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TESTIMONIALS 
 
 From Rev. Wm. R. Williams, D. D. 
 
 From the pressure of other engagements the subscriber has been 
 able to give but a hasty and imperfect examination of the MS. of 
 Rev. C. B. Smith, of Chicago, on the Philosophy of Reform. The 
 topic of the work renders it eminently a seasonable one. The 
 policy of God to make his own Church the great human agent in 
 the world's reformation, and the failure and folly of all attempts to 
 supersede this, the scheme of our Maker and Ruler, are truths that 
 Mr. Smith seems to have brought out with much prominence, and 
 with vigor of thought and language. 
 
 In the extent to which he supposes voluntary associations, and 
 the employment by our great religious societies of agents, to 
 elicit the feelings and alms of the Churches, are infringements of 
 the divine policy, Mr. Smith may not find all his religious readers 
 prepared fully to receive his views. The piety, ability and time- 
 liness of the work most, however, will allow. 
 
 The subscriber can only express his hope that the work may be 
 published — awaken the attention that from its temper, talent and 
 momentous theme, it merits — and afford to the respected author 
 some adequate remuneration for the time and thought he has be- 
 stowed upon his task. 
 
 WM. R. WILLIAMS, 
 Potior of the Amity St. Bap. Church, N. Y. 
 
 From Rev. Charles G. Sommers. 
 
 The undersigned, after a somewhat careful perusal of a part of 
 the MS. volume entitled " Philosophy of Reform," feels great plea- 
 
 1 
 
2 TESTIMONIALS. 
 
 sure in expressing the belief, that Rev. C. B. Smith has prepared a 
 work demanded by the peculiar exigencies of the present epoch, 
 and that it cannot fail to receive extensive circulation among the 
 thoughtful and pious of every evangelical denomination in the 
 land. 
 
 CHAS. G. SOMMERS, 
 Pastor of the South Bap. Church, N. Y. 
 
 From Rev. Thomas H. Skinner > D. _D, 
 
 From a brief view of the outline of Mr. Smith's work, and from 
 a very careful attention to one of its chapters, I am persuaded that 
 it is very sound in its teaching, very seasonable, and written with 
 much vigor and force of language. I concur in the lecommen- 
 dations of Dr. Williams and Mr. Sommers, and earnestly desire 
 that the book may be published. 
 
 THOMAS. H. SKINNER. 
 
 From Rev. Samuel D. Bur chard. 
 
 Having examined parts of the MS. of the Rev. C. B. Smith, 
 entitled the " Philosophy of Reform," I feel prepared to ex- 
 press a favorable opinion as to its merits, and concur with the 
 brethren in a desire to see it published, believing it will meet an 
 exigency of the times, and will be read with interest by all think- 
 ing men. The author aims to evolve great principles, correct great 
 errors, and elevate man to the great position in the scale of being 
 which he is destined to occupy. 
 
 SAMUEL D. BURCHARD, 
 Pastor of the Houston St. Pres. Church, N. Y. 
 
TI1K 
 
 PHILOSOPHY OF REFORM 
 
II IK 
 
 PHILOSOPHY OF. REFORM 
 
 IN WHICH ARC EXHIBITED THE 
 
 DKSIGN, PRINCIPLE AND PLAN OF GOD, 
 
 FULL DEVELOPMENT OF MAN, 
 
 SOCIAL, CIVIL, INTEJL|C[I&I&ND MORAL BEING; 
 
 f/ V OK THE 
 THEREBY ELEVAlfNG HIM IN THE SCALE OF BEING TO THE POSITION 
 
 BY REV*7i. HltLiKoS SMITH, 
 ft 
 
 THE FUTURE MIRRORED IN THE PAST AND PRESENT. 
 
 NEW YORK: 
 GATES AND STEDMAN. 
 
 1846. 
 

 Entered according to Act of Congress, in the year 1846, 
 
 BY GATES AND STEDMAN, 
 
 In the Clerk's Office of the District Court for the Southern District of 
 New York. 
 
\ A 
 
 TO 
 
 REV. J. T. HEADLEY, 
 
 $1)10 U a I a in c 
 
 is respectfully inscribed in remembrance of schoolboy 
 
 associations; as a mark of respect for great moral 
 
 worth and brilliant talents ; and as a slight 
 
 acknowledgment of gratitude for 
 
 the sympathy and favors 
 
 received by 
 
 THE AUTHOR. 
 
PREFACE. 
 
 An independent thinker is usually looked upon 
 with suspicion, and one who invents some new thing 
 is regarded a dangerous man. This may be owing to 
 the aversion of the human mind to change, and to its 
 respect and veneration for the past. Sudden and violent 
 encroachments on established systems are feared more 
 than those systems themselves, that are seen to be slow- 
 ly working the destruction of what they were formed 
 to destroy. Still, immobility is no less dangerous and 
 destructive than rashness. He who travels in a circle, 
 though his path be well defined, has no more hope of 
 improvement than fear of degeneracy. 
 
 The wise man, therefore, while he acknowledges 
 true genius and hails with delight whatever may be a 
 real improvement, or true advancement in any depart- 
 ment of life, will not receive, with enthusiasm, what- 
 ever is new, because it is new, neither will he reject 
 it for the same reason. But all men are not wise men. 
 Therefore, he is an insane man, who, standing up amid 
 his countrymen and the world, says, pointing to what 
 will be to thousands an imaginary pass, " thither all 
 things tend, through that opening the world is rushing 
 
v j PREFACE. 
 
 to gain the temple of truth," if he supposes that man- 
 kind, or a greater portion of them, will believe him. 
 
 In the following pages, our business is with man, 
 not merely as a moral, social, intellectual or civil be- 
 ing, but man as an individual. We have labored to 
 discover and point out the exact position for which he 
 was created and to which he will, therefore, one day 
 attain. Unless our vision is deceptive, we have seen 
 man, in coming years, in that position, with all his 
 powers and faculties of both body and mind, and with 
 all his affections and feelings fully developed and re- 
 fined. We have sought to trace the world's winding 
 way to that Temple of Truth, and point out the laws 
 by which every movement has been made, every crisis 
 formed and every advancement in the truth gained. 
 We have, therefore, been able to learn the worth and 
 test the strength of every effort made and every enter- 
 prise devised for the improvement of the race. We 
 have aimed, thus, to encourage the world, the Chris- 
 tian, and the philanthropist. We have stated those 
 principles by which the Christian, the scholar and the 
 statesman may learn their duty and make rapid ad- 
 vancement toward the end they should seek. We 
 have labored to guard the world against fanaticism on 
 the one hand, and immobility on the other. The 
 world must be advanced upward and onward in every 
 improvement, yet every experiment to secure this 
 object is dangerous, and time alone will tell whether 
 we have succeeded in removing the rubbish and 
 
J'KEFACE. Vl| 
 
 finding the rock on which the race may tread with 
 safety. 
 
 The p/a» suggested in the i ol lowing pages hy which 
 we suppose this object is to he filmed is new, yet the 
 great truth on which it is based is, that God overrules 
 nil tilings to secure his design in creation. As some- 
 thing new, we send it forth, hoping it may be under- 
 stood and adopted as the system by which the world 
 is to obtain every rich treasure. 
 
 Is such a work called for? Yes, indeed, imperious- 
 ly demanded ; if that ship, plunging and driving in a 
 heavy storm amid the rocks, in an unknown sea, needs 
 a pilot — if that fainting traveler lost in a wide forest 
 needs a guide — or if that poor wrecked mariner, strug- 
 gling for his life, on a single plank, needs encourage- 
 ment — aye, more than all, if that man who has done 
 good battle for the truth, «and has met face to face and 
 heart to heart the demons of Discord, Injustice and 
 Chaos, and now bruised, torn and weary, is well nigh 
 abandoning the world to desolation and death, needs 
 o be lifted up, strengthened, and pointed to that 
 bright star, the talisman of earth's weary workers, to 
 revive and inspirit him, is such a w r ork needed ? 
 
 The world is broken up from its former state. Cus- 
 toms, opinion, systems of thought and action, and old 
 and established institutions of every character have 
 lost their former authority, and are beginning to be 
 abandoned as though they were sinking ships in the 
 midst of the ocean. The beaten paths, that were once 
 
yjyj PREFACE. 
 
 thought to lead directly to the temple of all truth, are 
 despoiled and deserted ; and the rocks, on which the 
 world once trod as solid and enduring, are now fled 
 from as though they were burning coals. How natu- 
 ral, in such a state of things, for men to become dis- 
 couraged and abandon the w r orld's reformation as hope- 
 less, to become sceptical and deny all truth, and for 
 many to arise in every portion of the land and cry, " Lo, 
 here is truth, or, lo, there it is." Therefore, is not a thor- 
 ough survey of this world, its state, its errors and pros- 
 pects, and the only true course left it to pursue, called 
 for ? Can it be saved from discouragement and ruin 
 in any other way ? 
 
 But it may be urged that our system is liable to the 
 same objection that is everywhere urged against the 
 thousand and one modern reforms. We have got up 
 no new system of truth, but have merely aimed to put 
 the world in possession of a knowledge of the plan for 
 securing what has long been regarded as our inheri- 
 tance. We have not sought to disorganize or even 
 remodel, but to develop the principles by which the 
 world ever has been, and must be, advanced in every 
 improvement. 
 
 There is permanency and regularity in nothing but 
 the truth; we may never, therefore, hope for the 
 war of the elements to cease, until in all things we 
 are conformed to it. The human mind seeks perma- 
 nency and regularity, but it may be purchased at too 
 dear a rate, as the world's history everywhere shows. 
 
PREFACE i x 
 
 1( must, (lion, be needful m Irani the principles and 
 laws by which the world is governed and managed, so 
 that we shall not only not be disheartened but encour- 
 aged; and not only this, but be able to harness ion ■ 
 these raging winds and waves and driving storms, and 
 make them bear us on toward the world's resting- 
 place. 
 
 We do not imagine this work will secure all these 
 needful blessings ; but we have confidence it will serve 
 to call out abler men, who will spread out the whole 
 truth so clearly and fully that he who runs may read 
 and understand. Though we may not be able, others 
 will call back the Church to her own work and field 
 of labor, and succeed in gathering up the strength that 
 is now wasted in wrongly-directed labors, and apply 
 it where and when and in what manner it will secure 
 the long looked and sought for blessings. There is 
 large hope and encouragement in the fact that men 
 do labor, though to but little profit; for the time is not 
 far distant when the true system of labor and success 
 will be understood, and our present wasted energies 
 employed in well-directed work in every improvement. 
 
 We may be allowed to say, the following pages are 
 the result of an individual's investigations, who, hav- 
 ing watched the various movements and efforts that 
 have been made during the last few years until he saw 
 the tendency of them, however well meant, was to 
 destruction and ruin, and not being able, at first, to 
 see any other way to reform the world and elevate the 
 
x PREFACE. 
 
 race to its destined position, became sceptical, bewil- 
 dered, and well nigh settled down in blank infidelity. 
 In this dark and frightful state of mind he commenced 
 his labors ; and, should not another crushed and broken 
 spirit be lifted up and encouraged and strengthened by 
 this effort, he feels that he is well repaid for all his 
 sacrifices and labors. 
 
 We have omitted, contrary to our first intention, to 
 discuss many practical questions that naturally grow 
 out of the subject. Some of our friends will, therefore, 
 be disappointed in not finding the present state of 
 things in the moral world dwelt* on more at length, 
 with the remedy for the existing evils in the Church 
 more definitely and distinctly pointed out. But they 
 will find these and kindred questions examined more 
 fully than they could be in this work in a forthcoming 
 one, entitled "The Reformation of the Church." 
 
 With these facts and thoughts, we send the following 
 pages forth, as something new and out of the ordinary 
 and every-day route of investigation, therefore aware 
 of the fiery ordeal through which they must pass, but 
 in full confidence they will be properly appreciated by 
 an unprejudiced people. May the God of truth add 
 his blessing to what we have written, in accordance 
 to his holy will, and cause it to be instrumental in 
 hastening the world's thorough reformation. 
 
CONTENTS 
 
 CHAPTER 1. 
 
 INTRODUCTION. 
 
 PAGE. 
 
 Success and its certainty — Grounds of success in all enterprises 
 the same — One-ideaism — Importance of system — God's plans 
 may be known — Systems not conformed to Truth must ever 
 fail — Age makes nothing new — The province of the philoso- 
 pher — The need of reformers— Our field defined — The world 
 united, . < 17 
 
 CHAPTER II. 
 
 REFORMATION DEFINED. 
 
 The world's destiny — Reformation literally considered — Revolu- 
 tion — Regeneration — Special reformation — The world freed 
 from sin — The whole man developed — Man conformed to the 
 whole truth — The true reformation commenced, . . .33 
 
 CHAPTER III. 
 
 THE WORLD REFORMED. 
 
 The designs of God exhibited in his works — Man fitted for a 
 higher state than he now occupies — God's dealings with the 
 world — His designs inferred from his character — The argument 
 from the Bible— The gift of Christ— Objections, . .40 
 
x ii CONTENTS. 
 
 CHAPTER IV. 
 
 THE PRINCIPLE OF REFORMATION. PAGE 
 
 Principle defined — Analogy between the natural and moral 
 world — Importance of understanding the principle of reforma- 
 tion — This principle not found in one-ideaism, religious sects, 
 or modern reforms — Truth defined — Benevolence defined — The 
 principle of reformation stated — Success in reformation, . 66 
 
 CHAPTER V. 
 
 THE EMBODIMENT AND CONSERVATIVE POWER OF THE PRIN- 
 CIPLE OF REFORMATION. 
 
 The principle of reformation embodied in the Cross of Christ — 
 The Cross defined — An exhibit of its moral power — The phi- 
 losophy of the ancients — The wisdom of man — Modern reform 
 enterprises — Universal education — Society remodeled — The 
 Church reformed — Human governments perfected — Our litera- 
 ture purified, 94 
 
 CHAPTER VI. 
 
 THE LAWS OF REFORMATION. 
 
 The reformation in an active state — The unity of reformation — 
 Truth once developed is never lost — Truth not discovered by 
 a direct effort — The progress of reformation is not visibly 
 regular — A forthcoming event casts its shadows before it — 
 Truth is first brought out in the heart — Old systems never 
 abandoned until outgrown or worn out— Principles not pushed 
 to conclusions at once, 124 
 
 CHAPTER VII. 
 
 THE HISTORY OF REFORMATION. 
 
 The early state of the world — Its state at the coming of Christ — 
 The teaching of Christ — Proof of the establishment of the prin- . 
 ciple of reformation — The reformation spreading — The philoso- 
 phy of the schools — Heresies — Persecutors — The fall of Rome — 
 The officers of the Church become the officers of the State — 
 Influence of the Barbarians — The world prepared for a Univer- 
 sal Church— Truth diffused through the whole mass, . 150 
 
CONTENTS. nli 
 
 CHAPTER VIII 
 
 the history or REFORMATION continued, paoe 
 
 The active state of the principle of reformation — The time for re- 
 formation not yet come — The chaos of the world— The world 
 disgusted with spiritual tyranny — Apostolic succession — Rome 
 and her will — Feudalism — Effects of the Crusades— Men's hab- 
 its and feelings changed — The mind emancipated— Learning 
 revered— Truth working out . HS 
 
 CHAPTER IX 
 
 THE REFORMATION OF THE SIXTEENTH CENTURY. 
 
 The Reformation a crisis — The beginning and end of the Refor- 
 mation — State of the world — State of the Romish Church — The _, 
 cause of the Reformation — The Reformers defended against the 
 charge of inconsistency — Pure religion revered — Church and 
 State separated — Freedom of the mind increased — The charac- 
 ter of Luther > 211 
 
 CHAPTER X. 
 
 THE CHURCH THE WORLD** REFORMER. 
 
 The Church denned— The law of progress of the race — The 
 Church and her means for reforming the world — The moral 
 power of the Church — The design of Christ in reference to the 
 Church — The Church divorced from her appropriate work — 
 Voluntary association — Missionary associations — Agents, . 242 
 
 CHAPTER XI. 
 
 THE PRESENT STATE OF THE WORLDS REFORMATION. 
 
 The freedom of the mind — The investigation of fundamental prin- 
 ciples — The shrinking from responsibility — The present state 
 of the Church — The contest between candor and bigotry, hon- 
 esty and dishonesty, sincerity and Jesuitical trickery. . . 271 
 
x iv CONTENTS. 
 
 CHAPTER XII. 
 
 PROSPECTS OF THE WORLD'S REFORMATION. PAGE 
 
 Prospects in the moral world — Prospects in the scientific, literary 
 and civil world — The world is moved together — The world can 
 never be moved again by small ideas — The state of things in 
 the East— Conclusion, 296 
 
 CHAPTER XIII. 
 
 OUR DUTIES. 
 
 Duty defined — Duty of the Church — Duties of ministers of the 
 gospel — Duties of Christians — The Duty of statesmen — Educa- 
 tion — Duty of literary men — Duty of citizens — Recapitula- 
 tion — Conclusion, ... 321 
 
THE 
 
 PHILOSOEEK-t^^EFOEM 
 
 INTRODUCTION. 
 
 Success and its certainty — Ground of success in all enterprises the same 
 — One-ideaism — Importance of system — God's plans may be known — 
 Systems not conformed to truth must ever fail— Age makes nothing 
 true— The province of the philosopher— The need of Reformers— Our 
 field defined — The world united. 
 
 Success is the great object of every undertaking, 
 the full compensation for the labor of every good work, 
 and the anticipated reward for all the sacrifices in 
 every enterprise. Therefore, every rational work — 
 its cost, its labors and sacrifices — will be in good pro- 
 portion to the value of the object to be gained. He 
 who expects to gain permanent good without propor- 
 tioned effort, is ignorant of the laws of nature. JVb 
 thing will come by wishing, or by calling, neither by 
 unnatural or ill-applied effort, at least not the thing 
 we seek. It is sufficient that success is sure by true 
 and well-directed efforts. Truth will out. There- 
 fore, he who will lay his plans aright in any depart- 
 ment, so that truth shall come out legitimately, need 
 have no fear for success ; for, in so doing, he is assist- 
 
18 PHILOSOPHY OF REFORM. 
 
 ing nature to give birth to what is struggling in her 
 womb. 
 
