ 
 bent upoii the Saviour, to excite discussions, or raise parties, by the agita¬ 
 tion or combat of popular errors of this kind; nor does he appear to have 
 adopted such a course; on the contrary, he confined himself to the object 
 of his mission, as foretold in the Sacred Books. 
 
The argument in behalf of Metempsychosis, derived from the considera¬ 
 tion that men who improve the earth, should actually come back personally, 
 to enjoy the fruits of their labors, has no force in my mind at all. For 
 whether they return bndilv to eat bread, drink wine or water, and gather 
 fruits from tile trees and shrubbery of their own planting or not, they will 
 certainly know and see the benefits to the whole race of man, which they 
 have been instrumental in promoting; and it is impossible for any one to do 
 good, without reaping the reward in his own bosom. Our destinies are all 
 tied together. I mean not in the sense that we are all only different incar¬ 
 nations, or emanations, of one universal all present soul; for 1 do not hold 
 that doctrine. But we are brethren, and have one Father; our interests are 
 one; and we are united by sympathies. 
 
 It may now be seen, that I differ in opinions and conjectures, from 
 Charles Fourier. But a most important question remains. Suppose that 
 I am right and he wrong, would this difference warrant me in denounc¬ 
 ing his memory and works, as those of an Inlidel and.heretic? Reverse 
 the supposition. Sav that he is right and I wrong. Who shall judge be¬ 
 tween us ? Would I not deem it unchristian, if I were reviled for my hon¬ 
 est "speculations and conjectures, upon subjects, not submilted for prac¬ 
 tise, but only for inquiry and research? The Cross of Christ is not 
 mental science. But all through the Scriptures you will lind, that pure and 
 undefiled religion, is love; the Cross of our Lord, is the supremacy of the 
 higher sentiments over the lower; it is a life and death to ransom the lost, 
 the weak, the blind, the ignorant, and the sinful. That men should be iden¬ 
 tical in their mental speculative features, was, I conceive, no more desired 
 by our Lord, than that they should be identical in physical stature and face; in 
 the color of their eyes, the form of the nose ; or the hair and mouth. A 
 world, all the inhabitants of which- should be identically the same in physi¬ 
 cal form, stature and expression, would, no matter how perfect that stan¬ 
 dard might be in itself, cause us to shrink back, as from a deformity. As 
 no man can see all of God’s (ruths,.the Lord is pleased, by the diversity of 
 his creation, and the constitutions of different minds, to develope an asem- 
 blage of endless variety, which, by a harmony in fraternal and connected 
 interests, is made conducive to the general welfare. 
 
 I presume I need not repeat, that Fourier’s conjectural philosophy, is put 
 forward only as conjectural; and that it is distinct from his Industrial As¬ 
 sociation. 
 
 It is incumbent on the world now, at length, to adopt some correct no¬ 
 tion of toleration. For centuries, the churches have been warring about ab¬ 
 stract speculative metaphysics. Free toleration has been unknown. The ' 
 holy Fathers of the Inquisition, the Protestants of Geneva, and the Pilgrim 
 Fathers of our own land, were alike ignorant of it. The consequence is, 
 the Scriptures have remained a sealed Book; and over the whole land we 
 see oppression and suffering. But when opinions shall be left free, and the 
 emulation shall be, who may be instrumental in performing the most good 
 to our fellow men; when we shall exhibit how much love we have to God, 
 by doing to the least of our brethren, the kind offices which we should ren¬ 
 der to the Lord, if he were personally present and needed them, it is quite 
 easy to conceive, that, before the lapse of a long period, want and misery 
 would be banished—the captive and the convict be redeemed, and mankind 
 be, universally, made happy in knowledge and Christian faith 1, 
 
CHAPTER LX. 
 
 MAN AND NATURE. 
 
 There is but one God, all-wise, powerful, and harmonious. What we 
 call nature, is the work of this one God. The creation of any mind, has 
 a relation to the character of the mind creating it, and reflects its image. 
 Properly seen and considered, all nature, or creation, reflects the image of 
 the Divine Maker. And as the mind of God is at peace with itself, or in 
 harmony, universal creation, as proceeding front the hand of God, and de¬ 
 stined by him to an ultimate design, reflective of his character, is at peace 
 and harmony, in all its parts. Seen in isolated ami disconnected views, 
 there is a difference, and apparently an opposition. But considered as one 
 great whole, it is an image of God, and bears upon its relations an univer¬ 
 sal analogy, distributed into series, groups and individuals. 
 
 We are taught in the Holy Scriptures, that God made man in the image 
 of himself. If man is like God, God is like man. But all creation reflects 
 the image of God, and is at harmony with him, and with itself. Things 
 like the same Being, are like each other. Universal creation reflects the 
 image of God. Man is made in the imago of God. Universal creation, 
 therefore, properly seen in all its pails, is reflective of the image of man, 
 and is at harmony or peace with man. 
 
 Man is a little world, a microcosm. He bears ,within himself, by the 
 creation of Jehovah, an impress of the Godhead, of which outward nature, 
 when seen- in all its parts, as one whole, is a reflex. 
 
 But the character of man, as it exists now and has been, since the fall of 
 Adam, is not in harmony with God, nor nature; but at war with both: and 
 therefore, all the relations of sinful man, are at universal discord. All his 
 thoughts, words and actions in this antagonistic state, are totally subversive 
 and depraved. Seen in reference to a certain straight line, other lines may 
 be more or less divergent from a parallelism; indped, when considered sole¬ 
 ly for a short distance of their courses, some may be thought nearly paral¬ 
 lel; but when extended indefinitely on either side, they cross or cut the sup¬ 
 posed standard, and diverge the more, the more they are prolonged. Thus 
 there is none good but one—that is God; and no one is relatively good, but 
 he who is engrafted on the righteousness of God; for, however, he may ap¬ 
 pear to pursue the course of the Almighty, he actually opposes or crosses 
 it, unless, through faith, he conforms himself to the righteousness of the 
 Most High. 
 
 Righteousness cannot be judged merely by an external act. If, when 
 walking in the street, you see a man suddenly fall down in an apoplectic 
 fit, and you, being a physician, hasten to his assistance, and finding it to be 
 your own beloved father, take your lancet, and in your alarm and hurry, 
 attempt to open a vein, but actually strike an artery, and your father dies 
 from, this cause, you are not a murderer. Your father would have recover¬ 
 ed had you done nothirig to him; but your dissection of the artery is his 
 
death. Will the tremor of your hand, unused hy the excess of your lilial 
 affection, stain you with the crime of parricide ! No! In the sight of God, 
 you are as if your father had lived by your act. But imagine a like occur¬ 
 rence with these differences : the man, instead of being your father, is one 
 against whom you have an enmity; you fear that if let alone, he would re¬ 
 cover from the apoplexy; and . to make sure of his death, you intend to 
 strike an artery, hut in your haste, you open a vein, and the man whom you 
 hate, recovers. Had you done nothing to him, he would have died ; but 
 your excess of enmity, by the hurry in which it threw you, has saved his 
 life. If you keep your own counsel, and profess that it was your design to 
 restore the man, you may receive the plaudits of the world for magnanimi¬ 
 ty. But God, who knows the heart, pronounces you a murderer. So true 
 is it, that out of the heart are the issues of life. 
 
 Christ, in speaking to his Disciples, says : “ whospever shall give to 
 drink unto one of these little ones, a cup of cold water only, in the name of 
 a Disciple , verily 1 say unto you, he shall in nowise lose Ids reward.” 
 
 Why is it said, if any-one, as a Disciple of Christ, or “in the name of a 
 Disciple,’’ does this, he shall not lose his reward ? What matters it, in 
 what name he does it; is not the act just as good '! 
 
 Yon see that woman? How gracefully and splendidly attired! Her 
 face, the index of her heurt, breathes love. Crowds of admirers attend her 
 steps, and live only in her favor. A beggar passes. He need not solicit. 
 She throws him a guinea. Naturally, she is a person of the most affec¬ 
 tionate disposition and suavity, and she really takes pleasure in bestowing 
 alms. Shall this noble hearted woman, whose instinct it is to do good, re¬ 
 ceive no reward for her kind actions, because she does them freely, and 
 not in the name of a disciple? While yon miserable prude, who loves gain, 
 and by nature, never would have done a generous deed, is promised the di¬ 
 vine benediction, because, forsooth, she doles out her charity in the name 
 of a disciple! 
 
 Such is the language of sceptic moralists, who speak, they know not what. 
 
 The generous woman, who engages your sympathy, does, what you call 
 good, when acts of that kind do not conflict with her selfish love of pleas¬ 
 ure. But if that beggar stood in the way of her sensual gratifications, she 
 would trample upon him ; or serve his head up in a charger. All the ties 
 of nature and integrity she has broken. She has brought misery upon her 
 Jiouse. Her father and mother have died of a broken heart, from grief pro¬ 
 duced by her disobedience and profligacy ; her husband she abandoned, and 
 her children she has consigned to infamy and pollution. She does, and 
 must receive a reward for all her actions; and for what you call her gener- 
 .osity and nobleness of heart, as well as the rest. For her mental condition 
 is the result of her whole character. But she is a daughter of perdition, and 
 no holy blessing can descend upon her head, until, in the name of a disci¬ 
 ple, she turns to Him, who is the Lord our righteousness. 
 
 And this other woman, whom you call a prude, because, through the 
 faith and love of Jesus, she regulates her life by the rules of propriety and 
 virtue, has attained, in the name af a Disciple, a treasure of eternal and ev- 
 .er-increasing purification and happiness. She bestows charity, even where 
 Iter selfish instinct prompts her to withhold her hand, Nor does she wait 
 until she sees the beggar by chance passing, but she hunts out the abodes 
 of poverty and vice, and administers to the necessities of the famished body 
 and soul. By her advice and o.xample, and by applying the gentle and 
 jiealing words of the Lamb of God, she brings the trembling and stricken 
 
NATDRE, 
 
 mourner to the mercy-seat of the loving Father of all, anil is made instru¬ 
 mental in winning souls from death to holy peace. Her hand smoothed the 
 pillows of the parents of that very gay and generous lady, whom you have 
 so much admired, and she is now seeking out the offspring of the guilty 
 woman, in order to save them lrom a life in sin, and to discharge towards 
 them the charities, which, in the name of her God and Saviour, she owes 
 to the whole family of man. 
 
 The Disciple, then, you perceive, must receive a Disciple’s reward. 
 Every principle brings its own reward. The principle of a disciple must 
 bring the reward of peace and holiness; and any and every other principle, 
 but this one, militates against God. If extended, you would perceive that 
 the line of any righteousness, except that which proceeds from faith in 
 Christ, must cross and conflict with the good of man, and the will of our 
 Heavenly Father. 
 
 Now, then, you must admit, that in order to be righteous, it is absolutely 
 necessary that we be engrafted through faith, on the righteousness of God. 
 And this we must choose for ourselves. For righteousness is the free act 
 of a rational and voluntary spirit, acting for itself, and not by compulsion. 
 But how could we choose it, if it were not placed before us for our choice? 
 It is true, the Deity has spread out his creation, which is a mirror of his 
 character. But we see very few parts of that creation at once. And grant 
 that we could see the whole, at any one time, existing, yet other parts, will 
 be developed in future ages, and all are connected. How then can we as¬ 
 certain the ultimate will of God, solely by studying Nature? By regarding 
 the law of Nature in certain beasts, we might suppose that Nature favors 
 promiscuous intercourse. By considering other laws of Nature, we might 
 imagine that tiie strong should devour the weak. In short, feeble man, 
 looking solely to Nature, might live in infinite duration, and never be com¬ 
 petent to learn the ultimate will of God: for Nature, through infinity, will 
 be developing itself more and more. 
 
 A finite machine is placed before you; although you are a finite nian, your 
 own powers of comprehension may understand the object of a finite machine. 
 You may discover it. You might learn it, however, more quickly if the 
 maker stood by you and revealed its use. But say the machine is infinite; 
 how then can you, a finite being, comprehend its ultimate design, unless the 
 Creator in addition to calling you to the inspection of it, should condescend 
 to reveal his purposes? Yet when ascertained, you will find that Revela¬ 
 tion and Nature speak one voice. 
 
 Sin is not a creation of God. It is an act of a free, moral and accounta¬ 
 ble agent, choosing darkness and rejecting light. It is the abuse, or misuse 
 of our faculties. 
 
 In order to reconcile man to himself, God,—the eternal God and Father 
 of heaven,—himself came down upon the earth, in the body of Christ. In 
 that incarnate form, he occupied the relation of a Son to himself, and a 
 Brother to man, made under the Law; and lived and died for the world. 
 When we know Christ, we know God, because Christ is God. The image 
 of God in the incarnation, life and death of Christ,—in other words, in the 
 love of our Saviour,—is the divine image of which the creation, called the 
 natural universe, is reflective. When we are in Christ, we become recon¬ 
 ciled to God, and in proportion as we put on more of this image of the 
 Father, we are united more and more in universal and entire harmony. 
 Bntlout of Christ, all our relations to God and Nature are depraved, sub¬ 
 versive and discordant. 
 

 When 1 speak of our being in Christ, through faith, I do not mean solely 
 a metaphysical or speculative knowledge. Christ is a light that lightet'h 
 every one that cometli into the world. Before. Abraham- was, I am, he 
 said. If any man speak a word ignorantly against the Son of Man, it shall 
 .be forgiven him: for are we to be condemned because we are not scholars, 
 nor metaphysicians? True it is, every condition of knowledge has its 
 stream of life resulting from it, as a river from a fountain,—or an effect from 
 a cause. There are many mansions in heaven; in other words, there are 
 many departments of truth! He who is in the highest love,—and, as a 
 matter of course, his actual love will be modified by the purity and exten¬ 
 sion of his speculative knowledge,—is in the highest heaven. And those 
 who are in the highest heaven, always make themselves servants to others, 
 to bring them upward. 
 
 It was no more intended that all men should think or speculate alike, than 
 that all men should look, or have voices alike; or that all leaves of the for¬ 
 est, or all stars of the heaven should be alike. Our harmony is the union 
 of variety. If a person believes Christ to be the Messiah of God, and lives 
 the life of Christ, for the salvation of his fellow men, he is a Christian, al¬ 
 though he may differ from me or you, in the manner of his belief. And if, 
 from a misconception of the person and office of Christ, he speaks some 
 things ignorantly of him, but yet through faith in him, as the Messiah, lives 
 the life of Christ, and sins not against the Holy Spirit, or the law of love, 
 it shall be forgiven him.. Both in the Mosaic and Christian worlds, or dis¬ 
 pensations, I believe this was and is the doctrine of our Lord. Other things 
 being equal, the higher knowledge would beget the higher love; for there 
 are, as our Saviour informs us, many mansions in his Father’s house. 
 
 Let us pause now, and reflect upon the consequences of these principles 
 in regard to Nature and Industry. 
 
 I will repeat some of them, that we may have them before us, in one 
 view. Man was made in the image of God.' What we call Nature, viewed 
 as .a whole, is in harmony with the image of God. Inanimate and irra¬ 
 tional nature, not having intellectual and moral life, does not bear the image 
 of God, in the sense in which it is said that God made man in His image; 
 but as the natural world reflects the image, or the power, wisdom and good¬ 
 ness of the Creator, it would be at harmony with man, if man had remained 
 in the image of the Father. In that case, Nature and Man would be at 
 unity. 
 
 Does it not follow, that by putting yourself at unity with Nature, you 
 put yourself at unity with God? But how shall we know the design of 
 Nature? Did not you assert, some place above, that without a Divine rev¬ 
 elation, no finite being could comprehend the ultimate design of the Deity, 
 from Nature alone? 
 
 Certainly, I did. For can the finite comprehend the infinite? But have 
 we not got that Revelation? It began at the first fall of man in Adam, and 
 continued until the rising of the Sun of Righteousness in Christ; and now 
 may shine even with more glory than ever. For the clearness of the Rev¬ 
 elation of God, does not grow less, as mankind advance, but it becomes 
 greater. Through all the pages of the Divine-Book, these Gospel words 
 are heard, with increasing distinctness,—Seek first the Kingdom of God, 
 and his righteousness, and all things shall be added: Be ye one in Christ, 
 and yeshall inherit the earth. 
 
 The holy and unitary productive industry of man in Christ, is the action 
 of a mind renewed in the image of God, working upon Nature, which re- 
 
fleets the image of God, and is at harmony with the Divine mind. . Pro¬ 
 ductive industry, therefore, should be attractive and pleasurable. But far 
 from being so, it is repugnant and laborious. What is the reason of this 
 repugnance between industry and Nature? It is not founded in the- original 
 law of God. But is the curse of disobedience. 
 
 The greatest and most valuable discovery, which a created mind has 
 made, from the first record of time, to the present day, is that of Charles 
 Fourier ,—“.attractive Industry.’' He announces it, not merely as a fact, 
 such as a blind sentimental feeling, or love of Nature, might suggest, but as a 
 demonstrative scientific proposition. The principia of industry of Charles 
 Fourier, will as certainly usher in a new era, and introduce harmony into 
 the industrial world as the principia of Newton, were effectual in demon¬ 
 strating the order of the heavenly bodies. We have already entered upon 
 a new epoch, in the destiny and history of the human family. It began 
 with the discovery of the Frenchman. This Nazarene, who sought the 
 truth in industrial science, God has chosen as his instrument for putting to 
 shame the sanctimony of a false Church Hierarchy, who professed, but 
 did not. 
 
 The above arguments obtained from Fourier, to prove the analogy be¬ 
 tween man and nature, do not fully exhibit his views. And again I must 
 remind the reader, that I am not setting forth all the doctrines of Fourier, 
 I modify my expressions by my own views of truth. Let no injustice be 
 done to Fourier by considering my sentiments, or imperfect details, as an 
 exposition of his system. I have not the talent nor the knowledge to write 
 a Fourier-digest. Nor, I freely state, have I the slightest disposition so to 
 do. I differ from Fourier totally upon many points of high moment. He 
 believes nature to be an image of the Creator, in a different and higher 
 sense from what I do : for he believes the stars are passional and intelligent 
 Beings ; and if I mistake not, of a higher order than the men who inhabit 
 and derive their subsistence from them. Nor do I know that I accord with 
 Fourier in any one of his three principles, “ Series distribute harmonies,” 
 “Attractions are proportional to destinies,” and “Universal Analogy.” In 
 regard to the Serial Law, I am not aware of the extent of Fourier’s mean¬ 
 ing ; nor can it be expected that I should be; therefore I cannot say whe¬ 
 ther I agree with him or not. Attractions permanently acting, must pro¬ 
 duce their effects upon the destiny or permanent condition of the individual. 
 But suppose I feel an attraction for imperativeness or acquisitiveness, does 
 it follow from this, that it is my destiny to be a commander, or a wealthy 
 possessor ? To-day, I may have an attraction for command; to-morrow, I 
 may become entirely changed in the principle of my actions, and may have 
 an attraction to submit myself to the command of others. I cannot say- 
 that all the attractions in my spirit will be permanent; nor, if they were 
 permanent, that their relative energies and combinations will remain the 
 same. If, indeeed, passions were a quality of a material soul, highly sub¬ 
 tilized, and acting from physical necessity, as the motion or rest of ordi¬ 
 nary matter is determined by gravitation, then if many souls were massed 
 together, or placed near to each other, their passions or attractions would, 
 literally and absolutely, be in proportion to their destinies. But I do not 
 think that this is the opinion of Charles Fourier concerning the nature of 
 souls. In reference to the third principle, namely, Universal Analogy, while 
 I have no doubt about the existence of an Analogy, I am not enough informed 
 to assert that there is such a continuous connection between all the depart¬ 
 ments of creation, that the results which we see in some, are phenomena 
 
58 
 
 of one and the same impulse acting in all. It may be so. I do not deny 
 it. But I do not know that it is so. Anger or intemperance may actually 
 give birth to a flower, or impart a color to it. Whether it is so or not, I 
 cannot say. The subject is all-important. It deserves our most serious 
 study. These things may be ascertained ; for all truth is knowable in its 
 own nature ; the only difficulty is in the disproportion of our talents or op¬ 
 portunities. But a principle of this kind may, in time, be tested; and until 
 then, I shall withhold my assent from it. 
 
 I do not mention any of these points from a hostile feeling towards Fou¬ 
 rier. "So far from it, I shall ever, with pleasure, remember the unspeakable 
 obligations of the human family to him, Neither am I competent to do 
 justice to his philosophical views. But I cordially recommend them to the 
 diligent examination- of every one. Be not afraid to search, and to prove 
 all things. 
 
 Spurzheim, I think in his book on education, but certainly in one of his 
 ■works, has an excellent remark concerning the progress of the human race. 
 Some reformer, far in advance of the world, goes ahead, stands on an emi¬ 
 nence, looks back and invites the people to follow. Persons range them¬ 
 selves by his side and form a school, sect, or church. They lookback and 
 invite the people forward. The people do follow, perhaps slowly, but with 
 certainty ; for the law of eternal progress is invincible. After a while, the 
 public, having reached the eminence of the reforming sect, attempt to pass. 
 Then begins a struggle. The sect, church, or school, still looking back, are 
 opposed to a further movement onward. But the law of human progression 
 prevails, and the founders of sects, looking backward, are thrown from pop- 
 pular favor and left alone. 
 
 Fourier expressly guards his disciples against such a disposition. He 
 desires no one to call him master ; but to follow truth in the same spirit of 
 free inquiry with himself. Such too, are the injunctions of the disciples of 
 Fourier. Let us not forget these good and necessary admonitions; but 
 while we award to Fourier the honor due him, and which cannot be too 
 much acknowledged, for the brilliant discoveries he has made, let us march 
 on in the untrammelled career of free experimental inquiry, and Christian 
 Social Science will then proceed on a secure basis. 
 
 It is not improbable, as is said by some, that as the type of the Christian 
 religion, is found ir. the Mosaic institutions, so the type of a Christian So¬ 
 cial System will be discovered in the Mosaic social arrangements. I can 
 form no opinion about this, as my acquaintance with the subject is not suf¬ 
 ficient. To me, however, it is certain, that no king nor priest, in a true state 
 of society, can stand between us and God. The Lord, by Samuel, (ISam. 
 8. 11—18,) told the Israelites what would be the character of a king, if 
 they would have a monarch to reign over them. They insisted upon hav¬ 
 ing a king, and the consequences were such as the Lord declared. So in 
 my opinion, it will always be. We must acknowledge Christ and none but 
 Christ, as our King and Priest; and all men are brethren, with different 
 talents and qualifications, which, in the mystic body or temple of Christ, 
 called the New Jerusalem, will be manifested, by their action, for the com¬ 
 mon good. When mankind shall truly seek the Lord, and be taught by the 
 Divine Spirit, as will be the fact when we study bur own hearts, an'd judge 
 ourselves by the word of our Father, then shall we be able to discern the 
 characters and fitness of the members of the human family, and award to 
 each, the place in the Spiritual Temple, for which he is best adapted. In 
 this sense, it may be truly said, that attractions are -proportional to desti- 
 
Fourier’s attractive industry. 
 
 59 
 
 nies ; for certainly the Creator has designed each person for his particular 
 station; and in this understanding of the doctrine, I fully accord with Fou¬ 
 rier. I do not doubt that the government of Jehovah, is one of love or at¬ 
 traction, and not of force. 
 
 CHAPTER X. 
 
 Fourier’s attractive industry. 
 
 * 
 
 This is the cardinal point in Fourier’s discoveries. If a science can be 
 discovered whereby industry can be made pleasurable in itself, slavery and 
 servitude cease. Fourier has actually discovered this science. 
 
 Why should not industry be pleasurable? We have no enjoyment ex¬ 
 cept that which arises from the activity or exercise of some one or more of 
 our-powers or faculties. Bodily and mental exercise, each produce a plea¬ 
 sure.' Mere intensity of action, is not repugnant. For boat and horse racers, 
 fox hunters and other sportsmen, have their joy in it. 
 
 But productive industry, as society is now constituted, is mostly repug¬ 
 nant. What are the causes ? We may enumerate among the reasons the 
 following: ' First; Working people are compelled to work in company 
 with : persons, towards whom they are not drawn by their own free choice. 
 Second; They work at employments for which they have no taste. Third; 
 Their labors are too long continued. Fourth; They have not sufficient va¬ 
 riety in their employments. Fifth; Their working-shops, or rooms, and 
 their dresses, are unpleasant and injurious to heabh and comfort. Sixth; 
 Machinery works against them, and reduces wages to a starving point. 
 Seventh; They must work so long, to obtain a scanty support for themselves 
 or families, that they have no time for mental and moral recreation and im¬ 
 provement. Eighth; The more wealth they create for their employers, the 
 worse their own condition eventually becomes; and they know that the 
 profits of their industry, do not remain with themselves. Ninth; Owing 
 to the above causes, productive industry is held in disrepute, and persons 
 employed in it are not admitted into the stations of society, for which they 
 feel that nature intended them. Tenth; Men grow suddenly rich by fraud, 
 violence and speculation ; and the slow path of honest industry is shunned. 
 Among these and the like causes, you may find the reasons for the repug¬ 
 nancy of productive industry. 
 
 Dancing is not repugnant; but cheats many souls to Satan by its entice¬ 
 ments. Place dancing under unnatural relations, like those which accom¬ 
 pany productive industry, and see if the effect is not the same. 
 
 A mother says to her daughter, Eliza you must not dance with Edwin 
 again. ' Heretofore you have'chosen your own partners and company. But 
 it shall be so no more. You shall dance with old Benjamin, who is lame, 
 blind of an eye and bald. Neither shall you 1 wear decent clothes, but be 
 dressed in oldgarments, smelling of stale oil, and plentifully sprinkled with 
 cotton fuz. Your dancing room shall be badly ventilated and illy provided 
 for comfort. You shall begin your.dancing early in the morning, and dance 
 
(»U lOUIltBIt’s ATTKACTIVU l.VDl'STRT. 
 
 up and down, and up and down, twelve hours eacli day. Thus it shall be 
 lor weeks, months and years. Would not Eliza say, I thank you, mother, 
 1 had rather go and work in a Factory ! 
 
 Productive industry, rightly organized, should be more pleasurable than 
 any of the diversions and games, which now form the delight of the fash¬ 
 ionable circles. Because those games, in themselves, have nothing useful. 
 But productive industry, rightly conducted, exercises the body, mind and 
 heart—it is the work-shop and worship of God. Yet men, by a false state 
 of society, have surrounded mere pastimes with organized relations, which 
 convert them into the deceitful and alluring snares of Satan ; whereas pro¬ 
 ductive industry, by organizations of a different character, is degraded into 
 repugnancy and servitude. 
 
 As there is a harmony between man and nature, there must be a har¬ 
 mony between industry, which is the action of man and nature. 
 
 The mere fact of a self-seeking instinct in the nature of man, does not 
 unfit him for harmony in industry and society. On the contrary, if it were 
 not for this instinct for self, man would not be suited for industrial and so¬ 
 cial union. You take a stone, press it with your hand; it is very hard; 
 you cannot separate its particles by the action of your fingers. The parti¬ 
 cles of stone seek their centre. If it were not for that self-centre seeking 
 of the atoms of the stone, matter would be destitute of the attraction by 
 which the world is upheld. Selfishness in man ceases to be selfishness, 
 when the instinct coincides with the centre of the good of the universal 
 family. Then selfishness becomes self-love ; a self-love, which beholds a 
 co-member of one body, in every individual of the creation. 
 
 Man is connected with the external world by the five senses—taste, 
 smell, sight, hearing, and touch. These are the sensitive passions or facul- 
 
 He is connected with his fellow men in groups, by four feelings or im¬ 
 pulses, called affective passions. In order to explain these affective passions, 
 I avail myself of the words or ideas of Parke Godwin in that very clear 
 and instructive treatise, “ A Popular View of the Doctrines of Charles Fou¬ 
 rier,” page 40. From the same work, also, 1 shall derive my explanation 
 of the distributing passions, or the tendencies to series. 
 
 “ An assemblage or group of persons possesses a different quality, ac¬ 
 cording to the cause which has determined its formation.” This cause may 
 vary, because men are drawn or attracted into groups or companies from 
 feelings either of equality or inequality. Even where men are not person¬ 
 ally equals, but are drawn together by a friendly regard, which abolishes 
 distinctions and inequalities, it is a group of Friendship. Friendship, then, 
 is a group which is formed “ without taking into account any of the natural 
 inequalities.” Where persons are unequal, it arises from one of three 
 causes. First, difference proceeding from property, talent or worth; sec¬ 
 ond, difference in sex; and third, difference in family or consanguinity 
 and affinity. Here, then, we have four groups of people, distinguished by 
 the causes which bring them together or unite them. 
 
 First, a group formed without reference to natural or other .differences, 
 called a group of Friendship. Second, a group in which persons of unequal 
 property, talent or worth, are attracted by their own desires, with the intent 
 that the inferiors may be drawn upward to their superiors. Call it, if you 
 please, the group of Ambition, although this term does not express the right 
 meaning. We have no proper word. It is a group for Advancement or 
 Ascending. Third, the group formed by the tendency ^of the sexes to love 
 
fohriek’s attract 
 
 ;stry. 
 
 each other, and to unite themselves in marriage, called the group of Love. 
 And, Fourth, the group formed under the influence of the parental ties, being 
 the family union of individuals, or the group of Familism. The reader will 1 
 see these things much better, and more'at large explained, in Parke God¬ 
 win. Each one of the four affective passions which is employed to give a 
 name to the group, comprehends under it many varieties of sentiments, in¬ 
 stincts and faculties, so that the whole phrenological constitution of man may 
 here be developed. Men, if not equal, must, be unequal. And if unequal, 
 they must be unequal in one of the three ways mentioned. 
 