 Every man may not understand, theoretically, these 
 truths ; yet, by experiment, he may learn all that can 
 be of any service to him in prosecuting his various 
 undertakings. No one would have courage to labor 
 in anything were it otherwise. We should abandon 
 every work in despair, were there no settled principles 
 on which we could rely, and thus be sure of ultimate 
 success in those plans whose objects are good. Hence, 
 when we fail, we blame ourselves, knowing that we 
 have not conformed strictly to truth-principles. We 
 may not have violated .a single principle that has ever 
 been revealed to us, yet there may be those which are 
 hidden that we have not adhered to. A man, ignorant 
 of the principles of vegetation, may wonder that he is 
 not successful in growing his wheat, when, to his 
 neighbor, the fact of his having neglected to till his 
 ground properly makes the reason quite obvious. If 
 this farmer be a wise man he will eventually learn the 
 cause of his failure, from the various plans and exper- 
 iments to which he will naturally resort. He will yet 
 be able to conform to all the principles in the case, or 
 to nature's irrevocable laws, and succeed in his under- 
 taking. Being in possession of the facts, he readily 
 learns their wherefore, and will therefore have no 
 difficulty henceforth in his work; for he has possessed 
 himself of a knowledge of the fixed principles and 
 learned to conform to them. Precisely thus, is all 
 our knowledge and success obtained. 
 
 An object beyond the sight of man, however good 
 it may be, is, to him, as though it were no object at 
 all. He can make no effort to obtain it, until the 
 darkness which has hitherto shrouded it is broken 
 
INTRODUCTION. 19 
 
 away, and it rises before him. He may not, even 
 then, be able to secure 11. K\ery plan he can devise, 
 and to whii h he trusts, l;ul>. Tin -re is something yet 
 unknown to be revealed, and this he must feel, or 
 success will never come. Hence he reasons and makes 
 experiments in the process we have noted, until in the 
 end he is successful. 
 
 The same is true in the moral world. Rich trea- 
 HP 61 are scattered all around us, but our sight is too 
 dim to discover them. Yet here and there a gem is 
 revealing itself, or a bright star is breaking out from 
 the clouds ; and thus, almost daily, we find some new 
 inducement for renewed exertion to secure the posi- 
 tion in the rank of intelligences for which we were 
 created. The people of former ages supposed they 
 had reached the summit of wisdom, that there was no- 
 thing beyond their attainments, and that they had 
 treasured up all the good destined for man in this 
 world. To us, their folly in these notions is appa- 
 rent. We have advanced far beyond the position they 
 occupied. Yet we are as ignorant as they were of 
 the plans for securing the richer blessings that are 
 held out to us ; hence, we are constantly devising and 
 putting in operation new plans and measures, which 
 have increased, of late, to an almost endless extent 
 and variety. 
 
 There is a class of men found in almost every de- 
 partment of life which we must not fail to mention. 
 They are weak and narrow-minded, and therefore 
 stubbornly positive. Their faculties are quick and 
 active to perceive whatever is brought directly before 
 the eye, yet they have no power to penetrate to the 
 lowest depths of things, or to weigh well all the facts 
 and trace them to their fountain. They see a thought 
 
20 PHILOSOPHY OF REFORM. 
 
 detached and single. It is bright to them and all- 
 important. Their whole strength is exerted to carry 
 out that thought or gain that single bright something. 
 It matters nothing how un-tme their plans may be, 
 neither are they careful lest a vastly greater amount 
 of injury is done than good gained by their labors. 
 There is one single object before them on which they 
 keep their eye. They can neither see nor examine 
 anything else. To men of ordinary insight their suc- 
 cess is seen to be impossible. But what of that, they 
 are the last persons who can be made to understand 
 this and investigate for themselves. They will either 
 censure or denounce others for their want of sympathy 
 and co-operation. This is not wise. Here are the 
 objects before us. Why not employ all the truth in 
 our possession in creating a plan to gain them 1 If 
 unsuccessful on the first trial, why not reason and in- 
 vestigate and make other trials, and by no means be 
 intolerant and illiberal, and pronounce our plan true 
 and perfect before it is fully proved, simply because 
 it chances to embody one bright thought. Let me 
 say to such men, " When your plan has been proved 
 true, the world will adopt it. It never adopts any- 
 thing but what is supposed true ; and when your 
 scheme has been proved true, all others have been 
 demonstrated false, and they will be abandoned." 
 
 In everything but moral enterprises, men are con- 
 siderate, prudent and wise. He who will spend his 
 fortune in getting up an invention that has never been 
 tried we call an insane man. Men are very careful 
 how they invest their capital in any enterprise with- 
 out the certainty of its refunding their principal and 
 interest. All this is very proper. But when the 
 well-being of our inner man is concerned, our future 
 
INTRODUCTION. 21 
 
 well-being, ami thai of the whole world, we are 
 usually less wise, less careful and considerate. Were 
 we as ready to weigh eVery consideration and fact, 
 and trace out their bearing, connection and relation, 
 in spiritual, as in temporal affairs, our progress would 
 be far more rapid, and our success far more sure. 
 
 The importance of understanding fully and tho- 
 roughly the work in which we are engaged, together 
 with the true mode of securing a successful result, 
 no one will doubt. Men cannot engage in work here 
 and there, in whatever may chance to present itself, 
 and rationally hope to accomplish any great good, 
 or secure permanent success, without system. He 
 who follows nature in the prosecution of any enter- 
 prise will be successful, and in no other way, for he 
 alone will possess a perfect system. Let him adopt 
 any other plan, his crooked and winding course ex- 
 hibits his folly, and is sure evidence of his ultimate 
 ruin. This is far more important in moral, than in 
 temporal enterprises. Luther and his co-laborers lit- 
 tle thought the cause of their zeal and efforts was the 
 effect of other causes which had existed for ages. 
 They felt impelled by something of which they were 
 almost entirely ignorant, so they attacked the sins of 
 the Church — the only work, in fact, they found to do. 
 Their conduct, much of it, was inconsistent with it- 
 self, as well as with truth, simply because they did 
 not fully understand the nature of the work in which 
 they were engaged. They did not see, at first, whither 
 everything was tending, but merely labored to purify 
 the Church. As the current of truth was more and 
 more clearly exhibited, they changed their course. 
 Therefore, though they are subjected to the charge of 
 inconsistency, the very cause of it is positive proof of 
 
22 PHILOSOPHY OF REFORM. 
 
 their sincerity; and that they followed the leadings of 
 Providence, and did not seek what they gained by 
 plans and systems previously perfected. 
 
 There is chance for great evil in driving on our 
 half-matured projects. By the way, we are far more 
 confident, boisterous and zealous in prosecuting such 
 a work, than a true one. Our trust in that which has 
 been proved to be true is so perfect that we are scarcely 
 conscious of our confidence. We pursue our work, 
 under such circumstances, trustingly and diligently, 
 never calling to mind the ground of our confidence, 
 except it be when severely attacked. Our zeal is 
 regular and constant, and proportioned to our work. 
 But suppose we stake our all upon a project which we 
 have introduced and adopted, the reverse is true. It 
 must prove true, or we are dead men ! Hence, the 
 probability of the introduction of any measures however 
 extravagant should there be an indication of failure. 
 There is danger also, in such cases, of violating other 
 truths or principles which we do not perceive, and of 
 which we know nothing. Such men are wild, reck- 
 less and dangerous. We would say to them, learn 
 this simple truth, viz., all truth is consistent with it- 
 self; hence, no one truth can be pushed forward and 
 established to the destruction of any other. It will not 
 do to say, " this or that is right, and therefore it must 
 be driven to extremes at once." If it is really truth, 
 it will, in time, be pushed to its legitimate conclusion, 
 and its practical bearing felt in everything. Suppose 
 God had thus dealt with us. This world is sinful, de- 
 serves to be burned up, and its depraved inhabitants 
 destroyed. All this God saw ages gone by. Why 
 did he not apply the torch, and consume the deranged 
 and self-disgraced planet ? These men who ever act 
 
INTRODUCTION. 23 
 
 at sigkt> and with an unproven system, would say: 
 4k Whatever is right to be done, do it at once, regard- 
 leas of consequences." This fearlessness they call 
 moral courage. Therefore they would apply the 
 torch to die magazine, even should the explosion de- 
 stroy the world. You say : They designed no evil, 
 they were only zealous for the truth? True, indeed, 
 they may have been zealous for what they regarded 
 as the truth ; so was Mahomet, so is every idolater ! 
 We say: Though their "one thought" may be true, the 
 whole plan, system and labors are all wrong, possess- 
 ing no truth whatever. 
 
 Altogether too long have we been struggling to 
 push forward our moral enterprises without knowing, 
 or striving to understand, even if any exists, the great 
 and immutable system by which God is seeking to 
 redeem the world. We may have had some system 
 in our lesser works — minor or subordinate systems — 
 none, however, that we think of, save those positive 
 institutions which the Head of the Church has required 
 his people to observe, which we regard as wholly true. 
 We may condemn the man whom we have just de- 
 smU'd, and at the same time be guilty of the same 
 wrong : not, perhaps, on so small a scale, yet very 
 similar after all. We see something to be done. Our 
 system is planned to gain the object. Our vision is 
 bounded within this narrow horizon. We take not in 
 the whole world, and all the facts in the case, and 
 learn the plan, system or laws by which truth makes 
 progress in the earth, and, in striving to carry out this 
 plan, make all our minor schemes auxiliary to it, and 
 after its pattern. Hence it is that the different sects 
 and reformers, in the world, cut and hew around them 
 without much wisdom, and are satisfied that some 
 2 
 
24 PHILOSOPHY OF REFORM. 
 
 good is accomplished. They are like an undisciplined 
 army marching- and righting without system, and 
 therefore in danger of crippling each other's efforts, 
 if not of beating out each other's life by their hetero- 
 geneous blows. Until the system by which Heaven 
 is bringing the world back to truth is fully developed 
 and observed, we may never hope for union of desire 
 and effort among reformers. No other system can 
 harmonize all views and unite all labors. 
 
 As we have said : This world, in all its departments, 
 from the statesman to the little urchin who spends 
 sleepless nights in maturing plans to obtain a kite, is a 
 system-making and plan-devising world. But few en- 
 ter into work haphazard. We have too much expe- 
 rience for this. The folly of such as do has long ago been 
 marked, and their irrevocable sentence pronounced. 
 We all strive, in forming our plans and systems, to 
 insure success. When they are strictly conformed to 
 the great truth or reality of things, and when in their 
 operation they move in strict harmony with the truth- 
 plan of the Universe, success is sure. Suppose we do 
 plead antiquity, venerableness from years, and the like, 
 for any system of ours ; suppose it has stood for ages, is 
 it necessarily true? By no means. The time may 
 not have come for its destruction. The great inner fact 
 has not yet displaced it, by an overthrow in its outward 
 forthcoming in that direction. And there it stands, 
 grown gray with years, and wrinkled for the want of 
 sufficient vitality to keep its energies from wasting 
 away. What ! worship we this because it runs back 
 beyond the memory of man ! Truth is of far greater 
 age ; God, too, is greater. Look down into the heart 
 of things, and thou wilt find that which is worth thy 
 devotion and obedience. How insignificant and weak 
 
INTRODUCTION. 25 
 
 arc all thy venerable and old <rray inshiutions and 
 systems in the presence of truth ! The time is coming 
 w -hen thai system of thine, if not built on the truth, 
 will be overthrown. Heaven has marked it for de- 
 struction. Measures are in (ram for this purpose; and 
 when the time for its removal shall come, the sorrows 
 of the world wailed forth in tones that make the dead 
 quake — the strength of all untruth combined — or the 
 united strength of all falsity grown up to manhood — 
 cannot hinder its death. From the highest to the lowest 
 department of life, the system that is not strictly con- 
 formed to the inner fact of things must very soon be 
 just no system at all. We care not how much good it 
 may have accomplished, it is a doomed enterprise. It 
 has been condemned to utter ruin in the court of truth 
 and reality. Nothing like it shall live long. It may put 
 on the semblance of veritableness ; it may be covered 
 over with artificial ornament, but its heart shall be 
 pierced, its covering cannot save it. God and truth 
 never clash or quarrel, and while God exists, truth will 
 triumph. We care not wherever or whenever found, 
 or in however obscure a corner, or however much 
 opposed, it will conquer — it will grow out from the 
 mountain of rubbish that has been piled up to smother 
 and kill it ; yea, it will burst every fetter, and in the 
 end stand revealed in its simple strength and purity. 
 We care not, though a system bears the sanction of all 
 the world's wisdom — though subscribed to by all earth's 
 rulers and leaders, and defended by the loud screeching 
 of every subordinate or lesser man in the Universe, we 
 tell its upholder and defender, "Sir! your system is 
 false ; it must not, it cannot, and shall not long stand." 
 We would declare this, even should the rebuke call 
 down upon us the annihilating sneer of the boasted wis- 
 
26 PHILOSOPHY OF REFORM. 
 
 dom and worth of the whole world. That sneer can- 
 not put reality to the blush, or hinder its proving them 
 to be madmen and fools in time. It is not in plans 
 and systems of man's devising to afford a remedy for 
 the universal disease of untruth and falsity. Yet it 
 would seem that we are wrong, for men are everywhere 
 peddling off their patent remedies, with apparently 
 perfect assurance of curing every disease which flesh 
 and spirit are heir to. Each one cries up his nostrum, 
 and gets it " puffed" in every circle, as a perfect cure 
 for every disease. Every man has the true remedy, 
 all others are counterfeit. Thus, we have the best 
 church, the best doctrines, the best system, and the true 
 and only remedy for a ruined world. So we labor and 
 wrangle the world over. Truth is not disconcerted. 
 It moves on, almighty. One system after another dies. 
 Thus men and their works die, and are neither missed 
 nor scarcely ever mentioned. We never remember a 
 nothing after it has passed away. The truth of every 
 system will live, while all false systems will soon dis- 
 appear, and one shall take their place that is conformed 
 to the great truth of things, and to God. 
 
 May God's plan, or system, for the thorough re- 
 formation of the world, be known? We admit He 
 has not revealed it in His word. In giving us the 
 Bible, He had not this for His object. The general 
 principles are revealed ; yet no man would be able, 
 without further aid, to learn how he should apply 
 them in prosecuting his work. God has been dealing 
 with the world, since its fall, to elevate it to its pro- 
 per position in the scale of being. We have the 
 record of His work — at least, the recorded result of 
 His work — in every age. It is given on the sacred 
 page, to a good degree, up to the time of our Saviour's 
 
INTRODUCTION, 
 
 death. We need not Ik mv mistakeJMJ^ 
 were confined to a single nation, appai 
 purpose of preparing the world for the comTHj^ir 
 (linst. Since that tune they have beep more exten- 
 sively exhibited. His character and plans li.iv< thus 
 been more perfectly revealed. lie has ruled and 
 overruled all tilings, to gain His great object in creat- 
 ing the world. The facts are spread out upon every 
 page of its history ; they are found in the doings of 
 men and nations, and may be traced out in every age 
 and amid every people. Gather them up, and find 
 the system that will account for them all, and in 
 which they will all harmonize, and you have Heaven's 
 plan for perfecting the race in every good thing. 
 
 It is the duty and province of the philosopher to 
 collect these facts, scattered amid the history of all 
 ages, arrange them in their proper order, mark well 
 their relation and connection, and thus learn this sys- 
 tem. This may be done. It is a field, however, into 
 which but few, if any, have hitherto pushed their in- 
 quiries. The time has come, we think, for this 
 hazardous work to be undertaken by somebody. We 
 must be able to co-operate with our Maker intelli- 
 gently, if at all, in His plans and movements, or our 
 efforts to do good will be worse than useless. When 
 this system has been developed and proven, we may 
 hope for the speedy abandonment of all human-de- 
 vised plans, and the hearty co-operation of all men in 
 the great work of the world's thorough reformation. 
 Not till then do we look for much further progress of 
 the truth on the earth. 
 
 We need reformers, but of a far different character 
 from those who have proclaimed themselves such 
 during the past few years. We need men who are 
 
28 PHILOSOPHY OF REFORM. 
 
 able to take in all the facts at a glance, and see their 
 nature and tendency, and be able to say to those 
 around them — "Men! there everything tends to this 
 single object; let us aid in gaining that." They 
 would make all see what they saw, and there would 
 be one universal rally for this object. Hence, we 
 need educated men ; — not those who have passed 
 through a prescribed course of study, and settled 
 down into inactivity as educated men, are demand- 
 ed ; for such are useless to the world, though they 
 may share its honors. Neither do we need men edu- 
 cated for sects or parties merely. The man who has 
 learned all that any sect or party require, is but poorly 
 prepared for the station to which the times are calling 
 him. He has been disciplined to think and reason in 
 prescribed paths, and he can think in no other. How 
 contemptible, in the estimation of every honest and 
 liberal mind, is that politician who never thinks, who 
 dare not think or legislate, but for his party ! He is 
 no patriot. There is nothing generous, or great, or 
 noble in such an individual, to move him to high and 
 heroic deeds. His soul is never stirred with the love 
 of country. It is too narrow and shrunken to be in- 
 fluenced by anything great and good. Such a man 
 is forbidden to survey the whole field, and adopt plans 
 and measures for the welfare of the country as such, but 
 every thought and action is made in reference to his 
 party. We have enough of such men, such reformers, 
 already, both in the Church and in the State. We 
 need in our halls of legislation those who are untram- 
 meled by partyism, and who shall, like our fathers, 
 forget everything but our country — our whole coun- 
 try — and meet to consult and act for the common 
 welfare. There is nobleness, greatness, dignity and 
 
INTRODUCTION. 29 
 
 power in Mich n itMi. We need those in the Church, 
 also, who, being fn < d inun party and sectarian influ- 
 ence, shall haw heart! that swell with pure and dis- 
 inlerested love; mt'ii of the self-denial, perseverance, 
 boldness and piety of the primitive saints, and whose 
 field of labor is the world. Such men can meet and 
 deliberate on moot questions in theology, or discuss 
 the merits of proposed systems, with kindness, candor 
 and liberality. We may then, and not till then, hope 
 for the time to hasten, when all the faithful will 
 gather into one great brotherhood for the overthrow 
 of error and wrong. 
 
 We, by no means, plead for that false liberalism 
 which is by far too prevalent at the present day, embra- 
 cing both good and bad, and which, in a spirit of affect- 
 ed piety, pronounces all very good. Neither have we 
 any sympathy for that reckless spirit which has exhib- 
 ited itself in many portions of our country under the 
 colors of " Unionists," " Come-outers," and the 
 like. Such men and such efforts we regard as foolish 
 and exceedingly wicked. W T e need such reformers, 
 IP the Church, as Martyn, Howard, and Whitfield 
 and Edwards ; in the State, as our fathers of the Revo- 
 lution ; in the literary world, as Johnson, Addi- 
 son and Channing, and the hosts of similar men, 
 whose souls are not pent up and crushed down within 
 narrow and confined bounds, but who seek the world's 
 good and advancement in the truth. Such men can 
 look at all facts and things, and weigh them candidly 
 and rightly. They are not pledged to party interests. 
 They are not careful whether all things tend to build 
 up this or that sect or party. They are only zealous 
 for the truth, and they will find it, and aid greatly in 
 its development. We need men in every department 
 of life, who shall occupy the medium between narrow, 
 
30 PHILOSOPHY OF REFORM. 
 
 selfish bigotry, and rank, licentious liberalism — rather 
 removed as far as possible from both. Such a race of 
 men are coming forth. The times demand them, and 
 they will appear in obedience to the call. 
 
 There is a class of men to be found in almost every 
 department of life, who may very properly be styled 
 grumblers. To such, everything is wrong, and work- 
 ing wrong. They can see nothing but destruction and 
 ruin in the result of everything. They are confident 
 that could this or that course have been adopted, suc- 
 cess would be sure. They regard those who are labor- 
 ing around them as going " too fast," or " too far," 
 and therefore sit from day to day, and, indeed, dur- 
 ing all their life, finding fault with everything that 
 happens. After all, they are careful to keep within 
 hailing distance of the advancing world, though they 
 follow reluctantly. Many of this class, no doubt, err 
 on the safer side ; yet they are wrong and foolish, and 
 fret and chafe themselves for naught. 
 
 However dark and gloomy the times, or how much 
 soever everything may be jumbled together, or how- 
 ever wild the chaos, it should be remembered that God 
 is in the midst, overturning and overturning for the 
 purpose of remodeling the world to himself. He who 
 will look back but a few centuries, or through all time, 
 will not fail to see how admirably and perfectly every- 
 thing has been managed for the advancement of truth 
 in the earth. The system by which truth is developed 
 has been unknown, and it still may be but partially 
 understood ; yet who will say there is not an unseen 
 hand guiding and directing all things? There is, 
 then, no room for fear, but evidence sufficient for the 
 most perfect confidence. All things around us are 
 tending to produce, or accomplish, the great work in 
 which God is engaged, viz: the redemption of the 
 
INTRODUCTION. 31 
 
 world through Jesus Christ his Son, and the elevation 
 of the whole race. To this object we may bend our 
 efforts, and expend our whole strength, in full confi- 
 <1« 11. ( that we are united with Him who made the 
 world, and with all truth, in our undertaking. Here 
 we have no hazards to run — no experiments of doubtful 
 utility to make — no plan or scheme to invent— but, by 
 following in the train of God's providential dealings 
 with a strong and determined perseverance, to work 
 out the truth in the world. 
 
 Here, then, is our field. It is as broad as the world, 
 and confined, not to a single age, but comprising all 
 ages and all time ; having reference to the dealings of 
 God, not only with a single people, but with all peo- 
 ple. Our facts lie scattered over a vast surface ; they 
 are to be found in the faint light that broke in upon 
 God's ancient people ages before the Saviour came — 
 gathered amid the primitive ages of Christianity — dug 
 up also from the rubbish of the middle ages — and, 
 indeed, found everywhere by thorough searching. 
 They are of sufficient number and variety, we think, 
 to enable us to develop that system which shall fully 
 harmonize the world and account for each. 
 
 Men have been accustomed to hew and shape these 
 facts to fit them into a system previously constructed, 
 but we have no need for more creed-makers. The 
 world is already surfeited with creeds and systems. 
 Many a pure and rich thought has been lost to the 
 world by being fashioned and builded into a system, 
 which might otherwise have been made to subserve 
 man's highest interests here and hereafter. Creeds 
 and systems have mingled the good with error, and 
 hindered its full development. They have accom- 
 plished something, but the great good for which the 
 world was created is yet to be obtained. Here is seen 
 2* 
 
32 PHILOSOPHY OF REFORM. 
 
 the folly of building round a single thought, as though 
 all truth was there. 
 
 It is, then, important that we understand the cause 
 of the failures of moral enterprises ; the cause, also, 
 of all success ; the principles or laws by which all true 
 reforms are carried on ; and thus learn, if possible, 
 the secret of truth's progress in the earth. One thing 
 is evident : not until this is accomplished, may we hope 
 for the united labors of men, to any great extent, in 
 any good work. The elevation of the race and the 
 salvation of men will be abandoned in despair, for a 
 time at least, and men will take up with something 
 which will prove destructive in the end. 
 
 Inasmuch as all reforms, both great and small — 
 all systems and plans adopted to carry them out — 
 have, either directly or indirectly, for their object the 
 world's thorough reformation, we hasten to consider 
 this question. It is all-important to settle, in the first 
 place, if it is possible to secure this object, before we 
 proceed further in our inquiries. If that to which all 
 our labors tend is a falsity, a mere Perhaps, then all 
 our plans, and systems, and works are irrational and 
 foolish. What then is the world's destiny ? 
 
CHAPTER II 
 
 
 REFORMATION DEFINED. 
 
 The World*a Destiny— Reformation literally considered— Revolution- 
 Regeneration — Special Reformation— The World freed from Sin— The 
 whole Man developed— Man conformed to the whole Truth— The true 
 Reformation commenced. 
 
 Far too long has the world been ignorant of its des- 
 tiny. Unlike the oak that grows up to full maturity 
 by fixed laws it cannot violate, the world is left, with 
 here and there a waymark, to its own will to direct its 
 way, while an unseen hand will guide us to our true 
 resting-place. When we remember, therefore, man's 
 short-sightedness and susceptibility to be influenced 
 by everything around him, his perverseness, self-con- 
 fidence, and ignorance of his Maker's design respecting 
 him, we cannot wonder that his course of life has been 
 crooked, and all his movements strangely inconsistent. 
 While his true destiny and the means of securing it 
 are unknown, we may expect our strength to be wasted, 
 our efforts circumscribed, our labors bestowed on wrong 
 objects, our energies palsied, and our time misspent. 
 Remove this ignorance from his mind, and you have 
 inspired him with that confidence which is indispens- 
 able to great and heroic deeds, engaged him in Her- 
 culean labors, given him that dignity in all his move- 
 ments which will command the respect of the good 
 
34 PHILOSOPHY OF REFORM. 
 
 and true, and assured him of ultimate and complete 
 success. 
 
 We have chosen the term Reformation to designate 
 the system and means by which the race is elevated 
 to its proper position in the scale of being, or the true 
 destiny of the world secured. 
 
 Reformation, strictly speaking, is to change from 
 bad to good, or from wrong to right. When men or 
 society are reinstated in a good course of life from 
 which they have fallen, they may be said to be re- 
 formed. It does not, however, necessarily imply a 
 previous fall from this good state ; for we are reformed 
 when we have become better and wiser men, and the 
 process by which this is obtained is the reformation. 
 
 There is great difference between reformation and 
 revolution. The former is gradual in its progress, 
 while the latter is a sudden outburst of an expanding 
 mind repressed. The design of the one is to secure a 
 well-defined object, while the other seeks to redress 
 present grievances. In the one case, it is known be- 
 forehand what shape affairs will assume after the end 
 is gained ; in the other, no one is careful whether the 
 re-form will be a real improvement. Reformation 
 will, also, leave traces of the old form, while revolu- 
 tion obliterates every vestige of it. We are not, there- 
 fore, to look to the latter to secure to the world its rich 
 inheritance, though they may be expected from the 
 elements which are rendered explosive by their con- 
 stant mingling, in the process of the world's purifica- 
 tion. 
 
 Neither do we suppose that all the blessings in store 
 for the world will be realized in its regeneration. That 
 the hearts of all men will be regenerated, so that it 
 may properly be said the world is converted to Christ, 
 
0R1CATION DEFINED. 35 
 
 we confidently believe. There is nothing that can 
 exceed the beauty and grandeur of the moral picture 
 which the world would present, were all hearts radi- 
 cally changed, so (hat m all our actions we should be 
 conformed to the principles of the Gospel. But even 
 this is not all our inheritance. Without doubt, this is 
 the conservative principle of the world — that without 
 wliah every other blessing will necessarily be with- 
 held ; but all this is consistent with great ignorance, 
 and the partial development of every faculty of our 
 being. We do not look for the time, in this world, 
 when men will not need a " change of heart." The 
 cause of all our ignorance, vice and misery, is to be 
 found in our depravity. It is the height of folly to 
 charge all our guilt and misery to circumstances, cli- 
 mate, society, education, or physical constitution. 
 The seat of the disease is within U3, and the removal 
 of every external influence cannot destroy it. It may 
 thus be held in check and modified, but not eradicated. 
 The effect of the transgression of our first parents will 
 be felt in the race to the remotest period of time. But 
 an effectual remedy has been devised. To say that 
 the Church and world are comparatively ignorant of 
 the height and depth, and length and breadth, of the 
 Gospel, is not transcending the limits of charity. Our 
 knowledge in this respect will increase, and the time 
 will come when we shall know better how to use the 
 means within our power, and avail ourselves of all the 
 helps within our reach, to apply the prescribed remedy 
 for the removal of the evil. We do not expect im- 
 provement in the Gospel itself, but for our knowledge 
 of it and its application perfected, so that the entire 
 world not only shall be brought to a knowledge of the 
 truth as it is in Christ, but even infants, as soon as 
 
36 PHILOSOPHY OF REFORM. 
 
 they know good from evil, shall be changed and made 
 to sing the praises of redeeming grace. 
 
 The world can never be reformed by any special 
 reformations. These are projected to remove present 
 abuses. They will, no doubt, continue as time rolls 
 on, and, as they ever have, serve the world as beacon- 
 lights to telegraph the truth from age to age ; but they 
 are not broad or extensive enough, neither are they 
 designed, to reach the whole world and elevate it to 
 its resting-place. This may not agree with the prac- 
 tical theory of the age, and, indeed, we may say, of 
 past ages. In no period of the world's history have 
 reforms and reformers been so abundant and confident 
 of success as at the present day. The instability of 
 affairs, and the chaos in which everything exists, have 
 produced this peculiar state of things. There is some 
 truth and real worth in these reforms, and some good 
 will be the result, as has been true of those of past 
 ages. They all tend to the great result we have 
 mentioned. At least, there is some hope for the race, 
 when we find all men devising plans for improvement. 
 Without doubt, the various systems of heathenism 
 were ushered in as reforms, and, probably, were real 
 improvements upon some previously existing one. 
 There is some truth and common sense in the hea- 
 then's worshiping the sun. To his dark mind, it is 
 the centre of all existence. He reveres and adores the 
 stars, and to them pays his devotion. Do not these 
 bright worlds speak words of truth to him, as he gazes 
 up into the blue heavens 1 But all such systems for 
 improving the race, be they of an ancient or modern 
 date, will have their day and die, and others of a dif- 
 ferent external character, yet of the same nature, will 
 occupy their place, which, in their turn, will perish ; 
 
KKI'OKMATION DBTOO* 37 
 
 until a( length the true reformation shall be introduced. 
 We do not, however, expect this change will be effect- 
 ed in a day or year, by some great overturn. Men 
 are to be taken as they are. They cannot see or feel 
 the need of all their being truly demands at once. 
 We are ignorant of all that is beyond us. We usually 
 embrace all the truth within our reach, and imagine 
 there is nothing more beyond us. Therefore our pro- 
 gress will be slow and gradual. We shall receive a 
 truth here and another there, as we are made to feel 
 the need of it ; and thus the whole building will be 
 put up, strong and compact, by hewing and placing 
 stone after stone in its walls. 
 
 But this reformation, as we have said, will purge 
 the world of sin and wrong. The great fundamental 
 principles of the Gospel will govern men in public and 
 private life. Our moral being will be as truly con- 
 formed to the truth as is the physical world. All our 
 plans, business and works will be projected and carried 
 out by the pure principles of truth, and sanctioned by 
 our Maker. 
 
 Nor is this all. The whole man will be conformed 
 to the truth. There is truth in all things. We have 
 wants which our natures demand shall be met. They 
 are multiplied and various. There is a way to secure 
 them that is strictly conformed to the truth. There 
 is, then, a perfect plan for everything. There is a 
 perfect way of governing men, of tilling our land, of 
 communicating with all parts of the world for the va- 
 rious purposes of life, and, indeed, of doing all things. 
 These perfect ways will be found out, and become a 
 part of our very existence. This knowledge will be 
 obtained by experience. We shall continue to make 
 trials for perfecting our plans and work, until it is 
 
38 PHILOSOPHY OF REFORM. 
 
 accomplished. We do not receive this knowledge by 
 some miraculous interposition of Divine Providence, 
 neither will the changing of the heart effect it. All 
 the knowledge that mortals may obtain we shall, in 
 time, possess. There will be nothing wanting, so as 
 to cripple or hinder us in our work ; but all guess- 
 work, perhaps and probability will cease, at least in 
 respect to all that about which we are now in doubt, 
 and are wrangling and contending. There can be 
 no contention about what has been proven to us. 
 That ships can be moved more rapidly by steam than 
 sail, is a fact that will never be questioned; and the 
 time will come when the steam engine will be per- 
 fectly adapted to its work, and there is no improving 
 it beyond that point. When this is gained, it will be 
 admitted, and no one will think of attempting im- 
 provements. This serves to illustrate what we under- 
 stand will be the practical state of the world, when it 
 is conformed to the whole truth. 
 
 The whole man will also be fully developed. Not 
 only his moral, but his physical, social, civil, and 
 intellectual being will be so perfected that he will 
 occupy the position in the scale of being he was ori- 
 ginally designed to occupy. At present, our bodies 
 are full of disease, often deformed, weak and imper- 
 fect ; our intellects but partially developed, so that we 
 scarcely possess more than the first rudiments of know- 
 ledge ; as civil beings, the majority of mankind com- 
 plain not when they are ruled by tyrants ; and, in our 
 social state, we are but little in advance of the brute 
 creation ; while our moral powers do not admit of our 
 distinguishing right from wrong in many instances, or 
 of perceiving a vast amount of truth that claims our 
 reception. The reformation of which we treat in the 
 
REFORMATION DEFINED. 39 
 
 following pages, will restore man to his original state 
 of innocence and purity, and exhibit him in all his 
 intellectual and moral power, a being but a little lower 
 than the angels, noble, generous and great. 
 
 This reformation was commenced when God pur- 
 posed to redeem the world. It is His plan for securing 
 His design in creation. It has progressed rapidly. The 
 truth has already taken deep root in the soil of the 
 world ; already its influence is felt in every extremity. 
 Who does not look forward with joyous emotion when 
 a new heart shall be given the whole, whose pulsa- 
 tions shall yet distribute life and peace through the 
 whole system 1 
 
 We shall only be able to state the general principles 
 of this great reformation, together with the laws by 
 which it is governed ; yet we may here find a copy for 
 all minor reformations which must be conformed, in 
 nature and plan, to the former. The reason for the 
 failure of many of our modern reforms, and their 
 injurious and ruinous effects, is, their want of this con- 
 formity. Truth can never be forced in its movements, 
 nor out of its legitimate channel ; and, therefore, he 
 who endeavors to push the world to its final resting 
 place, will work out his own failure and disgrace. 
 We aim to encourage the reformer with the courage 
 truth inspires, and the world with the rational expec- 
 tation of its rich inheritance. 
 
CHAPTER III. 
 
 THE WORLD REFORMED. 
 
 The designs of God exhibited in his works— Man fitted for a higher state 
 than he now occupies— God's dealings with the world — His designs 
 inferred from His character— The argument from the Bible— The gift 
 of Christ — Objections. 
 
 Meseems, the designs of God in reference to this 
 world maybe learned from His works and Word. A few 
 guides may be all-important in prosecuting this inquiry. 
 
 We have already noticed the importance of system 
 in all our efforts. He who labors without system is 
 at war with nature, and every principle of truth. 
 
 Definite design is of no less importance than system. 
 He who puts forth great efforts — though his strength 
 were herculean, and his wisdom and skill that of the 
 wisest and skillfulest — without a definite object, will 
 beat the air ; and, indeed, his very efforts, in their reac- 
 tion, will prove his destruction. 
 
 The converse of these facts is equally true. A 
 great and good object gained, evinces both system and 
 design. May it not also be affirmed that the wisdom 
 of this class of men bears good proportion to the great- 
 ness of the object, and the difficulties to be encoun- 
 tered in obtaining it 1 
 
 As a general truth, it may be stated, when an object 
 is presented, and a system perfected for obtaining it, 
 the work is not abandoned so long as there is rational 
 
THE WORLD REFORMED. 41 
 
 hope of success. To abandon a good and worthy- 
 enterprise, is evidence, either of the want of wisdom 
 or power to successfully prosecute it ; or, it is aban- 
 doned for another, and in the latter case, provided the 
 individual was morally obligated to continue in the 
 former, a want of virtue or correct moral principle. 
 
 Hence we may infer, if a being of infinite wisdom, 
 goodness and resources, has purposed to secure a sin- 
 gle object, and organized his plans accordingly, he 
 will not abandon the work. A surmise to the contrary is 
 calling in question the wisdom and power of that being. 
 
 It is equally evident that the works of that being 
 will reveal his design and plan, even should he not 
 see fit to make them known in any other way. The 
 machinist has his design and plan " in his head," but 
 his work is a complete enigma to the casual observer. 
 When the several parts of it are finished, and he 
 begins to put them together, and, especially when 
 they are put together and placed in the mighty ship, 
 a curiously wrought steam engine, and that ship begins 
 to move rapidly and safely, it is then apparent that his 
 object was to increase the speed of vessels, and the agent 
 he employed, the power of steam. The folly of those 
 who ridiculed is now acknowledged. It was sincere, 
 no doubt, but it would never have been indulged had 
 the object and plan of this builder been fully and per- 
 fectly exhibited in the beginning. 
 
 Has God a design in reference to this world, or has 
 He not 1 Has He a plan or system to accomplish this 
 design, or has He not ? Are these facts revealed in 
 what exists around us, or are they not *? 
 
 Man, cteated a little lower in the scale of being 
 than the angels, is pre-eminent among God's works ; 
 and an examination, therefore, of his nature will 
 
42 PHILOSOPHY OF REFORM. 
 
 materially aid us in the illustration of this subject. 
 That steamship, with its broken shaft and decaying- 
 timbers, lies useless upon the stocks ; yet who will 
 contend it was built for uselessness 1 By a mishap it 
 is disabled ; still, the design of the builder is evidently 
 to transport passengers and merchandise from port to 
 port. May we not conclude from the very existence of 
 that ship, if she can be fitted without too great expense, 
 that she will do this, and the full designs of her owner 
 be realized 1 Does the breaking of the shaft, or the 
 necessity of her being newly caulked and coppered, 
 which causes her to be laid up for the season, prove 
 that her owner's intention was not what we have 
 mentioned'? Why all the expense and care in the 
 outset, if the object was not for what she is well 
 fitted 1 
 
 We are governed by the same principle in all our 
 various employments. When our building burns 
 down or decays, we replace it with a new one. When 
 we break or wear out our axe or watch, we obtain 
 another to supply its place. We do not give up, as 
 lost, the good we hoped to gain by the proper and 
 skillful use of the article, when it is destroyed. The 
 article itself exhibited our design ; its destruction can- 
 not prove that no such design ever existed. 
 