 You may pereceivc in such groups or companies the strong impulse and 
 delight which would attract the members in harmony and freedom. Urged 
 by their sensitive instincts and their relations to the external world, to pro¬ 
 cure and provide the necessaries, comforts and luxuries of life, the members 
 of a natural industrial association would be drawn towards each other in 
 harmonious and affectionate groups, chosen by themselves, or appointed by 
 nature, for the common benefit and exaltation. The good of each one 
 would be the benefit of the entire society ; and the centre of individual and 
 universal happiness would correspond. Voluntary groups would be formed, 
 to pursue every needful or desirable branch of industry, to cultivate every 
 department in the arts and science, and to clothe the heart with the. treas¬ 
 ures of moral and religious instruction and improvement. Groups and sub¬ 
 groups, larger or smaller, and united as occasion might require, would be 
 incited by friendship ; by the desire to advance themselves in property or 
 physical perfection, benevolence and wisdom ; by connubial, love, and the 
 endearments of blood, affinity and adoption ; thus presenting a spectacle as 
 different from the repugnant workshops toiling fields, and “ striking” facto¬ 
 ries of the present day, as the music of heaven differs from jarring discord. 
 
 We have now named the live sensitive and tlie four affective passions. 
 
 In addition to the above, there are three other divisions of the passions, 
 called the Distributive or Societary. The tendency of these Societary pas¬ 
 sions is to distribute the groups into general society or Series. This will 
 appear from the following explanation. 
 
 Groups must be so distributed or organized that they shall have some 
 harmonious and unitary connection. Nature must be consulted in the for¬ 
 mation of these series, as well as in the formation of the groups themselves. 
 
 There are only three relations which groups can sustain towards each 
 other, namely: either, first, hostile; second, friendly ; third, indifferent. For 
 instance, a person engaged in one occupation may desire that the group in 
 which he is connected, may be brought into contact with another, either 
 first, because he wishes that his group may measure or try strength or skill 
 with a rival group ; or secondly, he desires that his group should accumu - 
 "late and combine its exertions or power with a friendly group, without ref¬ 
 erence at all to inequality : or thirdly, he is indifferent either to the rivalry 
 or friendship of another group ; but should he occupy himself too much in 
 the same labor, or too long in company with the same persons, he might 
 become wearied and languid; therefore, he desires a change. We name 
 the Distributing or Serial passions; first,Rivalry ; second, Accord ; and third, 
 Diversity. Fourier calls Rivalry the cabalistic passion; Accord, the com¬ 
 posite ; and Diversity, the papillon or alternating. The tendency of the 
 cabalistic or rival passion, is to contrast by emulation ; the tendency of the 
 composite or friendly, is to exalt by enthusiasm: and the tendency of the 
 papillon or alternating, is to interlock and please by variety. 
 
 Members of a Phalanx or Association, having united themselves with one 
 
0 i 
 
 's ATTRACTIVE INDUSTRY. 
 
 or many groups, for industrial occupation, according to their own inclina¬ 
 tion, are afterwards, ingroups,' distributed into society, or serial relations, 
 ■ by the action of the three serial passions, which I have just named. Thus 
 Fourier divides the human mind into twelve passions, viz: live sensitive, 
 four social, or affective; and three serial. The serial passions, as they con¬ 
 nect all the groups together, in such a manner.as to combine their strength, 
 exalt their energies, and impart an unceasing variety and pleasure to indus¬ 
 trial occupations, may b.e said to unite the members in one, and to form of 
 all humanity, an harmonious organism. The sensitive passions, we may 
 consider sellish. I do not mean in any bad sense; but only, that their grat¬ 
 ification does not necessarily imply social fellowship. In a right-state of 
 society, however, they are made powerful incentives to the affective pas¬ 
 sions; whereas in isolated society, they destroy and subvert the affections. 
 In these general divisions, there are, as already intimated, many kindred 
 sub-divisions: thus as Parke Godwin says, in a note on page 47 of his book 
 already quoted, in “Hearing is found the desire of music; which may again 
 be divided into the, desire of harmony, the desire of melody, the desire of 
 symphony, &c.,&e.; and so, with the others!” 
 
 -As the sketch, which I have offered is entirely insufficient to convey a 
 right conception of the beautiful industrial system of Fourier, I invite, the 
 attention of the public to Pourier’s own books, or if those cannot be had, to 
 the compilations and popular views, to which I have repeatedly referred. 
 Albert Brisbane’s works are exceedingly comprehensive, perspicuous, and 
 instructive. He is, I believe, the originator of the Fourier industrial .move¬ 
 ment in the United States; and is worthy of the highest praise not only for 
 his intelligence, but his manly exertions and perseverance in the cause. 
 
 The government of an Association rightly constituted, would be as free 
 as the self-government of a rational and upright individual, left to his own 
 direction. Each group would choose, from its own body, its own leader 
 or foreman; who might keep the time-book, and enter the work of the mem¬ 
 bers of the group: he would, most probably, be selected for his superior 
 skill and ability in work. For where industry is rendered attractive, and a 
 means of social delight, no one seeks to skulk from it, any more than he 
 does from a festival or a pleasure party. The different departments of in¬ 
 dustry, are classed in divisions to suit the locations and occupations, of the 
 associations respectively; for in this matter, each Phalanx would judge for 
 itself. Suppose that there are live departments of industry prosecuted in a 
 certain Phalanx;—namely, First, domestic industry (having relation to the 
 household occupations);—Second, mechanical employments;—Third, man¬ 
 ufactures;—Fourth, agriculture; and Fifth, gardening and orcharding. 1 only 
 suppose this as an example. Each one of these large divisions of industry, 
 is a Series, comprehending under it many sub-series and groups. The 
 leader of each one of these five large divisions, may be chosen in conformi¬ 
 ty with arrangements in the sub-series and groups, comprehended in that 
 .division. These five chief serial leaders, might form a Board of Industry. 
 The Arts and Sciences, would also be arranged in series, sub-series and 
 groups. In the arts and sciences there are three great serial divisions; First, 
 the purely intellectual; Second, the moral and religipus; Third, such as have 
 regard to physical or natural subjects. The groups in these departments, 
 also, would choose their own leaders or foremen. 5ach great serial divis¬ 
 ion would have a chief, making three serial chiefs in the arts and sciences, 
 chosen under regulations in the sub-series and groups comprehended in each 
 respectively. These three serial chiefs might form, a Board of. Science. 
 
FOUltlEli’s ATTRACTIVE INDUSTRY. 
 
 03 
 
 Another Board to he culled a Borad of Finance, to consist, say, of four 
 members, might he chosen by the voles of all the members and stockhold¬ 
 ers interested in past and present labor, in such manner as the Association 
 may agree upon; and this Board might have the direction of trade and 
 finance. These three Boards making 12 persons altogether, might consti¬ 
 tute a joint council for the Association. The members of the Association 
 might chouse their-President, Vice President, and other officers, in any 
 way they think proper. For concerning the whole of this matter of 
 government, the points which I have mentioned, arc not stated by me as 
 the most proper modes. Each Phalanx has its constitution as it pleases. • 
 
 In regard to the distribution of profits, the harmonic principles of Asso¬ 
 ciation will lead to peaceable and just results. As productive industry 
 ceases to he labor, and is made a pleasure, all persons are attracted to use¬ 
 ful occupations. . Every member is guarantied a comfortable subsistence, 
 and in addition to that, all, if they choose, may become wealthy. The 
 economies of Association are so great, and the advantages of machinery 
 operating for, instead of against the workingman, are so immense, that As- 
 sociationists, should they devote themselves to greedy gain, might, amass 
 treasure enough to build their walls of silver, and roof them in with gold. 
 But better dispositions will animate them. And they will devote that'time 
 to the culture of the mind and affections, which is now engrossed by the 
 demands or fears of physical want. 
 
 The nett profits are distributed among labor, capital and skill, in such pro¬ 
 portions as the Phalanxes may respectively determine. By reading the 
 remarks of Fourier upon this subject, you will perceive that there is a self- 
 executing principle in his manner of distribution, which prevents inequity 
 or disagreement. Fourier’s plan, also, ensures a proper attention to each 
 department of industry. For if the members, being entirely free in their 
 choice of employment, should group themselves in such a way as to leave 
 some necessary part of business unattended to, they are re-called to the 
 points where they are wanted, by the lever of distribution. By diminishing 
 the dividend appropriated to particular kinds of business, where the work¬ 
 ingmen are too numerous, and increasing the sum allotted to other, occupa¬ 
 tions where the workingmen are too few, a just equilibrium is maintained. 
 
 Antagonistic and subversive society, called civilization, has unwisely 
 rendered the central tendencies of the selfish or sensitive passions at vari¬ 
 ance with the centres of the'affective sentiments. Association unites them, 
 and makes it the direct personal and selfish, or sensitive interest, of each 
 member, to be true, faithful and exemplary in every relation of life. Civ¬ 
 ilization scatters families, and creates variances between the father or mother, 
 and the son-in-law or. daughter-in-law. Association retains the whole family 
 in an affectionate domestic circle, and increases the happiness of each mem¬ 
 ber by the number and variety of the ties. Grand-parents, parents, chil¬ 
 dren sand grand-children, live in happy union, and need never separate, until 
 their Father in heaven call them hence. When they finally depart, they 
 enjoy the assurance that the friends and relations whom they leave behind, 
 have a sure home, faithful associates, and ample support. Civilization edu¬ 
 cates but a few faculties or powers of the mind or body ; but association 
 draws out and developes every faculty, sentiment and power iri' a right sub¬ 
 ordination, the lower to the higher, and in the lapse of a few generations, 
 will exhibit a race of people on earth, formed with such symmetry of body 
 and highly intellectual and moral organizations, that they will seem, in com-- 
 parisom with the present inhabitants, to have descended from heaven. Every 
 
64 
 
 interest and motive that can impel the heart, or influence the mind, should 
 induce us at once to abandon the discords and antagonisms of civilized so¬ 
 ciety, and seek the blissful union and abundance which invite us to the 
 luxuriant and peaceful domains of industrial association. 
 
 Not only does civilization cause a subversive variance between the sen¬ 
 sitive and the affective passions, but it places the serial or distributing 
 impulses in antagonism with the affective and sensitive. This is a consid¬ 
 eration of the highest importance. The fact is, that civilization has placed 
 defenceless affection between the famishing lions and tigers of the serial and 
 the sensitive passions, and then calls out, behold the total depravity, these 
 hungry beasts devour the lamb ! Whereas, in a right state of society, the 
 sensitive and serial impulses would cherish and defend the affective. And 
 this is the appointment of nature. 
 
 You will remember that the three serial passions are, first, the Cabalistic 
 or Rivalry, whose tendency is emulation; second, the Composite or Accord, 
 whose tendency is enthusiasm; and, third, the Alternating or Diversity, 
 whose tendency is variety. Let us consider these in their operations more 
 pi t c larly than we have yet done. 
 
 In Association, repugnant and solitary toil is superseded by combined 
 interests and action in groups and series, calculated to call out all the affec¬ 
 tions and energies of the mind. 
 
 If you have a piece of ground to dig up, and it would occupy you, by 
 yourself, in solitary labor, twenty-four hours, you and eleven friends, work¬ 
 ing at it in a group, forming altogether twelve persons, could go-through 
 with it in two hours. Having finished that, you might return the favor of 
 your companions, and help them. So that both you and they would be 
 gainers. For you have the advantage of friendship to sweeten your toil, 
 and the benefit of variety from one employment to another. In Association, 
 instead of your interests being distinct, as is the case of neighbors helping- 
 each other, you are all engaged on your own property and for yourselues ; 
 so that you are careful not to slight your work. 
 
 . Emulation, which is the feeling excited by the first serial passion, is of 
 powerful energy. In regard to industrial occupations, it is manifested in 
 employments which have a resemblance. The emulation increases in pro¬ 
 portion to the resemblance; so, however, that there is still an appreciable 
 difference to form a contrast. Things totally unlike, produce no emulation. 
 
 Emulation causes a man to be exceedingly attentive, careful and fertile in 
 expedients and resources. It makes you watchful of your rival, and prompt 
 and eager to take advantage of him. It portrays to you all his defects, 
 and tells you how you can improve your own affairs by avoiding his 
 errors. , It is a deeply reflective and cabalistic passion. Gamblers, states¬ 
 men, politicians, professional brethren, or tradesmen of the same kind 
 know its operation full well. Not a fire takes place in any of our cities, 
 where this spirit does not manifest itself between rival fire-engine compa- 
 
 Enthusiasm, which is the result of the second serial passion, namely; the 
 Composite or Accord, is the very reverse of emulation. Enthusiasm is 
 blind, undiseerning and imitative. It is the feeling that exists, not between 
 members of rival parties, but between individuals of the same party, com¬ 
 pounded as one in friendship, and altogether according in their inteiesls, 
 hopes and wishes. Take two fire companies', or two boat crews, in a boat 
 race. The individuals of the same company or crew, are bound to each 
 other, by enthusiasm, as one man. lint against the rival company or crew 
 
j-oujriuk’s attractive i.ndustrv. 
 
 65 
 
 they are excited by emulation or rivalry; a rivalry becoming greater in pro¬ 
 portion to the nearness of the claims for precedence. Enthusiasm induces 
 persons to overlook the faults of their friends, and to go blindly even into 
 the excesses and crimes of a multitude, in order to carry a common object. 
 Newtons and Locks, put in the midst of a mob, might be excited by the 
 enthusiasm of the Composite passion, and rush on with the rest'. A com¬ 
 mon feeling spreads from man to man. Enthusiasm is a most powerful 
 passion, and intended by Nature for great and useful purposes. 
 
 The love of variety, in its perverted form, called fickleness, is well known. 
 Variety is the result of the third serial passion. Its present influence upon 
 society, is injurious and subversive. You could not make an end of enu¬ 
 merating the sad consequences, which flow from the operation of the love 
 of diversity, in the present unnatural relations of society. And yet the pas¬ 
 sion, itself, is of indispensible necessity to our welfare and happiness. In 
 the present constitution of society, the three Serial passions, with their legit¬ 
 imate tendencies, emulation, enthusiasm, and a desire for novelty, so far 
 from being promotive of good to man, in the manner intended by the Deity, 
 are prolific of such malignant jealousies, ruinous gambling and sinister in¬ 
 trigues,—such violent and subversive party-spirit, mob-excitements and de¬ 
 structive combinations,—such fickle variety and inconstant change of .fash¬ 
 ions, policy and measures, that they are considered, by the wise men of the 
 age, as indications of a depraved human nature; for they fill the world with 
 weeping and affliction. But in truth, the injuries result from the perverted 
 actions of passions right enough in themselves. The natural passions are 
 the musical notes of the heart, which God has ordained for melody and 
 union. When arranged properly in society, in conformity with the rela¬ 
 tions, which the Supreme Architect has censtituted between industry, which 
 is the work of man, originally created in the likeness of the Father, and 
 external nature, which is the work of God, and reflective of his image, it 
 will be discovered, to our unspeakable joy, that our Heavenly Parent has 
 created a music of the heart immensely transcending that which can be called 
 forth by any external sounds. 
 
 In Association, individuals work in groups, and the groups in series. 
 The series are arranged under the law of the three serial passions. For 
 example: take three groups. Suppose that they are ^cultivating wheat. 
 They select three different kinds of wheat, having such a resemblance, that 
 there is, in reality, a difference of opinion among the members of the As¬ 
 sociation, as to which is the best. Or if you choose, you may suppose that 
 the rivalry turns upon three different kinds of soil, about which there is a 
 dispute in regard to their fitness, respectively, to grow wheat. Or three 
 distinct kinds of cultivation. Be that as it may; these three groups ate ar¬ 
 ranged under the law' of emulation. The centre group runs a race against 
 the two wings, and the two wings against the centre. But the right wing, 
 also, is emulous of the left wing, and wishes to beat all. Such is the feel¬ 
 ing of each group. 
 
 Emulation is deeply reflective, and calls out all the powers. Now ob¬ 
 serve how attentive these groups are, each one to have their utensils in the 
 best order; the best ground selected; the ploughing, harrowing and prepara¬ 
 tion executed in the best possible manner; the best seed procured ana put 
 in the ground precisely at the right time; excellent manures in readiness, 
 and fences up. and in repair to keep off trespassers. A wheat-growing race, ■ 
 where the contest is, not mere pastime, but an earnest desire to worship 
 God in one of his Appointed modes,—namely, subduing the earth! Every 
 
66; 
 
 heart is intent, and the powers are stretched to the utmost. When the liar- 
 vest comes, there is no less forethought and reilection as to the best methods 
 procuring the crops, and guarding against, contingencies and hazards. Such 
 are the effects of emulation in a right state of society. It promotes the gen¬ 
 eral good, and unites man to God and to Nature. 
 
 .Then, again, look at the effect of enthusiasm. Each group is composed 
 of. a number of individuals, arid is subdivided into sub-groups. Here are 
 friends, veteran and experienced workmen, youth, or even children, who 
 seek superiors in talent or worth, for education. Here, also, are members 
 of the same family, by blood, marriage or adoption. In short, the individ¬ 
 uals of each group have freely come together, from a regard for eacli other, 
 and a taste or inclination for their particular employment. One or more 
 sub-groups have charge of the utensils; others of the ploughing; others, 
 again,.of the fencing; and in this manner, the business is sub-divided, so 
 that every man and child know what they have to do. It is as in a boat race; 
 each has his place, each has his appointed work. Against the rival groups 
 they are impelled by emulation; but in regard to themselves, a warm ardent 
 enthusiasm urges them on, and imparts an iridiscribable pleasure to their in¬ 
 dustry. Their enthusiasm increases with the number of individuals in the 
 group, so,, however, that due care is observed in the formation of the sub¬ 
 groups. When the farming that is carried on, is on an extensive scale, and 
 the groups have.each very many acres in their fields, the excitement is in 
 proportion. No fear exists that men will shrink from work. The fear 
 rather.would be that they might exert themselves too much. But. indus¬ 
 trial association guards against this hazard also. 
 
 . The labor required in growing wheat by large groups in Association, 
 would not occupy the whole time of the individuals engaged in that depart¬ 
 ment. The design is to diversify industry under the operation of the third 
 serial passion, so that members, who choose it, may cultivate and invigorate 
 all the powers of mind and body. Orcharding, mineralogy, botany, geolo¬ 
 gy, varied agricultural employments, manufactures, the mechanic arts; and 
 a variety of studies, or branches of industry, in the whole range of bodily, 
 mental and moral improvement, are before the members, from which they 
 may select their own engagements. Thus the love of novelty, is made to 
 subserve the purpose for which the Deity bestowed it; and the accompani¬ 
 ments of music with suitable dresses and badges for varieties of work, and 
 rival occupations, impart an additional charm to industrial harmony. 
 
 In Association, industry is subdivided in such a manner that discoveries 
 of improvements in machinery and skill are greatly promoted. For instance, 
 a group'of shoemakers is divided into sub-groups, for cutting, fitting, and 
 bottoming ; and these are again subdivided. But in Association, the mem¬ 
 bers have this advantage over workmen in civilization ;■ in Association, al¬ 
 though each person, while in a sub-group, devotes himself to the minute • 
 business of that division, yet lie alternates, after convenient; periods, into • 
 other departments of the Art, and, eventually, becomes expert in the whole. 
 Nor let it.be imagined .that these groups and sub-groups are formed with¬ 
 out regard to system. For they are practical and successive schools for 
 initiating beginners, and advancing them from first principles up to the 
 highest departments of industry and the Arts and Science. These groups 
 may adopt convenient and equitable regulations ; and candidates, before ad¬ 
 mission, into'them, may be subject to examination. A child thus reared in 
 Association, is not taught ivorcls only, but is made acquainted with things:.. 
 and when graduated, is fully educated and developed in all his faculties. 1 
 
EMANUEL SWEDEN LI out:. (37 
 
 The third serial passion, by circulating members through the various 
 groups and series in a Phalanx, as blood conducted through the body, pre¬ 
 vents emulation from becoming inimical, and enthusiam, from degeneratina: 
 into a fragmental and subversive action. For the same individual may, and 
 probably would be, connected, in rotation, with very many groups, and 
 ranged in different series. In one group, he stands side by side with a par¬ 
 ticular person, under the composite influence of enthusiasm, and measures 
 strength with a certain other member, who is in a rival position. But af¬ 
 ter the interval of a few hours, he finds himself in another group in league 
 with his former rival, and engaged, in a friendly contest for superiority 
 against the man, who, on the preceding occasion, had been his assistant. 
 Beside, the interests of all the members are combined, and their trials of 
 skill are actually exertions in the noble endeavor to do the most good possible. 
 
 So sublime and beautiful are the developments of the Serial Law; so 
 simple, yet so majestic ; so minute in their action, yet so manifold and'com¬ 
 prehensive ; adapting themselves to the smallest occurrence, yet embracing 
 the entire universe of human industry, and combining all the actions of men 
 in one stupendous whole; uniting man to man, to nature and to God, that 
 tlte discoverer of this New Industrial World, will ever live in the grateful 
 recollections of humanity. Charles Fourier is a name that is imperishable. 
 
 CHAPTER XI.' 
 
 EMANUEL SWEDENBORG. 
 
 On the-publication of “A Voice to the Jews,’’ and “Nature and Revela¬ 
 tion,” some persons imagined that my opinions .coincided with those of 
 Emanuel Swedenborg ; and in regard to the last of these works, a Philadel¬ 
 phia Journal charged me very improperly, for having, as the Journal alleged, 
 used the doctrines of Swedenborg without giving credit to him. 
 
 As it is not improbable, that, on the appearance of this Pamphlet, similar 
 thoughts may be hath I .deem it demanded by justice to myself to put the 
 subject on its true ground. 
 
 The late Hon. Isaac Darlington, of West Chester, Pa.,'was a member 
 of the Society called Orthodox Friends. In a conversation which Iliad 
 with, him, January 13, 1834, he explained to me his views of the Trini¬ 
 ty. God, says die,, is a Spirit, Omnipresent, and full and perfect every 
 where ;. what hinders, therefore, that He should be full.and perfect in the 
 Father, Son and Holy Ghost? Can He not make as many manifestations 
 of himself as he pleases ? 
 
 I speak without my memoranda of this conversation. But I have given 
 its subs.tance with accuracy. ; 
 
 .-■Previous to that time the thought never had entered my mind, that the; 
 Trinity, was a Trinity of manifestations. As a .Trinity of persons, the 
 doctrine had always been an obstacle to my profession of the Chrirtian re¬ 
 ligion.- I supposed-that Judge Darlington was stating to me the religious 
 
opinion held by the Orthodox Friends ; especially as his wife, a most ex¬ 
 emplary member of the Society, was well acquainted with their doctrines, 
 and was justly held in the highest regard by her husband. From the date 
 of that conversation, began a new life with me. 
 
 But as I afterwards carried out my meditations in my own bosom, I per¬ 
 ceived that the word manifestations, was not the most appropriate. For 
 God manifested himself to Abraham, to Moses, and Joshua. He made 
 many manifestations of Himself, and the phrase, “ Trinity of manifesta¬ 
 tions, ” therefore, is not the most suitable ; although, when applied to the 
 names, Father, Son, and Holy Ghost, it is strictly correct, and leads to no 
 misconception. 
 
 The Deity stands to us in three relations, Power, Wisdom, and .Goodness. 
 These attributes are inseparable in His nature, and co-ordinate ; in fact we 
 may look upon them all three as the actions of only one principle, differ¬ 
 ently named by us, according to the object of their action. The infinity 
 of Jehovah is incommunicable to man, from the very nature of a finite be¬ 
 ing ; for no intelligence; less than infinite, can comprehend infinity. But 
 yet, the power of God, although unacknowledged, is over all creation, to up¬ 
 hold and keep every thing according to the purpose of his own will, and 
 bring them to an appointed consummation. Wisdom implies a connec¬ 
 tion between a means and an end. In Christ, therefore, as a means adapt¬ 
 ed by the Lord to the fiulfilment of his Holy purpose, we see and appre¬ 
 ciate the wisdom of God, who has caused the light of his glory to shine 
 in the face of the Son. And when by the power of God, we are drawn to 
 the wisdom of the Lord, and made to drink of increasing streams, from the 
 infinite fountain of the Father, we are purified into the goodness or Holy 
 Spirit of God; and have comfort, consolation, and joy. 
 
 In a very short time after my conversation with Judge Darlington, I 
 ceased to use the phrase, “Trinity of manifestations,” and substituted “Trin¬ 
 ity of relations” in the place of it. 
 
 When I received Christ as my God and Saviour, as I did, on that same 
 13th January, I had, to the best of my knowledge and belief, never heard 
 of a supposition that Christ had two souls. This proves my utter ignor¬ 
 ance, at that time, of Church History, Bodies of Divinity, Catechisms, Con¬ 
 fessions of Faith and Books of Theology. But so it was. Now, indeed, 
 I know that certain Theologians have made three persons of God, and two 
 persons of Christ; but at the date of which I speak, the two souls doctrine 
 had never reached me. 
 
 Not long after my conversion, and in the same year (1834,) the Rev. Dr. 
 Ely sent me a book on Theology, written by him, in which I saw it laid 
 down as a principle established by the Church, that Christ had tivo souls, 
 the Godhead, and a created soul. The doctrine of the “ three persons” of 
 God, I had heard from my childhood ; but the “ two souls ” creed, as lying 
 at the foundation of the Trinity acknowledged by the Church, was unex¬ 
 pected and struck me with more than surprise. Then first I comprehend¬ 
 ed the length and breadth of that absurd and impious dogma of an equiva¬ 
 lent paid, by the offering up, and sufferings of “« created soul ” in Christ, 
 as a substited victim, to reconcile an offended Parent to His children. 
 
 Upon investigating this notion of the “two souls,” I found that Trinita¬ 
 rians advanced arguments to substantiate it, which, if allowed to have any 
 weight at all, would operate beyond the intentions of the Clergy, who used 
 them, and would defeat the idea of the Divinity of bur Saviour entirely'. 
 For instance, they reasoned thus: Christ suffered—God cannot' suffer; . 
 
VEDF.NBORG. 
 
 Christ experienced successive emotions of pity and grief, &c.—God cannot 
 experience successive emotions, else he would be mutable; Christ shed 
 tears—God has no tears; Christ shed his blood—God has no blood; 
 Christ died on the Cross—God cannot die. From all these positions, they 
 deduced a necessity that-Christ should have a created soul. And “a creat¬ 
 ed soul” was no less indispensible, to fill up the parts which their imagina¬ 
 tion had devised, in the scheme of atonement. 
 
 The doctrine of the “two souls,” and the arguments and views expressed 
 in the books, or related in conversations with me, to sustain it, were like 
 the stab of a poignard. I inquired if there was no church or people who 
 had the same faith that I had concerning Christ, namely, that he was the 
 Eternal and Infinite Spirit, incarnated in a body in the same way as we, 
 who are finite spirits; and that our God suffered on the Cross, and is our 
 only Saviour. But this doctrine was no less adhorrent to the churches than 
 theirs was to me. I was told that I was alone in the world ; that there had. 
 indeed, in ages long past, been Patripassians, or Sabellians, but the sect was 
 extinct. I was so ignorant of Church History, that I then knew nothing 
 about those people. 
 
 The reader will perceive, that this qiuestion of the “two souls” in Christ, 
 is entirely distinct, from the question of “ three persons” in God. . For 
 whether God is “one” or “ three persons,” it might still be alleged that he 
 cannot suffer—nor experience human sensations—nor die on the cross; and 
 that, in the body of Christ, God dwelt, in conjunction with a created spirit. 
 At this particular period, although I knew that there was a Swedenborg 
 Church, yet I had not met with a siugle member of that denomination to 
 converse with, on the point, nor had I read any of their books. But in 
 reply to my inquiries concerning them, I was informed that they believed 
 in the sole Divinity of Christ; yet whether they intended by this phrase, 
 simply to affirm the oneness of God, in opposition to the general doctrine 
 of “three persons,” or to deny the existence of a created soul in Christ, my 
 informants could not tell me. But some months afterwards, I was invited 
 to Haddington, near Philadelphia, to deliver a religious discourse in the 
 Methodist Church of that place. In a part of my remarks, I referred to my 
 views of the Trinity of the Relations of the Deity, but did not make them a: 
 distinct subject of discourse. Some Swedenborgers were present; and 
 after meeting, they gathered round me, expressing much pleasure at what 
 I had said. At first, from the manner in which they spoke of the Divinity, 
 
 I supposed our opinions might be in unison. I was very anxious to find a 
 church with which I agreed. But when I asked them distinctly, whether, 
 according to their faith, the Deity suffered on the cross, the reply was, no, 
 the Deity eould not suffer. I did not comprehend clearly what their be¬ 
 lief was concerning the Divinity and the manhood of Christ, but I perceived 
 that they and I differed essentially. 
 
 • When I first turned my mind to these inquiries, in speaking of the points 
 of difference between myself and the Churches, I distinguished them by the 
 expressions; the “one soul” and the “two souls” doctrines; but after I 
 was informed concerning Swedenborg’s belief, I also, on some occasions, 
 used the phrase, “the sole divinity of Christ,” to denote that the Lord’s 
 Spirit was solely the Godhead. But notwithstanding this variation in my 
 phraseology, the doctrines held by me remained unchanged. 
 