 Man comes into the world a weak and helpless 
 infant. It requires years to strengthen the powers and 
 facukies of his physical system sufficiently to enable 
 him to be of any service to himself or others. And, 
 in respect to the powers and faculties of the mind, his 
 affections and feelings, they are apparently non-exist- 
 ent. Yet they are all folded up in the tender bud, 
 and long years of patient toil are required to develop 
 them. Leaf after leaf is unfolded by the skillful hand 
 
THE WORLD REFORMED. 43 
 
 of lime, even till old age comes creeping on and 
 withers the still flourishing plant. 
 
 There is the infant in the cradle, helpless as we 
 have described him, and here is the man of middle 
 age, with a strong and vigorous physical constitution, 
 his mind largely expanded, capable of penetrating 
 the most intricate and abstruse subjects, and even of 
 measuring the heavens, weighing the planets, chain- 
 ing the lightning, and of unfolding to the world facts 
 and truths of the utmost importance to our well-being 
 here and hereafter. Here he stands, good and great, 
 upon the shores of truth and knowledge, whose ocean 
 stretches out before him beyond the penetration of his 
 imagination even, with his feelings refined and chas- 
 tened, and his whole soul thrilling with joy under the 
 influence of the thought of what he is and may be. 
 He has struggled hard to obtain his present position. 
 He has battled with wind and wave, but triumphed 
 thus far over every opposing difficulty, and here we 
 find him — haggard, perhaps, through toil — what we 
 sometimes, though falsely, call a full-grown man. 
 It is wonderful, yet how true, that infant was de- 
 signed for this very station. He has, in embryo, all 
 the faculties and feelings which, when once suffi- 
 ciently developed, will place him there. Newton, 
 Luther and Washington were once infants, weak and 
 helpless. They gained the position they occupied by 
 the development of what then existed, and not by the 
 creation of any new faculty. Who created this man 1 
 We answer, the same Being who made the infant. 
 Was not the infant designed to be a man 1 
 
 Suppose sin has blighted and withered these rich 
 plants, it has not killed them. The mind still lives, 
 for its existence is deathless, and every new develop- 
 
44 PHILOSOPHY OF REFORM. 
 
 ment shows that it was designed to be virtuous and 
 great. Who will dare contend — since many infants 
 die, and many are enfeebled by disease, and all more 
 or less affected, so that but few, or even none, attain 
 the full stature of a man — that our Maker did not de- 
 sign that infants should be men 1 Their growth to 
 half-grown men — their growth in any degree, is proof 
 that God designed them to grow up to full maturity. 
 In a similar way we might reason in reference to the 
 faculties and powers of the mind. Their very exist- 
 ence proves that they were designed to be fully de- 
 veloped in this world, and that man should exist in 
 that state of mind which shall secure to him a far 
 larger share of happiness than he has hitherto enjoyed. 
 
 The ignorant and benighted heathen are men like 
 ourselves, and possessed of the same natures in every 
 respect. From vice and ignorance, in which they 
 have been steeped for years, they have become almost 
 demented, so that they are but little above the brutes 
 in intelligence. Compared with Americans, and, in- 
 deed, with most Europeans, they are infants. This 
 moral and intellectual soil is such, as to preclude the 
 possibility of the present generation attaining to full 
 manhood. Who are we who boast of virtue and 
 intelligence 1 Even our ancestors were idolaters, and 
 the state of society in which they lived, heathenism. 
 Those heathen nations are now upon the stocks ; they 
 will, in time, be refitted, and brought out upon the 
 sea of life in all their pristine beauty and strength. 
 
 There is a height, or state of perfection, to which 
 everything naturally tends. We have the measure of 
 this state in most particulars. We have obtained it by 
 experience, trial, or measurement. For instance, we 
 know how a particular species of grain ought to yield, 
 
THE WORLD REFORMED. tfg 
 
 mid how much it will yield under favorable cinum 
 stances. We are accustomed to say, it will yield such 
 a quantity and quality per acre. It can never yield 
 beyond that, for so much is perfection. So of that 
 beast of burden, or of that wild beast. Here is the pat- 
 tern — so high, so strong, of this shape and color. Let 
 tin in live as they were designed, and they will attain 
 that state. Nature is true to her own laws, therefore, 
 unless something chances to thwart her in her work, 
 they will all become perfect, in their kind ; and there 
 is no improving them beyond that. 
 
 We have no measure of a perfect man, or of that 
 stale to which he was designed to attain, except it be 
 in the person of Christ. Still, we say, this pattern is 
 marked in the mind of God, and He is constantly re- 
 vealing it to us in His dealings with the world. We 
 shall continue to improve till we have secured it. We 
 have been advancing towards it since the fall. Ages 
 may roll away, and generation after generation die 
 and moulder in the dust, yet, as sure as a blade of grass 
 will attain a certain height, color, and richness, in soil 
 and climate adapted to its nature ; as sure as an animal 
 will attain the full growth of his species, under favor- 
 able circumstances, so sure will the whole being of 
 man be perfected in this life. It may require ages of 
 toil and care, on the part of our Maker, yet His re- 
 sources are infinite, and His compassion exhaustless ; 
 and we may reasonably expect He will never abandon 
 His work, until all He has purposed relative to man is 
 obtained. It will not do to quarrel with the seeming 
 delay in this work, for it progresses as fast as infinite 
 wisdom and power can urge it on. It is a great work. 
 Its object is to remove from the race a chronic disease 
 of ages standing. We have confidence in the remedy, 
 
46 PHILOSOPHY OF REFORM. 
 
 however slow it may operate, that it will effect a perfect 
 cure, and thus save this feeble and cursed world from 
 destruction. 
 
 God has been dealing with the race for ages — He is 
 dealing with it still — for the purpose of developing or 
 bringing out into clear being the whole man. Let us 
 examine this thought more closely. He who is a careful 
 and philosophical student has not failed to observe 
 that all events are intimately connected, and that all 
 have a close relation to, and an important bearing upon, 
 each other. We may also see, standing in the nineteenth 
 century and surveying the history of nearly six thou- 
 sand years, that periods, and the events of those periods, 
 have come and gone, not haphazard, or without any 
 fixed laws or principles, but were brought about 
 and managed by an overruling hand of wisdom. 
 Events which, at the time of their existence, were 
 looked upon as strange and calamitous, we now see 
 were legitimate, from existing facts ; and, indeed, ne- 
 cessary in completing some wise and good design. 
 Each succeeding age has added some new thought, 
 principle, or fact to the world's library, and passed 
 away, with all its bustle and contention, with the con- 
 dition of man either radically improved, or, at least, 
 with the means put in train, which, when their whole 
 influence is felt, shall accomplish this object. We ad- 
 mit that the whole world — every nation and people — has 
 not been advanced alike in intelligence and virtue, yet 
 it has gone forward, and the few bright spots that exist, 
 are the evidence of what is forthcoming. It is too late 
 to contend that the world is retrograding, or that it has 
 ever gone backward. A truth once gained is never 
 lost. It may possibly be lost to a single portion of 
 the world, but to the whole it can never be. When 
 
.tP! 
 
 THE WORLD REFORMED* UK* TYPHIS I 
 
 was the world ever so far advanced in tl 
 of the mis ;hk1 sciences, and, as a whole 
 literature, philosophy and theology? When has it 
 been so well prepared to make advancement in 
 every department of truth, as at the present time? 
 Rich treasures, which hitherto have been beyond 
 our sight and reach, are now spread out before us in 
 great abundance. We are just opening our eyes, 
 and beginning to see and feel the necessity of casting 
 away the tinsel trash we have prized so highly, and of 
 recovering this true wealth, that may be bad for the 
 gathering. Of what is before us, we have, as yet, but 
 the shadow. The world has been brought, by a wind- 
 ing way through a dense wilderness, to its present 
 position, but brighter days await us. Stretched out 
 before us is the land of promise, with rich fields and 
 running streams, and a pure and holy atmosphere, 
 adapted to the full development of man, and the culti- 
 vation of every faculty of the mind, in the most perfect 
 degree. 
 
 We are far in advance of any other period of the his- 
 tory of the world. In many former periods, individuals 
 may have arisen and shone out amid the multitude, as 
 bright stars through an opening cloud, or have darted 
 like a blazing meteor through the surrounding dark- 
 ness. They were men who made improvements, with- 
 out doubt real ones, upon the philosophy or religion of 
 the day. Thus Socrates, Plato, and others, in different 
 ages, succeeded in developing some new truth, and in 
 improving the systems of morals and philosophy. 
 They were hailed by the world, and regarded by suc- 
 ceeding generations, as prodigies of learning, as gods 
 almost, that had come down to dwell with men. 
 Their systems were embraced and followed. They 
 3 
 
4 g PHILOSOPHY OF REFORM. 
 
 had pushed their inquiries to the fartherest known 
 boundary of knowledge, therefore, they were, in their 
 own estimation, and in that of their followers, perfect 
 in all truth. We look upon them, at the present day, 
 and, regarding all the circumstances, wonder they suc- 
 ceeded so well. Still we are now able to detect their 
 errors, and perceive their folly ; and, in comparing 
 them with the wise men of the present age, unhesita- 
 tingly pronounce them mere infants. By placing our- 
 selves beside the Chinese or Mahometans, and marking 
 the contrast, we are able to see the world's advanced 
 state beyond that of more than ten centuries ago. 
 These kingdoms have remained stationary. The views, 
 and theories, and notions, established among them 
 when they were founded, have never been changed. 
 Many other portions of the world have been stretching 
 on towards the position the world is destined to occupy, 
 but these kingdoms, shut up within themselves, and 
 strictly guarded on every side, have succeeded in ren- 
 dering innovation impossible. Each succeeding gene- 
 ration has only aimed to occupy the position of its pre- 
 decessor, without making the least advancement in any 
 department of truth. Thus shut out from the world, 
 without any influence in its affairs, they should not be 
 regarded a part of the world, any more than the indi- 
 vidual that is buried in the cloister. They make up a 
 portion of it, 'tis true, but they are like unknown mines, 
 they are as though they were not. The other nations, 
 whom God has advanced in the truth, are like bright 
 lights around them. Their darkness will yet be exhibit- 
 ed, felt, and fled from. Therefore, because only a part 
 of the world occupies the advanced posts of civilization, 
 it cannot be said the race is not advancing in truth and 
 knowledge. The enlightened portions mstke up what 
 
THE WORLD REFORM IP. 49 
 
 may, very properly, be regarded the world, far il 
 possess its influence and life; and they control all thai 
 makes nj> us valuable history. 
 
 From the history of the enlightened, we may learn 
 the destiny of the unenlightened, portions of the world. 
 Now no one will doubt, in respect to this enlightening 
 and Christianizing the world, of its being a great and 
 glorious work. It has been carried on, also, with good 
 success. Plans and measures, upon an enlightened 
 and extensive scale, to carry it out to completion, have 
 l»een put in operation. The work is every way worthy 
 of God, and one which He alone is capable of design- 
 ing and executing. Man, as we have seen, is evidently 
 designed for a state far in advance of what he has ever 
 yet attained. Now we ask, with all these facts before 
 us, shall this work be accomplished ? Will our Maker 
 fail in His evident undertaking ? Has it lost its interest 
 in His estimation ? Does it require too long a time to 
 effect His designs ? Have His resources failed ? Has He 
 become discouraged, from the apparent slow progress ? 
 Did He not count the cost at the beginning ? Did He 
 not know from the beginning all that He now knows, 
 or ever can know, respecting it? Most assuredly; 
 and, therefore, to say He has not designed, and will not 
 accomplish His object, in time, is to call in question 
 His wisdom and power. Suppose sin has entered the 
 world, and deranged His plans, has He abandoned His 
 object? Has He kept it in existence for so long a pe- 
 riod since sin entered it, and been at such vast expense 
 to reform it, for naught? Is this grand plan to restore 
 man all a farce? 
 
 Let us for a moment contemplate the vast expense 
 laid out, and the care and interest manifested, in fitting 
 up the world for the habitation of man. We may 
 
50 PHILOSOPHY OF REFORM. 
 
 possibly find an argument here that will aid material- 
 ly in establishing our position. God made the world, 
 whether in six days, or six thousand years, it matters 
 nothing in respect to our argument. He made also 
 the sea and the dry land. He gave life to all that ex- 
 ists — the fish of the sea, the birds of the air and the 
 beasts of the field. He clothed the earth with beauty 
 and made it to bring forth abundantly for the suste- 
 nance of every living creature. He looked abroad upon 
 the face of the whole and pronounced it good. He 
 created man also, and placed him in the midst of the 
 world, gave him dominion over all things, and bade 
 him live, multiply and be happy. 
 
 The world was, therefore, evidently made for man. 
 It was fitted up at vast expense and care. No one but 
 God himself had the resources, power, or interest to 
 do it. It was a rich garden planted by His hand with 
 man, created in His image, and with a nature just 
 fitted to the situation in which he was placed, and the 
 situation in every respect adapted to the full develop- 
 ment of his whole being, placed in the midst thereof 
 to till and keep it. The enemy entered and despoiled 
 this fruitful heritage. As a consequence death reigns 
 through the earth. May we not, therefore, conclude, 
 had the object of Deity been anything less than a full 
 restoration of man, He would have abandoned the 
 world at once ! Instead of this, He has watched over 
 it for ages with all the interest and pity of a parent. 
 He put means in operation to improve its condition. 
 He has already effected much. Still, there are those 
 who tell us, it never will be reformed and made per- 
 fect before God. If this be true, tell me how we may 
 reconcile the dealings of the Creator with justice and 
 wjsdom 1 Why this vast expense, and care and inter- 
 
THE WORLD REFORMED. 51 
 
 est, if He has nothing in reserve for our race better 
 than what we now enjoy ? Why fit up the earth as 
 man's home at all, if Me is to give us up at last to the 
 power of Satan to become his prey forever ? Oh ! 
 teach us no such gloomy and crushing doctrines. 
 Away witli them, they are infinitely derogatory to a 
 holy God, and we will not believe them. This world 
 was made for our home. \\V arc fitted for DO other 
 place in the universe. Here we are placed for a spe- 
 cific object. That object has not yet been obtained. 
 As our Maker lives, it must and will be obtained. 
 Here, then, is evidence of his design in creation. Has 
 he abandoned it 1 As well might we ask : has God 
 ceased to exist 1 
 
 We come now to speak of the character of God as 
 exhibiting his design to reform the world. It is given 
 us in the Scriptures and revealed in everything around 
 us. It is comprehended in a single word, for "God is 
 love." We understand, then, that God is supremely 
 devoted to doing good ; and that, the highest good of 
 all beings, his whole being is consecrated to promote. 
 Benevolence constitutes the state of his will. His 
 character, therefore, is, and eternally has been, benev- 
 olent. Hence he has sought the highest good of the 
 universe, in all that he has done, is doing, or ever 
 will do. Indeed, he cannot act in reference to any- 
 thing else. 
 
 This being his character, it follows that all he has 
 ever done, has been in executing this benevolent in- 
 tention to promote the highest happiness of the being 
 he has made. The bare supposition to the contrary 
 would involve a contradiction. On this object his 
 heart is set. Towards this, his whole soul is devoted, 
 and every act must necessarily have reference to it. 
 
52 PHILOSOPHY OF REFORM. 
 
 And furthermore, being infinitely wise, and knowing 
 from the beginning all facts and things, it would be 
 impossible for him not to know what is for the best, 
 and, being possessed of all power, he will not omit 
 what the highest good demands. It is also equally 
 evident that in executing his benevolent intention, he 
 will prevent, so far as he can consistently, everything 
 in the universe that would prove injurious to his crea- 
 tures. There may be evils incidental to the system by 
 which he has chosen to govern the universe, but they 
 are such as could not be wisely hindered. It will not 
 do to say : he might have chosen some other system of 
 government ; for infinite wisdom has pronounced the 
 one he has adopted to be the best. This would be 
 charging him with folly. He will never suffer the 
 existence of an evil that he can prevent without caus- 
 ing a worse injury. He will not prevent others sin- 
 ning, when, by so doing, he must sin himself. That 
 is, he will never sacrifice the greater for the lesser good. 
 It may also be remarked, that he will overrule the in- 
 cidental evils for the good of 'the race and his own 
 glory, for, " He will cause the wrath of man to praise 
 him." We cannot reason from the character of God, 
 that he would create the world, or any other part of 
 the universe ; but, as the world has been created and 
 inhabited, we conclude it has been done in that way, 
 and with such people, and that he has given us just 
 such laws as were dictated by infinite good-willing. 
 
 We also infer, from the character of God, that the 
 good will overbalance the evil in the universe. Could 
 a benevolent being have purposed the existence of 
 creation, had he known it would produce greater evil 
 than good? By no means. The majority of God's 
 creatures will be happy. The moral evil of this world 
 
THE WORLD REFORMED. || 
 
 will not overbalance the good, neither will the num- 
 bers lost exceed those saved, but hell itself will be but 
 a dark spot in creation, a small prison-house compared 
 with the innumerable company of the redeemed. We 
 admit the road to perdition is broad and many go in 
 thereat, but this, by no means, proves that the greater 
 part of the rare, us (hey will Ik? numbered at the final 
 consummation of all things, will be lost. How arc 
 we to reconcile the benevolence of the Deity with the 
 doctrine, that the creation of this world will result in 
 more evil than good, more misery than happiness? 
 
 We know something of the nature of man, of the 
 capability of the mind to increase in strength, and of 
 the peculiar adaptation of the affections, or emotions, 
 to produce happiness. We also know, as he is, there 
 is no ol her place in the universe fitted for him but the 
 earth he occupies, and even this but poorly since the 
 fall. Here he may live and give full development to 
 his whole being. Now, may we not conclude, from 
 the character of God and the nature of man, that his 
 design must necessarily have been just what we are 
 naturally fitted for? This must have been his original 
 intention. But who will assert that should the world 
 continue on as now till the termination of its existence 
 that the good would overbalance the evil ? The very 
 opposite would be true, to an untold extent. Count 
 up the tears and groans, and portray the misery and 
 pain that have been caused by sin, who can. We 
 dare not attempt it. How dark the picture is ! Shall 
 not brighter days come? Besides, rather than have 
 the world, no more reformed than at present, exist for 
 ages with the evil overbalancing the good, and no 
 prospect of anything better, the truest benevolence 
 would have caused God to wind up the scene at once, 
 
54 PHILOSOPHY OF REFORM. 
 
 or rather, it would never have permitted him to create 
 it. A small part of our earth has become enlightened 
 to a limited degree. We are thus able to see that the 
 entire race can be advanced to our present state. Will 
 it be a greater miracle, or a greater work to advance 
 the whole world on to a vastly greater state of civili- 
 zation, than to secure us in our present position from 
 a condition almost as degraded as that of the most be- 
 nighted heathen 1 We may imagine it would require 
 a miracle indeed, to bring up the poor Hottentot to a . 
 high state of civilization, but as great a miracle has 
 been performed in our own history. Our eyes have 
 been opened, and we can now see what can be done. 
 Now tell me, was it not God's design to elevate us to 
 the highest possible degree, to which we are capable, 
 in this life ? Does not his character teach us this 1 
 Could he have designed anything less 1 It will not 
 do to say : This may have been his original intention, 
 but because of sin, he has abandoned it. Sin may 
 have caused delay in its accomplishment, but to set it 
 aside were impossible. It was his eternal purpose to 
 make man, and make him as he did, and place him 
 where he did, and as a benevolent being, he must have 
 designed his highest elevation. A thousand falls, and 
 depravity that is as black as the midnight of the second 
 death, cannot turn him from his purpose. What! 
 has his courage failed, or has his arm become short- 
 ened that he cannot save? What cruel mockery, if 
 not treachery and infidelity, to imagine any such 
 thing ! 
 
 We have a right to say, should the Creator not tho- 
 roughly reform this world, that his works and word 
 are one stupendous system of mockery. Hopes, the 
 most dear and long-cherished, have been raised, never 
 
tin: WORLD i;k FORMED. 55 
 
 to be realized. Created with a nature adapted to, and 
 desirous of, such a state of things, and yet he fail to 
 bring us there ! No ! we would sooner turn Atheists, 
 and burn our Bibles, and abjure the God who made 
 us, than adopt such a belief. 
 
 Here, then, we have the design of God, in reference 
 to this world, fully exhibited. Here is man, with 
 every impulse in his heart towards the good and true, 
 with every cheering approbation of right action, exhib- 
 iting what he may be, and for what he was created. 
 It is the faint evidence of life in the inner man open- 
 ing the eye and panting for breath. Behold man, 
 naturally great and good, prostrate upon the earth, 
 amid the rubbish, dying, yet not dead ! He is like a 
 ruined temple, whose shafts and columns, broken and 
 scattered, tell us of the greatness, splendor and gran- 
 deur of the building, when in all its glory. There is 
 enough in man, in his noble deeds, approval of virtue, 
 and in his aspiring after greatness, to show what he 
 was, what he may be, and what he will, one day, be. 
 This man, whom it has taxed the ingenuity and skill 
 of Heaven to create, broken, to be sure, in the fall, 
 must yet be restored to his original state. This is 
 cheering. But, as holiness is man's legitimate work, 
 he can be happy in no other ; therefore, this will be a 
 poor, deranged and cursed world, until sin is purged 
 out of it ; and man will be a miserable halting cripple 
 — a poor, sick lion — until his depravity is effectually 
 wrought out of him. 
 
 We will now, in as brief a manner as our object will 
 allow, trace the Bible argument for the world's tho- 
 rough reformation. We are aware that a single text, 
 that naturally teaches this doctrine, provided there is 
 3* 
 
56 PHILOSOPHY OF REFORM. 
 
 no other that contradicts it, would prove it, beyond 
 gainsay, as truly as a thousand of the same import. 
 But we wish to put this doctrine beyond the shadow of 
 a doubt, in every mind, therefore we shall quote as 
 many passages, in proof of this position, as our limits 
 will allow. 
 
 I. Truth) and the means for obtaining it, shall be 
 vastly increased. 
 
 " The earth shall be full of the knowledge of the 
 Lord, as the waters cover the sea." — Isa. xi., 9. 
 
 " In that day shall the deaf hear the words of the 
 book, and the eyes of the blind shall see out of obscu- 
 rity, and out of darkness." — Isa. xxix., ]8. 
 
 " I will open rivers in high places, and fountains in 
 the midst of the valleys ; I will make the wilderness a 
 pool of water, and the dry land springs of water." — 
 Isa. xli., 18. 
 
 " How beautiful upon the mountains are the feet of 
 him that bringeth good tidings, that publisheth peace ; 
 that bringeth good tidings of good, that publisheth sal- 
 vation ; that saith unto Zion, Thy God reigneth ! Thy 
 watchmen shall lift up the voice ; with the voice 
 together shall they sing : for they shall see eye to eye, 
 when the Lord shall bring again Zion." — Isa. lii., 7 8. 
 
 " Many shall run to and fro, and knowledge shall 
 be increased. — Dan. xii., 4. 
 
 II. Peace shall be universal. 
 
 " And they shall beat their swords into ploughshares, 
 and their spears into pruning-hooks : nation shall not 
 lift up sword against nation, neither shall they learn 
 war any more." — Isa. ii., 4. 
 
 " The wolf also shall dwell with the lamb, and the 
 
THE WORLD REFORMED. 57 
 
 leopard shall lie down with the kid ; and the calf, and 
 the young lion and the fading together; and a little 
 child shall lead them. And the cow and the bear 
 shall feed ; their young ones shall lie down together ; 
 and the lion shall eat straw like the ox. And the 
 sucking child shall play on the hole of the asp, and 
 the weaned child shall put his hand on the cockatrice's 
 den. They shall not hurt nor destroy in all my holy 
 mountain." — Isa. xi. 6-9. 
 
 III. The kingdoms of this world shall become the 
 kingdoms of our Lord Jesus Christ. 
 
 " Thus saith the Lord, the Redeemer of Israel, and 
 his Holy One, to him whom man despiseth, to him 
 whom the nation abhorreth, to a servant of rulers, 
 Kings shall see and arise, princes also shall worship, 
 because of the Lord that is faithful, and the Holy 
 One of Israel, and he shall choose thee. * * * And 
 kings shall be thy nursing fathers, and their queens 
 thy nursing mothers : they shall bow down to thee 
 their faces toward the earth, and lick up the dust of 
 thy feet; and thou shalt know that I am the Lord : 
 for they shall not be ashamed that wait for me." — 
 Isa. xlix., 7, 23. 
 
 "And the Gentiles shall come to thy light, and 
 kings to the brightness of thy rising." — Isa. lx., 3 — 
 see 10-16. 
 
 " And all dominions shall serve and obey him." — 
 Dan. vii., 27. 
 
 IV. A Church was organized at a specified time, 
 that is to continue through all time, and eventually sub- 
 vert all other kingdoms* 
 
 " And it shall come to pass in the last days, that the 
 
58 PHILOSOPHY OF REFORM. 
 
 mountain of the Lord's house shall be established in 
 the top of the mountains, and shall be exalted above the 
 hills; and all nations shall flow unto it." — Isa. ii., 2. 
 
 " And in the days of these kings shall the God of 
 heaven set up a kingdom, which shall never be de- 
 stroyed ; and the kingdom . shall not be left to other 
 people, but it shall break in pieces and consume all 
 these kingdoms, and it shall stand forever." — Dan. 
 ii., 44. 
 
 During the time specified — that is, during the reign 
 of the Roman Emperor, and before the sceptre had 
 departed from Judah — this kingdom was set up. It 
 is here expressly stated that this kingdom shall never 
 be destroyed. It shall stand while time lasts. Nei- 
 ther shall it be left to other people. It is a perfect 
 work of itself. It was organized for the express pur- 
 pose of reforming the world. By no other means, 
 then, can this work be accomplished. This kingdom 
 shall break in pieces and destroy all idolatry and sin 
 in the world. Love — the pure breath of heaven, the 
 living principle of this religion — shall yet blast and 
 destroy all wrong in the earth. Blessed enterprise ! 
 originated and conducted by the God of Heaven. 
 
 " As for me, this is my covenant with them, saith 
 the Lord ; My Spirit that is upon thee, and my words 
 which I have put into thy mouth, shall not depart 
 out of thy mouth, nor out of the mouth of thy seed, 
 nor out of the mouth of thy seed's seed, saith the 
 Lord, from henceforth and forever." — Isa. lix., 21. 
 
 " His dominion is an everlasting dominion, which 
 shall not pass away, and his kingdom that which 
 shall not be destroyed." — Dan. vii., 14. 
 
 " Lo, I am with you always, even unto the end of 
 the world."— Matt, xxviii., 20. 
 
THE WORLD REFORMED. 59 
 
 V. Holiness shall be universal. 
 
 "And it shall come to pass, that he th.it is 1. ft in 
 Zion, and he that remninrth in Jerusalem, shall be 
 called li>ly; even every one that is written Mftottg 
 the living" in Jerusalem." — Isa. iv., 3. 
 
 " And wisdom and knowledge shall be the stabi- 
 lity of thy tunes, and strength of salvation : the fear 
 of the Lord is his treasure." — Isa. xxxiii., 6. 
 
 " Mercy and truth are met together ; righteousness 
 and peace have kissed each other. Truth shall 
 spring out of the earth ; and righteousness shall look 
 down from heaven. " — Ps. lxxxv., 10, 11. 
 
 " As the earth bringeth forth her bud, and as the 
 
 garden causeth the things that are sown in it to spring 
 
 forth ; so the Lord God will cause righteousness and 
 
 praise to spring forth before all the nations." — Isa. 
 
 11. 
 
 " In that day shall there be upon the bells of the 
 horses, Holiness unto the Lord ; and the pots in the 
 Lord's house shall belike the bowls before the altar." 
 —Zech. xiv., 20. 
 
 VI. The Church, or kingdom of Christ, shall Jill the 
 whole world. 
 
 "Ask of me, and I shall give thee the heathen for 
 thine inheritance, and the uttermost parts of the earth 
 for thy possession. Thou shalt break them with a 
 rod of iron ; thou shalt dash them in pieces like a 
 potter's vessel." — Ps. ii., 8, 9. 
 
 " All the ends of the earth shall remember and 
 turn unto the Lord ; and all the kindreds of the na- 
 tions shall worship before him."— Ps. xxii., 27. 
 
 11 God shall bless us, and all the ends of the earth 
 shall fear him." — Ps. lxvii., 7. 
 
60 PHILOSOPHY OF REFORM. 
 
 " He shall have dominion also from sea to sea, and 
 from the river unto the ends of the earth. Yea, all kings 
 shall fall down before him : all nations shall serve him. 
 His name shall endure forever; his name shall be con- 
 tinued as long as the sun; and men shall be blessed in 
 him; all nations shall call him blessed." — Ps. lxxii., 
 8,11,17. 
 
 " All nations whom thou hast made shall come and 
 worship before thee, O Lord, and shall glorify thy 
 name." — Ps. lxxxvi., 9. 
 
 " He shall not fail nor be discouraged, till he have 
 set judgment in the earth : and the isles shall wait for 
 his law." — Isa. xlii., 4. 
 
 ?* When thou shalt make his soul an offering for 
 sin, he shall see his seed, he shall prolong his days, 
 and the pleasure of the Lord shall prosper in his hand. 
 He shall see of the travail of his soul and be satisfied : 
 by his knowledge shall my righteous servant justify 
 many ; for he shall bear their iniquities. Therefore 
 will I divide him a portion with the great, and he shall 
 divide the spoil with the strong." — Isa. liii., 10-12. 
 
 " Enlarge the place of .thy tent, and let them stretch 
 forth the curtains of thine habitations ; spare not ; 
 lengthen thy cords, and strengthen thy stakes ; for 
 thou shalt break forth on the right hand and on the 
 left, and thy seed shall inherit the Gentiles and make 
 the desolate cities to be inhabited." — Isa. liv., 2, 3. 
 
 " Gentiles shall come to thy light, and kings to the 
 brightness of thy rising." — Isa. lx., 3. 
 
 " Who hath heard such a thing? Who hath seen 
 such things ? Shall the earth be made to bring forth 
 in one day 1 Or shall a nation be born at once 1 For 
 as soon as Zion travailed, she brought forth her chil- 
 dren. Shall I bring to the birth, and not cause to 
 
Tin: WORLD REFORMED. 61 
 
 bring forth 1 saith the Lord : shall I cause to bring 
 forth and shut the womb, saith thy God." — ha. lxvi. 
 8,9. 
 
 " And the stone that smote the image became a 
 great mountain, and filled the whole earth." — Dan. 
 it, 35. 
 
 " The Lord shall be king over all the earth ; in 
 that day shall there be one Lord, and his name one." 
 — Zech. xiv., 9. 
 
 " And I, if I be lifted up from the earth, will draw 
 all men unto me." — JoAn, xii., 32. 
 
 " And the seventh angel sounded ; and there were 
 great voices in heaven, saying, The kingdoms of the 
 world are become the kingdoms of our Lord and of 
 his Christ, and he shall reign forever." — Rev. xi., 15. 
 
 We have, then, the doctrine of the world's thorough 
 reformation clearly and fully taught in the Holy 
 Oracles. The passages quoted need no comment. 
 The wisdom of man can give them neither clearness 
 nor force. By subtle ingenuity their plain, common- 
 sense meaning may be changed — and, indeed, the same 
 may be true of every doctrine of the Bible — but he 
 who has no system to defend, with an honest and sin- 
 cere mind, will not fail of being fully convinced of 
 the truth of this doctrine, as taught in the Scriptures. 
 
 We may also derive an argument for the world's 
 reformation from the gift of Christ. He lived, suf- 
 fered and died, and arose, and went up to heaven, 
 leading captivity captive. He was there received 
 with ceremony appropriate to the occasion. The 
 everlasting doors were thrown open at his approach. 
 He entered as " the king of glory," " the Lord strong 
 
62 PHILOSOPHY OF REFORM. 
 
 and mighty, the Lord mighty in battle," amid the 
 songs of praise of heaven's choirs. He was ad- 
 dressed by the Father: " Sit thou at my right hand, 
 until I make thine enemies thy footstool. The Lord 
 shall send the rod of thy strength out of Zion : rule 
 thou in the midst of thine enemies. Thy people 
 shall be willing in the day of thy power, in the beauties 
 of holiness from the womb of the morning : thou hast 
 the dew of thy youth. The Lord hath sworn, and will 
 not repent, thou art a priest for ever after the order of 
 Melchizedek." " Thy throne, O God, is for ever 
 and ever : the sceptre of thy kingdom is a right scep- 
 tre. Thou lovest righteousness, and hatest wicked- 
 ness; therefore, God, thy God, hath anointed thee 
 with the oil of gladness above thy fellows." Then 
 Christ is crowned king of the world. The royal dia- 
 dem is placed on his brow. Now saith the Almighty, 
 u Why do the heathen rage, and the people imagine 
 a vain thing? The kings of the earth set themselves, 
 and the rulers take counsel together against the Lord 
 and against his anointed, saying, Let us break the 
 bands asunder, and cast away their cords from us. 
 He that sitteth in the heavens shall laugh : the Lord 
 shall have them in derision. Then shall he speak to 
 them in his wrath, and vex them in his sore dis- 
 pleasure. Yet have I set set my king upon my holy 
 hill in Zion." Christ shall then declare, "the Lord 
 hath said unto me, Thou art my son : this day 
 have I begotten thee." The scene will then be 
 closed by the Father, saying : " Ask of me, and I shall 
 give thee the heathen for thine inheritance, and the 
 uttermost parts of the earth for thy possession." 
 
 This world, therefore, has been purchased by Christ. 
 
Mil; WORLD REFORMED. 53 
 
 He baa been recognized in heaven as its ruler; and 
 he will be its final judge. We are also taught, in (he 
 Scriptures, that his great object, in the sacrifice he has 
 made, was to redeem the world from sin ; that he did 
 not relinquish it at his death; but ascended up on 
 high, and is set down on the right hand of God, as a 
 Mediator between God and man, to prosecute the same 
 work. He had a warrant to undertake the enterprise; 
 the third person in the Trinity is engaged in the same 
 work, therefore, it has received the sanction of infinite 
 wisdom, goodness and power. Here, then, is Christ's 
 design and plan for redeeming the world. For more 
 than eighteen hundred years he has been pushing on his 
 Honed work. His success, taking all things into con- 
 sideration, has been astonishingly rapid, yet but a 
 small portion of the world is redeemed. In view of all 
 these facts, is it more probable that the scenes of this 
 world will be wound up with the work scarcely com- 
 menced, than that it will still be prosecuted unto per- 
 fect completion ? To take this ground, is to avow our 
 infidelity, and charge a failure upon Christ, when there 
 is no such thing. 
 
 It may here be urged, since a single soul is of an in- 
 finite value, and since many have already been saved, 
 the enterprise of Christ is not a failure. It should be 
 remembered that the world was given to Christ, pur- 
 chased with his blood, and that it can be redeemed, 
 and therefore, if Christ does not succeed, there will be 
 a failure. Shall he, after having sacrificed his life, 
 abandon the salvation of our race as hopeless, when it 
 is not hopeless ? Will "lie turn aside for apparent or 
 real difficulties? Has he not pledged his people full 
 and complete victory 1 Why abandon an object of such 
 
 ' 
 
64 PHILOSOPHY OF REFORM. 
 
 vast interest — a work undertaken at such vast expense 
 — when there is not even a plausible reason for it? 
 We will heed no such teaching, it is the complaining 
 of unbelief. 
 
 It may also be contended, that this work of reform- 
 ing the world has been prosecuted diligently for many 
 centuries, and the prospects are darker, and still darker; 
 therefore, we must conclude we have wrong notions on 
 this subject. This objection takes for granted that man 
 has made no progress, and that the race is on the re- 
 trograde. We will trace the progress of truth in ano- 
 ther portion of this work, when we think it will be 
 apparent, that it is mere folly to contend there has been 
 no advance in past ages ; and when we come to roll 
 up the curtain, and exhibit our present prospects, we 
 trust it may be acknowledged they are far brighter 
 than those of any other time. Every age has devel- 
 oped and fixed forever some one principle, at least, in 
 the world. Besides, this work is of such a nature, 
 that it cannot be pushed to completion in a day. It is 
 more important, more expensive— that on which is 
 suspended greater interests — than any work Heaven 
 has ever employed its wisdom and strength upon. 
 It is, in every respect, worthy of Heaven. Its plans 
 are laid broad and deep. It may take an age to bring 
 out a single truth, and fix it permanently in the earth. 
 It may, then, be interesting, in comparing generation 
 with generation, age with age, and period with period, 
 to watch single truths, as they spring up, contend with 
 the elements, and, at last, become " fixed facts " in 
 the world ; and to mark the slow and sure progress 
 truth has been making since the commencement. The 
 progress of truth must be slow, in order to exhibit the 
 
THE WORLD REFORMED. QQ 
 
 movements of Providence, by which it is accomplished 
 to us, that we may be led to glorify and honor Him. 
 A few truths, as way-marks, have been established, and 
 but few indeed, yet progress has been made. The 
 work is moving on with majesty and great power. Its 
 slowness and steadiness stamp it with Divinity. It will 
 be completed in the fullness of time, for the mouth of 
 i he Lord has spoken it. 
 