 To return to the narrative: the Church Histories, to which I had access, 
 discovered but little sympathy between the Patripassians and myself. It ■' 
 might be expected, however, that false or unsatisfactory records would he 
 
I'.MAXIUa SWEDKXliORG. 
 
 7U 
 
 transmiticd from those distant periods, of any party branded as heretic; 
 for tlie monuments which have been preserved of them, have come to- us 
 from the hands of enemies. 
 
 Finding that I really stood alone, and that every person to whom I com¬ 
 municated my sentiments, heard me with surprise or a shuddering abhor¬ 
 rence, I came to the conclusion, either that the Unitarians were correct, and 
 Christ was only a created spirit, or that both Trinitarians and Unitarians had 
 lost a knowledge of the.Deity. For the Trinitarian notion of the atonement, 
 besides the impossibility of amalgamating the '‘two souls' in one, is expo¬ 
 sed to this further objection, that it converts the Father into a Moloch, and 
 exhibits greater glory and more divine majesty in the. soul which endured 
 the cross for our redemption, than in God! 1 
 
 But if the Unitarians ,are right, what then is the consequence] God 
 still is an unknown being. He is an abstraction; a mere conjectural, per-, 
 feetion, having no existence. 
 
 We are informed in the Holy Scriptures, that the Lord made.man in his 
 own image, after his own likeness. Hence 1 am warranted in saying that 
 God is a rational, moral and sentient being. For if we are like God, God 
 is like us. A rational being, is a being having intellectual faculties; a moral 
 being, has moral faculties; and a sentient being, has faculties by which he 
 can .feel and perceive. God, therefore, has all these; and can and does ex¬ 
 ercise them rightfully, or else he is not perfect. To say that God, by rea¬ 
 son of his infinity, knows all things, without the need or use of intellectual 
 faculties, and experiences all holy sentiments, without the exercise of moral 
 sentiments, and perceives every thing without perception, is an absurdity. 
 We must not permit our idea of infinity to destroy itself. How is it that 
 God knows all things? Some allege, by his omniscience! But they do not 
 perceive the unmeaningness of their' reply. For what is omniscience but 
 the totality of knowledge possessed by a Being having infinite faculties?. If 
 the Lord had not those faculties or did not use them, he could not be omni¬ 
 scient, , 
 
 The immutability of God is much misunderstood. If dead matter could 
 think, reason, will and feel, this would be a mutation. But when an intel¬ 
 ligent and sentient spirit thinks, or experiences emotions, these are not 
 changes, but affirmances or executions of his nature. Yet a holy spirit, 
 must always act and feel in holiness, else he would be mutable. But God 
 is immutable; therefore, all his acts and emotions are unchangeably in ac¬ 
 cordance with the perfections of his character. 
 
 I perceived no more mystery in the incarnation of an Infinite Spirit 
 haying, faculties, sentiments and instincts like man, than in the incarnation 
 of a finite spirit. Our own incarnation is a mystery. The Lord, who in¬ 
 carnated us, could assume an incarnation Himself, subject to the same 
 
 Some philosophers imagine that every man-has two souls—a brute soul, 
 in which the life of the body consists, and a rational soul placed within it.: 
 l am not of that opinion. I suppose spirits are of different genera. There, 
 are spirits, low in the scale of existence, having feeling with very, feeble 
 powers, if any, of volition, and no perceptible faculties of reason. Again, 
 there are spirits having feeling and volition, with very feeble powers,-if any, 
 of reason. And lastly, there are spirits having feeling, volition,and'reason.; 
 But we have no authority for saying that the higher spirits having reason 
 'and volition; have not'feeling also. I can' find no cause, therefore, for pla- 
 cing a feeling soul in the human body, and then another feeling soul with-i 
 
OtAXOE), SWEltt:XHORG. 71 
 
 reason ami volition within the former soul. This would be to suppose, 
 more agents than are necessary. Hut on this point I care not. For Christ 
 was made as we are. If every man lias two souls, a brute and a rational, 
 then of course Christ had. Yet, if a man were crucified, it would not only 
 be his brute soul that would suffer. So when Christ died on the cross, it 
 was his entire soul that suffered, as would have happened to us, had we been 
 in his place. 
 
 Why could not God suffer on the cross ? Infinite life does not mean in¬ 
 finite insensibility or callousness; but it rather implies infinite sensibility. 
 Infinite power joined with sensibility, could prevent the infliction of pain; 
 but if such a Being should choose to submit his power, made as man, to 
 stripes, blows and crucifixion, he would feel the injuries as we ourselves 
 would, in alike case. 
 
 Suppose that God should assume an incarnation, subject to the laws 
 which govern your own body, and stand by your side, and you should lake 
 and hold his hand, could he not fed your pressure ? If you pressed his 
 flesh hard or lightly, he would be sensible to the impression. If you bored 
 his hand with a nail, he might feel it no less acutely than you would your¬ 
 self, under like circumstances. I am astonished that any one should say, 
 God, if lie chose to submit himself to such inflictions, could not sullen 
 
 The Bible declares that God purchased the church with “his own blood ;'’“ 
 yet, theologians assert that God had no blood ! Four spirit has no blood 
 nor tears. What then are your blood and tears ? They are the blood and 
 tears which issue from the body, which your spirit animates. The Spirit 
 of God has no more blood nor tears, than your spirit has; but the blood and 
 tears of God, were the blood and tears which issued from the body, which 
 His spirit animated. 
 
 And so, concerning the death of God on the Cross. God no more died 
 at that time, than you die at death. Does death mean annihilation, or the 
 destruction of the spirit ? No ! But it means file dissolution of the union 
 of soul and body. Thus God died on the cross in the same sense, as you 
 would have died ; his spirit quitted the body. 
 
 It is argued that as Christ is ealled man, and the Son of Mary, he must 
 have had a created soul; particularly as it is said, that he was in all res¬ 
 pects tempted like as we are. 
 
 Man is a being formed of a rational and voluntary spirit, such as God’s, 
 united with a body of earth, such as Adams’. When therefore, God took 
 such a body, he was a man, a perfect man. All we are imperfect. Christ 
 was the only perfect man. And Itis body was the seed of Mary. As the 
 Lord was born of Mary, lie was as much the child of that woman as any 
 son is the offspring of its mother. 
 
 The body of Christ was an individual. Our Lord had not eyes, hair 
 and other features, of all possible varieties. But be possessed Itis own spe¬ 
 cific complexion, form, figure and temperament, as any other one man. tie 
 was not an abstract genus “man,'’ but he was the man Jesus, and the son 
 of Mary, influenced by the temperament and organs of his incarnation. 
 For if God is a Spirit, in whose exemplar we are made, his incarnation, 
 when made like ours, would be in our image and likeness. Hence, Christ 
 was tempted, in all respeets, as we, yet without sin. 
 
 1 do not know how the emotions of the Infinite Being affect his state of 
 mind. This subject is incomprehensible to me. Yet I am sure that the 
 
 10 
 
72 CMAXHEI. SWHtinXlIOKO. 
 
 energies of the mind of tlic i,ord are not always in an homogeneous state, 
 nr condition of activity. For ail creation is lint the result of the will of 
 God. It is not necessary for the Almighty to speak a word, or do an ex¬ 
 ternal act, to create any thing. He wills, and it is done. Now, if the will 
 of God, or his internal energy of mental action, were always the same, 
 then creation, which is in conformity with the will of God, would also be 
 homogeneous: but we see the outward effects of inward states of mind of 
 the Lord, manifested successively; and therefore, I believe, his internal emo¬ 
 tions arc really successive. 
 
 Be this as it may, it matters not, in regard to the present inquiry. I ad¬ 
 mit my inability to know the mind of the Supreme Being, except as he re¬ 
 veals it. Yet, whether his emotions are actually successive or not, to us 
 they must be exhibited in succession, as in the person of Christ. And. if 
 any candid reader will peruse the history of God, in the Old Testament, 
 and the history of the Lord Jesus, our God and Saviour, in the Neiv, he 
 will see that the same life is told of him in both Books. God came to his 
 own, and his own rejected him. His people chose golden calves and Ba- 
 rabbases, and rejected the Prince of Peace. God was grieved, he mourned, 
 he felt pity and tenderness ; and experienced affections as a Holy Man. 
 
 True it is, when sentiments denoting imperfection are spoken of the 
 Lord, we must understand them in a modified sense. It is said “ the 
 Lord repented:” but it cannot be imagined that the Lord repented as man 
 repents. For this word, as expressive of the actions of man, denotes con¬ 
 trition or sorrow for past transgressions, with a determination to change the 
 future conduct. But when applied to the Deity, it means only, as I con¬ 
 ceive, that the people or nation in reference to whom the Lord repents, have 
 departed from the holy design of the Lord; and that the Lord intends to 
 change his providential dealings in regard to them. 
 
 But upon all these points, and many others, I have treated at large in my 
 former works, especially “Nature and Revelation,” and I have no intention, 
 now, to dwell upon them. 
 
 From reflections of this kind, I perceived that the incarnation of God 
 was not only possible, but no more mysterious than our own; except that 
 the goodness and condescension of God, manifested in his humbling him¬ 
 self in the form of a man of sorrows and acquainted with griefs, was, in¬ 
 deed, a mystery such as angels would desire to look into. 
 
 It does not, however, follow that Christ is God, simply from the fact that 
 such a thing is possible. We must know more than the possibility. What 
 say the records of God upon this question ? To the law and to the testi¬ 
 mony ! I resorted to them, taking God’s own Word, and' reading the Scrip¬ 
 tures repeatedly through, devoting myself wholly to the subject, to ascertain 
 what the Lord says of himself: and from the beginning to the end of the 
 Bible, I found the record plain that Christ is God, and that he was reconcil¬ 
 ing the world to himself. 
 
 In no other manner can we know God but in and through Christ. He 
 is the only door to the Father. Ye, who reject the Godhead of our Saviour, 
 ask yourselves this question: if now you were admitted to the highest 
 heaven, where Jehovah confessedly is, and you were permitted to look upon 
 the Lord on his throne, what kind of a Being do you suppose you would 
 behold? Could you see the illimitable and undefinable “1 Am?” That 
 is impossible. For infinity in his fulness cannot be seen by finite power. 
 Would you be satisfied with being told, that certain abstract principles are 
 God ? Shall man never see the Father ? Is the earnest desire of our heart 
 
SWEDEN BOKO, 
 
 to see the Lord, never to he gratified ? But how can you, or any one ever 
 see God, except by the Lord’s veiling his infinity, and revealing'himself in a 
 finite appearance, growing and being enlarged in majesty, in conformity 
 with laws suited to our nature ? God, then, can exhibit himself as a Sa¬ 
 viour and a Comforter, in no other manner, than as Christ Jesus, both God 
 and man, the Mediator. In rejecting Christ, you reject the only medium 
 by which you can have access to the Deity. 
 
 " We are often asked, why the Lord has permitted sin to exist? I answer 
 that not willingly was the creature made subject to vanity, or to a liability 
 to fall, but from the very necessity of our nature, as a creation. Righteous¬ 
 ness is not of two kinds, but one only. There is none good but God; and 
 a creature, to be good, must have goodness as that of God. But a creation, 
 has a beginning, and any thing having a beginning, cannot, from that very 
 fact, have absolute infinity and life in itself. Therefore, no creature can 
 beaood as God is, except only relatively, through faith in the Lord. For 
 such righteousness as God has, implies infinity, or power, wisdom and be¬ 
 nevolence without limit. 
 
 Righteousness is the free voluntary exercise of our moral powers, choos¬ 
 ing good, or spiritual life, and rejecting evil. It denotes an act of choice, 
 which each one must make for himself. Life and death, being placed be¬ 
 fore us, some may choose life and others death. At the time, in my reli¬ 
 gious inquiries and experience, of which I speak, I was a believer, and had 
 argued in favor of the doctrine of’llie eternity of hell, in the case of persons 
 dying impenitent. 
 
 Admit that it was not possible for the Deity to create man infinite,—yet 
 was it, on that account, necessary that the Lord should abstain from making 
 a creation? Sin is not a creation of God; it is the abuse of the free, moral 
 powers of man. Was it not a holy purpose in the Lord, to create man with 
 the predestination that all who were willing to accept life,—the penitent and 
 
 faithful,_should be happy by union with Him? With this predestined 
 
 purpose, God creates two men ,—the first and second Adam. The mystic 
 bodies of these two men, include all the individuals of the human family. All 
 who are not in righteousness, are co-members of the body of the lirst Adam. 
 All who choose life, are co-members of the mystic body of the second Adam. 
 The sins of the body are the sins of its co-members; and the holiness of the 
 body is the holiness of its co-members: for a like spirit, breathes in all. 
 They are not one in absolute identity, but they are one in character and 
 sympathy. God purchases his Church with his own blood: and his co¬ 
 members’ follow his example, and live and die to save mankind. The first 
 Adam eats of the forbidden fruit; his co-members live his life. I saw an 
 absolute necessity why the Spirit of Christ, the second Adam, should be 
 God, and God only. For only God can be the quickening and supporting 
 Spirit; and all created souls, living by laith in God, must be the Body. God 
 descends from heaven, and clothing himself with those who accept life, as 
 his body, he ascends with them to his throne. He redeems his Church, 
 not by the equivalency of the sufferings of “a created sold,” but by his own 
 agony and death; we are brought with that price of countless value. And 
 in this way the Lord, who could not make the first creation perfect, creates 
 a new God-Man, without spot or blemish. / 
 
 These and like trains of thought entered my mind, when compelled to 
 stand in opposition to every testimony of man, which I read, and to every 
 person whom I consulted, with no assisting friend, whatever, to aid or sym¬ 
 pathize with me in my r belief, I devoted myself, day and night, to the study 
 
74 
 
 KMANUJS/. SWiiJJKNjBOKG’. 
 
 of tlie Scriptures, determined to know what the Lord said of himself, in iiis 
 own word, and to follow that as my sole guide. At length, in March, 1835, 
 my mind was opened to comprehend the meaning of the Book of Revela¬ 
 tion, by St. John; and I saw that the Churches, as they had rejected Christ 
 and his Righteousness, were the Churches of Satan, and not of the Lord: 
 they were in death and hell. But my wretchedness, then, became unutter¬ 
 able. For I believed that persons dying impenitent were lost eternally. 
 Never before had I realized the horror of that faith; but now seeing friends 
 and relations, the congregations and the priesthood, the present generation 
 and past ages, in a state of death and hell, many of them gone to the Bar 
 of God, in unbelief, and the living hardened in a false creed and practice, 
 the thought burned like fire in my brain, and I was driven almost to insan¬ 
 ity. Slowly the Lord raised me up and healed my wounds. For I reflec¬ 
 ted that the death and hell, spoken of in the Book of Revelation, existed 
 here on this earth; and I applied still further the train of thought suggest¬ 
 ed by the Body, Death and Resurrection of our Lord. His dead body is a 
 type of death and the grave; his risen body, is a type of the Lord’s victory 
 over death and hell. As our Lord left no members of his dead body in the 
 grave, but quickened all, and ascended with them to heave!], so will he carry 
 out his great gospel plan of destroying death and hell, and redeeming his whole 
 creation. He will leave no member of his mystic dead body in the grave 
 of unbelief. Thus the light of universal salvation first beamed in upon my 
 troubled mind, and gave me rest. Now I understood better than ever, the 
 mystery of “the two Mams.’'' For now I realized the blessed truth, that 
 as in the first Adam all die, so in the second all shall be made alive; and 
 that only for this purpose did God conclude all under sin in th e first Adam, 
 that he might have mercy upon all in Christ. Thus the Father makes the 
 entire creation perfect. lie descends from heaven to earth, that he may 
 take the entire race of man with him, from earth to heaven. The old Adam 
 shall altogether be transformed into the new; and there shall no longer re¬ 
 main any curse nor sorrow. 
 
 To state and enforce these sentiments and views, was the object of the 
 Books, “.<2 Voice to the Jews,” and ‘'Nature and Revelation.” I do not 
 believe that these doctrines accord with those of Swedenborg; for unless I 
 am greatly mistaken he holds the opinion that Christ had a created soul, 
 which endured the sufferings of the Cross, and that the Divinity did not and 
 cannot sutler. In no part of Swedenborg’s writings, that I have ever read, 
 and from no conversation that I have ever had with his followers, have I 
 seen or heard it stated, that the Divinity suffered on the Cross. The doc¬ 
 trine of the sufferings of the Deity, is, I believe, as abhorrent to the creed 
 of the New Jerusalem Church, as to any other. In no particular, what¬ 
 ever, has my faith been derived from their’s. In regard to the nature of 
 the resurrection, I do not accord with Swedenborg, but with the Society of 
 Friends. The doctrine of the Trinity of Relations, as held by me, is like 
 that of Swedenborg; but in the works referred to, I expressly make a dis¬ 
 tinction between the Trinity, either of persons or relations, and the creed 
 that Christ had some human soul which endured the cross, and that the 
 Divinity did not suffer. 1 may be under a misconception about Sweden¬ 
 borg’s meaning; but whether or not, my opinions did not come from him, 
 but were received by me, in the manner that I have stated. In the partic¬ 
 ulars in which I seem most to agree with the Swedenborgers, I differ great¬ 
 ly from them. They may be right and I wrong; and upon a more full un¬ 
 derstanding of their views, I may perceive that they have higher truths than 
 
JANUEL SWEDENBORG. 
 
 I have yet received. But from all that I have seen, heard and read of them, 
 
 I am constrainad to assert, that I accord no more with the Swedenborg 
 Church, than I do with the other denominations. 
 
 I wish it understood and remembered, that I do not claim the merit of 
 having discovered either of the two doctrines which I have mentioned. 
 The doctrine of the “Trinity of Relations,” or “Manifestations,” I derived 
 from Judge Darlington; I believe it is an old doctrine, and well known. If 
 I mistake not, it is held by many of the Friends called orthodox. The doc¬ 
 trine that Christ had but “one soul,” —the Eternal Godhead,—I thought, 
 until I read Ely’s Theology, was the universal, faith of every Trinitarian 
 Church. All that I did, was this: when the doctrines of the '-two souls ” 
 of Christ, and the impassibility of God, were brought to my knowledge, f. 
 examined them by the Bible and reason, and rejected them. The arguments 
 which I used, were such as I have presented to the public in “A Voice to 
 the Jews,” and “ Nature and Revelation and if these have any utility in 
 reconciling our minds to the doctrines of the Cross and sufferings of our 
 God and Saviour, they are of service; otherwise, not. Following up my 
 investigation in religion, by the light thrown on Christianity and Church 
 History, from the cross of the Deity, I saw that very soon after the. Apos¬ 
 tolic age, the Churches, professing the name of our Lord, degenerated, and 
 passed successively under the plague of Blood, in the Constantine period; 
 under Darkness, during the Papal sway; and under Death and Hell, at the 
 Reformation; which is the present condition of Christendom. My belief 
 in the cross of God, unlocked to me the book of Revelation; which, until 
 that time, was sealed. This interpretation of the book of Revelation, if 
 correct, is beyond question an inestimable discovery; but I claim no merit 
 in having made it. For I was like a child walking over a difficult and haz¬ 
 ardous place, falling and wounding himself. He runs crying with pain to 
 his mother. She looks and extracts from his bleeding hand a beautiful and 
 most precious jewel. See, my son, how came you by this? I know not, 
 he answers; I fell, and it entered my flesh. So I was with friends, as I 
 thought, upon a secure foothold. But the path was dangerous, and I fell. 
 Great was my pain, my; agony; yet look, this is the treasure which I ex¬ 
 tracted from the wound; I sought it not; it pierced and entered my hand, 
 and I found it adhering there. 
 
 I have never attempted to build up a church on these speculations. Such ‘ 
 a course I should utterly reprobate. The Cross of Christ is not specu¬ 
 lation. It is living and dying to save the world. We have had wars 
 enough about opinions, let us now see who can show the most love of God 
 by doing the most good to man. The time shall never come when Chris¬ 
 tians can be of one mind on all speculative points; nor is it desirable; for 
 our intellectual wealth, progression and happiness result from variety in 
 harmony. The early Christians, with Thomas, believed Christ to be their 
 Lord and God. But they did not enter into speculations about it. The 
 most of theln were not competent. They lived and died in Christ, and 
 held liberty, property, reputation, station and family only as possessions 
 committed to them for the service of mankind. As the apostacy increased, 
 strifes about speculations with intolerancy advanced ; and from the perse¬ 
 cution of Arius, to the burning of Servetus at Geneva, the hanging of the 
 Quakers at Boston, and the dissentions of every conference, assembly and 
 convocation of the present day, Anti-Christ has usurped the garb and name 
 of our Lord. Is it not monstrous to witness a Clergy, whether of a new 
 or an old Chureh, preaching for hire, intent upon their own shekels of sil- 
 
70 . EMANUEL SWElMiXBOKO. 
 
 ver by tJie year, their suits of apparel and victuals, and regardless of the 
 poor ; selling the tilings of a flint to their audiences, and attempting to open 
 heaven with a metaphysical tooth-pick ! In my Father’s house are many 
 mansions, says Christ. There are many departments in the house of 
 Truth ; but all who are in the work of Christian love, are in one or other 
 of the rooms. And the infidel against the ■word of God , who ignorantly 
 speaks against the Sou, but lives in love, is pardoned sooner than he, who, 
 professing to know and acknowledge the Friend of Sinners, is an infidel 
 against the work of God, and has no heart for the down-trodden and the 
 oppressed. There is not a single factory child, nor suffering apprentice, 
 nor destitute man, woman nor infant, on the face of the whole earth, in 
 reference to whom, our hard thoughts and actions will not be judged as if 
 they had been committed against the Deity in His own person. 
 
 It is evident that the fundamental point upon which I built my faith in the 
 Cross of Jehovah, namely, if we are like God, God is like us, is the great 
 pivot on which Fourier has established his system of Industrial Association. 
 Fourier, proceeding in a course different from mine, applied this law to Man 
 and Nature, and to Industry, which is the work of man, and the develop¬ 
 ments of nature. For if natureand man are in the image of the Deity, they 
 reflect each other. Not without reason, therefore, did my heart warm to¬ 
 ward Fourier’s system as soon as I became acquainted with it. He was an 
 instrument under Providence in opening my eyes, and I beheld a new Social 
 and Industrial world. Bringing me to the Pisgah of Hope, he placed me 
 on an elevation, and showed me the golden harvests, the sunny fields, the 
 fragrant and melodious bowers, and the rejoicing mansions of the Land of 
 Promise. Perhaps I may never go over thither: I may die in a strange 
 land, and my dust be trodden by hostile feet: but I know, as sure as I have 
 existence, that God will lead his people to take possession of the new 
 country. Fourier’s services I shall ever acknowledge with pleasure and 
 gratitude. But I receive the mark or the name of no man. 
 
 I quarrel not with others about forms or ordinances. These may be 
 useful as means to accomplish an end. They were made for man ; not man 
 for them. And in Christ loe are free. He is our Eternal Sabbath, and our 
 Temple; our King, Priest, and Lamb slain. Taking hold of the Lord irt 
 unceasing faith, I desire to follow in whatever direction, and to whatever 
 extent his principles may conduct me, being entirely sure that by adhering 
 to the life of the spirit, and not encumbering myself by the deadness of the 
 letter, my salvation shall be certain and impregnable as the Omnipotence 
 and Love of Jehovah Jesus, the only God and Saviour. 
 
 CHAPTER NIL 
 
 THE SCRIPTURES. 
 
 A benevolent being would not create man except for happiness. With¬ 
 out righteousness, which is a conformity to the character of God, we can¬ 
 not be happy. The Deity, therefore, designed to reveal his character, or 
 make known the way of life to mail. 
 
To receive and be beneliltcd by ibis revelaiion, we must have teachable- 
 dispositions as children coming lo a father. The first act of the Lord, there¬ 
 fore, is to put man under the law of obedience. Obey the voice of God 
 and no harm shall coinc to you. The Lord putting Adam in a garden, 
 says, of all these trees you may freely eat; lmf of this tree, which is per¬ 
 nicious to life, you shall not eat. It shall be a probation-tree to you ; by 
 not eating of it, you shall know, or have knowledge that you are doing 
 good in obeying my precept, and by eating of it you shall have knowledge 
 lhatyou are doing wrong. Thus it is an external sign to give you a knowl¬ 
 edge of good and evil, by obedience or disobedience. 
 
 The first Adam was driven from the garden. For the word of God, or 
 the love of truth, searching every intent of the heart, and requiting every 
 one according to his works, is as a flaming sword; and will not permit per¬ 
 sons to remain in, nor re-enter Paradise, who violate the Divine command¬ 
 ments. 
 
 The second Adam, who is the Lord from Heaven, and the only perfect 
 man, is to take us back into Paradise, and give us to eat of the tree of life 
 in the midst of it. 
 
 As the Lord intended to descend from heaven and redeem mankind, 
 would he not cause a true history or book of his advent, lii'e, death and 
 providences to be prepared, put in some authentic form, and perpetuated in 
 order to accomplish the purpose which he designed? For as these acts, 
 are, what we call miraculous, that is to say, not in the ordinary course of 
 nature, and as he wishes to bring life to every being, if he should not adopt 
 some form by which the same revelation would serve for all, he would be 
 under the moral necessity of revealing himself miraculously to every gen¬ 
 eration, and to everv man, woman and child coming into existence at any 
 time and forever. But such miracles as those, occurring perpetually at every 
 instant, would defeat their own design, and do injury instead of good. Besides 
 there was another reason why the Lord should make one revelation for all. 
 He has bound together all members of the human family in cords of united 
 interests, so that love and fellowship are absolutely necessary to their wel¬ 
 fare ; and by revealing himself in such a manner as to make the happiness 
 of each one dependent on the fidelity and affection of others, he has pre¬ 
 served the analogy between his word and work. 
 
 A message sent by a father through a messenger to all his children, is not 
 a partial message ; it is a message or gospel to all. So, also, when it is 
 sent through the medium of one nation to all nations, it is still a universal 
 message. 
 
 The work of redemption is an unfolding of the character of God, and must, 
 therefore, when addressed to finite beings, be subject to the law of pro¬ 
 gress. For you might as well attempt lo teach a child fluxions before in¬ 
 structing him in the first elements of arithmetic, as to think of indoctrinating 
 the world immediately in the higher departments of the character and life 
 of God before they have obtained a practical acquaintance with the simplest 
 parts. 
 
 We may conceive, then, that the revelation of God would he like a 
 tree of life, always developing new branches and fruits from the same 
 stem and root. 
 
 As the revelation of God must be in harmony with the nature of man, 
 and with the universe, and his promises and commandments at different pe¬ 
 riods, would be scattered through all nations, and handed down by traditions, 
 we might expect that rays of divine truth would be dispersed over the 
 
78 
 
 whole globe, bul that one spot in particular would be the centre of light; 
 or rather, although many persons might reflect a light mixed up with dark¬ 
 ness, yet there would be one Divine Luminary or Sun of Righteousness, 
 who should be all light and no darkness at all.® 
 
 The object of this Revelation, even when outwardly completed, is to car¬ 
 ry the world forward in unceasing perfection, to a higher and more high 
 knowledge and imitation of the life of God; we shall, therefore, see the 
 world advancing, by this light, upon immense platforms, or spiritual condi¬ 
 tions, ascending one above another like steps, and each one covering a vast 
 lime, or extending through ages. And yet the light shining above and illu¬ 
 minating them, is nothing but the one light of that same Revelation, which 
 forever is seen in brighter lustre, as the affections of man open to receive 
 its glory. 
 
 These successive spiritual conditions might be called seasons or worlds, 
 with their respective harvests, and transitions, from one state to another. 
 They do not arise from any imperfection in the light, but from the obstinacy 
 of the darkness or world, which will not receive the light. For, in truth, 
 mankind might and should always grow and increase from light to light 
 with ever-advancing splendor; and tints it will be eventually, when all shall 
 really know God, and children be educated in a right manner from infancy. 
 For there shall then be no more night. But at present, as soon as some re¬ 
 former or other catches a lews rays oT light, lie spreads them before the 
 world as his own; and a sect or school revolves around and worships him. 
 Thus the Sun of Righteousness is darkened. For the clouds of .human 
 creeds and authority, intervene and obscure the rays of the Divine Lumi¬ 
 nary. Such worlds, worshipping the creature, although there are some 
 rays of truth in the greatest darkness, are in night. Men in this condition, 
 will not see nor turn from their errors, until their wrong principles work 
 out their destructive agitations and convulsions, and then the wheat or light 
 shall he gathered, and the chaff burned by the fire of wickedness. It is a 
 truth that eternally the righteous are in heaven, or light, and the wicked, or 
 doers of iniquity, are eternally in hell and unrest. But it is not true that 
 ihe wicked shall he eternally wicked. For to destroy iniquity, is the object 
 of the coming of Christ; and he will not leave his work undone. When 
 the wicked turn to him, they become new creatures, and are in heaven. 
 Their hell is as eternal as their own voluntary unbelief. 
 
 That there should be such a revelation as I have supposed, is reasona¬ 
 ble. For as all mankind are one, and God intends them for love, we should 
 have no doubt that the Divine Revelation is suited to this character. We 
 know but of one revelation of this kind, namely, the revelation in Christ. 
 And if the history of the promises concerning our Lord and His advent, 
 life and death, be thus foreordained by the Deity for the saving-instruction 
 of mankind, as I have no doubt, then, it follows, as a matter of course, that 
 
SCRIPTURES. 
 