CHAPTER IV 
 
 THE PRINCIPLE OF REFORMATION. 
 
 Principle defined — Analogy between the natural and moral world — Im- 
 portance of understanding the principle of reformation — This principle 
 not found in one-ideaism, religious sects, or modern reforms — Truth 
 defined — Benevolence defined — The principle of reformation stated — 
 Success in reformation. 
 
 We speak of the principle on which the steam engine 
 performs its astonishing work ; or those of a particu- 
 lar science or theory ; or of a moral enterprise ; but 
 what do we mean by the principle of a thing ? 
 
 We mean its reality, its soul, or its power. Annihi- 
 late the facts in respect to steam, and the engine, how- 
 ever highly wrought and perfect, the fire, the water, 
 all are nothing in propelling the boat. Or should the 
 machinery be built not in strict reference to these facts, 
 the result is the same. 
 
 We mean by principle, the universal and everlast- 
 ingly existing power, that begets the same results in 
 every similar work ; that is, the fixed and immutable 
 law, or the positive reality of a thing, is its principle — 
 as, powder will explode with a great noise when fire 
 is applied to it — therefore, it is the controlling, direct- 
 ing, and moving power of whatever is accomplished. 
 
 The principle of a thing is its whole vitality. True, 
 there may be appendages to it, but they are designed 
 as checks and balances to regulate the machinery and 
 overcome the surrounding counteracting influences, so 
 as to give full play to the power itself in producing its 
 
THE PBINCtPLE OF REFORMATION. 57 
 
 legitimate result. Therefore, in nil right machinery, 
 this fact is kept in full view, and conformed to strictly, 
 so that the result is natural and sure. Thus the provi- 
 dent ial g&fi -tniiM "iit of God is managed, to secure the 
 wise and righteous intentions of Heaven. Every 
 movement is strictly conformed to, and directed by, a 
 hidden unseen fact, which is the substance of the char- 
 i< in of God. Thus, too, the wise mechanic, or in- 
 ventor, with a thousand patterns around him, builds 
 his machinery. The moralist, also, or the wise re- 
 former, gpgtiflg hold of a fixed truth, endeavors to 
 develop it, or bring out its legitimate effects in the 
 world. His means and measures, from the nature of 
 the case, are all simple, not complicated. His main 
 object is to remove surrounding obstacles, and coun- 
 teract existing operative difficulties, and harness down 
 this power to his work. He strives, not only to work 
 out a single truth, but to get down to the great inner 
 truth, to the sum of all truth, and develop it. 
 
 Probably there are but a few real principles, or dis- 
 tinct truths, which have all the material of self-exist- 
 ence alone. It may yet be demonstrated, that, in the 
 material world, everything turns upon a single point, 
 or, that all truths are subordinate to, and centered in, 
 a single one. Should this ever be accomplished, we 
 may say in advance, it accords most perfectly with the 
 nature of our Maker's works, and would be another 
 striking illustration of his infinite wisdom. It is none 
 the less God who governs and rules, and none the less 
 honor is his due, because he has chosen to manage 
 the world after this plan, than if he should have no 
 fixed plan, but bring about each separate event by his 
 own direct agency, without any reference to the law 
 of cause and effect. If this great central power, or 
 
68 PHILOSOPHY OF REFORM. 
 
 truth, which produces all we see around us in the 
 material world, really exists, it was God who created 
 it ; it could be created by no other being, nor come by 
 chance. He has given a nature to fire that is fixed 
 and unchangeable, so that it burns all combustible 
 materials ; yet we do not say, He, by his own direct 
 agency, independent of its nature, and everything 
 else, produces every specific effect we see caused by it. 
 Nevertheless, is it not God that produces these effects'? 
 If not in this case, then in none ; and, therefore, there 
 is no blessing we enjoy for which we are indebted to 
 him, and for which we are to be grateful. 
 
 Analogous to these facts in the material, is the state 
 of things, so far as we know, in the moral, world — 
 with this difference : in the latter, every voluntary act 
 is possessed of a moral character, for which the indi- 
 vidual is responsible to his Maker. 
 
 In the moral world there is a truth to which, so to 
 speak, all truth is geared : it is the centre truth, or the 
 heart of the moral system. How long it may be before 
 this truth, and every subordinate one, or this main 
 principle, made applicable to all things, is known, we 
 cannot tell ; but we conclude this knowledge must be 
 obtained, from the fact that the world will be tho- 
 roughly reformed, and also because mind from its na- 
 ture keeps diving after inner, primal cause of the facts 
 that surround it, and is never satisfied until the why 
 and the wherefore are understood. True, the mindless 
 or thoughtless man — he who never investigates for him- 
 self — cares for nothing more than what the brute seeks, 
 the gratification of his passions. We admit this, but 
 contend that no man is naturally thus ; and that we 
 shall be natural, in this world, in time — and then, in 
 proportion to the mind's clearness and strength, we 
 
THE PRINCIPLE OF REFORMATION. 69 
 
 shall thoroughly sift all things. The mind is develop- 
 ing itself, and the time may come when many now dark 
 and mysterious subjects shall "be made light ; and when 
 the great truth, or law created in the beginning, and 
 by which the world and worlds are governed, or the 
 principles which rest at the bottom of all true refor- 
 mation, shall be understood and adhered to. 
 
 The importance of understanding this principle must 
 be evident to every one. Every true reformer should 
 study and know it. He must go back to this truth, 
 and from experience and intuition learn what it is 
 and its legitimate effects. Therefore, in testing any 
 moral enterprise, he rejects it at once, unless it has 
 sprung from the truth, and in its spirit and measures 
 gives full and free liberty to it. This being so, he 
 will necessarily be cautious, firm and confident. 
 
 Those who are ignorant of this principle may, from 
 their impulsive benevolence, engage in any and every- 
 thing that has for its object the good of the race, with- 
 out being assured of the success of their enterprise, or, 
 even should it be successful, without knowing whether, 
 on the whole, it would be a real benefit to the world. 
 It is enough for them, if they only know that it pro- 
 fessedly and apparently will result in the good of man- 
 kind. They are, therefore, liable to be driven and 
 tossed about by every changing wind, being unstable 
 as the sea. This may account for the increased num- 
 ber of hobby-riders. As soon as a single thought has 
 been wrought out, and taken form and shape to itself, 
 it is seized, and made the leading one of the time. 
 This is rode to-day, and abandoned to-morrow for 
 another. The result is, inconstancy, restlessness and 
 fanaticism. 
 
 It is all-important that we remove the rubbish before 
 
70 PHILOSOPHY OF REFORM. 
 
 we lay our foundation, and then build on the rock. 
 Thus, in prosecuting any moral enterprise, our efforts 
 must be based on the truth, otherwise all our labor 
 will be abortive. 
 
 We have need also to possess the ability to trace the 
 line of truth through all events ; to see their cause ; 
 to detect the connection and relation of the present 
 with the past, and their probable bearing on each 
 other, and on future events ; and also to be encour- 
 aged when prospects are forbidding, and u dark brood 
 the heavens o'er us." A correct knowledge of the 
 principle of reformation will afford us all we need in 
 this respect. 
 
 The same knowledge will also suggest right plans 
 and measures, when they are left to our own judgment 
 and discretion for intelligent and efficient action. An 
 ignorant multitude may devise various ways for re- 
 moving a mountain of rock, but not be able to succeed ; 
 for all the means they can invent are inadequate, if 
 not wretchedly inappropriate. It would be madness 
 to put fire and powder into the hands of those ignorant 
 of their nature. Instruct these men in the truth and 
 fact of things, and they will find out ways to accom- 
 plish their work, and without danger to themselves. 
 How many good men are driving on their visionary, 
 fancy schemes ; spending their time and energies for 
 what is worse than useless, simply because they never 
 look into the inner fact of things. Men hate to think, 
 and, indeed, but few ever do; others do this laborious 
 business for them. The world's thinkers serve this 
 idle throng, as a patent mind, or a thinking saving 
 machine. Teach men to think and investigate clearly 
 and closely, if you would obviate these evils. 
 
 This knowledge is as important as is our aid in the 
 
THE PRINCIPLE OF REFORMATION. 71 
 
 world's reformation; therefore, as important as is our 
 success in this work, and hence, as much so, as that the 
 world should be reformed. If a knowledge of this 
 principle cannot become a part of our very being, we 
 may as well give up the work, and enjoy the rest and 
 quiet of despair. It is the fountain of all truth, and 
 there is no living water but that drawn from this source. 
 As well might we undertake to heal the sick without 
 a knowledge of medicine, or the nature of the physi- 
 cal system ; as well might the blind man study the art 
 of painting ; or the general, who is ignorant of mili- 
 tary tactics, attempt to drive an invading well-disci- 
 plined foe from his country, as for any one to be of 
 the least service in securing to the world its rich in- 
 heritance, without a knowledge of this principle. In 
 fact, when once it is understood, and so deeply im- 
 pressed on our minds as to produce corresponding ac- 
 tion, the work is more than half accomplished. We 
 have only need to know, that by carrying out this 
 principle in all things, we are aided by nature and the 
 God of nature, to make it abundantly manifest to us 
 that success will be sure. But, by violating it, we 
 array against us all nature, and thereby preclude the 
 possibility of triumph or victory in any undertaking. 
 
 In no other way shall we be able to detect error and 
 separate it from the truth, than by a knowledge of this 
 principle. It is the touch-stone by which we detach 
 the pure metal from the dross. Ignorance on this 
 point, therefore, will prepare us to become the dupes 
 of designing men, or to be left, in the honesty of our 
 hearts, to chase phantoms and ignis fatuus lights, all 
 our days. How can we measure without a 1 u!e, and 
 how can we determine the weight, of any substance 
 without a balance, or how can we detect the truth 
 4 
 
72 PHILOSOPHY OF REFORM. 
 
 from error, without a detector, and where shall we 
 find one, but in recurring to first principles'? 
 
 May this principle be understood 1 Most certainly ; 
 for it is a fact, and facts are always tangible. It can 
 be seen and known, for it is not a creature of fancy, 
 but a reality. True, it is a moral fact, yet as really 
 a fact, as the outward events of life, or the public acts 
 of men. What if it cannot be seen with the outward 
 eye of sense, or handled with the human hand, it is 
 none the less a real existence. If this is not true, how 
 can we account for its wonderful and great agency 1 
 Nothing cannot produce something, and truly, some- 
 thing has been brought forth. The surface of the 
 moral world is greatly agitated, and, indeed, terribly 
 shaken, and from the nature of the movement we are 
 able to learn the nature of its cause. It can be nothing 
 more nor less than truth increasing and struggling to 
 be free. 
 
 This principle may be known, for it forms the pivot 
 on which is balanced the moral world, and truly that 
 may be known by seeking. It can be heard, for the 
 music of the birds, and flowers, and free winds, are 
 its echoes ; it may be felt, if the songs of angels can 
 produce any sensation, for they are the spirit of it. 
 Has God been dealing with the world almost six thou- 
 sand years, carrying out his glorious plan for its re- 
 formation, and not wrought out facts of sufficient 
 variety and number, to aid us in discovering, with 
 unerring certainty, the great principle that lies at the 
 foundation of this enterprise ? We have only need 
 to collect these facts, arrange and study them, and 
 then we can easily trace them back to their fountain. 
 
 May we know when we have obtained possession 
 of this principled Most assuredly, for it is that which 
 
^ or TH* 
 THE PRINCIPLE OF REFORM AUJT I V ft jR S J 
 
 will harmonize the world and nnlrr ixJNftflljj^ii fl*. 
 again. The little child, with the map of 
 lying before him, cut up into different portions, needs 
 no other proof of his having arranged them all right, 
 than their tilting into each other, and thereby forming 
 a perfect picture of the earth. There is harmony in 
 the physical world, for there is nothing here out of 
 joint. Everything keeps its place, and moves regu- 
 larly according to fixed laws, and performs its office 
 perfectly. The same will be true of the moral world, 
 when we get possession of the principle which, in its 
 legitimate action, will produce it ; and then, at least, 
 we may know that this is the principle of truth. 
 
 Luther succeeded in reaching a root of truth, and 
 he struck it terribly, to the dismay of those who lived 
 in error. In fact, he shook the world ; for he shook the 
 branch on which all men were then roosting. He pro- 
 duced vast excitement and commotion everywhere, for, 
 seemingly, in his day, all the errors of the world were 
 centered in a single one. No doubt the system which 
 had then become corrupt, whose heart he had reached, 
 was built, at first, on a single truth — on a point of the 
 great rock of the internal truth which chanced to pro- 
 trude from the surface. But what of that : it had 
 now grown into an entire falsity. What if the people 
 did acknowledge much truth, while as a whole they 
 were all wrong? The reformer's business was to 
 exhibit the truth, carrying it as a torch-light into the 
 dark and death-like caverns. This was all, and this 
 was enough to produce the effect that followed. Had 
 not these truths been previously wrought out and esta- 
 blished, their announcement would not have produced 
 much sensation. For a long time preparation had 
 been making for this very event, and when it came, 
 
74 PHILOSOPHY OF REFORM. 
 
 Luther was raised up to preach that truth which had 
 been forgotten, and the result was the overthrow of 
 the great, lumberly, rotten system that had filled the 
 world. He had evidence here that he had the truth. 
 After all, he did not shake sin out of the world. And 
 why not 1 He evidently did not get hold of the prin- 
 ciple of all truth, and cling to it, until it was fully 
 developed, and productive of its legitimate fruit. Evi- 
 dently the time had not come for this. He did cling 
 to the truth as he found it ; but it was only a branch, 
 not the heart. He was not, therefore, able to purify 
 the fountain. Another Luther, when the time has 
 come, may do that. At least, it will be done by human 
 instrumentality. 
 
 We may say here, lest we be misunderstood, that 
 Luther was a great and good man, with a great, good 
 and strong heart; but after all, the times made him, 
 rather than he the times. No one man can make the 
 times in which he lives. He may control, fashion and 
 direct them better than any other man, still they make 
 him. Not that all men can be thus great; yet no one 
 would ever be, did not the times call out the greatness 
 within him. Luther had great advantage of the 
 enemy. The world had been brought into a position 
 where his raking fire, his heavy chain-shots, could do 
 great execution. At no other time in the world's his- 
 tory has it been brought into so favorable a position to 
 be overpowered and conquered by the truth. Great 
 truths, as we have said, had been developed and 
 established in the minds of men ; these he grasped 
 with an iron hand, and wrought out the Reforma- 
 tion. 
 
 In this minor reformation, in many particulars, we 
 have an illustration of every true reform, and of the 
 
THE PRINCIPLE OF REFORMATION. 75 
 
 great one by which the world is elevated to its true 
 resting place. 
 
 We can see truth everywhere. Even in Mahom- 
 etanism we find more truth than in blank heathenism. 
 The Patriarchs of Persia, the disciples of Zoroaster, 
 taught Mahomet much truth. He was ambitious and 
 wicked, and so built a system of religion on these 
 imported truths and styled it his own. He said he 
 was its originator — its prophet. We are able now 
 to go through this and every similar system, and detach 
 the truth from falsehood. 
 
 Had the Arab Prophet, at this time, possessed the 
 true principle of reformation, or had it been true that 
 he was purified, as he declared, when he said an angel 
 caught him and pressed out the bad blood from his 
 heart and made him a prophet, he might, with the aid 
 of Him who has promised to be with such forever, have 
 made his people truly holy and happy. He planted 
 on the sand, the seed sprouted, but it came up a 
 poisonous plant, and its fruit has ever been the grossest 
 error. The compound of truth and error is, invariably 
 and forever, error in its action. This fact also teaches 
 us a good lesson. 
 
 Let us search for this principle and examine it more 
 closely. It may be far easier to point out what it is 
 not, and where it will not be found, than to speak 
 affirmatively ; yet it may be important to examine each 
 man's theory, to convince him of error, and induce all 
 to search where it may be found. 
 
 We shall look in vain for this principle, in one- 
 ideaism, yet vitally an idea, a unit, makes up the whole 
 of it. We mean, by this ism, the applying of this great 
 principle of truth to a single state of things, and seek- 
 ing to carry it out to the neglect of everything else. 
 
76 PHILOSOPHY OF REFORM. 
 
 It is indeed calling the branch the tree, or the stream 
 the fountain. We mean the belief that the applica- 
 tion of this principle to any one single error or sin is 
 to free the world from all sin — as though blowing up 
 a single block would destroy the whole city, or tear- 
 ing up a single noxious weed, would free the world 
 of all similar weeds. A one-idea-man is not unlike 
 the mouse amid the roots of the oak. He has grasped 
 within his teeth a small root, and by exerting all his 
 strength, it being but a mere thread, breaks and is torn 
 away. With what deep anxiety he watches that tree, 
 and with what confident expectation to see it overturn, 
 and all because he had wrought himself into the be- 
 lief that the root he broke was the tree's foundation. 
 That mouse is a one-idea-mouse. That tree can be 
 uprooted, the city razed to the ground, and all wrong 
 destroyed in the earth, but not in this way. The prin- 
 ciple of which we are treating is applicable to every 
 supposable state of things, and when once it is thus 
 carried out, will reform the world. But that which 
 the one-idea-man has obtained is a specific truth, and 
 subordinate to this principle. He may carry out his 
 specific principle to its full extent, and remove the 
 evil and secure the good he is after, but there it stops 
 and refuses to work toward the universal good. Such 
 men are not wise reformers. They might do good in 
 a single department, were it not for the fact that they 
 are laboring with a wrong system ; but they are not 
 the world's reformers. 
 