 78 
 
 the Lord would preserve this Holy Book free 1'rom all corruption or false 
 mixtures, except such as a just and rational criticism of thought and lan¬ 
 guage can delect and remove. 
 
 A person might carry out these reflections to an endless extent, in order 
 to convince the understanding beyond the power of cavil to oppose it, that 
 the revelation in Christ is the word and work of God; and therefore genu¬ 
 ine and authentic. It is undeniable that a mere external revelation, not en¬ 
 tering the mind and influencing the inward part, does not save. Just so we 
 may say, the light and heat of the sun not influencing the seed internally, 
 do not cause vegetation. I believe the external scriptures, or the outward 
 word of God, to be as indesoensable for the moral and spiritual growth and 
 happiness of the world, as the physical Sun is for the harmony and beauty 
 of nature. 
 
 Prayer is necessary for a spiritual communion between matt and God. 
 Audible spoken prayers help a person to know his own heart; and not 
 only this, but they actually increase his ability to think, reason, and feel. 
 A man by putting his thoughts into words, can think better. I do not say 
 that this is true always; for sometimes the silent heart is the most eloquent, 
 and prayer is a state of heart. I merely wish to combat the opinion that 
 there is no use in outward prayer, as the Lord knows what we need. But 
 in order that we may know it, we should, in many cases, speak in words. 
 That particular frame of mind which is produced by prayer, is a prerequisite 
 for obtaining the full gratification of the heart in God. The Lord says, in 
 referring to His blessings, for alL these things I will he inquired of by Israel, 
 to do it for them. Seek and ye shall find ; knock and it shall be opened ; 
 ask, and ye shall receive. As the Scriptures are intended to connect us 
 with God, it is apparent that the key to open them is prayer in Christ. 
 But prayer must be accompanied with the exercise 1 and development of the 
 natural powers and organs, and we must seek God in and through all his 
 laws. 
 
 The Scriptures are often brought into disrepute among classes of men, 
 because unthinking persons charge them with the follies and vices which 
 the world commits, under a profession of them. But this is unwise. For 
 as vast multitudes of professors of religion who come to the Bible, will 
 pervert its meaning to suit their own bigotry, superstition, fanaticism, pride, 
 ambition or cruelty, it is manifest that countless opinions will prevail of a 
 conflicting character ill regard to particular parts or interpretations. Some 
 sects will put all rules of sound interpretation and criticism at defiance, and 
 will worship Cain and .Tudas as Saints of God, and execrate Abel, Paul 
 and John as devils. Men will argue concerning portions of the Bible, and 
 build up creeds upon them in the most fragmental manner, and large de¬ 
 nominations of sectaries will follow them, seven-eighths of whom, perhaps, 
 will never read the Bible through to know what it does say. Their reading 
 will be confined to little scraps to help their own bigoted dogmas. The follies 
 of one age will induce a succeeding generation to reject certain books,- or 
 hold them in doubt. Thus the Cliiliasts, at an early period, brought St. 
 John’s Revelation into discredit by interpreting it in a carnal sense. Luther, 
 as lam informed, rejected James’ Epistle because it insisted upon “works,” 
 and impugned Luther’s fragmectal interpretation of Paul’s doctrine of jus¬ 
 tification by faith alone, although in reality Paul and James speak the same 
 doctrine. The very design of the Revelation of God being to strip falsehood 
 of its disguises, and by removing all absurdities and bad passions, to unite 
 men in a brotherhood of love and truth, it might be expected that such vile 
 II 
 
E SCRIPTURES. 
 
 humors as exist ill the heart of man, would be brought by the light to the 
 surface, that they maybe dissipated. But unreflecting and perverse-minded 
 men will not fail to impute all these impurities to the Bible itself. 
 
 It is said in regard to the Scriptures, that a Council which sat in the time 
 of Constantine, decided by their votes what books should be considered as 
 the word of God, and what should be rejected, and that we have no evi¬ 
 dence of. the genuineness or authenticity of the Scriptures, but the vote of 
 that Council; had they- .decided Esop’s Fables to have been a Canonical 
 Book, it would have become so, with as much authority as the rest. This 
 objection is frequently brought up in one form or other, bv-Deists. although 
 in the shape in which it is put by them, there is no truth in it. 
 
 The Council referred to very justly decided that they would receive no 
 books as canonical which could not, as such, be clearly traced back 10 the 
 Jlpostolic time. This was a sound rule of decision, and the Council exhib¬ 
 ited wisdom in having adopted it. ■ It was one of the few good things done 
 in that age. As no book but one truly canonical was able to undergo the 
 ordeal of such a lest, all impostures were removed. I refer the reader to 
 Lardner’s evidences upon this point. Also, read Pailey’s Horas Paulina;. 
 The proof is as clear as mid-day. 
 
 Pretended “contradictions” are quoted against the Bible. A tiny minnow 
 in the shallow brook of his own imagination, will dart his head and dash 
 his tail, sprinkling, as he thinks, the waters of the Scriptures on high, and 
 dispersing them with a flourish! But the poor thing has never been in the 
 Scriptures ! In the depths of that Holy Book the huge whale and the vast 
 Leviathan can bury themselves, and the unruffled surface of the ocean never 
 be disturbed by one ripple from their motions. 
 
 The figurative language of the book is made an objection against it. But 
 how else should it have been written ? God intended his Bible to be per¬ 
 petual. lie has, therefore, caused it to be written, not only jn artificial and 
 arbitrary words, but in the emblems and allegories of nature, which are 
 forever true in all hearts. Artificial languages change and die, and inter¬ 
 pretations from one artificial language to another, might deceive. But na¬ 
 ture is imperishable. 
 
 The Providences of the Lord in regard to the Canaanites, are said to be 
 cruel and unjust, and this is advanced as an objection against the Bible. 
 Let us consider this point very briefly. 
 
 All the laws of nature are but the will of God, and act as his hand-maids. 
 Men often forget this, and suppose that events take place without the pre¬ 
 destination and providence of the Lord. But, in fact, the government of 
 God is over all things, and His providence is universal and particular. He 
 does not desire that the stony heart should fall; but if in its free agency it 
 will fall, he controls the place and circumstances, so that all occurrences may 
 be directed in such a manner as ultimately to.accomplish the greatest possi¬ 
 ble good. He causes the very wrath of man to praise Him. 
 
 The Deity, intending to prepare the world for his own advent, and for 
 universal salvation and happiness, selects the Israelites as a people to serve 
 as a schoolmaster for a better state of things. He designs to put them in 
 a fruitful and pleasant country, and to exhibit them to the world as a type 
 of holiness. As a type of this kind, he intends that they shall destroy all 
 wickedness, and idolatry, and inherit the land so that sin shall not exist. 
 For this purpose he chooses another people, the Canaanites, as a type of sin, 
 and their land as a type of the earth, which the meek shall inherit. At the 
 same time he informs the Jews that should they not keep His laws blame- 
 
THE SCRIPTURES. 
 
 less, they must themselves suffer a worse affliction than the Canaanites, 
 and be a proverb for terror and a hissing to all generations. 
 
 Now, how was the Lord to accomplish this ? He was to plant the 
 Israelites in a fruitful happy land; else it would not be a type of holiness. 
 He was to place them in a central part of the world, whence their light 
 might shine on other regions, and he disseminated. All such territories as 
 were suitable for these purposes, were already inhabited by some tribe or 
 nation. It would not do for the Lord to take the Jews to the frozen and 
 uninhabited deserts of the North, nor to the burning and sterile sands of the 
 South; else the object of the Lord, which was the salvation of the Earth in 
 Christ, could not have been accomplished; at least not with the same bene¬ 
 fit. It was needful, therefore, to bestow on them an inhabited land. The 
 Lord chooses Canaan; he having given time to this people for four hundred 
 years to repent, but they grew worse, and multiplied their iniquities. 
 
 Again, hear this in mind. One thousand five hundred years were to 
 elapse from the time of Moses to that of Christ. The education of the 
 world, upward, so as to be in a condition to receive a revelation of God, is 
 a work of slow progress. One thousand eight hundred years of busy ages 
 have transpired from the time of Christ, to the present day, and what are 
 we now? 
 
 During this long period of one thousand five hundred years, the Jews 
 were to be kept in Canaan, a peculiar and separate people, to await the ad¬ 
 vent of our Saviour. Of course, then, the .Canaanites had to be driven out 
 or destroyed; for if they were to remain mixed up with the Jews, the insti¬ 
 tutions, which were to be established as preparatory to Christ, would be 
 corrupted. One hundred years make a great difference, in the corruption 
 of national institutions: what shall we say of one thousand five hundred 
 years? This consideration will account for the care used by Moses under 
 the. direction of the Almighty, for preventing the Jewish people from pur¬ 
 suing occupations, or having intercourse with nations which might tend to 
 undermine their peculiar establishments. 
 
 Israel was to inherit a fertile land; that fertile land had inhabitants al¬ 
 ready settled there; those inhabitants were to be removed or destroyed. If 
 driven out into other nations, they might combine and make head against 
 the Jews, and either overpower them, or keep them in perpetual war. And 
 how were they to be destroyed? By a pestilence, or earthquake or a vol¬ 
 cano? But in either of these cases, the land would have become sickly, or 
 broken up by chasms and ruins. And besides, Israel himself, or Zion, as 
 a type of holiness, was to destroy sin. Had the Almighty by an earthquake, 
 or a volcano, or a pestilence, destroyed the old inhabitants of Canaan, the 
 act would have been thought as cruel as if he had done it by the swords of 
 the chosen people. The Jews doing it, in pursuance of the commandment 
 of God, would be an evidence that the visitations which befall a nation oc¬ 
 cur by the direct Providence of God, who will not spare the guilty; and that 
 if the instruments, whom he selects to inflict retribution upon others, be¬ 
 come rebellious, the Lord will requite them also; for he is no respecter of 
 persons. Therefore, the command is given to destroy the idolatrous people, 
 with the exception of certain female children, who by being saved, could not 
 endanger the Jewish institutions. Had Canaanitish boys and girls been 
 kept alive, they might have perpetuated a hostile race, and have reared a 
 generation formidable to any government; but the Jews, by receiving into 
 their families, only girls of a tender age, guarded against this evil. 
 
 It is objected that these commands from the Lord to destroy the seven ' 
 
nations, engendered a cruel disposition, and gave countenance to the prac¬ 
 tice of war. 
 
 Any precept may be perverted; and if persons do not reflect upon ths 
 whole providences of God, they will form erroneous conclusions. The 
 Jews received a code of moral, social and political laws and institutions, 
 immensely exalting them above the common level of other nations. For 
 although Moses was only a shadow of Christ, he was a shadow so brilliant 
 that the people of that lime could not look upon him in his glory. The 
 Jews were commanded-uot to murder, not to covet, not to steal, and to love 
 their enemies. I do not see any commandment of love and piety, in the 
 New Testament, not contained in the Ohl; and it was to write the spirit of the 
 commandments in the Old Testament upon the heart, that Christ came. We 
 may judge, then, of the excellency of the Mosaic laws, by reflecting that 
 the Christian dispensation is nothing but an unfolding of them, and a making 
 of them honorable, by a perfect fulfilment of them in the person of the in¬ 
 carnate Deity. Had the Jews properly considered the directions of the 
 Lord in regard to the Canaanites, they would have perceived that the Su¬ 
 preme Ruler demanded love, justice and mercy, in a people; and that as he 
 used Israel as a weapon in his hand to inflict retribution upon a transgres¬ 
 sing nation, he would not spare Israel themselves, but would cause his laws 
 of nature to execute his decrees upon all offenders. 
 
 By retribution or punishment, I do not mean an avenging infliction of 
 pain or chastisement, in the sense in which such terms are usually under¬ 
 stood. On the contrary, I believe that all punishment by the Lord is cor¬ 
 rective, and inflicted in a spirit of love for salvation. In no instance,'what¬ 
 ever, do I think that punishment or retribution by the Deity, is wrathful 
 or destructive. The Canaanites for four hundred years, had degenerated 
 .more and more, until the earth was ready to spew them forth; and they are 
 removed, in order to prepare the way for tfieir own salvation and holiness in 
 Christ Jesus, as well as the salvation of all other men. To ascertain wheth¬ 
 er the destruction of the Canaanites was an injury to them, we need to know 
 what they are now in the world of spirits, or what they shall become in 
 . Christ, and what they would have been, if Christ had never been born in 
 Judea. We err, greatly, if we confine our attention to the few years to 
 which human life extends, in this temporary existence. 
 
 The command addressed to Israel to destroy the Canaanites confers no 
 authority upon persons to whom a command is not given, and cannot coun¬ 
 tenance war. Jerusalem and Canaan are types of Holiness and Sin; but 
 as the old Jerusalem used the sword of flesh, the new Jerusalem is to use 
 the sword of the spirit. We are to spare no Canaanite of our hearts , but 
 to hew the most lovely and majestic of our sins to pieces. Christ is our 
 Joshua, and our example, now, is the Lamb of God. We slay enmity by 
 love. In this manner, only, can we enter into and inherit the promised 
 Canaan. 
 
 It will be well, in order to throw light on the Beast in the book of Reve¬ 
 lation by St. John, to consider the condition of the Israelitish Church, after 
 that people got possession of Canaan. 
 
 The Canaanites in the Scriptures are called “seven nations ,”—the Hit- 
 • tites, Girgashites, Amorites, Canaanites, Perizzites,- Ilivites, and Jebusites. 
 The Jews did not expel them, but corrupted their own religion with Cana- 
 anitish and other idolatries; in consequence of which, ten tribes were bro¬ 
 ken off from Judah. These ten tribes or horns hated Judah, and made her 
 desolate. Judah, or the false Church of God, before the captivity, arrayed 
 
herself in the scarlet and purple robes of Babylonish and Egyptian customs, 
 and was defiled with filthiness. Putting these elements together in a typi¬ 
 cal beast, representing a depraved religion, we shall have blasphemy in Ju¬ 
 dah, sitting on a Beast with seven Canaanitish heads, and the ten horns of 
 Samaria, arrayed in Babylonish purple and scarlet of pride, and drinking 
 abominations and blood from the communion-cup in her hand, taken from 
 the Sanctuary of God. 
 
 And just so it afterwards was, when Christ sent his Christian Church or 
 new Jerusalem to take possession of the world, (or Canaan) and destroy 
 sin (or the Canaanites.) They do not destroy sin; but engraft themselves 
 upon the Roman Empire; in consequence of which, God breaks off from 
 the Church, ten horns ,—namely, various sects indicated by the typical ten 
 tribes of Israel. These sects hate the Roman Woman, and make her deso¬ 
 late. Putting all these elements together you have the Apocalyptic Beast, 
 seen by Jolin, and representing a condition in the professing Church of 
 Christ. Hence you see that the Lord is really no respecter of persons; but 
 as he says, so he does. 
 
 In reading the Scriptures, it is absolutely necessary to attend to the law 
 of progress, in the Revelation of God, else you will not only fail to com¬ 
 prehend the meaning, but fall into ruinous errors. Some persons imagine 
 or assert that the Bible represents the murderous and adulterous David, as a 
 man after God’s own heart. Whereas it was the penitent, contrite and 
 humble David, in whom the Lord had pleasure. A character such as Da¬ 
 vid’s would be anything else than Christian, at the present day. John the 
 Baptist, was greater than any of his predecessors; yet the least in the king¬ 
 dom of Christ, is greater than John the Baptist: else would Christ have 
 died in vain. Whatever Christian graee any person may now have, will seem 
 a mere infant state, compared with that of a Christian generation which may 
 exist some thousands of years from the present. For the revelation of the 
 Godhead in man increases; it docs not diminish. I know there are epochs 
 and transitions; but I have reference to the ultimate effect of the law of 
 progress, in the condition of the human family. 
 
 We shall better realize this law of progress, by following and compre¬ 
 hending the successive Names, under which the Lord reveals his character. 
 
 The word “Name,’’ denotes character. Thus, those whose names are 
 written in the Lamb’s Book of Life, moans those whose characters' are 
 written there, as included within his. Those who have the Father’s name 
 in their forehead, are those whose characters are like God’s, and plainly 
 seen to all the world, being written on their foreheads. And no others can 
 enter heaven. How few are there of that kind now! Who is it that is living 
 and dvins to save the world, as God in Christ lived and died? None else 
 are His. 
 
 The Lord in declaring his name to Moses, says, “I Am that I Am,”—to 
 denote his self-existence. This is a Name of the Lord. In another place 
 he says,—“The Lord whose name is Jealous, is a jealous God.” When 
 he proclaims his name to Moses on the mountain, he does it by declaring 
 his attributes, or character,—“The Lord, the Lord God merciful and gra¬ 
 cious,” &c. 
 
 What is observable, is, that the name of God advances with the revela-. 
 tion which the Almighty makes of himself to man. This will be seen from 
 what follows. 
 
 In the beginning of the Scriptures, the Deity is simply called God. For 
 God would have been God even if he had never made a creation. But he 
 
84 
 
 THE SCRIPTURES. 
 
 could not be a Lord without something to be Lord over. Therefore, after 
 he has made a creation he is called Lord,—the Lord God. 
 
 God was kown simply as the Lord God, from the creation of Adam un¬ 
 til he appeared f to Abram, when Abram was ninety years old, to make a 
 covenant with him, and to promise him Isaac, by Sarai. On that occasion 
 the Lord changed Abram’s and Sarai’s names to Abraham and Sarah, and 
 he changed his own name to “The Almighty God;” Gen. 17.1 . From that 
 time, the name of the Lord was “the Lord God Almighty;" and it denoted 
 the ^oteer of the Lord to perform all those things which he had promised. 
 And Abraham believed him, and it was counted to him for righteousness. 
 
 Tiiis remained to be the name of the Lord to Abraham, to Isaac, and to 1 
 Jacob, and until the Almighty appeared to Moses in the burning bush, and 
 then the Lord takes another name, Exod. 3. 14. This is, the “I Am ,"— 
 the self-existent Being, which I believe is synonomous with Jehovah; but 
 as I am not a Hebrew scholar, I cannot say for certain, whether it is so or 
 not. In Exod. 6. 2, 3, the Lord expressly takes the name Jehovah. The 
 passage is thus: “And God spake unto Moses and said, I am the Lord; and 
 I appeared unto Abraham, unto Isaac and unto Jacob, by the Name of God 
 Almighty; but by my name Jehovah was I not known to them.” Here the 
 Lord seems to contrast his promise as the Lord God Almighty, under which 
 name he appeared to Abraham and the Patriarchs, with his fulfilment of the 
 promise to Moses, under the revelation of himself as the Lord God Almigh¬ 
 ty, Jehovah. As the self-existent eternal Being, he alone could name him¬ 
 self, the “7 Am;" and he had right as the Creator and Governor of all 
 things, to build up nations or to pull them down; to call Abraham’s chib 
 dren to take possession of God’s own land, which he had promised them, 
 and to command Pharaoh to let his people go. This name is tantamount 
 to declaring himself the King of Kings and Lord of Lords, and that he can 
 call and raise into a nation whom he will, and pluck down and destroy 
 whom he will; and no being can say to him nay. This, as 1 conclude from 
 the whole context, is the intent of the name Jehovah; for now the Lord ap¬ 
 pears leading his armies to accomplish his purposes in the destinies of em¬ 
 pires, with the manifest design of showing that his hand directs, foreordains 
 and predestinates every occurrence; and that he rules in the affairs of men. 
 And I praise the Lord from the bottom of my heart, that he does rule and 
 that he does not leave us to ourselves. 
 
 Turn now to the next revelation that is made of the napie of the Lord, 
 in Exodus, 34. 6, 7. Moses, in anger against Aaron and the Israelites for 
 making and dancing round the golden calf, had cast from his hands and 
 broken the two tables of stone, containing the commandments, which God 
 had given him. Returning afterwards to the Mount, Moses asked to see 
 the glory of the Lord. The Lord said, “I will make all my goodness pass 
 before thee, and I will proclaim the name of the Lord.” No man can see 
 the full glory of God, as it were face to face, and live; for the awful sublim¬ 
 ity of Holiness in its clearest light, takes all strength from us. Therefore 
 the revelation of God is gradual and proportioned to our ability. The 
 Lord directed Moses to he w him two tables of stone like the first; and the Lord 
 writes upon them the commandments, which had been on the stones, which 
 Moses broke. Moses, there on Mount Sinai, holding in his hand these ta¬ 
 bles of stone, inscribed with the commandments, is put by the Lord in a 
 cleft of the rock, and the Lord descended in the cloud and stood with him, 
 and proclaimed the name of the Lord: “ The Lord, the Lord God, merci¬ 
 ful and gracious, long suffering, and abundant in goodness and truth, keep- 
 
THE SCRIPTURES. 
 
 ing mercy for thousands, forgiving iniquity and transgression and sin ; and 
 that will, by no means, clear the guilty; visiting the ii.iquity of the fathers 
 upon the children, and upon the children’s children, unto the third and the 
 fourth generation.” Then Moses made haste and bowed his head toward 
 the earth and worshipped. 
 
 Consider now the attributes and character comprehended in this name of 
 the Lord. To me the name appears indicative of the dealings of God to¬ 
 wards the children of Abraham, and the people of Canaan at that time; and 
 of the designs of the Lord in leading Moses with the Israelites from Egypt; 
 in short, it contains a summary of the goodness and glory of God as includ¬ 
 ed in the name Jehovah. Let us attend to the particulars, and see if it be 
 not so. 
 
 First, there is a repitition of the two original names of the Deity, “The 
 Lord God.” Then adeclaration of his mercy, grace, long-suffering, goodness, 
 truth, faithfulness to his promise in keeping mercy and forgiving iniquity; with 
 an assertion that he would by no means clear the guilty, but would visit the 
 iniquity of the fathers upon the children, and on the children’s children, to 
 the third and fourth generation. Now this is an accurate summary of the 
 providences of the Lord God towards Abraham and Canaan. God, forknow¬ 
 ing that the faithful Abraham would rear his son in such a manner that the 
 Lord might bring his blessing on his seed, promises the land of Canaan to 
 him. He faithfully keeps this promise. Notwithstanding the ill traits man¬ 
 ifested by the descendants of Abraham, we cannot doubt that the character 
 of that Patriarch was felt in his children to such an extent, that they were 
 better fitted than any other people to carry out the great purpose of the 
 Lord in the calling of Abraham. We must endeavor to realize the state of 
 general ignorance and depravity at that time. God is merciful to them; and 
 in abundant goodness and truth, keeps his covenant and forgives their iniqui¬ 
 ty. He had given the nations of Canaan until the fourth generation to re¬ 
 pent. They do not repent; but grow worse. The Lord does not spare 
 them, but visits upon them, the punishment which they had inherited, by 
 persisting in the transgressions of their fathers. And with this design the 
 Loid was then leading Israel to the promised land. 
 
 I do not know, for certain, whether the name had a special reference to 
 these transactions or not. No doubt the name expresses the immutable 
 character of Jehovah. But the events to which I have adverted, also fall 
 within the meaning of it; and I think the Jews themselves had this under- 
 standing, as you will have some cause for saying, if you read carefully the 
 9th Chapter of Nehemiah, where that writer amplifies on the particulars 
 of this name of God; more especially from the 17th to the 22d verses. 
 
 But I wish to pause yet longer upon the occurrences which attended this 
 proclamation of the name of the Lord on Mount Sinai. Think, reader, 
 how typical they are of the proclamation of the name of God, in Ghrist, 
 the Saviour of men. 
 
 Mankind having broken the commandments of God, stand with tables of 
 stone in their hands, in Christ, who is our Rock; and God in Christ, pro¬ 
 claims that same name, which he uttered on Mount Sinai before Moses. 
 Mankind being transformed by the power of that name, make haste, and 
 bow their heads and worship. The commandments, at that moment, are 
 transferred from the tables of stone, and are written on the fleshy tables of 
 the heart; and this is the new covenant of God in Christ. 
 
 This brings me to the next name of God, which he revealed to man. 
 What mighty name was that ? It is a name above every other name. Je- 
 
hoval), the Lord of Battles, was only a preparatory name for Jehovah 
 Jesus, the Lamb of God, who, by his own cheek offered to the smiter, his 
 own back to the scourge, his own body to the cross, his own bloody agony 
 and death, redeems and frees his murderers from wars, battles and sins; and 
 gives them, with himself, the inheritance of his throne and universe. For 
 not willingly does the Lord afflict the children of men, but from necessity, 
 to bring them to a rest in him. In all our afflictions, he is afflicted; and his 
 joy is to grant deliverance and salvation. Jesus makes known to us Je¬ 
 hovah as the Father; and connected with the name of the Son, and proceed¬ 
 ing from the Father and the Lamb of God, is the name, “77ie Holy Ghost,” 
 or the Comforter; because when we become reconciled to the Father through 
 his own blood, we have a peace that passes all the power of words to ut¬ 
 ter ; a consolation and delight, which the combined tongues of all angels 
 and arch-angels never can express. For God is our Father, our Saviour, 
 and Sanctifier; we walk with him as a friend, a brother, and speak to him 
 as a child would to an affectionate parent: and all religion and morality, 
 then, become merged in those sweet and heavenly affections, filial and fra¬ 
 ternal love. 
 
 From this sketch, you may see that from the lime when the Deity first 
 assumed the name of Lord, at the creation of Adam, until he came as the 
 child Jesus, the promised seed, who was to bruise the head of the Serpent, 
 all the names of God have been expressive of the progress of his Revela¬ 
 tion, and were preparations for his gospel of universal salvation. You will 
 understand, therefore, how to estimate or regard the characters and relative 
 perfections of the people, who were in existence at the various intervals of 
 these progressive revelations. The revelation of God is now completed 
 in his Son, with this exception, that the tree of life planted by him is a. liv¬ 
 ing tree, always putting out new branches, and ascending higher with the 
 advancing strength of man, and yielding perennial and inexhaustible fruits. 
 
 Before quitting this subject of the name of God, I wish to call attention to 
 another point having relation to it. 
 
 In Numbers 6. 22—27, are these words; “And the Lord spake unto 
 Moses saying: Speak unto Aaron and unto his sons saying, on this wise ye 
 shall bless the children of Israel, saying unto them, the Lord bless thee and 
 keep tlfee, the Lord make his face shine upon thee and be gracious unto 
 thee, the Lord lift up his countenance upon thee and give thee peace. And 
 they shall put My Name upon the children of Israel, and I will bless them.” 
 Here is a three-fold or a triune blessing. Why is this form of bless¬ 
 ing enjoined ? It appears to have reference to the Trinity of names, Father, 
 Son and Holy Ghost. The Father blesses and keeps all his creation, and 
 in Christ he makes his face shine upon us, and is gracious; in the Comfor¬ 
 ter he lifts up his countenance upon us, and gives us righteousness, peace 
 and joy. God, by directing that Aaron and his sons, should put the Lord’s 
 Name upon the people, indicates that they should teach them to observe all 
 things that the Lord had commanded, and thus purify or baptize them into 
 the character or name of God; and God promises to be with them, and bless 
 them. 
 
 Thus in Solomon’s temple there was a brazen sea, containing waters for 
 baptism, standing on the backs of twelve oxen, three of them respectively- 
 looking to the four quarters of the earth. This, in all probability, was typi¬ 
 cal of the twelve Apostles, going into all nations, baptizing or purifying 
 them into the name or character of the Father, Son and Holy Ghost. 
 
 Now, then, we come to the command of our Lord in Matthew, 28.19, 
 
THE SCRIPTUftES. 87 
 
 20. “Go ye, therefore, and teach all nations, baptizing them into the name 
 of the Father, and of the Son, and of the Holy Ghost; teaching them to ob¬ 
 serve all things whatsoever, I have commanded you; and lo! I am with you 
 always, even unto the end of the world. Amen.” 
 
 The original Greek should not be rendered “baptizing them in the name,” 
 but “baptizing them into the name.” Any one acquainted with the lan¬ 
 guage has only to turn to the original, to know that this is correct. The 
 words in the Greek are not “en to onomati,” (in the name,) but “ eis to 
 onoma,” ( into the name.) This, in my opinion, means nothing more than 
 the equivalent of the command which God directed Moses to give to Aaron 
 and his sons, to put the Lord's name on the children of Israel. They 
 were to purify all nations into the name or character of the Father. Son and 
 Holy Ghost, by teaching them to observe all things whatsoever that the 
 Lord had commanded ; in other words, they were to preach the gospel. 
 
 For in Christ Jesus, neither baptism nor circumcision avails anything, 
 but a new creature. He whose name is written in the Lamb’s Book is 
 saved, and no other. And all workers of iniquity, whatever their creeds, 
 professions or washings may be, carry on their foreheads the name or char¬ 
 acter of the beast. 
 
 The Apostles did baptize or immerse into water. This cannot be denied. 
 As they were wise, sanctified, and inspired messengers of the Lord, I be¬ 
 lieve they did right. But so also, they conformed in many other things to 
 the Jewish rites; for it was proper and expedient so to do at that time. But 
 I do not think those forms were intended to be permanent. In a conversa¬ 
 tion, which, some months since, I had with a clergyman of the Disciples 
 Church, (called Campbellite,) I was explaining my opinion about water-bap¬ 
 tism, and stated to him, the right interpretation of the passage in Matthew 
 28, that it should be “into,” and not “in.” He agreed with mo; for says 
 he, Campbell has so translated it. I was suprised to hear it; but it is the 
 fact. My surprise arose from this consideration,—if Campbell has so trans¬ 
 lated it, why then does he insist upon a water baptism; for a baptism into 
 the name of God, is a spiritual baptism into the Divine character! I ex¬ 
 pressed my surprise to the Clergyman with whom I was conversing, and 
 asked him how he got over the difficulty. He said that the Apostles were 
 commissioned to establish the Church; and they commanded and practised 
 baptism; and who has authority to depart from their foundation? This was 
 the substance of his argument. It was placing water-baptism not so much 
 on the declaration of Christ, in Matthew, as on the Acts of the Apostles 
 and the Epistles. The arguments of the Campbellites had great force with 
 me at the time; but on further consideration, I believe that my original im¬ 
 pression was correct, and that a water-baptism is not needed. I think Paul 
 inculcates this doctrine. For lie says that Christ sent him not to baptize, 
 but to preach the gospel. But certainly Paul was sent with as ample in¬ 
 structions, as the other Apostles. He was therefore sent to teach all na¬ 
 tions, baptizing them, &c. By saying that he was not sent to baptize but 
 to preach the gospel, he means, as I conceive, to negative the idea that he 
 was sent to baptize with water, but 10 preach the gospel, or repentance and 
 remission of sins, by baptism, into the character or name of the Father, 
 Son and Spirit. 
 
 However upon these points I shall not dispute. Forms and ordinances 
 are serviceable as means to an end. I state my sentiments. Let others 
 judge and act as they please. Such external rites neither make nor unmake 
 a Christian. 
 
 12 
 
CHAPTER XIII. 
 
 PROPHECY 
 
 SAVIOUR. 
 
 When Jesus, the King of Sion, entered Jerusalem, near the time of his 
 death, he went into the temple, and cast out those who bought and sold 
 there, and overthrew the tables of the money-changers, and the seats of the 
 persons who sold doves. The Scribes and Pharisees were displeased. At¬ 
 tempts were made to entrap the Lord in his discourse, so that he might be 
 exposed to the hazard of his life, under the Roman laws. Christ, after 
 foretelling many woes against the Scribes and Pharisees, and warning the 
 people against them, refers briefly to the evils impending over that genera¬ 
 tion, and then exclaims: ;i O Jerusalem, Jerusalem, thou which killest the 
 prophets, and stonest them which are sent unto thee, how often would I have 
 gathered thy children together, even as a hen gathercth her chickens under 
 her wings, and ye would not! Behold your house is left unto you, deso¬ 
 late. For I say unto you, ye shall not see me henceforth, till ye shall say, 
 Blessed is he that cometh in the name of the Lord.” Matth. 23. 37—39. 
 
 Jesus then went out, and departed from the temple. But his Disciples 
 came to show him the buildings of it; for there were many buildings con¬ 
 stituting the temple; and no doubt his Disciples, in common with all the 
 Jews, felt a pride in the beauty and splendor of that vast and magnificent 
 structure. Jesus said: “See ye not all these things? Verily I say unto 
 you, there shall not be left here one stone upon another, that shall not be 
 thrown down!” After that, as he was sitting upon the Mount of Olives, 
 his Disciples came to him privately, saying : “ When shall these things be, 
 and what shall be the sign of thy coming and of the end of the world ?” 
 
 Bear in mind, now, what Jesus had said: “Ye shall not see me hence¬ 
 forth, till ye shall say, Blessed is he that cometh in the name of the Lord.” 
 His Disciples believing, as it seems, that Jesus was coming again to destroy 
 the world and to save his own followers, ask him the above questions, com¬ 
 prehending these two points: First, When shall all these things be, name¬ 
 ly, the destruction of the buildings of the temple. Secondly, What shall 
 be the sign of your coming, and of the end of the world ? 
 
 In reality, Jesus, as I understand the passage, meant that the people of 
 Jerusalem should no longer see him in their temple, till they should say, 
 “Blessed is lie that cometh in the name of the Lord;” that is to say, until their 
 conversion to Christ. For when he went out of the temple, the last time, 
 it was the God of Abraham, of Isaac, of Jacob, and of Moses, actually 
 abandoning that temple, which a false Church and State had decorated pro¬ 
 fessedly in honor of a God whom they did not know, and whom they were 
 rejecting. The Lord was about to cause the destruction of all those vast 
 and magnificent buildings, burnished or laid with gold, and adorned with 
 rich jewels and cloths. He was about to erect his spiritual temple, to con¬ 
 secrate a spiritual priesthood, and to remove the veil which separated man- 
 
PROPHECY BY OUR SAVIOUR. 89 
 
 kind from the Holy of Holies. And until the Jews should receive Christ, 
 into the temple of their hearts, they were to be "without a God, an altar, 
 or a paschal Lamb. 
 
 The reply of Christ to his Disciples, comprehends, in my opinion, the 
 whole period, which should elapse, from the day of his conversation with 
 the Disciples, until the final conversion and gathering of the Jews, namely, 
 until they should say, “ Blessed is he that someth in the wane of the Lord." 
 
 The prophecy, then, contains a brief history of the Jews from their re¬ 
 jection of Christ, to the destruction of their temple and city, their disper¬ 
 sion among nations, their sufferings, and finally their conversion, or the 
 time when the Deliverer should come out of Sion, and turn away ungodli¬ 
 ness from Jacob. 
 
 We might suppose that this prophecy would be most minute and descrip¬ 
 tive in the narration of those events which should occur to Jerusalem, while 
 it remained a city; for subsequently, the Jews would be scattered among 
 the Gentiles, and their fate be one uniform scene of oppression and captivi¬ 
 ty, or contempt and execration. And besides, as the planting of the Israel¬ 
 ites in Canaan, was the establishment of a new era with them, so their ex¬ 
 pulsion from the land, in fulfilment of the curse for disobedience, must be 
 deserving of particular notice. 
 
 This conversation took place between our Lord and his Disciples short¬ 
 ly before the death of our Saviour, when he was thirty-three years old. 
 The capture and destruction of Jerusalem, by the Romans, occurred in the 
 year of our Lord, 70. Of course, then, 37 years elapsed from the time of 
 the conversation alluded to, until the destruction of Jerusalem. This is 
 really a very short period. But when men are daily and hourly in the dread 
 of some great and afflictive event, or in the hope of a deliverance, thirty- 
 seven years is an immense long time; especially as this interval was filled up 
 by false prophets, and false Christs; and by wars arid rumors of wars; and 
 by earthquakes, famines, and pestilences. 
 
 Hence, Christ warns his Disciples not to be deceived. The end was not 
 to come so soon as these indications might portend. His Disciples were 
 to trust in God, and not give themselves up to fear. But he tells them a 
 sure sign; it was this: “When ye, therefore, shall see the abomination of 
 desolation spoken of' by Daniel, the prophet, stand in the Holy place, ( who¬ 
 so readeth, let him understand,) then let them, which be in Judea, flee in¬ 
 to the mountains.” 
 
 Daniel had spoken thus: “And arms shall stand on his part and they 
 shall pollute the sanctuary of strength, and shall take away the daily sacri¬ 
 fice, and thev shall place the abomination that maketh desolate.” Daniel 
 
 11. 31. 
 
 This sign actually happened in the beginning of the siege of Jerusalem. 
 The Roman General advanced with his armed legions and stationing them 
 oil the holy ground, invested the city, in such a way that escape from it 
 was impossible. But suddenly the enemy, without any apparent cause, 
 withdrew their forces. Instantly the whole body of the Christian Church, 
 which was at Jerusalem, availing themselves of the opportunity, fled from 
 the city, and escaped to places which were at peace. Speedily thp Roman 
 army, returning, again invested Jerusalem, and there was no more escape 
 for any person who remained. 
 
 The siege, if I mistake not, lasted three years and a half; and during all 
 that time the Christians were in safety. 
 
 But fearful was the retribution of Divine justice, upon that obstinately 
 
90 rROPilLUY BY our saviour. 
 
 rebellious people at Jerusalem, who had chosen a murderer ami a thief, 
 namely, Barabbas, and had rejected Christ. According to their own works 
 they are requited. The plucking up of Jerusalem was immensely more 
 terrible than the destruction of the Canaaniles. It being a time for the cel¬ 
 ebration of the Passover, Jerusalem was crowded with Jewish devotees from 
 all parts. Three hundred thousand souls, during that long seige, were there 
 shut up in Jerusalem, as in a pest-house. Famine, robbery, and murder 
 stalked through the streets. There was no pity for grey hairs, nor tender¬ 
 ness for infants, nor regard for women. Ail natural ties were dissolved. 
 It is horrid to think of the things which were then done and suffered. Mad¬ 
 dened zealots, pretending to be inspired of God, carried out and executed 
 the works of their god Barabbas, whom they had chosen. The sick were 
 not able to bury the dead, and those who were well and had strength, were 
 unwilling to do so, both on account of the number of the dead and their 
 own fear. A deep heart-rending and appalling gloom pervaded the city. 
 But more terrible than these calamities were the depredations and cruelties 
 perpetrated by the seditionists and robbers, who pretending a divine com¬ 
 mission and injunction, to hold out in their defence against the besiegers, 
 took and by force retained the direction of affairs in the city. These would 
 break into houses, strip and ill-treat the dead, and laugh horridly at the ca¬ 
 lamities and suffering which they inflicted. Most impious! Men profes¬ 
 sing the knowledge and love of God, rioted in the destruction and spoliation 
 of the poor, the weak, the defenceless and the miserable. 
 
 One unhappy woman, Maria, she was the daughter of Eleazar, of Bathe- 
 zor, and her home was beyond the Jordan, had gone to Jerusalem before the 
 siege, and by the arrival of the Roman troops was prevented from escaping. 
 This lady was of a distinguished and wealthy family, and had taken great 
 abundance with her to the city. But the seditious Jews, who had possession 
 of the place, plundered her of her possessions, and whatever food she could 
 provide, they daily rushing in, seized and bore away. Grief, famine and 
 resentment, preyed upon her mind, and greatly excited her. Seizing her 
 little boy, whom she was nursing at the breast, she cried out, in the trans¬ 
 port of her phrenzy,—“Wretched child, in the midst of this war, famine and 
 faction,—for what do I preserve thee? Should we survive, our condition 
 among the Romans would be slavery. But even the horrors of slavery are 
 now anticipated by famine, and by these assassins, more cruel than either! 
 Come, be thou my food and my avenging Fury against these men, and a tale 
 for the world, the only one yet wanting to complete the miseries of the Jews.” 
 So saying she killed her son, and roasting him, she ate part, and covering 
 the rest over, she stood it by, reserving it for another time. But the assas¬ 
 sins shortly afterwards coming in, and perceiving from the smell of food, 
 that she had prepared something, threatened, as was their custom, that they 
 would immediately slay her, unless she produced what she had in the house. 
 Speaking bitterly, she replied, that she had indeed preserved a fine portion 
 for them, and forthwith uncovered the body of her son. Horror and amaze¬ 
 ment seized them, ana they stood speechless. See, said sire, this is my 
 own son, and the deed is mine. Eat, for I too have eaten. Be not more 
 delicate than a woman nor more tender than a mother. But if you are so 
 pious and reject my offer ,—I have already eaten half ,—let the rest remain 
 for me also!* 
 
 * This incident, and most of the accounts concerning the soige of Jerusalem, 1 have copied, 
 with some unimportant variation in words, from Eusebius's Ecclesiastical History, translated by 
 Cruse, edition ld«, page 91. Eusebius quotes from Josephus. 
 
1’ROPHECV BY OUR S.UIOUR. 01 
 
 Thus was consummated upon the Jews, the condign and tin paralleled af¬ 
 flictions which they had imprecated on their own heads, when they demand¬ 
 ed the death of Christ. Moses had foretold these calamities fifteen hundred 
 years before, when he prophesied that if the Israelites departed from serv¬ 
 ing the Lord, they should be cast out and become an astonishment, a pro¬ 
 verb and a by-word among all nations. The tender and delicate woman 
 among you, (said this Prophet) who would not adventure to set the sole of 
 her foot upon the ground, for tenderness and delicacy, her eve shall be evil 
 toward her husband, toward her son, toward her daughter, toward her very 
 infant, and the children whom she shall bear; she shall eat them, for want 
 of all things, secretly, in the siege and strailness, wherewith thine enemy 
 shall distress thee, in thy gates. (See 28th chap. Deuteronomy.) 
 
 Jerusalem had not only persecuted Christ to death, but had pursued, 
 and to the best of her ability, had put the hand of oppression and murder 
 on the Apostles and Disciples. She accused them constantly. The de¬ 
 struction of the City, therefore, in all probability, caused a short respite to 
 the Church. But after the lapse of a few ages, subsequent to this Jewish 
 tribulation, corrupting sects and false doctrines and government, gradually 
 arose among the Christians themselves, which darkened the Sun of Right¬ 
 eousness; the Moon, or Church, ceased to give a true light to the world, 
 and passed under the plagues, spiritually, of Blood, Darkness and Death; 
 in which last condition she now is, and her works of Hell follow with her. 
 At length, however, we have reached a new era of a great moral and social 
 earthquake. Now comes free inquiry with a fearless discussion and an 
 honest determination to seek, to know and to do what is right. We look 
 to the past, the present and the future. Our eyes are suddenly opened, and 
 we see the Roman Legions, the abomination that makes desolate, with their 
 heathen eagles and banners, standing on the holy ground and encompassing 
 the very sanctuary of God. The Church is a Bara’obas, and the Stale a 
 Herod and Pilate. Those who behold these things, instantly flee from the 
 doomed city and betake themselves to the mountains. The pulpits usurped 
 by a false clergy, shining as the stars of the Churches in a fancied heaven, 
 are shaken by the mighty winds of truth, and the Stars fall, like Lucifer, to 
 their kindred regions below, and the powers of a corrupt religious domi¬ 
 nation are overthrown. Then shall appear the sign of the coming of Christ 
 in Heaven, a mourning for sin; “Blessed are the pure in heart, for they 
 shall see God.” Happy day for Israel; down-trodden, oppressed and out¬ 
 cast Israel! The grafting-in of the Gentiles, was the casting away of Israel. 
 But if the fall of the Jews, be the reconciling of the world, what must the 
 receiving of them be but life from the dead: That day is near when Israel 
 shall say, “Blessed is he that cometh in the name of the Lord.” They 
 shall know' and adore him, whom they pierced, the Lord God .almighty of 
 Abraham, the Lord Jehovah of Moses, our Lord God, Almighty, Jehovah 
 Jesus, King of kings and Lord of lords. 
 
 The prophecy by our Lord dwells particularly on the affairs preceding 
 and accompanying the destruction of Jerusalem ; but in noticing the apos¬ 
 tasy of the Gentiles, it merely states the facts of the spirit of Christ being 
 darkened, and the churches not giving their light, and the stars of the 
 churches, or the ecclesiastical powers being shaken; if shaken, removed 
 to make way for a new heaven and a new earth, or a new' church and so¬ 
 cial and industrial conditions. 
 
 The Prophecy says : “ immediately after the tribulation of those days, 
 shall the sun be darkened.” “ The Man of Sin ” had begun his work even 
 
92 
 
 FROPllECX 
 
 
 ill the Aposloiic age, and did nut travel with slow steps. But the word 
 “immediately” must have reference to the whole period over which the 
 prophecy reaches, from the conversation of our Lord, to the calling and 
 conversion of the Jews. The time from the “ tribulation ” or destruction of 
 Jerusalem, to the darkening of the Sun of Righteousness, in the professing 
 Christian world, was very brief, or immediate, compared with the many 
 centuries included in the prophecy. 
 
 The Jews, as a people or generation, although scattered, were not to 
 cease until all those things'should be fulfilled. 
 
 Paul, in referring to these events, says: “ For I would not, brethren, 
 that ye should be ignorant of this mystery, (lest ye should be wise in your 
 own conceits,) that blindness in part is happened to Israel, until thefulness 
 of the Gentiles be come in. And so all Israel shall be saved; as it is writ¬ 
 ten, there shall come out of Sion the Deliverer, and shall turn away ungod¬ 
 liness from Jacob.” Rom. 11. 25, 26. This must mean until the iniqui¬ 
 ties of the Gentiles arc fulfilled ; as was said also by the Lord concerning 
 the Amorites when He made the promise to Abraham, as related in Genesis 
 Chap. 15. 16. 
 
 If you turn to Rev. 6. 12—17, you may read what John says of the earth¬ 
 quake, the darkening of the sun, the moon not giving her light, or becoming 
 as blood, and the falling of the stars. The stars denote the angels of the 
 churches, viz : The Pastors or Teachers. Rev. 1. 20. In Rev. 7. 1—8. 
 after the falling of the stars the Jews are converted. John’s language is 
 thus, (Rev. 7. 1—4.) “I saw four angels standing on the four corners of 
 the earth, holding the four winds of the earth, that the wind should not blow 
 on the earth, nor the sea, nor on any tree. And I saw another angel as¬ 
 cending from the East, having the seal of the living God; and he cried 
 with a loud voice to the four angels to whom it was given to hurt the earth, 
 and the sea; saying, hurt not the earth, neither the sea, nor the trees, till 
 we have sealed the servants of our God in their foreheads. And I heard 
 the number of them which were sealed, and there were sealed a hundred 
 and forty and four thousand of all the tribes of the children of Israel.” 
 
 Here John’s vision, in my opinion, represents the same occurrences 
 which our Saviour foretold, with the difference that in John’s vision the 
 spiritual earthquare is represented as first making known or disclosing the 
 facts that the plagues of blood, darkness and death, had already overtaken 
 the churches, and the earthquake is like the cry of “ Death in every house ” 
 startling the Egyptians from their sleep at midnight, to let Israel depart to 
 serve the Lord. Whereas, in our Saviour’s prophecy, the events are fore¬ 
 told in the order of their actually happening, viz: the darkening of the sun 
 and moon, the falling of the stars, the shaking of the powers of heaven, the 
 mourning of the tribes of Israel, and their seeing the coming of the Son of 
 Man. 
 
 Compare the words used by our Saviour in his prophecy with those 
 from John, and you will be certain they refer to the same thing. "And he 
 shall send his angels with a great sound of a trumpet, and they shall gather 
 his elect from the four winds, from one end of heaven to the other.” Mat. 
 24. 81. 
 
 I have already quoted Paul’s expressions about the Deliverer, from Sion. 
 
 In Rev. 14. 1, there is a similar passage bearing on this subject. “And I 
 looked, and lo, a Lamb stood on the Mount Sion, and with him a hun¬ 
 dred and forty and four thousand, having his Father’s name written on 
 their foreheads.” I shall prove, incontestably, when, in a succeeding chap- 
 
PROPHECY 
 
 93 
 
 ter of this work, I treat of the book of Revelation, that these portions of 
 Scripture refer to the same points as those embraced in the prophecy by 
 our Lord, which I am now considering. 
 
 The Evangelist Mark, in recording the words of our Saviour in regard to 
 the matters before us, relates this additional lact in our Lord’s conversation: 
 "But of that day and that hour knowelh no man ; no, not the angels which 
 are in heaven, neither the Son, but the Father.” Mark 13. 32. This 
 passage is relied upon by very many persons, as an argument asramst the 
 Divinity of our Saviour. 
 
 But the Godhead of Christ is proved by numerous passages and declara¬ 
 tions in the Bible, and the necessity of it is shown from the whole scope 
 and tenor of the Divine Revelation. Neither in the text above cited from 
 Mark, is there any thing which militates against this truth. 
 
 Our Saviour holds and fulfils two relations to us, God and Man. His 
 relation as man, is full and perfect. How else could he be an example for 
 ns, or the Captain of our Salvation by leading the way 1 Could he leave 
 any thing undone, which, as a man, a good Christian and a pious Son of 
 God, it is incumbent on a human being to perform ? By the incarnation 
 of himself in a body, made under the law and born of a woman, he occu¬ 
 pies truly the relation of a Son to the Father, and a Brother to us. All the 
 duties of this human relation were as obligatory on him as on another 
 man; viz: prayer, purification, and all Christian and moral acts. Jesus as¬ 
 cends his throne, not in right of his thunderbolts and power as God, but 
 simply in right of his holiness and love, signified by his death on the Cross. 
 He humbled himself to the Cross ; therefore, he is exalted. And always, 
 as it appears to my mind, this relation as a Son will continue. For wher¬ 
 ever we shall see Christ, it will be in the unfolding of that character which 
 is the result of the development of his human relation, by the operation of 
 cause and effect, and in fulfilment of the same kind of duties which are in¬ 
 cumbent on every son of man. 
 
 Therefore it is, that he is represented as unable to do or say any thing 
 but what Moses and the Prophets had written before-hand. For he came 
 to do the ivill of God in the same way that any of his brethren, had they 
 been holy, would have done it. As Christ, he does not act independently 
 the part of God; nor originate any thing, nor dispense- with any thing. 
 But he fulfils his allotted part as the Son. 
 
 When there was a request on behalf of two of his Disciples, that they 
 might sit the one at his right hand, and the other at his left, in his kingdom, he 
 says: it is not mine to give, except in the way prepared. He himself 
 could not ascend the throne in his own kingdom, except in the way foretold 
 concerning him; neither can any one ascend that throne except in the way 
 prepared. This is the humiliation to which God in Christ has descended. 
 He has assumed the relation of a man and a brother to us ; and I believe 
 this relation is eternal. He does, indeed, stand, also, in the relations of the 
 Father and the Holy Ghost; but these are other and distinct froth that of the 
 Sonship. 
 
 He knew all things. But as the Son of God, occupying a human rela¬ 
 tion, it was not committed to him to make known the day and hour of his 
 coming. For suppose he had said, on such a day, in such a yeary l will ap¬ 
 pear to the tribes of Israel and convert them. What then becomes of the 
 sign in heaven—of the seeking—the mourning for sin—and other prepara¬ 
 tions of the heart for holiness ? Instead of looking within, the tribes 
 would be seeking without, for something external. He, therefore, enjoins 
 
it upon all persons, “watch and pray;” for if you do not, I .shall come as a 
 thief in the night! 
 
 A just consideration of the two relations of our Lord, in iny opinion, ren¬ 
 ders the Bible perfectly free from obscurity. 
 
 Leaving this point, however, let us return to the prophecy, in order to of¬ 
 fer some reflections connected with the subject. 
 
 Tyre, Sidon'and Sodom, were guilty of a less offence than Jerusalem. 
 For they sinned against less light, and probably were not so hard of heart. 
 But what was the offence of ancient Jerusalem, compared with the transgres¬ 
 sions of modern Christianity! Jerusalem will be justified, rather than the 
 Churches of the present day. Take the two most Christian nations, as we 
 in this country are in the habit of considering them, Great Britain and the 
 United States. What did Jerusalem commit, compared with the atrocities 
 of British and American Christians and Churches! 
 
 Of all the fell tyrants that have ever existed, Great Britian, at home and 
 abroad, wherever and whenever her ambition, her thirst for gain, and pow¬ 
 er prompt and enable her, is exceeded by none in cruelty, insatiable avidity, 
 and a callous, unscrupulous resort to the most unfeeling and oppressive ex¬ 
 pedients to amass wealth and concentrate her dominion. Her emancipa¬ 
 tion statutes, the bright part of her history, contrasted with the dark, de¬ 
 graded and abject condition of her workingmen at home—men and women, 
 young men and girls, naked, lashed together as beasts of burden, dragging 
 coal-cars in pits—her starving, deformed and brutalized factory people—her 
 laborers sullen aud ignorant as if a curse had fallen upon them—represent 
 the ferocity of the leopard with his treacherous cunning. A thousand glit¬ 
 tering spires ascend in her metropolis, and streams of human flesh,—Queen, 
 Lords and Ladies, haughty Bishops or more humble prelates, merchants 
 who are princes, professional men, trades people and artisans, with multi¬ 
 tudes of others,—pour into the temples of her Dagon, speaking lies at one 
 table; professing the love of God and vowing service to the Lord, when 
 every intent of their hearrs is fully bent upon mischief, upon state intrigue, 
 ecclesiastical advancement, commercial speculations, or the providing for 
 their own households, by preying on their brethren! The cries of the 
 poor are unheeded. She builds splendid altars to God, and endows her 
 clergy sumptuously, but leaves the poor to perish. No distance is a pro¬ 
 tection against her rapine. Her fleets, her cannon, her armies cross oceans, 
 invade the most remote continents and empires, and engirdle the earth. 
 Her blow is felt at once in the far West and the extremest East. The 
 meek Hindoos fall before her. China, secluded from all nations, fancying 
 herself a celestial empire, her people ignorant of the prowess, the wealth and 
 resources of foreign countries, is suddenly awakened from her dream and se¬ 
 curity of centuries, by the insolence and rapine of British aggression, sustained 
 by British cannon. China shall not even have her own police! She shall not 
 exert what little power or knowledge she has for the protection of her subjects 
 from want and madness! She shall consent that an immense territory shall be 
 grown with the poppy, and that the Chinese people entailing upon them¬ 
 selves and their posterity an insanity more fearful than any other, shall 
 receive from foreign workshops and fields the provisions and necessaries 
 which their own industry, if left free to act, might produce for themselves! 
 The great cardinal maxim of Great Britain is, destruction to all com¬ 
 merce, to all manufactures and industry, to all dominion but her own^ar.d 
 faithfully does she act by this rule. Vast is her empire; splendid beyond 
 all conception her magnificence and grandeur; and numerous and powerful 
 
PROPHECY 
 
 her brave fleets and armies. But the day of the visitation of the Lord is 
 near at hand; a great day of wrath and trouble to all nations; and of all 
 their buildings in iniquity and oppression, uot one stone shall be left upon 
 another, that shall not be thrown down. 
 
 The United States have many advantages for which to thank God: a 
 rich soil; a country spread outin every direction; most beautiful vallies; moun¬ 
 tains, bearing in their bosom abundant ores and other mineral treasures; hills 
 healthful and luxuriant; forests, supplying wealth, ornament and protection; 
 mighty rivers and lakes with their tributaries, binding the whole land togeth¬ 
 er in the embrace of friendly commerce and political union. 
 
 And what has been the conduct of American Christians and churches, in 
 return for these blessings? 
 
 Two million five hundred thousand of our defenceless brethren are held 
 as slaves —denied the rights of personal liberty, of free locomotion, of life, 
 of instruction and education, of moral agency, of knowing or worshiping 
 God, of marriage, of the paternal and filial relations and affections! Church¬ 
 es and religious teachers can find a “Thus saith the Lord ” for external 
 rites and ceremonies; for mint, cummin and anise; but not for the weightier 
 matters of the law, judgment, mercy and faith! Can any thing be more 
 clearly repugnant to the whole decalogue and the law of love in Christ, than 
 American Slavery? Do we eat the flesh and drink the blood of our Lord 
 by devouring and making merchandize of his brethren? 
 
 But American Slavery is not our only national sin. Continually the con¬ 
 dition of the working-people is becoming more severe and afflictive. Amer¬ 
 ican employers and factory owners must compete with British capitalists 
 and manufacturers, and the contest between the two nations, is, which shall 
 become the mart of the world, and produce the most wealth at the lowest 
 rates of reward or wages to the operative. Crimes increase in number and 
 enormity. The passions are perverted to unnatural and destructive purpo¬ 
 ses; and as we have no titled aristocracy,.claiming by birth-right, Mammon 
 is building up a monied nobility and royalty, which, with vices and sensu¬ 
 alities exceeding those of the old Feudal ages, threaten a more heartless 
 supremacy. The worst, most depraved and soul-killing demon that can ty¬ 
 rannize over men or nations, is the greedy, all-absorbing love of gain. And 
 this vile, anti-moral and anti-Christian spirit, is the Lord and Master in 
 Free America. 
 
 It is not necessary for me to notice other Christian countries. The two 
 which I have instanced are thought to be the best! Alas! what, then, can 
 be said in favor of others? 
 
 The Lord has gathered all nations into Jerusalem. They have come 
 there to celebrate their passover! By the profession of the Christian re¬ 
 ligion, all Christendom may be supposed to be enclosed in the Holy City, 
 in the Christian Temple. Terrible, most terrible, will be their destruction! 
 Already the abomination of desolation is seen to stand in the holy place; 
 and the elements of the conflict are concentrating their energies. The 
 Eagles, which scent the prey, are gathering to devour the carcasses. Woe, 
 woe, to Jerusalem—to the bloody City! As was said in the former time, so 
 now may it be repealed—“A voice from the East, a voice from the West, 
 a voice from the four winds, a voice against Jerusalem and the Temple, a 
 voice against the Bridegrooms and Brides, a voice against all people:” avoice 
 of lamentation and weeping! For wickedness shall be consumed by its own 
 fires. How-many wretched Marias, delicately brought up—how many hap¬ 
 less fathers—will ask “for what do we reserve our offspring, for slavery or 
 
96 HISTORY OF THE APOSTACY. 
 
 unsparing famine, or assasins no less cruel!” If the wickedness of the old 
 Jerusalem exceeded the sins of Tyre, Sodom and Canaan, and brought 
 down upon that people the curses under which they yet wander and are 
 out-casts, of how much sorer punishment shall the new Jerusalem or Chris¬ 
 tendom be thought worthy, which for nearly eighteen hundred years has 
 hardened itself in transgression and'trampled on the blood of God! 
 
 But there never was an instance, yet, of a repentant people being destroy¬ 
 ed. And though the mountains be removed, and the rocks fall, the right¬ 
 eous, fleeing to the Lord, are safe. 
 
 CHAPTER XIV. 
 