 This principle is not embodied in any form of 
 civil government, neither in mightism, kingism or peo- 
 pleism, that ever has been or may be devised. There- 
 fore, with the establishment of the most perfect human 
 governments we could not necessarily expect the world 
 
THE PRINCIPLE OF REFORMATION. 77 
 
 would be reformed. There is, however, a great deal 
 of truth in our most enlightened governments, and it 
 required ages to establish them in the earth. Nations 
 arose, lived out their allotted existence, and then fell, 
 bequeathing some little knowledge of political science 
 to the world, even were it no more than could be 
 gleaned from mishaps and failures. £ngland and 
 America have a more perfect form of government than 
 Greece or Rome possessed. Rome, in her life of cen- 
 turies, wrought out a truth or two and made them per- 
 manent, and then passed away. Although the Romans 
 loved freedom, and sought it in their way, they were 
 indebted to the rude barbarians for all their correct 
 principles of personal liberty. There was something 
 noble and heroic in the wild and savage independence 
 of these barbarians, and when it was properly tempered, 
 it was of vast benefit to the world. We may easily 
 trace the feudalism that prevailed everywhere a few 
 centuries later to this spirit of personal liberty ; and 
 the crusades also, which broke up feudalism that had 
 prepared the world for them by causing it to feel 
 the need of a more extended union, may be traced 
 to the same source. Great good has been the result 
 of these events which would otherwise have been lost 
 to the world. Thus, we might trace out the good that 
 has been bequeathed us by each government, and 
 mark it down in our book, of credit from that of the 
 nomade to our own which we regard as that where 
 the principles of the gospel are made applicable to our 
 civil state and wants; and, though we should find 
 much good for which we should be grateful, still it is 
 not the good, and all of it, we have a right to expect 
 and look for. Besides, were the world formed into 
 one perfect civil government it would not thereby be 
 
78 PHILOSOPHY OF REFORM. 
 
 regenerated. There is not truth enough, even in per- 
 fect civil governments, to harmonize the world in all 
 things. They might secure all our civil natures de- 
 mand ; but they do not professedly have for their ob- 
 ject the world's reformation. Suppose we should 
 enlighten men sufficiently to induce them to establish 
 republicanism everywhere, it would be a great advance 
 made in the truth, and a permanent preparatory step 
 towards the true elevation of the race, still it would 
 not fully effect it. We may expect to see the present 
 existing organizations broken up, and republics formed 
 which shall afford every possible facility for the opera- 
 tion of the principles of truth. Statesmen, therefore, 
 may labor and be encouraged by the world, yet they 
 should remember their department is but a single por- 
 tion of the great enterprise. The vital principle is not 
 in their department; hence, should their most san- 
 guine expectations be realized without something that 
 is not even professedly in their work, all that they 
 secure would soon decay and be scattered to the winds. 
 Statesmen, therefore, cannot be the leaders, but they 
 may be the servants of the true reformation. 
 
 We shall as signally fail of finding the principle 
 referred to in any religious sect of the present day. 
 There is truth, much truth in every evangelical de- 
 nomination, and we doubt not, but that each of them 
 hold to or profess this principle, therefore, were it ad- 
 hered to, the converting ol* the world to the religion 
 of the sect would be the ushering in of the millenium. 
 But, while w T e have no disposition to say a word 
 against any sect ; while we abhor the spirit of disor- 
 ganization, we cannot shut our eyes to facts that are 
 far too evident. The question is this, Would the world 
 be thoroughly reformed by any one of these sects be- 
 
THE PRINCIPLE OF REFORMATION. 79 
 
 coiumn- universal? We think not. As sad and 
 gloomy as is this thought we believe it true. Take 
 any one and examine its general character ami in- 
 fluence, and reckon up the truth it exhibits, or all that 
 is embodied in it as it lives and acts from day to day, 
 and we have all its worth. We fear, should this 
 course be pursued, it would be found to be one thing 
 to convert the world to the sect or to the triuli it e\ - 
 hibits, and quite another to convert it to God or to the 
 whole truth. Not that we regard these sects corrupt 
 and false, so much so as to require their destruction 
 and others orgauized to accomplish their object, but we 
 suspect, while they profess the (ruth, they are not 
 necessarily governed by it; and, therefore, that th<: 
 Lord will purify them if possible, but if this be not 
 practicable they will be left until" they have become 
 Antichrist and then destroyed. We need a people, 
 like the primitive Church, who shall go forth and 
 subdue the world and convert it to the truth, and thus 
 prepare it for every good work. But now, to an 
 alarming extent, we gather men into our Churches, 
 without its being understood that they are to carry out 
 the principles of truth in all tilings, for we are accus- 
 tomed to get up separate organizations for this pur- 
 pose. Thus the Church is divorced from her appro- 
 priate work, and is growing inactive, weak and inef- 
 ficient. When we seek the salvation of men, how- 
 ever we may deprecate the evil, it is practically under- 
 stood, that it is to convert them to the standard of the 
 sect, and the convert does not expect to carry his reli- 
 gion beyond this. Now the general influence of the 
 sect is the sum total of the truth possessed ; and it 
 matters nothing how great things we profess, we are 
 always the living illustrations of our principles, and 
 4* 
 
80 PHILOSOPHY OF REFORM. 
 
 are looked upon and quoted as such. Our daily life, 
 therefore, is the gauge of our principles. We have 
 only to refer to this in any sect to perceive the amount 
 of truth embodied there. 
 
 The present age is full of reformers and reforms. 
 Each one is zealous and confident, as was Tetzel in 
 peddling off the wares he had received from the Pope 
 — his grants to sin, and receipts for the payment of 
 past sin debts. They cry them up as though the sal- 
 vation of the world depended on their success. Is the 
 principle of reformation to be found among them'? 
 
 First and foremost stands the Temperance enterprise. 
 What is the basis or principle of this reformation 1 It 
 is obedience to the laws of our physical system. It 
 endeavors to bring the body into subjection to the 
 truth. In its action, it shows the necessary connection 
 between the derangement of our organs by alcohol, 
 and pain, misery and death, as an inducement to aban- 
 don the poison. It seeks nothing more than the con- 
 version of the body, deranged and diseased by intem- 
 perance, to a natural, healthful state. The stream 
 can never rise higher than its fountain ; therefore, 
 when these reformers have secured all they seek, they 
 have only reformed the body, not the mind. They 
 have done a good work, but they have not elevated 
 the race to its proper position. The heart, or princi- 
 ple of all truth, is not, therefore, here. 
 
 The Anti-slavery reformation, in some respects, is 
 more important than the Temperance. It is slavery in 
 both cases that is sought to be removed. In the one 
 case it is voluntary, in the other involuntary, servi- 
 tude. We are accustomed to regard the guilt of the 
 man who enslaves another, far greater than that of 
 him who enslaves himself. This, with the additional 
 
THE PRINCIPLE OF REFORMATION. Ql 
 
 fact that slavery is far more debasing and ruinous than 
 intemperance, gives a greater importance to t ! i a f . 1 1 1 1 < • r 
 than to the latter. Slavery makes a man a thing : it an- 
 nihilates lmii to make room for a chattel : it hurls down 
 the immortal man from the exalted position in which God 
 created him to a level with the brute creation. What, 
 then, does Anti-slavery propose to do 1 Nothing more 
 nor less than that man shall be given back to himself: 
 that his self-ownership shall be acknowledged. It 
 seeks to secure the man the voluntary and individual 
 use of his body and mind, and make him accountable 
 to God, and him alone, for his use of them. This is 
 a great and good work, and no doubt the sympathies 
 of all pure intelligences are enlisted for its success. 
 Suppose, then, the slave is given back his robbed and 
 plundered self, he receives it with all its deep-stained 
 depravity and ignorance. A body and mind purified 
 and sanctified are not given to him. The nature of 
 his moral and physical constitution is not changed. 
 Therefore, slavery may die without the destruction of 
 sin and ignorance. - You may press it from the nation 
 and world, and you have not reformed it. This en- 
 terprise, then, is but a small stream that flows from 
 the great fountain of truth. The same is also true of 
 most other modern reforms. Each one seeks to free 
 the world of a single evil, and does not have for its 
 object the world's true reformation. 
 
 The state of society may be such, that the prosecu- 
 tion of a single enterprise may produce far greater 
 sensation than it otherwise would ; still, this does not 
 necessarily prove it to be of superior worth. For in- 
 stance: the entire Church and world may combine in the 
 defence of drunkenness or slavery, and spend all their 
 
82 PHILOSOPHY OF REFORM. 
 
 strength to sustain it. Now, when on this or that sin 
 is balanced every other, and that idol is attacked, great 
 excitement is produced ; for, apparently, with the fall 
 of that, their whole system would be destroyed. A 
 reformer, marking these effects of his labors, easily 
 works himself into the belief that with his success all 
 evil would be destroyed. He thus proves himself 
 ignorant of the nature of man. He is deceived by 
 appearances. You may cut down the thrifty branch 
 of the noxious weed, but it will sprout again while 
 a single root remains. So it is with an unregenerated 
 world. You may wrench from it the greater sin, the 
 centre of all its hopes, and leave it thus apparently 
 dead, but it will revive again. 
 
 The Reformation of the sixteenth century will serve 
 as a very good illustration of this thought. The 
 Church had become corrupt, and all her wickedness 
 seemed centered in a single error, viz., salvation by 
 works. This was the nucleus around which she was 
 builded. In carrying out this doctrine, the sale of in- 
 dulgences was invented. Her whole strength was 
 taxed to uphold this abomination. Here was opened 
 an entrance to her polluted heart. Everything had 
 been managed and overruled by an all-wise Provi- 
 dence to effect her destruction. Luther came forth, 
 and he did not shrink from the fearful and loathsome 
 task of lancing this mass of corruption. The effect 
 was universal. The Church was left for dead. But 
 like a ship capsized and thrown on her beam ends, and 
 her captain led away captive, she was not destroyed. 
 She is now refitting and repairing, and nearly ready to 
 be launched again. Look out for the thunder from 
 the Vatican ! She is like a tree whose leaves exhale 
 
THE PRINCIPLE OF REFORMATION. 83 
 
 the poison of death, now flourishing and increasing 
 rapidly, and all this berause t he roots of the ini(|uity 
 were not destroyed. 
 
 However evident the above remarks may be, it is 
 also true that a defence of the principle that goes to 
 sustain the evils referred to proves the defender to be 
 depraved and wicked. To such an one, therefore, 
 the point at issue may be a test question ; for, in order 
 to defend the wrong, he must abandon every funda- 
 mental principle of truth, and to do this is to exhilwt. 
 himself destitute of all virtue. Besides, truth and 
 error cannot nestle together in the same bosom. The 
 one, from its nature, is inconsistent with the other ; 
 therefore, if error is adhered to, truth will be banished 
 of course. Especially, if an error has become to him 
 a truth, then every right thing has become a wrong 
 thing, and is, of course, rejected. We suppose no 
 man of the least true virtue would ever defend intem- 
 perance or slavery as we have defined them, yet it is 
 easy to imagine a thousand cases where this is the 
 case, without proving the individual to be corrupt; 
 not, however, as we have defined the evil, but on the 
 same principle that, under numerous circumstances, 
 we say a tyrannical form of government is right ; or, on 
 the same principle, we say republicanism, introduced 
 into countries where vice and ignorance are predomi- 
 nant, would prove a bitter curse to the people and 
 world. Under no possible circumstances is it right to 
 reduce a man to a thing, or make him a chattel ; but 
 under certain circumstances, it may be right to hold 
 those the law terms slaves, for their own good and 
 that of the community. Suppose a slaveholder is 
 convinced of the wrong of slavery, and wishes to free 
 his slaves. He begins at once to free them. It may 
 
84 PHILOSOPHY OF REFORM. 
 
 require one week, or more or less time, to succeed. 
 Is he guilty for holding them from the time he has 
 resolved to give them their liberty, provided he does 
 all he can to liberate them? Suppose the circum- 
 stances are such that he conscientiously believes he 
 cannot do them and society justice by turning them 
 loose upon the world at once. He holds them for an 
 indefinite period ; yet, during that time, he is doing 
 all he can to bring about that state of things when he 
 can free them. He also treats them as human beings ; 
 still, according to law, they are chattels. Is he a 
 guilty man ? Defending slavery under such circum- 
 stances, and such kind of slavery — which is but ano- 
 ther name for apprenticeship — is by no means proof 
 of guilt. No doubt, many slaveholders are of this 
 character. They have already abolished it. 
 
 Those modern reformers do not seek to reform the 
 hearts of men, and establish right principles there, 
 which, from the nature of the case, would remove the 
 evil referred to, but simply to cause man to abandon a 
 single evil ; therefore they are to be regarded, in their 
 principles and objects, as subordinate to the great re- 
 formation ; and, inasmuch as they claim to be the 
 true system of reform, as unphilosophical and abso- 
 lutely wrong. You may write out the evil on the 
 skies in letters of fire, and rebuke the offender fear- 
 lessly; still, you can never remove it in that way. 
 
 The principle of the reformation is not to be found, 
 therefore, in any one of these reforms, nor in them all 
 combined. And, indeed, it is not so easy tracing out 
 and explaining this principle, after all. We may call 
 a thing by various names, and still have no good idea 
 of it, especially if it be something new and strange. 
 We would that some one would arise, and give a 
 
THE PRINCIPLE OF REFORMATION. Q5 
 
 name to everything, that should !><• understood and 
 acquiesced in by all. In tins ofcM there would be but 
 hide, room for controversy, and far greater and more 
 rapid progress in the truth. 
 
 We will call this principle Truth ; but this is vague 
 and indefinite. Truth means a great deal — far more 
 than could be explained in a volume. It means all 
 positive or real things. It is a truth that the earth re- 
 volves around the sun ; that the sun shines ; that 
 vegetation springs from the earth, and that flowers 
 bloom ; every fact is a truth ; every real existence is a 
 truth. But all this is indefinite. 
 
 Truth is eternal, immutable and everlasting. It is 
 the basis of God's character, and the centre of his 
 government. It is that to which if man and all exist- 
 ence was perfectly conformed, there would be perfect 
 happiness among all that can feel, and in inanimate 
 creation a full and perfect development of itself. 
 
 Truth is the only thing that exists within itself. If 
 truth did not exist, error could not ; for, in this case, 
 there would be nothing to create error out of. Any- 
 thing that will produce injury to any being or creature in 
 the universe is not truth, but its violation, and certainly 
 the truth could not be violated if it did not exist. 
 
 There is truth in that beautiful flower, smiling in 
 the sunlight. It is truth — beautiful truth — that nature 
 has gathered up from the accursed earth. There is 
 truth in the music of that caroling bird, so full of life 
 and joy, and whose song is so full of sweetness and 
 love. There is truth in the gentle murmur of the 
 silver stream, in the rustling of the forest leaf, and in 
 the roar of the rushing tide. It is the echo, the soft 
 and gentle echo of the truth, that lives in nature. 
 Could our hearts be as truthful, as simple, guileless, 
 
86 PHILOSOPHY OF REFORM. 
 
 quiet and innocent, as full of real life, as natural, we 
 should have a happy world. How pure and true is 
 everything around us that is unstained by sin ! Truth, 
 like the life-blood, courses through nature, where it 
 remains as she was created. What music and glory 
 there is in the starry world ! That deep vault is 
 studded with bright worlds ; each one has its place, 
 and performs its daily and yearly task without a mur- 
 mur or complaint. The whole stupendous system 
 moves on in perfect harmony. , What a vast ma- 
 chine ! its harmony is its music and glory ! No one 
 planet has yet revolted. We find no lawless orb in 
 the heavens. Even the comets are obedient to law, 
 careering though they may be from one end of crea- 
 tion to the other. Hence, there is no grating discord 
 and confusion, as in the moral world, where every- 
 thing is clashing with truth. 
 
 Truth can harmonize the moral world. Did all 
 men live in obedience to it, and did they fulfill the re- 
 quirements of this being as truly as that little bird or 
 that beautiful flower, the terms misery, sorrow, sad- 
 ness and death would never have found a place in our 
 vocabularies ; and did we chance to meet the thing 
 itself, we' should have no name by which to desig- 
 nate it. 
 
 Let all men be conformed to the truth, so that it 
 shall govern them in the transactions of business, and 
 in all the relations of life — until every action, thought 
 and feeling are in harmony with it — and this would be 
 a happy world. If we would reform mankind, we 
 must strike at the root of the evil, and establish truth 
 there. A truth-governed man, or a truth-governed 
 world, is sure to act right under all circumstances, for 
 their life and conduct is conformed to the truth. The 
 
THE PRINCIPLE OF REFORMATION. 37 
 
 fountain is purified, and every stream is therefore 
 purr. 
 
 The principle of reformation is benevolence. By 
 this term II meant good-willing, or willing good. We 
 do not mean what is understood by natural benevo- 
 lence, such as the brute exhibits, and such as we all 
 possess, for this is merely an involuntary state of mind. 
 We are all susceptible of such emotions, when the oc- 
 casion is calculated to excite them, as when a fellow-be- 
 ing, in a dependent and distressed condition, presents 
 himself before us, and asks for aid. The feelings thus 
 aroused may cause us to put forth a volition for their 
 gratification. All this is consistent with the deepest 
 depravity of the heart. We often put forth specific 
 volitions, in direct opposition to the governing purpose 
 of the mind. This is efFected when the govern ing 
 purpose is suspended, or Avhen it does not cause the 
 will to put forth a corresponding action. But we mean 
 by benevolence a voluntary state of mind. It is the 
 predominant, or governing — ultimate state of the mind. 
 The man under its control, lives and acts for the good 
 of being. His constant and absorbing preference is 
 good-willing, so that the mind, when acting in accord- 
 ance with it, is convinced that the proposed action will 
 secure that end, and stand the strict test of truth. 
 
 The term, when used to signify the ultimate choice 
 of the mind, indicates the same thing, " Love is the 
 fulfilling of the law," that is, an individual under the 
 control of this principle, would act, in all cases, as 
 the law demands. The true path would be seen, and 
 love that governs the mind, would prompt the action 
 that law requires in the case. If man had never sinned, 
 he would not have needed the written law, for, being 
 under the control of love, he would have been sure 
 
88 PHILOSOPHY OF REFORM. 
 
 to have done that which the law now demands. The 
 obedient child or scholar needs no written law. The 
 love for their parents and teachers will suggest, and 
 insure, on all occasions, the right action. 
 
 It is difficult to divest the mind of the idea of emo- 
 tion when we speak of love, but in this case we mean 
 the principle, not the passion. True love is a state of 
 mind. In a particular sense, it is the heart yielded to 
 another. That is, in proportion as I love the individ- 
 ual do I make his interest or happiness my object of 
 life. To love a being supremely, therefore, is enthron- 
 ing that being in our heart, so that he rules us. In 
 this way, his will becomes our own. Thus Christ is 
 enthroned in the Christian's heart. He is his ultimate 
 choice, and hence, his will is consulted and followed 
 in all cases. There will be emotions of love, or joy 
 and delight, in obeying one whose will has become 
 our own, but the feeling or the emotion thus created 
 is not love. 
 
 God is love. This is his character, or heart. In all 
 things love governs him. In every action that requires 
 the exercise of his power, mercy, or any other attri- 
 bute, love governs and directs him. That is, love for 
 truth, for the good of being, and for all that is of any 
 worth in his ultimate choice. It is the same principle, 
 that in the gospel is called benevolence, and which is 
 implanted in the heart at the time of regeneration. 
 In fact, this is the new heart. Were it of sufficient 
 strength to keep the individual always under its con- 
 trol, so that no action should be inconsistent with it, 
 he would be a perfect man. 
 