 HISTORY OF THE APOSTACY, 
 
 From the time of our Lord to the present day there have been four peri¬ 
 ods of Church History. First, the Apostolic; Second, the 'Constantine; 
 Third, the Papal; and Fourth, the Protestant or Reformed. I will consider 
 them in this order. 
 
 First, the Apostolic.— We read in Acts 2. 44—47, that “All that be¬ 
 lieved were together, and had all things common; and sold their possessions 
 and goods, and parted them to all men, as every man had need. And they 
 continuing daily with one accord in the temple, and breaking bread from 
 house to house, did eat their meat with gladness and singleness of heart; 
 praising God, and having favor with all the people. And the Lord added 
 to the Church, daily, such as should be saved.” 
 
 This took place in Jerusalem, where the Church commenced, and where 
 the persecutions of Christians appear to have been surrounded with more 
 dangers from the intoleraney of the Jews, than in any other city. At 
 Corinth, at a subsequent date, the Christians did not hold their property, 
 actually, in common. Paul, writing to the Corinthians says: “Now 
 concering the collection for the Saints, as 1 have given order to the Church¬ 
 es of Galatia, even so do ye. Upon the first day of the week, let every 
 one of you lay by him in store, as God hath prospered him, that there be 
 jio gathering when I come. And when I come, whomsoever ye shall ap¬ 
 prove by your letters, them will I send to bring your liberality unto Jeru¬ 
 salem.” 1 Cor. 16. 1—3. 
 
 Paul was a faithful Apostle, and had naturally a powerful and clear 
 understanding. Beside, the truths with which his heart was inspired, very 
 greatly illuminated his mind, If an absolute community of property then 
 existed, or was enjoined, why did he direct the Corinthians, as he had given 
 order to the Churches of Galatia, that every one of them should lay by him 
 in store, as God had prospered him, in order to create a fund as a liberality 
 or donation, to be sent to the Brethren at Jerusalem? This language de¬ 
 notes the recognition by Paul, of the Christian practice, at that time, of 
 separate avocations in business and individual property. The principles of 
 unity in love and combined interests were established; but the outward 
 forms as means to accomplish these ends, were to abide the discoveries 
 
HISTORY 
 
 
 which the Christian people might develope. Neither did the condition of 
 civil and political government, nor the degree of social and industrial knowl¬ 
 edge in that day, permit or enable the Christians to engage in a unitary sys¬ 
 tem of labor, which required increased science and enlarged freedom. 
 
 The community at Jerusalem, therefore, I presume arose from the pecu¬ 
 liar situation of the Christians. * Many Christian converts were persecuted 
 and stripped of every thing: and those who held property, held it for the pub¬ 
 lic good. Also, at Jerusalem, at the passover, there would be strangers 
 present from distant places; and these would need the hospitality of the res¬ 
 ident Christians. But it is evident from the whole narration, in the book 
 of the Acts of the Apostles, that every Christian in those days considered all 
 that he had—himself,-his family, his properly and reputation, his life—as a 
 mere trust committed to him by the Father for the public good. Whether 
 at Jerusalem, at Galatia, at Corinth, at Home, or any where else, all who 
 believed were together in heart and hand, and really had'all things common-, 
 for no man considered any thing he had as his own; but himself and all 
 things belonging to him, as the Lord’s. They were a zealous and single- 
 hearted people, receiving and acting out to the best of their ability the doc¬ 
 trines of love and fellowship committed to them; gladly praising God, and 
 having favor with the people, and daily increasing their conquests over the 
 world. 
 
 This was a happy state of Christian purity, and may be represented 
 by a robe of white. As is said in Rev. 19. 8. of the Bride of Christ,— 
 “and to her was granted, that she should be arrayed in fine linen, clean and 
 while, for the fine linen is the righteousness of saints.” White is frequent¬ 
 ly used as an emblem of righteousness. Thus our Lord is described as 
 riding upon a white horse, and followed by the armies in heaven on white 
 horses, clothed in tine linen, clean and white, and smiting and subduing the 
 nations, with the sword of truth. Rev. 19. 11—16: 
 
 The Apostolic state of the Church, therefore, I distinguish by the co¬ 
 lor WHITE. 
 
 Secondly, The Constantine Period. —I call this the Constantine peri¬ 
 od, not from any supposition that the apostacv of the Churches had not 
 commenced before the reign of this Monarch, but because the union of the 
 Church and State under Constantine, was the most eventful act in this time. 
 In fact, some of the corruptions which I am about to mention, as included 
 within this division, were not finally established until the fifth century, at 
 the Council of Chalcedon; namely, the two natures of Christ, in one per¬ 
 son. It will be understood, then, that the name Constantine is applied to 
 this period, simply from the prominent influence, which the Roman Em¬ 
 perors exeTted upon this bloody and contentious portion of church history, 
 until their sway was superseded by the darker supremacy of the Roman 
 Bishops. 
 
 I shall treat of the corruptions of this period under three heads,— -first, 
 in regard to the priesthood: secondly, the practice or right of war; and third¬ 
 ly the disputes concerning the Trinity of the Godhead and the Duality of 
 Christ. 
 
 First, in regard to the Priesthood. 
 
 The Mosaic Church had ordinances of divine service, a worldly sanctu- 
 
98 HISTORY or TJIil APOSTACY. 
 
 arv, and a distinct priesthood. Their temple or tabernacle was divided into 
 two parts,—lirst, the Sanctuary, and after that, the Holy of Holies. These 
 two were divided from each other, by the veil, called the second veil. The 
 Holy of Holies was a type of heaven, where God dwells; and the second 
 veil being suspended before it, concealed the Holy of Holies, or Heaven, 
 from the view of the priests in the Sanctuary, wlto had come only within 
 what is called the first or outer veil. None but the High Priest could 
 enter within the second veil, or the Holy of Holies; and he alone once every 
 year, not without blood, which he offered for himself, and for the errors of 
 the people.* By this was signified, that the way into the Holiest of all, 
 was not made manifest, while .the Mosaic tabernacle ivas yet standing. 
 But when Christ came, he, being an High Priest of good things to come, by 
 a greater and more perfect tabernacle not made with hands, not of the Mo¬ 
 saic building, nor by the blood of goats and calves, but by his own blood, 
 entered in once into the Holy Place, or heaven, having obtained eternal 
 redemption for us. And to those who look for him shall he appear from 
 this Heaven, or Holy of Holies, namely, from the second veil, without sin, 
 unto salvation.t 
 
 The Jewish High Priest was required to enter often, that is once every 
 year, into the Holy Place. But Christ does not need to enter often; but 
 once at the end of the Mosaic dispensation, or world, did he appear to put 
 away sin by-the sacrifice of himself. By this one offering up of himself, 
 he has perfected forever, them that are sanctified, and has opened a passage 
 for all his brethren, or disciples, who are a royal priesthood unto God, to 
 enter with holy trust and confidence into Heaven, or the Holiest, by his 
 blood, by a new and living way which he has consecrated for us, through 
 the veil, that is to say, his flesh. 
 
 In Christ all are priests, for there is no longer a second veil seperating 
 us from the Father. Christ is the one High Priest, and the one Mediator, 
 for all; through whom all, being reconciled and united to each othcr-and to 
 God, become themselves a royal and priestly race. “When the Apostles 
 introduced the notion of a priest, which is found in the Old Testament, into 
 Christianity, it was always only with the intention of showing that no such 
 visible distinct Priesthood, as existed in the economy of the Old Testament, 
 could find admittance into that of the New; that inasmuch as free access to 
 God and to heaven, was once for all opened to the faithful, through the one 
 High Priest, Christ, they had become by union with himself, a holy and 
 spiritual people, and their calling was only this, namely, to consecrate their 
 whole life as a sacrifice of thanksgiving for the mercy of God’s redemption, 
 and to preach the power and grace of him who had called them from the 
 kingdom of darkness into his wonderful light; and their whole life was to 
 be a continued priesthood, and spiritual serving of God, proceeding from 
 the affections of a faith working by love, and also a continued witness of 
 their Redeemer. Compare 1 Pet. 2. 9, Rom. 12. 1, and the spirit and con¬ 
 nection of ideas throughout -the whole Epistle to the Hebrews. And thus 
 also the furtherance of God’s Kingdom, (both in general and in each indi¬ 
 vidual community,) the furtherance of the propagation of Christianity among 
 the heathen, and the improvement of each particular Church, was not to be 
 the concern of a particular chosen class of Christians,.but the nearest duty 
 
 * I am speaking from Taut’s Epistle to the Hebrews, Chapters 9 and 10. 
 
 11 would gladly quote a Universalist Work, to which I am indebted for some of the ideas in 
 my exposition of Paul’s Epistle to the.Hebrews, but I do not remember the name of the Book, nor 
 
HISTORY 
 
 
 99 
 
 of every individual Christian. Every one was to contribute to this object, 
 from the station assigned him by the invisible head of the Church, and by 
 the gifts peculiar to him, which were given him by God, mil grounded in 
 his nature; a nature which retained, indeed, Us individual character , but 
 was regenerated and ennobled by the influence of the Iloly Spirit. There 
 was here no division into spiritual and worldly, but all, as Christians, in 
 their .inward life and dispositions, were to be men dead to the ungodliness 
 of the world, and thus far departed out of the world; men animated by the 
 spirit of God and not by the spirit of the world.”* 
 
 There are diversities of gifts and operations imparted by the Spirit of the 
 Lord to different individuals,—to some more wisdom than to others; to 
 some more knowledge; to others more ability in tongues, and interpretation; 
 to others, again, a deeper skill in the art of government. And so every 
 man has his peculiar talent and vocation. “But all these worketh that one 
 and the self-same spirit, dividing to every man severally as he will.”! All 
 have not the same particular gift, or not in the same degree; but all disci¬ 
 ples are priests admitted into the Holy of Holies by the blood of Christ; 
 they are one body, and each member is as much enjoined as any other, to 
 contribute the aid of such talents as God has bestowed upon him or her, for 
 the general edification and salvation of mankind. 
 
 What impiety is it to reverse or annul the very object of the advent of 
 our Saviour, and to turn Christians out of the Holy of Holies; to put them 
 again into the outer court; and select and ordain a consecrated few, as a class 
 of priests who shall, instead of Christ, mediate between the Church and the 
 Father, and form a link between the laity and God, and godly things! 
 “Such a class of priests could find no place in Christianity.”! Two ranks 
 of Christians, the laity and the clergy; and the latter the embassadors of 
 God! It is a mockery of Christ! 
 
 It is very true, in any meeting- of persons, there must be order, and some 
 persons may be appointed or ordained for certain purposes, that each de¬ 
 partment of business may be properly attended to; but in no instance what¬ 
 ever, can such arrangements impair the general Christian right and duty of 
 every disciple of pur Lord, according to his ability in the Spirit, to minister 
 in holy things, and to convert and teach others, whether Infidels or the 
 Church. If a person possesses and is impressed by the truth in Christ,he 
 or she may communicate it; but if they have it not, how can they obtain it, 
 by the putting on of hands? Though all the Popes, Bishops, Clergy and 
 Elders in the Universe, should ordain such a person, he is not a minister 
 of Christ, but of Satan! 
 
 This point is of the utmost importance. For think of this! If the whole 
 Christian world were now without a hireling clergy, and were of one Lord, 
 one faith and baptism, and if a proclamation should be made',—“Ho all 
 ye children of poor parents, who have no means of education at home, and 
 who, if remaining in your fathers’ houses, would be doomed to degraded and 
 repugnant toil and labor, come hither , if your thoughts are piously inclined, 
 and we will elevate you to the rank of embassadors of God, and give you an 
 exclusive right as the vicegerents of Christ on earth, to administer the sac¬ 
 raments and teach the Church; we will bestow on you sufficient salaries, 
 place you above want, confer upon you holy and reverend honors, and mar¬ 
 ry you to rich heiresses!” In less than one century, from the origin of 
 such a Priesthood, the Churches would be divorced front Christ and wed- 
 
 | Rose’s Ncander, 103. 
 
100 
 
 ded to sectarianism; and pride, bigotry, intolerance, hypocrisy, and hard¬ 
 ness of heart, with all manner of concealed or open defilement, would obtain 
 possession of the pulpits. 
 
 The division of the Church into two kinds, the clergy and the laity, is a 
 great discovery of Anti-Christ, and helps him in his work in a wonderful 
 manner. For by means of it, he can deceive the Priests and People, and 
 manage his Kingdom in quiet. The people, by engaging Proxies to assume 
 the spiritual part of Christianity, can devote themselves to the pleasing and 
 profitable worldly occupations of buying and selling, or obtaining distinc¬ 
 tions and emoluments in a professional career, or in some other mode of an¬ 
 tagonism, securing lands, houses and fame for themselves and families. 
 While the Clergy, upon whom the spiritual charge devolves, have the com¬ 
 fort of knowing that the cross of God is now also worldly, or. a marketable 
 commodity; and like the honest Levite in the days of Mieah, they can drive 
 their own bargains, and sojourn where they can get the largest call. This, 
 it will be perceived, is quite a sagacious plan of the arch-enemy. For what 
 peril has his Kingdom to dread, from a mere profession of Christianity! 
 He loves the disguise of that garb better than any other. Long since he 
 told the Saviour, that he would give him all the glory of the kingdoms of 
 the world, if Christ would only bow down and worship him! 
 
 For the first foundation of the constitution of the Christian Churches, in 
 the Apostolic Age, and the changes that took place after that time, I refer to 
 Rose’s Neander, beginning at page 102. And in what I have to say on 
 this point, I shall avail myself of his words or authority, without further ac¬ 
 knowledgement. 
 
 “ The monarchial principle in spiritual things, accords ill with the 
 spirit of Christianity, which constantly points to the feelings of mutual need, 
 and the necessity and blessing of common deliberation, as well as common 
 prayer. Where two or three are gathered together in the name of the Lord, 
 there also, he promises, he will be among them!” 
 
 The Apostolic Christians adopted the form of government existing in the 
 Jewish Synagogue, not in the Jewish Temple. The Temple, and the 
 Synagogue government were very different. The Temple government 
 was monarchical; that of the Synagogues was conducted by Elders. The 
 Christian Elders “had the superintendence over the whole Church, the 
 conduct of all its common afl'airs, but the office of teacher was not exclu¬ 
 sively assigned to them;” for all Christians were Kings and Priests, although 
 they chose to appoint certain persons for distinct officers, in order that no 
 matter requiring attention might be neglected. 
 
 Gibbon, in his “Decline and Fall of the Roman Empire,” (vol. 2, pages 
 102, et. seq.—the edition is in eight volumes,) gives us an account of the 
 manner in which the Christian community fell from their original independ¬ 
 ence and equality. 
 
 At meetings of the Elders, or. at public meetings, some Christian distin¬ 
 guished for age and talent, would be called on to preside. ■ As a means of 
 guarding against frequent interruptions by annual or occasional elections, the 
 primitive Christians were induced to choose for life one of the wisest and 
 most holy of the Presbyters or Elders, to be their ecclesiastical Governor, 
 or presiding officer. This Governor, then, or President, got to be called 
 the Bishop, while the other Elders retained their original common name. 
 This system was adopted before the end of the first century, and was strong¬ 
 ly recommended by the advantages which, in that state of society and of pub¬ 
 lic affairs, attended it. Towards the close of the second century, Provin■ 
 
HISTORY OR Till! Al’OSTACY. 
 
 101 
 
 dal Synods br;:!n to operate, which were composed of all the ecclesias¬ 
 tical Governors or Bishops in the province, assisted by the advice of a few 
 distinguished Presbyters, and attended by a “ listening” multitude of the 
 brethren! In these Provincial Synods, some one Bishop, officially called 
 Primate or Metropolitan, finally usurped a power over his brother Bishops, 
 like that which these Bishops had, in their turn, obtained above their fellow 
 Presbyters, and on the very same principle, loo, as that by which the Eld¬ 
 ers or Presbyters had encroached upon the free spiritual priesthood of the 
 whole flock. In the third century, this evil, begun before, was extended 
 and enlarged; for by this time the usurpation was every where established, 
 and was looked upon as of Divine appointment. Thus imperceptibly did 
 carnal men of sin, wax “great even to the post of heaven,” and were de¬ 
 nominated reverend or worshipful, as “the vicegerents of Christ, the suc¬ 
 cessors of the Apostles, and the mystic substitutes of the High Priest of 
 the Mosaic law.” 
 
 For the above remarks I am indebted to Gibbon. 
 
 Neandcr, in speaking of the progress of the change of the pure Christian 
 Church Government into the Mosaic, says • that “the false conclusion 
 was drawn, that as there had been in the Old Testament a visible 
 Priesthood joined to a particular class of men, there must also be the same 
 in the New, and the original evangelical notion of a general spiritual Priest¬ 
 hood, fell, therefore, in the back ground.” Neander, page 111. 
 
 It is unnecessary to dilate further upon this head. From what has been 
 said, the reader can judge of the corruptions of the Constantine period of 
 the Church in regard to the Priesthood. For after the conversion of this 
 monarch, he seems to have thought that as the Roman Emperor was, by 
 right of his crown, the Ponlifex Maximus, or High Priest, in the Heathen 
 religion, he might, with no less authority, spread his protecting wings over 
 the Church of Christ. With the violence and rapidity of a flood, from that 
 day, did corruptions overflow the highest places in the Christian Temple. 
 
 The next head, in regard to the Constantine Period, is the practice or 
 right of War. 
 
 If a deranged man enters your house, and aims a blow at a member of 
 your family, or your friend, have you not a right, nay, if you have the 
 power, is it not your bounden duty to defend them? And whether the 
 man be deranged by permanent insanity, or by temporary passion, or in¬ 
 toxication, the right of defence, in my opinion, exists : not only sef-de- 
 fence, but the defence of others. 
 
 But "defence” never can save the world. “ For all they that take the 
 sword, shall perish with the sword.” In order to convert an enemy into 
 a friend, a sinful man to holiness, it is absolutely necessary to infuse in¬ 
 to him the principle of love; a love, begotten in the likeness of the love of 
 God, who gave himself a ransom for his own murderers. 
 
 Christian defence must always regard the good and salvation even of the 
 persons, against whom we defend ourselves. The design of God is, that 
 all shall be saved. Mere defence perpetuates enmity; something more than 
 "defence,” and far above it, is required to save. 
 
 As all defence must be accompanied, controlled and limited by a love for 
 our enemy, how can any Christan justify the practice of War ? 
 
 A man enlists, or receives a commission in an army. He is ordered to 
 march against a city of the enemy, and to demolish it. Thousands of 
 peaceful people, old men, women and children, may be in that town, who 
 have never harmed him nor his country, and have no intention to do evil to 
 
102 HISTORY OF THE APOSTACY. 
 
 liny. Perhaps in the opposing ranks may be other soldiers, calling on the 
 same Lord with himself.. Is it possible that any one can be persuaded, 
 that if he stands before the Bar of God, stained with the blood of his fel¬ 
 low-man, under such circumstances, he can plead, in his justification, either 
 the command of a superior officer, or the prevalence of a sinful practice! 
 
 The early Disciples of Christ knew nothing of the supposed Christian 
 right of war. But as the Church degenerated, corruptions were introduced 
 in regard to this subject also! ■ Yet we read of some persons under the Ro¬ 
 man Emperors, who suffered martyrdom for refusing to bear arms, alleging 
 that they were followers of Christ, and could not engage in tbs work of 
 destruction. 
 
 But as early as the year of Christ 286, we are told of a legion of soldiers, 
 containing upwards of 6000 men, all of whom, without exception, were call¬ 
 ed Christians. It was named the Theban Legion, from the place where it 
 was raised. Their commanders were also professing Christians. Being 
 ordered by the Emperor Maximian to march to Gaul to assist him against 
 the rebels of Burgundy, they passed the Alps and effected a junction with 
 the Monarch. 
 
 About this time Maximian ordered a general sacrifice, at which the 
 entire army was to assist, and he likewise commanded that each individual 
 should take an oath of allegiance, and swear to aid in the extermination of 
 Christianity in Gaul. 
 
 The Theban Legion, to a man, refused, either to take the' oath or to sac¬ 
 rifice: and for this they were put to death. * 
 
 From the kind of oath required by the Emperor, it is evident that the 
 Burgundian rebels were also professors of Christ; if not all of them, yet 
 some. The Theban Legion, no less zealous of their military honor than 
 any other portion of the imperial forces, were willing to fight, murder and- 
 destroy their brethren; they lucre willing to exterminate the doctrines of 
 Christ, but they were not mWmg formally to sacrifice to idols, nor to take 
 an oath to destroy Christianity. How sinful must have been the Priest¬ 
 hood which permitted such spiritual darkness, at so early an age, to gain 
 an inroad into the Church. 
 
 The third and last head in regard to the Constantine Period, is the 
 disputes concerning the Trinity and the two natures of Christ. 
 
 I have abundantly in my remarks, heretofore, negatived the idea that I 
 consider Christianity to be a speculative matter. Christians may and will 
 differ in speculative conjectures; for they have different degrees of knowl¬ 
 edge, different powers of comprehension and dispositions, and great varie¬ 
 ties in philosophical or metaphysical ingenuity and talon*. The knowledge 
 and talents of a man influence iiis actions. He who is the highest in truth, 
 is in the highest heaven. But all persons who believe that Christ is the 
 Messiah of Cod, and who through faith in him, are purified into the Name 
 or character of the Father, Son and Holy Spirit, although they may differ 
 as the stars differ in glory, I believe are members of the Lord’s mystic body. 
 
 The early Christians believed Christ to be their Lord and God. This 
 was Thomas’ belief. (Gospel by St. John, 20. 28.) Pliny, the younger, 
 writes to the Emperor Trajan, in or about the year of-our Lord 108, that 
 such was the faith of Christians at that time; they “ sang to Christ, as to 
 a God." t I presume the Disciples did not undertake to explain the man¬ 
 ner of the incarnation of God; very few of them, I imagine, were competent 
 
 'Blanchard's Book of Martyrs, 30. t Cruse’s Eusebius’ Ecclcsiakical History, page 119. 
 
HISTORY OF THE APOSTACY. 103 
 
 lo argue about it at all. They wore content with a practical faith in God, 
 the Creator, Redeemer, ami Sanctifier; and the metaphysical questions in¬ 
 volved in the Incarnation and Trinity, were, in the first ages of the Church, 
 I believe, not thought of, or at least, not agitated.' 
 
 But in time, as vital Christianity was declining, men passed from a prac¬ 
 tical to a speculative religion: and then the manner of the incarnation of 
 God, and the relation ol the Divine Nature in Christ, lo the Godhead of 
 the Father, led to such results as might be expected from a war in that age 
 on metaphysical subtleties. 
 
 These controversies, so far as I can learn, commenced in the latter half 
 of the second century of our Lord. In the third century, they produced 
 much angry discussion and agitation. But in the fourth, they gave rise 
 to those bloody and destructive wars and persecutions between the Allans 
 and Atlianasians, which shook the Church to its most distant extremities, 
 took peace from the earth, and filled Christendom with dead bodies. 
 
 Arius, the founder of the sect called Allans, was a native of Lybia, and a 
 Presbyter in the Church of Alexandria, in Egypt. He denied the doctrine 
 of the Trinity in unity; for he held that the Son Was a mere creature, 
 though of a like nature with the Father. Numbers favored his sentiments. 
 The Bishop of Alexandria, being incensed at their proceedings, called a nu¬ 
 merous Council, in which Arius and his followers were deposed; and 
 afterwards this Bishop wrote to other Bishops, informing (them of what 
 had been done. His letters, copies of which were sent to many Cities, in¬ 
 flamed the controversy. These proceedings took place in the beginning of 
 the fourth century, near the very time when Constantine the Great became 
 a convert to Christianity. Constantine was much grieved to see the religion 
 which he had embraced in danger of becoming the subject of public ridi¬ 
 cule among the Pagaus, by the shameful war of words between the hostile 
 disputants. He really spared no pains to suppress the growing evil. He 
 wrote letters to the leaders of the parties urging a reconciliation, but with¬ 
 out effect. In addition to the Allan controversy, there were also differences 
 in the Churches concerning the proper day for keeping Easter. The Em¬ 
 peror, therefore, finding that the quiet of the Church was disturbed by their 
 dissentions, assembled a General Council, inviting by letter all the Bishops 
 to meet at Nice, in Bitliynia, and furnishing them with the means of con¬ 
 veyance. Not less than three'hundred and eighteen arrived from various 
 Cities and Territories, attended by a vast concourse of inferior clergy.* 
 
 The Council of Nice was convened A. D. 325. This Council examined 
 the opinions of Arius and condemned them; they established the doctrine 
 of the Trinity of Divine Persons, and that the Son was of the substance 
 with the Father, and eonsubstantial with him. Arius and some of his ad¬ 
 herents, refusing to subscribe the creed adopted by the Council, were anath¬ 
 ematised: but their party grew to be very powerful, and for many, very- 
 many years after that, the wars between these rival factions, the Arian 
 and Athanasian (the name Athanasian was applied to the Catholic or ortho¬ 
 dox party, from Athanasius, a principal leader among them) were waged 
 and conducted with an intolerant and unsparing spirit of revengeful and de¬ 
 structive malice never before surpassed. 
 
 The disputes concerning the Duality of Christ, did not excite the Church 
 until after the doctrine of the Trinity of the Godhead, had been determined 
 
 i taken from Hoyle’s “Counc 
 
 14 
 
 It is appended to 
 
104 
 
 
 Till! 
 
 by the Council already mentioned. The questions are very different from 
 each other. Whether God is one Person, only regarded as to his opera¬ 
 tions in three Relations, or whether he is really three distinct Persons, of 
 one substance, is a question different entirely from the controversy, wheth¬ 
 er Christ had one or two souls, and whether if he had two souls, these tivo 
 were so united as to form only one, person. 
 
 Neander, in his history from which I have quoted, (page 395) says:— 
 “Tertullian was the first who definitely and'clearly proclaimed the doctrine 
 of a proper human soul in Christ.” Neander does not mention the date; 
 but Tertullian was born in the latter part of the second century, and wrote 
 his Apology in the year of our Lord 194. From this time the doctrine of a 
 created human soul in Christ, in conjunction with the Deity, appears rapidly 
 to have gained ground, and was at length generally received; although many 
 persons, who came to be considered heretical, continued to maintain a “pu- 
 tripassiari’ belief.* The contest gradually assumed a more varied and 
 deeper interest. Taking it for granted that Christ had two souls, in what 
 manner did those two souls co-exist in his body; had they separate “ wills ,” 
 or were they amalgamated in a mystical compound? A created soul was 
 thought to be necessary as a sacrifice to satisfy the justice of God; and 
 moreover as God, according to the philosophy of that period, could not 
 suffer, it was still more incumbent that there should be a created soul to 
 endure the Cross. God endured no part of that: but by a union of him¬ 
 self with the created spirit so as to form one person in two natures, he sus¬ 
 tained and imparted an infinite value to the agony of the creature. Thus 
 in A. D. 451, more than a century after the orthodox Trinity was estab¬ 
 lished at Nice, another general Council was held at Ciialcedon, which de¬ 
 cided in favor of the Duality of our Saviour, by announcing the Catholic 
 faith, of “The Christ in one person, but in two natures .”t 
 
 It will be remembered that during all the Constantine period, Christianity 
 was under the influence of the Roman Emperors. The Bride of Christ 
 was wedded to Paganism. It was a bloody and contentious time, and may 
 be symbolized by the color Red; for the Plague of Blood was poured out 
 on the Churches. 
 
 Third, The Papal Period.— -This includes the time from the Era when 
 the power in the Western Christian Church passed from the Emperors to 
 the Bishops of Rome, called the Popes. 
 
 By the transfer of the seat of Imperial Government from Rome to Con¬ 
 stantinople, the power, or, I should rather say, the influence of the Bishop of 
 Rome was much increased. For Rome had long been venerated as the 
 Mistress of the World, the Queen of Cities, and when the Emperor was de¬ 
 parted from it, the tendency of the feelings of the people in the West, was 
 to transfer the homage before due to the Emperor to the Roman Bishop. 
 As this removal took place about the same period with the union of Church 
 and State under Constantine, the first Christian Emperor, there would be a 
 greater facility afforded to the Bishop of Rome to enlarge his authority. 
 
 But another cause added to the supremacy of the Roman Pontiff. 
 
 The Goths and Vandals, after the lapse of some years, made successful 
 and permanent invasions into the Western Provinces of the Roman Empire; 
 and persons oppressed on the one side by the Barbarians, and not relieved, 
 but still more spoliated and harassed by the armies of the Emperors, turned 
 
 * The term “Patripassian,” means that God the Father’snflered on the Cross. 
 
 .1 Gibbon's Decline and Fall, Vol. 6, page 33. 
 
HISTORY 
 
 105 
 
 their eyes imploringly to the Roman Bishop; and the early foundations of 
 the Papal authority were thus laid in beneficence and protection. After a 
 while, these Goths and Vandals themselves embraced what was called Chris¬ 
 tianity, and gave an additional support to the claims and influence of Rome. 
 
 The Christianity cf these Barbarians may be conjectured from a story 
 that is told of the renowned Clovis, the first Christian King of the Franks, 
 lie was a very bold and successful warrior; and when he was converted to 
 Christ, his whole army, if my recollection is right, followed their brave Mon¬ 
 arch to the baptismal font, with no less zeal and unanimity than they would 
 have marched with him to battle. Hearing a detail of the cruelties inflicted 
 by the Jews upon our Saviour, the Christian Clovis in the transport of his 
 new charity, suddenly exclaimed,— “Would—ivould that I and my brave 
 Franks had been there ,—toe woidd have avenged his sufferings.” This 
 may seem rather an extreme instance of Christian ardor, but when we 
 compare it with the conduct of the Church of Rome throughout, and the 
 exploits of the worthy Crusaders, we cannot help acknowledging, after a 
 brief consideration, that it is a fair specimen of the general character of the 
 regal and military converts in those days. 
 
 Pepin, the usurper of the French throne, and Charlemagne, who founded 
 the New Empire of the West with the intent of succeeding to the power of 
 the old Roman Emperors, were the first who established the civil principal-, 
 ity of the Bishop of Rome, by conferring on him lands and cities which 
 they had conquered. The victories of the Saracens in the East and in the 
 South, who were proclaiming the triumphant religion of Mahomet, struck, 
 for a time, a panic into the Christians, and induced them still more to unite 
 and consolidate their strength. Thus the West finally settled down into an 
 ecclesiastical Monarchy, and Rome once more, but with a different crown 
 from that which had formerly decked her brows, became the Sovereign city. 
 
 It is sufficient to state that the three points which marked the Constan¬ 
 tine period,—namely the Mosaic Temple-Priesthood,—the anti-Christian 
 practice of war—and the creeds concerning the Trinity of Persons in God, 
 and the Duality of Natures in Christ, remained unchanged under the Pon¬ 
 tificate, or rather they became more firmly established, and war was the 
 prevailing occupation. 
 
 The Papal period, until the revival of literature and the Lutheran Refor¬ 
 mation, may be symbolized by the color Black. The plague of Darkness 
 spiritually covered Christendom. 
 
 Fourth, The Protestant or Repormed Period. —From the capture 
 of Constantinople by the Turks, and the consequent dispersion of the fugi¬ 
 tive Greek Philosophers with their books and literature over the West of 
 Europe, began the rise and progress of mental and scientific light. Discov¬ 
 eries in the arts of printing and navigation followed, and a new impulse was 
 felt on the minds of men. 
 
 Luther when lie first lifted his voice against the abominations of the sale 
 of Indulgences, was not aware of the deep corruptions which he was about 
 to reform, and when he ceased his labors, and had reformed all he accom¬ 
 plished, he was still less aware of the move deep corruptions that he had 
 left wholly untouched. By the labors of himself and his contemporaries, 
 the head of the Beast was wounded, only as it were or apparently to death; 
 but the deadly wound was healed, and all the world still wonders after the 
 Beast. 
 
 The Reformation may be called rather a Reformation of Science than of 
 Religion; for although very many and gross corruptions were removed from 
 
106 
 
 HISTORY 01' T1IK AI’OSTAOY. 
 
 the Reformed Churches, they were from the outside, ami not the inside oi 
 the platter. In fact the Reformed Beast ivithin is but an image of the Pu¬ 
 pal, and exercises a similar anti-Christian power. Protestants still retain 
 the same prolific roots of evil which, in the dark and ignorant ages of Rome, 
 generated the external impurities, which advancing mental science under 
 the name of the Reformation, abolished. The reformed Churches, by put¬ 
 ting a stumbling block in the way of mankind, are actually the cause why 
 the worship of the first Beast is continued: they cause men to stumble and 
 err. Their Priesthood is in' the image or likeness of the Papal, with the 
 same anti-Christian, old Temple distinctions, into Clergy and Laity. No 
 mail may buy or sell the gospel freely, without money and without price, 
 as Priests of God in Christ, but must receive the mark or the name of this 
 new Beast, or the number of his name. Protestants retain the same anti- 
 Christian practice of War. And the Roman Theology of the God in Three 
 Persons, and the Christ in Two Natures, which was proclaimed by the 
 Councils of Nice and Chalcedon, with the thunders of anathema against all 
 recusants, still lives in the creeds and Bodies of Divinity of the Protestant 
 clergy. 
 
 I do not mean that Churches, which may not have retained these errors, 
 are, therefore, in the truth. For Christianity is not a mere negation, it is 
 a positive state of the heart. It is being led by the Spirit of Christ. But 
 the errors which I have mentioned, are indications that the Reformation did 
 not strike deep enough to reach the life of the Beast. The Reformation 
 has actually gone backward; Rome now threatens the security of Protestant¬ 
 ism, even in Countries where it was thought the Papal power could obtain 
 no foothold. 
 
 It is singular the excuses which Protestants make for the persecutions 
 practised by themselves for opinions’ sake, although they think not of such 
 palliating arguments when they record the barbarities committed by their 
 Catholic brethren. For instance, Michael Servetus, in the Sixteenth centu¬ 
 ry, was burned to death at Geneva by Calvinists, simply for heresy; John 
 Calvin is also charged as participating in the crime of his murder. And 
 about one hundred years afterwards, at Boston, Massachusetts, William 
 Robinson, Mary Dyar, Marmaduke Stevenson, and William Edrid, charged 
 with belonging to “« cursed seel of heretics, lately risen up in the ivorld, 
 which are commonly called Quakers,” were hanged by the Pilgrim Fath¬ 
 ers of New England: to say nothing of several others who were whipped, 
 fined and imprisoned. 
 
 Now, what are the excuses made by Protestants in recording these trans¬ 
 actions? Why, say they, toleration was a thing not then known at all! 
 Such sanguinary laws existed every where; and men in that age not only 
 deemed persecution for opinions’ sake justifiable, but actually looked upon 
 toleration as sinf ul; an offence against God. Besides the tendency of such 
 heretical opinions was to subvert established ..doctrines and institutions, 
 which men thought ought not to be disturbed. These heretics who were 
 thus treated, were obstinate. They would not desist from promulgating 
 their opinions, although laws enough had been passed for whipping them, 
 cutting off their ears, and imprisoning or banishing them! 
 
 In regard to the Fathers of New England, this further plea is added, that 
 the Pilgrims had endured incredible hardships in providing for themselves 
 a home in the wilderness. To protect themselves in the undisturbed enjoy¬ 
 ment of the rights of conscience which they had purchased at so dear a 
 rate, they sometimes adopted measures, which, if tried by the more en- 
 
HISTORY OF THE Al’OSTAOY. 107 
 
 lightened and liberal views of the present day, must at once be pronounced 
 altogether unjustifiable. But shall they be condemned without mercy for 
 not acting up to principles which were wwcknoivlcdged and unknown 
 throughout the loholc of Christendom! Every government then in exis¬ 
 tence assumed to itself the right to legislate in matters of religion, and to re¬ 
 strain heresy by penal statutes. This right was claimed by Rulers, admitted 
 by Subjects, and sanctioned by Philosophers and men finned for talents and 
 learning. * 
 
 In reference to the participation of Calvin in the death of Scrvetus, it is 
 alleged that Calvin declared he acted conscientiously, and publicly justified 
 the act. It cannot, however, now be denied that Calvin acted contrary to 
 the benignant spirit of the Gospel. But it is better to drop a tear over the 
 inconsistency of human nature, and to bewail infirmities which cannot be 
 justified. Oranmer acted the same part towards the poor Anabaptists in 
 the reign of Edward VI. This doctrine (of intoleration) they had learned 
 in Home, and it is certain it was, with a very few exceptions, at that time 
 the opinion of all parlies. As the anti-Christian doctrine of non-toleration 
 was the pernicious error which the Reformers inbibed from Rome, it is 
 doing no injury to that Church to sav, that she was, in a great measure, 
 answerable for the execution of Servetus! If the Roman Catholics had 
 never put any person to death for the sake of religion, Servetus would not 
 have been condemned to die in a Protestant City! Even the gentle and 
 amiable Melancthon expressed himself in relation to this affair in the fol¬ 
 lowing manner. In a letter addressed to Bullinger, he says: “I have read 
 your statement respecting the blasphemy of Servetus, and praise your piety 
 and judgment: and am persuaded that the Council of Geneva has done right' 
 in putting to death this obstinate man, who would never have ceased his 
 blasphemies. I am astonished that any one can be found to disapprove 
 of this proceeding.” f 
 
 All these arguments and appeals are entitled to our candid consideration. 
 But why do not Protestant Martvrologists hold the same language when 
 they record the persecutions inflicted by the Jews and Romans upon Christ 
 and the Apostles; by Nero, Domitian, Trajan, Marcus Aurelius Antonius, 
 and the other Roman Emperors upon the early Christians; by the Allans 
 upon the Athanasians; by the Holy Fathers of the Inquisition upon heretics, 
 whom they burned for their obstinacy, with the pious design of saving their 
 souls; by the Catholics, and especially the bloody Mary, upon the Protest¬ 
 ants; and by the Infidels and Jacobins upon all persons! 
 
 If the prevalent and long-continued practice of war, slavery, murder and 
 robbery, can palliate or justify the acts of the Protestant Beast, why not 
 admit them as apologies or defences for the mistaken zeal of the Roman 
 Emperors and Bishops, who acted only in conformity with the established 
 usages of mankind! You admit that Protestantism exercised a power in 
 the image or likeness of ihc first Beast! Why not concede, then, that Pro¬ 
 testantism and the Papal Church are anti-Christian Beasts of the same 
 character and origin! 
 
 When Moses was sent to Pharaoh to lead out Israel from Egypt, the 
 lirst plague which was exhibited was Blood; after the occurrence of several 
 intermediate ones, came Darkness; and lastly Death : and Pharaoh did not 
 let Israel depart until, at midnight, the cry was heard that death is in every 
 house ; So when the Lord Jesus comes to an Apostate Church, command- 
 
 ' Blanchard's Book of Martyrs. 366. t Blanchard’ sBool: of Martyrs, 197,493. 
 
108 
 
 HISTORY 
 
 ing them to let the Israel of the heart go to serve God, the first plague 
 poured out is the plague of Blood. This plague, I do not doubt, was ac¬ 
 tually followed by spiritual conditions and events in history which may be 
 symbolized by frogs, lice and flies; by a grievous murrain upon the souls 
 of men; by boils and blains, and by armies of locusts, invading and covering 
 the face of the whole earth. In due season, as the Churches hardened their 
 hearts, the plague of Dakkxkss succeeded the conquering hosts of Goths 
 and Vandals. And finally, at the Reformation, when the very inward light 
 of the mental eve was darkness, and men, with the Bible open before them, 
 chose darkness instead of light, the long delayed plague of Spiritual Death 
 was poured out upon Christendom, and Hell followed with it. 
 
 In this midnight the cry is already heard, “Up, depart, else we be all 
 dead men," for the Churches and Clergy which you have received into 
 your house and bosom are, in very truth, a Barabbas; and the relations in 
 Society, to which the Scribes and Pharisees have betrayed their brethren, 
 are Herods and Pilules. 
 
 Israel will now go forth, rejoicing! 
 
 I must not omit to mention that from the Apostolic time until the com¬ 
 pletion of the work of Death and Hell, at the period called the Reformation, 
 there was a true Church, in her place, prepared and protected by the Lord; 
 but their history I cannot declare. For they were among the poor, the 
 despised and the. persecuted, who were not in communion with, nor ac¬ 
 knowledged by Egypt; but the objects of plunder and destruction every 
 where. Christ is our altar. The faithful disciples are dead or slain to sin, 
 through the word of God and the testimony which they hold: and their lives 
 are hid under Christ our Altar. I do not know enough of history to 
 trace these Holy People. I suppose they were down-trodden in many 
 places, and the records of them have been transmitted to us through their 
 enemies. Subsequently to the Reformation, I presume, this small band 
 ceased altogether. Probably the few who remained were not watchful to 
 keep their garments unspotted, and so became mingled up with the Re¬ 
 formers, who did the work of God unfaithfully. For the Reformation was 
 a stumbling block, and deceived the earth by the miracles which it perform¬ 
 ed in the contest with Rome. However, I confess I am led to this conclu¬ 
 sion about-the cessation altogether of the true Church, by the analogy that 
 the body of Christ was altogether dead before the resurrection, and 
 also from what Daniel says, that the Man of Sin was actually to accomplish 
 to scatter the power of the Holy People before the Mystery of Iniquity 
 should be finished. But upon this point 1 speak not with certainty; but 
 recommend the subject to attention. A better acquaintance with Church 
 History will decide the inquiry. If there was actually a true Church left, 
 il did the works of a true Church. By the fruits shall we know it. 
 
CHAPTER XV. 
 
 CHURCH HISTORY BY ST. JOHN. 
 
 Christ made a Revelation to St. John, to show to the servants of the 
 Lord the tilings which were to come to pass. John has given us the record 
 of this word of God, in the Book of Revelation. But that Book has re¬ 
 mained sealed. For nothing but the blood of our Lord and God could. 
 open it; and men did not seek a knowledge of it in that way. 
 
 The Lord who is the Amen, and has the keys to unlock Hell and Death, 
 says to John: “write the things which thou hast seen, and the things which 
 are, and the things which shall be hereafter.” (Rev. 1. 19.) The Book, 
 then, contains a history of the past, which John had seen, the present, and 
 the future. 
 
 From the scenery which John describes, it appears that he was taken in 
 his vision to the Jewish Temple. He sees the furniture of the temple, the 
 candlestick, the sea for washing, the altar, the censers; and he enters Hea¬ 
 ven, or the Holy of Holies. 
 
 The four and twenty Elders, I believe, are typical of the Jewish Chris¬ 
 tian converts. They are divided into twenty-four courses, according to the 
 distribution of David. (1 Chron. 24. 1—19.) The four beasts, I think, 
 represent the Gentile converts; for, from the metaphor of the sheet knit at 
 the corners, and let down from heaven with beasts, in the vision that Peter 
 had, as an emblem to denote the calling and conversion of the Gentiles, I 
 deem it not improbable that a like figure is used here. Thus the persons 
 about the throne of Christ, (who is dressed in the garments of the High 
 Priest,) indicate the Christian Disciples, both Jews and Gentiles, or the 
 natural and the engrafted Olives. 
 
 I omit any notice of the things which John heard in regard to the seven 
 churches. 
 
 In giving mj r views of the Book of Revelation, I shall exhibit the subject 
 under four divisions: First, The prophecies, beginning at Revelation, 
 Chapter 6. Second, The prophecies beginning at Chapter 12. Third, 
 The seven Trumpets and seven Vials; and, Fourth, General remarks. 
 
 REVELATION, CHAPTER VI. 
 
 John had seen the Lord Jesus and had witnessed his ministry, and the 
 institution of his churph. He enters through Christ, the door, into the 
 Holy of Holies or Heaven, and beholds the sealed Book, which no one can 
 open or look upon with an understanding eye but Christ and the Disciples 
 of the Lord, who read its meaning in and through him. The seals are 
 opened, and John is told to come and see. He looks, and in succession one 
 after another, he beholds, with grief and astonishment, the future history of 
 Christendom, passing under typical figures, displaying scenes and characters 
 of iniquity, bloodshed, defilements, blasphemy, and heaven-daring, which 
 
110 
 
 the imagination of Lite Apostle, withuut this miraculous display, never could 
 have conceived. The history begins at the very institution of the church, 
 at the period in which John himself lived, and part of which he had wit¬ 
 nessed, and extends on through many, very many centuries, until wicked¬ 
 ness or death and hell are finally destroyed and the Lord Jesus shall reign, 
 the acknowledged God and Saviour of all, in universal harmony. 
 
 The events, which I have described in the preceding Chapter of this 
 pamphlet, concerning the Apcistacy of the Churches, are seen by Jobn'as 
 follows: 
 
 First, The Apostolic Aoe. A ivlvilc horse conquering and to conquer. 
 
 Second, Tiie Constantine Period. A red war horse taking peace 
 from the earth. Typical of the plague of blood. 
 
 Third, The Papal Period. A black horse, emblematic of darkness. 
 The balances of deepit are in his hands; he makes the ephah small and the 
 shekel great, falsifying the balances, and selling the wheat, yea and the re¬ 
 fuse of the wheat. (Hosca 12. 5. Amos 8. 4—7.) But he has no pow¬ 
 er to hurt the true oil and wine, or the real Disciples of Christ; for they 
 always Imeiv him to be anti-Christ. 
 
 Fourth, The Protestant or Reformed Period. —Ayia/ehorse,—the 
 type of the Plague of Death; and Hell followed with him. They kill with 
 the sword of blood, and with a famine of the word of God, and with beasts 
 emblematic of sins .and unrighteousness. 
 
 By comparing Rev. (5. 8, with Isaiah 28. 15—18, you will understand 
 what character the Spirit represents under the figures of Death and Hell.. 
 “Because ye have said we have made a covenant with Death and with Hell, 
 are we at agreement; when the overflowing scourge shall pass through, it 
 shall not come unto us, for we have made lies our refuge, and under false¬ 
 hood have we hid ourselves.” Read that chapter in Isaiah, and you will 
 comprehend the character and the destiny of Death and Hell. 
 
 Fifth, The True Church —Who were dead to sin, and their lives hid 
 in Christ, (Col. 3. 3, Heb. 13. 10.) The Mosaic Law directed that the 
 blood of the sacrifice should be poured beside the bottom of the altar. Our 
 souls are hid under Christ our altar. Exod. 29. 12. 
 
 . The true Church is like a widow in an unrighteous city, (Luke'18. 
 5—8), or like the Israelites in Egypt. God will avenge his own elect. 
 But they were told to rest till their fellow servants, who were slain or dead 
 to sin as they were, should be fulfilled and taken out of the way; or until 
 She Gentiles should have accomplished their iniquities by destroying the 
 Holy People. For until then, the iniquities of the Gentiles were not full. 
 
 Sixth, Tiie Earthquake— Or the shaking of the earth by the proclama¬ 
 tion of the truth of God ami by the opening of the public mind to perceive the 
 state of Death and Hell, in which the professing Christian world is. We 
 arc now in the commencement of the opening of this Seal. The Stars of 
 the Churches fall from their pulpits as a fig tree easteth her untimely figs 
 , when shaken by a mighty wind. There are great changes, and the day of 
 the vengeance of the Lord is come. 
 
 After these things, the time spoken of by Christ in his prophecy to the 
 Jews, arrives; which is the same time meant by Paul, .when he mentions 
 the Deliverer coming out of Zion to turn away ungodliness from Jacob. 
 The tribes of Israel are gathered.' (Rev. 7. 1—8.) 
 
 REVELATION, CHAPTER XII. 
 
 At Rev. chapter 12, John begins a duplicate series of prophetic types, 
 
1.11 
 
 covering the same events, which were already communicated under the first 
 prophecy, which began at Chapter 6. Duplicate types are recorded in 
 other instances in the Scriptures; so that this mode of procedure is not sol¬ 
 itary. Pharaoh’s dreams about the fat and the lean kine, and the full ears 
 and the thin ears, were really two; yet Joseph tells him that the dream is 
 one. “And for that the dream was doubled unto Pharaoh twice, it is be¬ 
 cause the thing is established by God, and God will shortly bring it to pass.” 
 Gen. 41. 25—32. So also in various places, our Lord repeats or doubles 
 his parables, to convey the same instruction. 
 
 The great wonder in heaven was Jerusalem, or the Jewish Church, with 
 her festivals regulated by the sun and moon, and upon her head the crown 
 of the twelve tribes or patriarchs. She was with child of the Lord Jesus, 
 and pained to be delivered. The other wonder was Satan, in the form of 
 the Roman Herodian Power, a great red Dragon, corrupted by the sins of 
 Canaan, or Rom^and Samaria; and this Power stood before the woman to 
 devour her child. 2 ' The child, Christ, was born, who is to rule all nations 
 with a rod of iron, indicative of strength and righteousness. (See Rev. 19. 
 15.) Christ was crucified, and ascended to God and to his throne. After 
 that, the Christian church is called the woman. For the righteous woman 
 is always one and the same, namely, the Bride of Christ. And the Dragon 
 is always one and the same, namely, anti-Christ, or Satan. But anti- 
 Christ often changes his form. One time he is the Herodian Jewish Church. 
 When these are cast out, Satan carries on his persecutions under the 
 Pagan Roman Emperors, and subsequently under the Paganized Christian 
 Emperors; and when the earth swallows up these, then the Dragon takes 
 the form of the Papal Beast. But to resume the prophetic narrative. The 
 woman, or the Disciples of Christ, seeing the abomination spoken of by 
 Daniel the Prophet, stand where it ought not, namely, seeing Jerusalem in¬ 
 vested by armies, flee to the mountains. (Compare this part of the Book 
 of Revelation, with our Lord’s Prophecy to the Jews, Malt. 24.) They 
 are preserved in safety the three years and a half, during which the war 
 raged in Jerusalem. The Jews are defeated, and cast out of Palestine, and 
 dispersed. The members of anti-Christ are a unit, although they tear and 
 devour each other, as an insane man injures his own flesh. Satan or the Dra¬ 
 gon, when the Jews are cast out, turns against the woman his other co¬ 
 members; and both Jews and Romans persecute the servants of the Lord. 
 Then begins the plague of blood; but the woman flies to her appointed 
 place in the wilderness, where she is nourished for a time, and times, and a 
 half time, from the face of the Serpent. I imagine this means the period of 
 twelve hundred and sixty years; but I do not say positively; for of the days 
 and hours I am not competent to judge. If it does mean twelve hundred 
 and sixty years, then it seems to me that they are to be computed from the 
 outpouring of the plague of blood; and at the end of twelve hundred and 
 sixty years from that time, the Holy People were to cease, until after the 
 fulness of the iniquities of the Gentiles, when there was to be a resurrec¬ 
 tion from death and the grave, as mentioned by John in the first series of 
 prophetic types. 
 
 You will observe that in some passages where John is full and descrip¬ 
 tive of details in the first series of prophecy, he is brief and rapid in his 
 narration in the corresponding parts, in the second or duplicate series. 
 And so, in some places where he is very full and descriptive, in the second 
 history, he was brief and rapid in his transitions in the first. I do not say, 
 that he has observed this rule throughout, but he has in portions. 
 
 15 
 
112 
 
 CHURCH HISTORY 11Y ST. JOHN'. 
 
 The earth helped the woman, and the persecuting Imperial Power is 
 swallowed up. 
 
 John then sees Papal Romerising up out of the sea, and assuming, in her 
 turn, the power and authority of the Dragon. 
 
 Then comes the Reformation, when one of the heads of the Beast was 
 wounded, as it were, to death; but his deadly wound was healed. The nar¬ 
 ration then continues a description of the seven-headed Beast, until, finally, 
 at verse 9, of Chapter 13, John utters a cautionary expression to excite our 
 attention to a truth ever to be remembered : “ He that leadeth into captivi¬ 
 ty, shall go into captivity; iie that killeth with the sword, must be killed 
 with the sword;” to escape captivity and death, we must be clothed with the 
 patience of the Saints. This cautionary expression is designed to introduce 
 the mention of the other Beast, which came up out of the earth at the Re¬ 
 formation, having two horns like a Lamb, but speaking as a Dragon. The 
 words introducing the description of this Beast, are equivalent to saying: 
 “Do not be deceived; this Beast will have a great appearance of righteous¬ 
 ness, but its real character and actions are death and the grave.” 
 
 This Reformed Beast exercises the power of the first Beast, which he had 
 wounded, and thus puts a stumbling block in the way of the world, and is 
 the cause of the worship of the first Beast being continued. He does great 
 wonders, so that he makes the fire of spiritual conversion and Divine wrath 
 apparently come down from heaven; and deceives them that dwell on the 
 earth, by the wonders which he did in the sight of the Beast, saying to them 
 which dwell on the earth, that they should create a power or dynasty in the 
 image or likeness of the Beast, which had the wound with the sword and 
 did live. He gave life, or reputation and influence to this image, and causes 
 all who will not worship it to be killed; either killed actually by persecu¬ 
 tion, or pronounced to be dead spiritually as heretics and infidels. And he 
 causeth all to receive his mark and name; for of toleration, he is ignorant: 
 toleration, he regards as sinful against his god. No man can buy or sell 
 the gospel freely, and without money or without price, as a King and Priest 
 of God, sanctified solely by the blood of Jesus, but must receive the mark 
 of the Beast, or the number of his name. “Here is wisdom ,” says the 
 Prophet. In this you exercise your wisdom, namely, in discovering the 
 name of this new Beast. For those who can read that name aright, know 
 that the Churches, typified by the Beast, are in a state of Death and Hell, 
 and such wise persons will flee to the mountains and escape the evils com¬ 
 ing on the world. “Let him that hath understanding count the number of 
 • the Beast; for it is the number of a man: and his number is six hundred, 
 three score and six.” 
 
 In the Scriptures, a state of wealth or riches, is an emblem frequently 
 employed to denote a spiritual condition combined of pride, cruelty, hypoc¬ 
 risy, and great learning; a condition in which the very eye of faith is evil. 
 Thus Laodicea says,—“I am rich and increased with goods and have need 
 of nothing.” But she was really wretched and poor, and miserable, and 
 blind and naked. (Rev. 3. 17). Ephraim said, in the midst of all her trans¬ 
 gressions,—“Yet I am become rich, I have found me out substance; in all 
 my labors they shall find none iniquity in me.” Hos. 1%. 8. Ezekiel writes 
 thus concerning the wealthy Tyre,—“Son of man, say unto the Prince of 
 Tyre—Thus saith the Lord God, because thine heart is lifted up, and thou 
 hast said I am a God, I sit in the seat of God, in the midst of the seas, yet 
 thou art a man and not God, though thou set thine heart as the heart of 
 God; behold thou art wiser than Daniel, there is no secret that they can 
 

 113 
 
 hide from thee: witli thine wisdom, and with thine understanding, thou hast 
 gotten thee riches , and hast gotten gold and silver into thy treasures: by thy 
 great wisdom and by thy traffic hast thou increased thy riches, and thine 
 'heart is lifted up because of thy riches. Therefore, thus saitli the Lord 
 God, because thou hast set thine heart, as the heart of God; behold, there¬ 
 fore, I will bring strangers upon thee, the terrible of the nations, and they 
 shall draw their swords against the beauty of thy wisdom, and they shall de¬ 
 file thy brightness. They shall bring thee down to the pit, and thou shalt 
 die the deaths of them that are slain in the midst of the seas; wilt thou yet 
 say, before him that slayeth thee,—I am God? But thou shalt be a man, 
 and no God, in the hand of him that slayeth thee. Thou shalt die the 
 deaths of the uncircumcised, by the hands of strangers; for I have spoken 
 it, saith the Lord God.” Ezekiel 28. 2—10. 
 
 In describing the Name, in other words, the character of the Beast, John 
 uses a number taken from Jewish history, with which the Prophet was 
 familiar, indicative of the greatest wealth, and associated with ideas of the 
 greatest wisdom and outward prosperity. 
 
 King Solomon was the most learned and the wealthiest Monarch that had 
 ever reigned. His heart, by his prosperity, was turned from God. The 
 prophet in describing a period of wealth and outward splendor, with great 
 learning, could think of no metaphor stronger than a 'figure taken from the 
 number of the revenues of King Solomon. “Now the weight of gold that 
 came to Solomon in one year, was six hundred three score and six talents 
 of gold.” (1 Kings, 10. 14). This is the'number of the two-horned Beast, 
 which arose at the Reformation, and now bears sway in Protestant Chris¬ 
 tendom. It is a Beast numbered by the wealth of King Solomon. Yet all 
 this wealth, great as it is, is the wealth of a man —of a wicked, unbelieving 
 and a proud, blind man—and is doomed to destruction. 
 
 After this Reformed Beast, John beholds the Deliverer on Mount Sion, 
 come to turn away ungodliness from Jacob, as promised by our Saviour in 
 Matt. 24. 31, and referred to by Paul in Rom. 11. 26. Compare Rev. 14. 
 1, with Rev. 7. 2—8. They mean the same thing. 
 
 THE SEVEN TRUMPETS AND SEVEN VIALS. 
 
 The^rsf series of types or prophecy recorded by St. John, begins, as 
 before mentioned, at Rev. Chapter 6. It extends on in one' narrative from 
 that beginning until the conclusion of Chapter 11—namely Rev. 11. 19. 
 The second or duplicate series begins at Chapter 12, and extends on in un¬ 
 interrupted narrative until the conclusion of Chapter 16, namely Rev. 16. 
 21. At this point the two series of types or prophecies form a junction 
 and afterwards flow on in one stream to the end. For at the beginning of 
 Chapter 17, one of the Angels talked to John, showing him the Judgment 
 of the vile woman, that is causing John to form a right judgment concern¬ 
 ing her; in other words, instructing him in the wicked abominations that she 
 had done. You will see a similar proceeding in the vision of Ezekiel, 
 (Ezek. 8. 9—18). There is a wonderful resemblance between the proph¬ 
 ecies of Ezekiel and St. John. The two Books should be studied together. 
 Or rather, I should say, the whole Bible is one, and should be studied to¬ 
 gether as one. 
 
 After the conversion of the Jews, as recorded in Rev. 7, with a great mul¬ 
 titude which no man could number, (Rev. 7.9,) John witnesses the opening 
 of the seventh seal, (Rev. 8. 1). Then the seven angels with the seven 
 trumpets stand ready to sound the infliction of their plagues upon the human 
 
114 
 
 •CHURCH HISTORY BY ST.JOHN. 
 
 family. For then again wickedness will begin to prevail and the Churches to 
 apostatize. They proceed from bad to worse, in apostacy, until again they 
 pass into a state of Death and Hell. They are invaded spiritually by the 
 Kings of Babylon, from beyond the Euphrates, (Rev. 9. 14,) John by 
 measuring 'the temple, indicates that the Holy People (the two witnesses, 
 or the two olive trees, namely, Christian Jews and Gentiles,) were still 
 alive, but the Court was trodden by profane Gentiles, who were standing 
 on and polluting the sacred place. The two witnesses, or the true Church, 
 was to exist 1260 days (or years?) from that period, in a suffering condi¬ 
 tion, (Rev. 11. 3,) and after that time, the Beast, probably some new Re¬ 
 formed Beast, was to overcome and remove them entirely; then the iniqui¬ 
 ties of the Gentiles will again have become full. A dead form of Christian¬ 
 ity, or a state of Death and Hell, encumbers the streets of a miscalled Jeru¬ 
 salem, a great City, but it is really a Sodom and Egypt. (Rev. 11.8). 
 Again there will be a resurrection (Rev. 11. 11), and a new heaven and’ a 
 new earth. 
 
 These events typified by the seven trumpets at the opening of the seventh 
 seal, are, I do not doubt, in the far distance of the future; and I pretend to 
 form no opinion about them. They resemble, in their generic character, 
 the same events and transitions that we have been recording among the ac¬ 
 tions of the past. And some persons may, from this fact, conclude that 
 the series of prophetic types, (with the trumpets and the vials,) are really 
 four-fold, and not only tiuo-fold. But I do not think so; because the first 
 series of prophecies, is included in a book of seven seals, and is not finished 
 until all the seven seals are opened and completed. And then John begins 
 his other prophecy, or the duplicate series, at Chapter 12. The resem¬ 
 blance of the genera of the types or events, is an argument to prove that the 
 history of mankind, or their actions, revolve in certain orders by established 
 laws, under the direction of the Most High, as the revolutions of the heav¬ 
 enly bodies; and that the Sun of Righteousness is the universal centre. I 
 do not mean any thing like a physical necessity, or fate: but our actions are 
 foreknown; and God by his providences, constantly brings us back to 
 himself, and will not permit us to remain in Death and Hell. I have no 
 question, however, that the outward forms of these plagues, although gen- 
 erically considered, they are alike, are as different as the servitude of Israel 
 in Egypt, and their Exodus or departure into the desert, were from conditions 
 now in existence or soon to transpire. 
 
 If you place the seven trumpets side by side with the seven vials, which 
 are in the duplicate series of prophecy, and compare them, you will perceive 
 that they are synonymous. But the history enters much more into details, 
 in the parts represented by the seven trumpets, (Rev. Chapters 8, 9,10 and 
 11,) than in the description under the seven vials (Rev. 16). 
 
 Subsequently to the resurrection which occurs after the trumpets and 
 vials, (Rev. 11. 15, and Rev. 16. 17), there is at least one more state of 
 Apostacy and Death and Hell, (Rev. 20. 7—9). But again there is a res¬ 
 urrection; and Christ finally reigns for ever and ever in his Church, upon 
 the earth;Tor there shall be no more night or darkness, no more idolatry, no 
 more curse nor sorrow; but all shall know and be educated in God, from the 
 least even to the greatest; and the victory of our Lord shall be complete. 
 Of these portions of the Book of Revelation, I have spoken at large in my 
 two former works, '■'•The Seals opened, or A Voice to the Jews,” and “ Na¬ 
 ture and Revelation;” and I do not dwell upon them here. 
 
HISTORY BY ST. 
 
 GENERAL REMARKS. 
 
 Prom what has overtaken Christendom, we perceive an absolute necessi¬ 
 ty for persons to come to the word of God, with the honest intent to know 
 and to do the will of our Lord. As plainly as it can be written it is said, 
 “He that leadeth into captivity, shall go into captivity: he that killeth with 
 the sword, must be killed with the sword." And yet the Reformed two- 
 homed Beast has unscrupulously practised these very iniquities; holding 
 their fellow men in slavery, exercising war, living for themselves and usurp¬ 
 ing a seal in the Holy of Holies, as vicegerents of God, excluding their 
 brethren from the Priesthood, save he that had the mark or the name of the 
 Beast, or the number of his name! God is long-suffering; but when the ini¬ 
 quities of the transgressors are full, he will by no means clear the guilty. 
 
 It seems wonderful that men should so long have mistaken the meaning 
 of the Book of Revelation. All that is necessary for understanding it, is 
 simply to believe that the Lord is in earnest in what he says, that the doers 
 of iniquity shall not inherit his kingdom. The Book of Revelation is, in¬ 
 deed, written in 'parables or figures; but those parables may be easily com¬ 
 prehended by attending to the manner in which the language is used in other 
 parts of Scripture. Christ is our altar; he is our priest and our Lamb slain. 
 He is the door to the Holy of Holies, or heaven. Those who live in sin, 
 are dead. So also those who live in Christ are dead. The two deaths are 
 very different. The Beast kills us by overcoming us, and leading us to live 
 in sin. But the real disciples of Christ are dead to sin, and their lives are 
 hid under Christ, our Altar. The Kingdom of Heaven is within us, and 
 so the bottomless pit.is within us. The wicked heart is a bottomless pit. 
 A mighty angel is he, although but a little child, who preaches the truth in 
 God; for that truth is mighty and will build up naffons in righteousness, 
 and overthrow the strongest and most wealthy empires of iniquity. We 
 join in the supper of the great God our Saviour, and eat the flesh of kings 
 and of captains, of horses and of them that sit on them, when, studying the 
 examples, the histories, actions, and destiny of the powerful and honorable, 
 we profit by the sight, and avoid their errors, learning truth by their trans¬ 
 gressions, and uniting our work with that of Christ, for the conversion and 
 salvation of the enemies of the Lord. We destroy not the wicked, but their 
 sms; and by that destruction we save them, and enjoy the rewards of our 
 victory. Men are slain by the sword, which proceeds out of the mouth of 
 Christ, namely, by his words, when they are slain to sin and converted to 
 God. We sit on thrones when we sit on righteousness; and the word of 
 truth is a sceptre of iron. Judgment is given when just sentiments are pro¬ 
 nounced; and the books of life and death are opened, when the Holy Scrip¬ 
 tures are truly read, containing the curses of the Lord against sin, or death, 
 and the promises of life in the Lord to the faithful and obedient. Death or 
 wickedness is cast into a lake of fire and brimstone, not only when calama- 
 ties overtake the sinful, but when the gospel is truly preached, and men see 
 that the wicked are in Death and Hell. By the whole context we must 
 judge concerning a figure or metaphor. When it is said that the fowls shall 
 eat the flesh of kings and captains, and of mighty men, we must look fur¬ 
 ther and consider the rest of the context, in the same verse and the adjoin¬ 
 ing passages, before we form an opinion. For the Disciples of God are 
 really, in a spiritual sense, kings and mighty men, and sit on white horses; 
 and fowls of the air, or wicked people, seeing the glory and beauty of the 
 lives of the true Church, may repent and give glory to God. Thus they 
 
11(S 
 
 CIIUUCH HISTORY 
 
 may eat the llesli of Christians, as Christians eat the ilesli of our Lord. 
 But unclean fowls, namely, wicked and ravenous desires, eat the flesh of 
 sinful and disobedient men, whether kings or bondmen, by preying upon 
 their hearts and consuming their lives. By the whole context, therefore, 
 we must form our opinion of the meaning of the Divine Word; and not 
 from isolated fragments. A time of destruction may be a time of salvation; 
 for the destruction of sin is a salvation to righteousness. Properly consid¬ 
 ered, all the curses of God are blessings. But in a time of salvation those 
 who do not embrace the truth must perish; for in such a season, when the 
 iniquities of the people are come to a fullness, the evil principles upon which 
 mankind have been acting, work out and develope their consequences to 
 sucii an extent that they can no longer be practised without producing the 
 destruction of those who continue in them. The abominations of trans¬ 
 gression being seen, we must ilee from them, or endure the miseries which 
 they are about to inflict on the world. Such a period may well be said to 
 •be a harvest; for the seeds are ripening and the fruits are being gathered. 
 
 The Book of Revelation, in my opinion, is purposely written in such a 
 manner that men are required constantly to watch and pray; if they do not, 
 the Lord will come as a thief in the night, and they will not perceive their 
 condition. To obtain righteousnes, we must search within■ To those who 
 are thus watchful of the issues of the heart, the true life of holiness is as 
 plain as the lightning, which coming out of the East, shines to the West. 
 And just as readily may you tell the character of wickedness; for where the 
 carcass is, there will the eagles be gathered together. 
 
 Owing to this nature of the figurative language of the Book of Revelation, 
 it appears to me impossible to determine before-hand whether the transi¬ 
 tional harvests or periods of the world, will bo actually accompanied with 
 much loss of life, or wars and anarchy, or not. For instance, in Rev. 6. 
 15—17, we are informed that the kings of the earth and the great men and 
 others, hid themselves in the dens and the rocks, and said to the mountains 
 and rocks fall on us, and hide us from the face of Him that sittetb on the 
 throne, and from the wrath of the Lamb, for the great day of His wrath is 
 come, and who shall be able to stand! All this may portend a season of 
 great calamity and convulsions, attended with the violent overthrow of gov¬ 
 ernment and the loss of life. But yet it may mean only a holy and earnest 
 excitement and repentance generally prevailing and leading nations eventu¬ 
 ally to flee to the mountains and take refuge in Christ our Rock. It may 
 be synonymous with the coming of Elias, or John the Baptist, before the 
 day of our Lord, to level hills, fill up vallies, make crooked paths straight 
 and rough places smooth. We cannot, therefore, determine before-hand in 
 what form the prophecy will develop itself; yet we know if men do not re¬ 
 pent and turn to God, they will perish; for the principles of action by which 
 they may have formerly conducted themselves, will no longer bear to be 
 acted on with impunity, but by the mixture of other elements with them, 
 arising from the state of the times, will burn and consume as an oven. 
 
 In regard to the present and past, this uncertainty, of course, cannot exist; 
 if the types do not fully accord with actual history, then my interpretation 
 is false.- 
 
 We must never forget that God does not desire the death of the wicked, 
 but rather that the transgressors should turn from their evil ways and live. 
 And as Christ gave himself aranson for sinners, so the Disciples of the Lord 
 must give themselves for a sinful world. In no case must they help forward 
 the afflictions of the people. He that leadelh into captivity shall go into 
 
CHURCH HISTORY IIV ST. JOHN. 1 17 
 
 captivity,. he that killeth with the sword must be lulled with the sword; to 
 be in Christ, we, in very fact, most have the patience, goodness, humility, 
 meekness and unceasing beneficence of our Saviour. 
 
 We see, also, in the events of history, the absurdity and ruinous conse¬ 
 quences of calling ourselves by the name of any man, or following him-as 
 our authority. All the founders of sects, and great reformers, however high 
 they were in supposed sanctity, visions, philosophy, and attainments, w;ho 
 have been followed as the lights of the world, have led their disciples to the 
 mansions of death. No man has life in himself, but Christ Jesus, who is 
 over all, God blessed forever; and no man has any life, except so far as he 
 is engrafted on the Lord. As the Deity has so constituted the human fami¬ 
 ly, that the law of love is necessary for their happiness and full perfection, 
 he has rendered the actions of each one important to all the rest; and there¬ 
 fore, we should meet together and have a free interchange of opinions; we 
 should hear what our brethren have to say, and judge them in candor and 
 fairness. For in this way, we grow in grace, and in the knowledge and love 
 of God. But even Christ himself, in his relation as the Son of God,"did 
 not make known to us a new revelation, in any other way than as Moses 
 and the Prophets had foretold. He developed only what had beforehand 
 been written of him. He appealed to Moses and the Prophets. Moses 
 and Elias (Mias being the representative of the Prophets ,) stood by him on 
 the Mount of transfiguration. Neither does the Spirit teach us any thing 
 of Christ, except as it was written; for he receives it of Christ, or the 
 Son, as the Son received it of the Father in the Holy Word. Why then, 
 should we expect a new Prophet higher than God, the Christ, teaching us 
 a way of life different from that which is written? Has Christ left his 
 work undone? His word is a tree of life, planted once and forever, imper¬ 
 ishable and bearing fruits constantly increasing. What we need, is to un¬ 
 derstand and do that word. And in order to comprehend it in its ever-in¬ 
 creasing fulness of meaning, we must apply ourselves to its pages, without 
 any cloud of man-worship intervening between ourselves and the sole Sun 
 of Righteousness. Hear all men, try and prove all things; be ever ready to 
 hear and investigate discoveries and improvements; for thereby some have 
 entertained angels unawares; but be sure that you be not carried away by 
 any, without full proof and demonstration. Better keep your mind suspeh - 
 ded, than have it scribbled over by blotches. 
 
 There is another remark which I should make; it is this: in proportion 
 us men have done good to their fellow-men, in that proportion have they 
 been near God. No man falls into Death and Hell, by performing works 
 of love. The denomination that has been the nearest right is that, which, 
 from a principle of love to God and man, has abhorred war, and borne its 
 testimony against it; which has persecuted none, and has returned good for 
 evil; which has disavowed slavery and a hireling priesthood. What a pity 
 that such a Society did not proceed forward in the career of the principles 
 to which it owed its origin! But any man or Society looking backward, 
 and standing still, tied to human authority, is overrun and crushed by the 
 wheels of the ever-advancing car of time! 
 
 I have said, in a former paragraph, that we cannot determine beforehand, 
 in what form the prophecies, yet future, will develope themselves; but by 
 analogy, when our attention and judgment are awakened, as well as by the 
 whole context of the revealed words, we may form ideas, more or less per¬ 
 fect according to the capacity of our minds. For example: the harvest of 
 the world, upon the eve of which we now are, will, we may conjecture, be 
 
118 CHURCH HISTORY BY ST. JOHN. 
 
 attended with violent and bloody convulsions. For a false Egypt will fol¬ 
 low Israel to the Desert to destroy them; but will be overwhelmed and lost 
 in the sea. Of the particular form of affairs, I cannot speak; for I havenot 
 even a conjecture of it. But it is certain that the whole world will not re¬ 
 pent; and most probably, in all countries, but our own, and possibly in our 
 own, no less than others, the mixture of some rays of light in dark minds, 
 not receiving the whole truth, will precipitate the approaching evils, and in¬ 
 crease their malignity. Look to the example of the seditionists in Jerusalem 
 during the Roman war. The fate and character of the false prophets and 
 insurgents in that wretched and bloody city, may warn us of impending oc¬ 
 currences now. But the time may not be very near; for many are to flee to 
 the mountains before then. However of this, I speak only conjecturally. 
 
 When Christ came in the body, and was crucified, the Jews rejected him; 
 the Gentiles believed: but not all; yet as a people, the Jews were said to be 
 cut off, and the Gentiles were engrafted into the Olive tree. Now Christ is 
 crucified spiritually by Jews and Gentiles, as formerly he was; but it ap¬ 
 pears to me, that the result will be reversed—the Gentiles will reject Christ 
 andbe cutoff', and the Jews will be grafted in. Yet some Gentiles will re¬ 
 ceive the word, and some Jews may reject it: and the duty of converting 
 the Jews, will devolve on the believing Gentiles. Thus, formerly, the con¬ 
 version of the Gentiles was made the duty of the Jewish Disciples of our 
 Lord. I mention this only by way of analogy, and not as having any cer¬ 
 tainty. 
 
 Justice has never been done by the Gentiles to the character of the Jews. 
 The Israelites are accused of national bigotry and pride, under the Mosa¬ 
 ic, or old dispensation, and of covetousness under the new. The very 
 laws under which they were placed by Moses, purposely to keep them a 
 peculiar and secluded people, for fifteen hundred years, until the advent of 
 our Saviour, had a tendency to produce national separation. And under the 
 new dispensation, cast out and wandering as they have been, they have al¬ 
 ways anticipated a return to the Holy Land; and therefore, all their prop¬ 
 erty is kept by them in moveable articles, so that at a short warning, they 
 may gather together their wealth, and betake themselves to Palestine. 
 Hence trade and traffic, with their deleterious consequences upon character, 
 have been their occupations, totally unlike their agricultural bias under Mo¬ 
 ses. The oppressions and captivities which they have endured, since the de¬ 
 struction of their City and Temple, have also had immense effects upon the 
 Jewish mind. But I do not doubt that all these very agencies have been 
 held and directed by the hand of the Lord, for the display of his glory in 
 the zeal and practical devotion of that people, now about to be exhibited. 
 Their captivity in Babylon, eradicated their worship of many heathen gods, 
 and their wandering now, in a more fearful captivity for nearly eighteen 
 hundred years, will, when they shall be converted, present powerful les¬ 
 sons for the cleansing of their hearts. Their devotion to their Rabbins and 
 traditions will cease; and their very deficiency in the Philosophical specu¬ 
 lations, customary with the Gentiles, will be an advantage to them. For they 
 will, as it seems to me, turn their whole hearts, souls, mind and strength, 
 to the study of the Holy Book of the Lamb of God, which, the more it is 
 studied and followed, enlarges and purifies all the powers of the intellect 
 and affections, and lifts the entire man from earth to the highest heaven. 
 
 In conclusion, I would state, that as new plagues are shortly to be poured 
 out upon the earth, and as anti-Christ assumes a new and more plausible 
 shape at every deliverance of the Bride of Christ, (for he always puts on the' 
 
CONCLUSION. 
 
 119 
 
 form of ail angel of righteousness,) how careful should we be to escape these 
 evils! Let us, therefore, faithfully try all things by the word of God; and 
 living in Christ, our light and life, let us follow his example, devoting our¬ 
 selves, as a holy brotherhood in unity, to the great work of redeeming and 
 saving our brethren, that the whole universe of man may become co-mem¬ 
 bers, one with another, of the risen body of our Lord. 
 
 CHAPTER XVI. 
 
 CONCLUSION. 
 
 The present era of the world, demands action, —prompt, energetic and 
 faithful action—in Christ. The Supreme Disposer of events, has revealed 
 to us the evils now existing ill Society and in (he Church, that we may escape 
 from them; we are, figuratively speaking, to “flee to the mountains.” 
 
 Our first duty, which may also be called our inestimable privilege, is to 
 submit ourselves wholly to God. The choice of life, which the Lord made 
 when he assumed a human body, is most undoubtedly the best and wisest 
 life for each one. What better can we do than adopt the life which Infinite 
 wisdom and power chose for himself? He proposes to us an elevation to 
 the same throne, on which he himself is seated; and a union with him in 
 his Kingdom. He offers freely to make us Kings and Priests to God, and 
 to give us all things. But this glory can be obtained solely by descending 
 to the Cross of Jesus. To accept or refuse is at our own option. We 
 have only to say—“Yea, Lord, I give myself to Thee, be thou with me, 
 and be my strength and guide forever;” and from the moment we make 
 that determination, honestly in Christ, we feel a power against which the 
 opposition of the world contends in vain. 
 
 • On the other hand, contemplate the condition of those who prefer a life 
 of selfishness and sin. Grant that even for some centuries, their fame may 
 survive! Yet at the appointed season, the light of truth dawns upon the 
 mind,—the covering is removed from the actions and hearts of men,—and 
 the high and mighty, whatever glory they may seem to have attained, be¬ 
 come defiled, their garments are changed to rags, aud their memories con¬ 
 signed to ignominy or oblivion. 
 
 Nothing but the will of God can be Supreme; and we cannot question 
 that all who submit themselves faithfully to that, must be safe. 
 
 And do not imagine that the Deity does not concern himself with the 
 affairs of this world. For he will surely govern that which he has created. 
 Both in this existence and in a future, he makes a distinction between the 
 righteous and the wicked. Salvation is the result of our own free volunta¬ 
 ry acceptance of the truth. The present is always the best, and an accepted 
 time for it, and the longer we remain m transgression, the more severe will 
 be the retribution which our own sins will bring upon our heads. 
 
 But our salvation is not simply the consequences resulting from our own 
 16 
 
120 CONCLUSION. 
 
 acts. It is immensely more! It is the grace and favor of God, and his be- 
 stowment of all things upon us in Christ. These are the benevolent gilts 
 of the Lord’s own free bounty, which, as a Moral and Independent Being, 
 not subject to any law of Fate, he can bestow or withhold at his pleasure. 
 The Divine treasures do not proceed by a physical necessity, from the ac¬ 
 tions of men. No action of man could attain such salvation. But God 
 graciously bestows it from the free volition of his own holy love. Yet as 
 all righteousness implies the voluntary exercise of our own powers, and 
 yd thou t holiness no man can see God, we must seek his presence in the 
 way that he has ordained, and must accept the life, which he places before 
 us in his Son. 
 
 God has commanded us to love the Lord with our whole heart, soul, mind 
 and strength, and our neighbor as ourselves. We are not commanded ex¬ 
 pressly to love ourselves, but to have supreme love to God, and love to our 
 fellow-man. But what is the consequence? When I love Infinite power, 
 wisdom and goodness, with my whole heart, soul, mind and strength, do I 
 not therein and thereby love myself with the total energies of all my facul¬ 
 ties and powers? I am commanded to seek the presence of those Infinite 
 Attributes, to make them my own by affiliation to them, and to dwell forev¬ 
 er in their mansion, and under their protection and happiness! Surely this 
 is tantamount to a cammand that I should love myself with my whole heart, 
 soul, mind and strength. But as the same command is addressed to all other 
 persons,—for the same God is the Father of all,—what follows? Why, 
 that no one can love himself, without loving his neighbor as himself! The 
 house of God cannot be a house of discord. All who live therein must 
 dwell in the bonds of peace. And the more persons there are thus dwelling 
 in the heavenly City, the greater is our increase in the perfections and im¬ 
 age of Jehovah. 
 
 °As God has created man for this unity, we may be fully assured that the 
 nature of man is conformed to the laws of unity and love. The perversions 
 which we behold in existing society and government, arc the consequences 
 which accompany a departure from these laws. It has got to be a proverb 
 that men cannot exist in union with combined interests, since separate, iso¬ 
 lated and antagonistic interests cause them to differ. But in fact, we should 
 draw a very opposite conclusion. For in proportion as isolated and oppo¬ 
 sing interests cause men to differ, in that proportion would harmony of com¬ 
 bined interests compel them to agree. As men cannot live happily in iso¬ 
 lation, the presumption should be that isolation is not the mode that God has 
 appointed for our attaining happiness. For most surely we are created for 
 happiness. And as isolation cannot confer it, we should seek it in union. 
 
 On the supposition that the Deity has created mankind for social union, 
 it is demonstrable that happiness or harmony cannot be obtained in isolation. 
 For if so, then the nature of man would have been formed for isolation aiid 
 not for union; or else two causes, diametrically opposite ,—isolation and 
 union ,—would produce the same effect upon the mind. But this would be 
 absurd. For if man’s nature is formed for unitary association, it cannot be 
 fitted for the opposite. 
 
 In' music, notes, constantly separated solely by the interval of one and 
 the same tone, cannot produce the pleasing effects of melody and harmony. 
 These demand a wider interval and greater variety, and that the notes 
 should be arranged according to harmonic laws. So in the musical scale of 
 the human heart, as Fourier has well shown, social harmony requires a 
 union of varied tastes and occupations. His remarks upon this point will 
 
CONCLUSION'. 
 
 repay the .study of any candid inquirer. Persons who refuse their atten¬ 
 tion to the subject, are debarring themselves from a pleasure and instruction. 
 
 Besides in Industrial Association, when three hundred families are ar¬ 
 ranged under the harmonies and attractions of combined interests and occu¬ 
 pations, there is this further advantage, that there is always a powerful influ- 
 ence arising from the united sentiment of the Phalanx against individual 
 jarring and disorder. A few men, associated by themselves, might differ, 
 and all become estranged. But in a Phalanx fully made up, so great a'ma¬ 
 jority are in favor of union and peace, and so few at anytime, can have any 
 misunderstanding with each other, that the general sentiment prevails in 
 behalf of good order and reconciliation. 
 
 If a man extends himself on the ground, and places a thin sheet of iron 
 upon his breast, and another person, with a powerful arm, strikes him a 
 heavy blow with a sledge, on this thin plate or sheet of iron, the breast of 
 the man may be crushed. But if, instead of a thin shcetofiron, he is guarded 
 by a large anvil placed on his bosom, the stroke of the sledge rebounds and 
 inflicts no injury. So in Association, there is a large mass of public senti¬ 
 ment interposed between the bosom of harmony and the blow of individual 
 contention; and the injury is dispersed, or neutralized. Unlike antagonistic 
 society, it is the interest and happiness of each,one in an Association to 
 preserve peace and good order. 
 
 The combined action of manv minds acting harmoniously for the common 
 good, creates such a joy in the heart, that without having in some degree 
 experienced it, you cannot form a conception of the delightful energy. 
 
 Yet it must be admitted that no Association which has yet been formed in 
 the United Slates, deserves the name of a proper Phalanx. They may be 
 called only transitional movements, with a view of reaching the true Asso¬ 
 ciative form; they have not yet attained it. At Elizabeth-lown, upon the 
 Monongahela, they build Steamboats; and the Boats built there have a great 
 reputation. Suppose that an inland farmer, never having seen a boat of the 
 kind, but being informed that they were built at Elizabedi-town, should go 
 there for the purpose of looking at one. Speaking to a workman in the 
 boat-yard, lie would say: “Friend, I am told that you build Steamboats 
 here—can I see one?” “Yes, (here is one on the stocks.” “What! call 
 you that a Steamboat? AVhy I had heard that Steamboats were furnished 
 with elegant and convenient cabins, and that they could travel upon the river 
 at the rate of eight or ten miles an hour! BntUiis thing could not even 
 float, if it were launched: for I see largo spaces in it, not yet water-tight; 
 neither has it any propelling machine or engine.” “Sir, you mistake,” re¬ 
 plies the Boat-Builder, “this that you are looking at, is not a finished .Steam¬ 
 boat; we-are onlv making a Steamboat; but if you will come again in due 
 season, you will"find this Boat finished and on the water, with her engine 
 and machinery in her, and able to perform all that you have heard.” So 
 Associalibnisis are not yet in Association; they are only building Associa- 
 tion. , - 
 
 A great disadvantage which attends the labors of the friends of the cause,’ 
 arises, of course, from the want of capital to enable them to purchase suit¬ 
 able domains and erect machinery. Sufficient capital, at the outset, for these 
 purposes, is so indespensible that persons engaging in the movement without 
 it, have no sure foundation on which to promise themselves success. As 
 Association, at this era of the world, is absolutely necessary in order to pre¬ 
 vent the wrong principles upon which antagonistic society is founded, from 
 destroying mankind, capitalists, even if they have no design themselves-to 
 live in Association, should befriend the attempts of others. 
 
122 CONCLUSION. 
 
 The practical anti-moral anil anti-Christian education of mankind, in the 
 present form of Society, I need not say, renders individuals less fit for As¬ 
 sociation, than a generation would lie, if reared up under the advantages of 
 combined harmony. But no lapse of time, under the present arrangements 
 of antagonistic life, can remove or lessen this evil; but only increase it: for 
 as the cause increases, the effect must increase also. A future generation, 
 educated in antagonism, under the increasing afflictions which are to arise 
 in the world, would be less qualified for Associative life than the present. 
 If we hope ever to escape from Antagonism, without afflictive convulsions, 
 now is the most favorable time. Let us, therefore, at once, turn to Christ, 
 without whom we cannot hope to succ'ed; and putting on the whole armor 
 of God, let us endeavor, through faith in Divine Grace, to rescue the earth 
 from the terrible ruin which is fast approaching, unless men repent. 
 
 Association does not infringe the religious freedom or conscience of any 
 member. All are, and of right must be free. When I say this, I mean 
 that no religious professor, who, in the present sectarian condition of the 
 Churches, is ignorant of toleration, should think he has a right to crush the 
 free inquiry of his brother members, any more than they would have au¬ 
 thority to dictate to him. Both Infidels and sectarians are apt to be alike 
 bigotted and intolerant. A right faith is essential to a right practice. Men 
 should be at liberty to inculcate or propagate their religious sentiments and 
 creeds; but neither should they withhold this right from others. Associa¬ 
 tion by uniting right works with a profession of the name of Christ, will 
 exhibit the beauties of holiness, under such attractive influences, that all 
 hearts will be won to that path which is trodden by the gentle footsteps of 
 love and piety. 
 
 Persons should enter into Association as they would upon a Christian 
 duty, the object of which is to unite man to his fellow-man, and all to God. 
 The sentiments are strengthened and enlarged by exercise; and after a short 
 time, the social and benevolent affections will become so increased in power 
 and action, by the kind offices in Associative relations, that the family of 
 man will seem transformed into new Beings. Then will they know and 
 feel, that life is, as was intended by the Creator, a blessing. 
 
 To accomplish this great reform, all the advocates and champions of the 
 Eights of Man should unite. The friends of humanity should concentrate 
 their energies, and move forward under the inspiring ardor of combined 
 council and action. What a noble spectacle would then be presented! Joy¬ 
 ful armies, the Heralds of Universal Freedom, united in Christ, to God, to 
 their brethren, and to all the laws of the Deity, advancing in the happy 
 march of Christian Industrial Association and improvement, and joining 
 with the multitude of Angels in the heavenly song: “Glory to God in the 
 Highest, and on earth, peace, good-will toward man.” 
 
 Blessed are they who now live, and are called to take part in this holy 
 movement—a movement, causing old things to pass away, and all things to 
 become new—a new heaven, and a new earth,—a movement foretold by 
 Daniel and the Prophets, and upon which the hearts of the Saints, who have 
 preceded us in life, were intent! Thrice blessed all those who labor in this 
 righteous cause!! For they cease from the toils and strifes of Antagonism, 
 andtheir works of love, peace and joy shall follow and‘dwell with them 
 torever !!!