 The law as given to Moses and explained by Christ, 
 as being contained in supreme love to God and equal 
 love to our fellow-men, contains the principle of refor- 
 
THE PRINCIPLE OP REFORMATION. 89 
 
 ni;i! M> i). It marks out the lost path of Truth, in the 
 dense wilderness in which man has become lost since 
 the fall. God, in mercy, has marked it out. Were the 
 world placed on the principles contained in the deca- 
 logue, it would be converted to the truth. The marrow 
 or substance of all these commandments is found in thai 
 single word, Love. This is the centre and sum of 
 all moral truth. Inasmuch as Christ required a prac- 
 tical reception of this principle, he proved himself to 
 be a true reformer. He struck at the foundation. He 
 exhibited the principles of the law in his life. He 
 showed to the world how all men would act under the 
 influence of love, for by this principle he was gov- 
 erned. He also taught us how we should act in the 
 several relations in life. He thus put the world in 
 possession of the true idea of religion. He rendered 
 practical its principles. He sought to teach us what 
 we have yet to learn, viz., if we possessed the princi- 
 ple of love, we should act right, and were we under 
 its influence, right action would be like a stream well- 
 ing up from a deep and pure fountain. He made 
 himself our pattern, and directed us to follow him in 
 every moral enterprise. He was radical, for he took 
 hold of the roots of evil, and he planted the truth deep 
 in the inner heart. We would say once more, this 
 principle is that which combines all moral truth. Were* 
 it pushed out to its full growth, it would drive all un- 
 truth from the world. It is found only by thorough 
 investigation, and those who do not think, or think 
 superficially, cannot well understand it. It cannot 
 come to light itself. It cannot speak and tell us its 
 whereabouts. But we may find it by seeking. It is 
 the great purifier that will yet purge the dross and 
 death out of this world. 
 
90 PHILOSOPHY OF REFORM. 
 
 This is a simple principle, we grant, but it possesses 
 almighty power. It is the conservative principle of 
 the world. It was beyond man's reach or thought 
 until God revealed it. Its full development is the 
 world's only hope. In vain do we look to any other 
 source for the aid we need. Annihilate the influence 
 and knowledge of it in the world, and the heart of that 
 system, from which we receive all our blessings, has 
 ceased to beat. All our strength would then become 
 weakness, and our wisdom folly ; and we should be 
 left to wander in darkness, grope in ignorance, and be 
 steeped in vice. 
 
 But it may be asked what connection there is be- 
 tween the development of a moral principle, and the 
 elevation of man as an intellectual, social and civil 
 being] Without the existence of this life-giving and 
 life-preserving principle, the world would soon die and 
 be scattered. Indirectly, then, at least, it perfects men 
 in all truth. And furthermore, there is no other way 
 to arouse him from a state of deep ignorance and vice, 
 than through the influence of the principle referred to. 
 We have him, then, awakened from his sleep, and 
 brought into submission to God. In this state, he 
 finds a thousand relations between himself and his fel- 
 low-men, of which he was before wholly ignorant. New 
 and multiplied duties arising from these relations begin 
 to press upon him at every turn. They must be per- 
 formed. They present themselves to him as so many 
 subordinate objects of life. He seeks them. Every 
 effort increases the strength of those faculties which 
 are called into exercise to gain them. Thus the whole 
 man is gradually developed, and by trial and experi- 
 ence he comes, in time, to adopt those measures and 
 plans which are necessary to accomplish his work in 
 
THE PRINCIPLE OF REFORMATION. 91 
 
 life. We might be more specific, and speak of the 
 manner of his acquiring, from this start he hasrccem <l, 
 civil, scientific, and, if you please, literary truth, hut 
 we think it needless. It may be sufficient to say, he 
 will perfect himself in all these truths, for they are but 
 the application of the great principle of truth to single 
 specific departments. That is, the individual becomes 
 so developed, as to demand those things, as a civil or 
 intellectual being, that truth will sanction. 
 
 Ought the true reformatory plan to be held forth m 
 practical, and its principles exhibited, or is it not 
 rather expedient to get hold of a single truth that men 
 can appreciate and understand, and so bring up the 
 world gradually? One thing is certain, viz., in no 
 other way can the world be reformed, but gradually ; 
 still, as sure as the stream cannot rise higher than 
 the fountain, so sure it is, that the world cannot be 
 reformed by preaching a single truth merely. Here 
 is your object, to secure the world in this or that posi- 
 tion ; and soon, it comes to be regarded as the extended 
 table land on the highest summit of Heaven. It may 
 prove to be but a little crag, or projecting rock, thrown 
 out from the mountain that overlooks the plain of 
 ignorance and death. If you gain it, you have made 
 no real advancement. The only practical plan, there- 
 fore, is to embody the principle we have set forth, and 
 carry it out into every department of life. 
 
 This principle is a moral one, divulged by God him- 
 self; therefore, we are not to look to any human 
 organization to propagate it. The responsibility of 
 fully developing and establishing it, rests upon the 
 embodied Christianity of the world. This should be 
 made so plain, that a doubt would be traitorous to the 
 human species. Let the world be convinced that this 
 
92 PHILOSOPHY OF REFORM. 
 
 principle is the germ of the true reformation, and that 
 the Church is to cultivate it, and rear it up to full 
 maturity, and it would change the aspect of all things at 
 once. It would breathe words of encouragement and 
 courage into the Church. It would unfold the Mas- 
 ter's sacrifices, wishes, sympathy and love to her. It 
 would give her strength and dignity, from its solid, 
 heathful and all-conquering truth. It would make 
 her stern, rigid, kind and gentle. It would drive her 
 to the Cross, down-pressed with anguish, and in tears 
 and sorrow to unburden her spirit and spread out 
 her complaints. It would engage her in heartfelt 
 and healthful co-operation for the world's thorough 
 reformation. All men would abandon their various 
 schemes for the same object, and while they sustained 
 the Church in her appropriate work, they would seek 
 to develop and bring out into clear being, themselves. 
 
 It is the murder-cry of an infidel world, to say there 
 is not sufficient strength in Zion for this purpose, or 
 for the exigencies of any time. To accomplish a great 
 work, we must undertake a great one. The strength 
 of the Church has never been called out, and never 
 will be until the whole work is spread out before her. 
 The Almighty, who could lead his people through the 
 Red Sea in safety — shield his faithful ones in the fiery 
 furnace — and shut the mouths of lions — can give to 
 his people triumph in any emergency. He will do it 
 by adhering to the principle of truth. He overrules 
 and manages to give full scope to this principle, and 
 develop it fully. 
 
 Therefore we should understand it, and make it 
 our measure of a full-grown reform, and onr scale for 
 all our plans in the prosecution of any reform, and 
 our balances in which we weigh every moral work ; 
 
THE PRINCIPLE OP REFORMATION. 93 
 
 and then, if we are called upon to stand alone, we 
 shall be able to stand firm, unshaken and confident, 
 though the elements are nt wnr around us. We shall 
 then be able to nwvi and withstand the sneers and 
 scoffs of those who understand not the true reforma- 
 tion, and are, therefore, constantly crying out against 
 the Church and denouncing all men evil, when, if 
 they should succeed in bringing the world to them- 
 selves, it would need reforming more than before. It 
 is difficult to cope with such men, for they are fiery, 
 and half madmen, and when they cannot call out 
 others to fight them, they will turn and fight their fol- 
 lowers. The organization of such spirits will possess the 
 elements of discord, confusion and disunion, and gen- 
 erate sour, morose and deadly hatred. If you meet 
 them, you must meet the sting of asps and scorpions : 
 if you inhale their spirit, convulsions will seize you, 
 for it is the quintessence of the worlds astringent, or 
 the vinegar of the world's vengeanbe. A possession 
 of the truth alone will effectually guard us against 
 them. 
 
 The Church and the world must be called back to 
 this plan of reformation. The spirit of truth must be 
 instilled into the heart of the Church, until it is filled, 
 and her whole being conformed to it. She will then 
 act appropriately and efficiently on all occasions, and 
 not be led away to engage in man-devised projects for 
 elevating the race. Her movements would exhibit 
 firmness, confidence, uniformity and pure benevolence. 
 Such an exhibition would be grand and sublime, and 
 contrast greatly with our present fitful, spasmodic and 
 unnatural efforts. Such a people would win the world 
 to the truth, and hasten rapidly the world's thorough 
 reformation. 
 
CHAPTER V 
 
 THE EMBODIMENT AND CONSERVATIVE POWER OF 
 THE PRINCIPLE OF REFORMATION. 
 
 The principle of the Reformation embodied in the Cross of Christ— The 
 Cross defined — An exhibit of its moral power — The philosophy of the 
 Ancients — The wisdom of man — Modern reform enterprises— Univer- 
 sal Education— Society remodeled— The Church reformed— Human 
 governments perfected— Our literature purified. 
 
 How cheering to the wayworn traveler is that bright 
 star, suddenly appearing through the breaking clouds 
 that have overhung the heavens for days. It is a 
 fixed star. Its position is never changed, therefore it 
 is the same at the wandering man's home, as he now 
 beholds it while lost in the dense forest. It is to him, 
 then, a truthful star, his director and guide. It in- 
 spires him with confidence, courage and strength, and 
 gives a new impulse to his whole being. 
 
 That star did not speak to him. It could not hail 
 him, down-pressed in gloom and despair, and bid him 
 follow trustfully. Yet it did speak to him, and awake 
 within his inner heart confidence and strength. Its 
 position, its constancy there, and its all-truthfulness, 
 are a voice to him, uttering words of cheer and com- 
 fort. There is but one " North star ;" therefore, this 
 is of more worth to him, and exerts a greater influence 
 over him in the unpathed wilderness than all the 
 
EMBQDPfBNT AND CONSKKVATIY'K |N)\V|;|[. <»;, 
 
 other ten thousand bright ami ii\«d stars tlmt twinkle 
 in the heavens. 
 
 In that wide, waste desert there is but a single 
 spring for a thousand miles round. It is pure, ever- 
 living and ever-flowing. It wells up, clear and cool, 
 from the world's heart. 
 
 See ye that wandering tribe, standing upon a small 
 eminence — made, perhaps, with their brothers' bones, 
 over which the sand has drifted — sad, fainting, and 
 wild almost from thirst, looking, listening, and turn- 
 ing first in this and then in that direction. Look still 
 closer, and mark that huge hunch-back animal, the 
 faithful servant of the tribe, snuffing up the wind, and 
 with a significant leer turning to his master He speaks 
 as well as he is able, saying, " Yonder is water." How 
 soon the whole tribe is in motion, and with what rapid- 
 ity they hasten to the life-giving well ! How is this 1 
 That clear, pure fountain had no trumpet-voice, yet it 
 sent its silent whisper on the wind's wing to the ear of 
 the poor camel, and he announced the tidings to the 
 fainting master, just as the silent voice of lightning 
 runs through the lengthened wire, and whispers to the 
 listener the thoughts and words of him who has har- 
 nessed down the winged agent that, in speed, is 
 thought's rival. 
 
 Does not that spring fashion and direct the destiny 
 of the tribes of the desert? Is not every journey 
 made in reference to it? Is not this "living water" 
 the life of the desert ? Let the earth withhold this 
 pure gift, and how long would life live ? How soon 
 would follow the death of man and beast, and eternal 
 silence reign through all that arid, parched land ! 
 The strong, proud and haughty savage, with his skin 
 well filled with water, and his pouch with tobacco, may 
 5 
 
96 PHILOSOPHY OF REFORM. 
 
 defy the arm of man and the power of death, but how 
 soon he withers and dies when Nature withholds her 
 rich blessings ! 
 
 Therefore, it 13 not true that that which has no 
 tongue, no speech or articulation, has no influence 
 or power to shape and direct our destiny. It is also 
 evident, from the same facts, that that, without which 
 we could not live, within the moral, social, civil and 
 intellectual world, has greater influence over us, both 
 direct and indirect, than all things else whatsoever. 
 Suppose this life-preserving and life-giving something 
 is not known, the facts in reference to it are not de- 
 stroyed, any more than the ignorance of the man in 
 reference to the organism of the heart, and its design 
 in the physical system, destroys the fact that it is the 
 seat of life, and that through its agency the blood is 
 distributed through the whole body. 
 
 We will now state that the principle of reforma- 
 tion — that without which the world, in every depart- 
 ment, would die hopeless of re-life — is embodied in 
 the Cross of Christ. We hope to make this evident 
 to all, after which its omnipotent power shall be ex- 
 hibited. 
 
 By the Cross of Christ, we do not mean that carved 
 and gilded cross that was borne aloft amid the rushing 
 thousands who sought to rescue the grave of Jesus 
 from the proud infidel, nor the one painted so con- 
 spicuously in the vast cathedral, or hung in gold 
 around the maiden's neck. The Cross has no sym- 
 pathy with the pomp and bustle of the world, nor 
 with a religion of forms and ceremonies. But we 
 mean the doctrines of the gospel ; or that which 
 embodies these doctrines, and presents them in all 
 their clearness and force to the mind. We mean 
 

 EMBODIMENT AND CONSERVATIVE POWER. 97 
 
 ( In ist, as the world's confidence and model — Christ, 
 who justifies by his blood and sanctifies by his grace. 
 By erecting the Cross in the earth, we mean the en- 
 throning Christ in the hearts of men, and placing him 
 ,u the mind's helm, so that he directs the man whither- 
 soever he will ; or, it is painting his image upon the 
 m mil's sky, as its ideal, model man, with an inhe- 
 rent, powerful influence, like that of a charmer, to 
 mould and fashion the whole soul and life after its 
 own pattern. 
 
 The Cross of Christ is the embodiment of the truth. 
 God in the flesh is truth incarnated. Heretofore, men 
 had doubted, stumbled and everywhere fallen. True, 
 God did partially reveal himself to the world while 
 the national king of the Jews, and mark out, with 
 more or less certainty, the path of life and truth ; but 
 his instructions were soon forgotten or perverted, and 
 thus the highway of truth was nearly grown up to 
 thorns, and lost to the world. In fact, from the dark- 
 ness of the minds of this people, it was impossible to 
 reveal the whole truth clearly and fully to them. All 
 they could comprehend, or all they were prepared to 
 receive, was given them. Christ came, and in him 
 was embodied the truth, some portions of which had 
 been partially taught the world in a previous dispen- 
 sation. The world had labored long to develop this 
 truth. Wise men and philosophers had taxed all 
 their powers to invent a system of morals that should 
 teach men how to live and die, but all their efforts 
 were in vain. The wisest of them all was compelled 
 to acknowledge his ignorance, and declare his belief 
 that the time would come when One should arise com- 
 petent to instruct the world into all truth. 
 
 Christ lived, moved in man's accustomed sphere of 
 
98 PHILOSOPHY OF REFORM. 
 
 life, was seen in his various relations, and thereby 
 taught us how we should live and rightly conduct 
 ourselves on every occasion. His spirit, his tem- 
 per, and all his actions were the legitimate result of 
 the principle of truth that governed him. As we have 
 said, the world had stumbled, and was stumbling, and 
 was still most likely to stumble into still greater dark- 
 ness. To instance a single case : It had been taught 
 by the moralists of the day, that it was right to take an 
 eye for an eye and a tooth for a tooth ; and that man 
 should avenge his own wrongs. But Christ, both by 
 precept and example, taught the very opposite doc- 
 trine, and made the people see that a benevolent 
 mind would necessarily act as he required in this re- 
 spect. 
 
 Truth was no longer to be studied in the abstract 
 by the aid of a few philosophical teachers, but given 
 to the people, and rendered practical in their daily 
 life. If they could not reason from first principles, 
 and learn how they should act on specific occasions, 
 they could witness the conduct of Christ, and follow 
 him, and in so doing they would see and feel that 
 they were acting as the principles of truth would dic- 
 tate. 
 
 Truth, in respect to the whole duty of man, stands 
 out clear and distinct upon the Cross. Its influence is 
 to strike into the heart of things at once, and thus put 
 the whole system to rights. It is like the mariner's 
 coast-pilot, which he often consults, and ever trusts 
 confidingly. He rights, shapes and directs his course 
 by this. This simple spread-out map has great power 
 over that vessel's crew. It is their King, whose word 
 is law, and to which they yield without complaining. 
 A sight of the Cross will reveal to us the path of truth. 
 
EMBODIMENT AND CONSERVATIVE POWER. 99 
 
 We need not, therefore, wander and stumble, c\< n m 
 the pathless ocean. It also has power to detect and 
 destroy error. It warns and directs errorists md 
 should its instructions be followed, we might strike 
 the term from our language, for we would have no 
 farther use for it. All power is in truth. There is no 
 strength in anything else. Error is something dead, 
 and when it produces any effect, it is the action of 
 mull striving to get rid of it. He who would walk 
 must do so just as all men do, erect, and conformable 
 to the laws of walking that are given in nature. To 
 him who leans too much any way, his walking is an 
 error, just no walking at all, and he will surely topple 
 and fall. Error in morals also, may be regarded as 
 (null while it has any power. The moment that 
 truth, in its operation, has shown error to be such, 
 (fork is as true in the moral as in the physical world, 
 when injury is caused to any part an effort will be 
 made to heal or cure it,) men will leave it as a dead, 
 loathsome thing, and wonder they ever could have 
 regarded it as alive so long. Hence, we are accus- 
 tomed to ridicule and blame our fathers for not being 
 as wise as ourselves, when we may probably have 
 greater errors, which will be seen and rejected by those 
 of coming time. 
 
 Now there is no error in the Cross. It is like a well- 
 built, beautiful, and everlastingly-existing temple. Its 
 ten thousand portions of truth are hewed, squared and 
 durable, like the granite rock that has been quarried 
 from the world's foundation. It has strength to rend 
 the heart and subdue the will — power enough then ; 
 for no man, or men, with the control of the world's 
 strength well harnessed down, can do this. Its strength 
 
100 PHILOSOPHY OF REFORM. 
 
 is not that of a giant, an Alexander, or a tiger, but 
 that of truth. The exertion of its power, therefore, 
 is not with the voice of thunder, nor with the rush of 
 the whirlwind, but in the stillness of eternity — for 
 it subdues not by physical force, but by its all-powerful, 
 silent influence. 
 
 Let us now examine a few facts to illustrate and 
 establish our position. Wherever the Cross has been 
 exhibited, superstition, ignorance and vice have fled. 
 It has destroyed and removed the errors of the people, 
 however venomous the viperous brood. It has every- 
 where created a healthful moral sentiment. It has 
 revolutionized every former existing system, by devel- 
 oping the human mind until it outgrew them, and 
 introduced others of a more extensive and perfect 
 character. Thus, habits of indolence and vice have 
 been corrected, tyrannical and cruel civil governments 
 remodeled, and a regular system of education intro- 
 duced. We have facts in our own time of sufficient 
 number and variety, without referring to the history of 
 any past age, to sustain the truth of these assertions. 
 
 The Sandwich Islanders were, but a few years ago, 
 sunken in the deepest depravity, and fast passing away 
 as a people, in consequence of their vicious course of 
 life. The gospel was introduced among them, and 
 its healing remedy applied. Although they still ex- 
 hibit the rents and scars of a vicious life, in every por- 
 tion of their system the disease has been removed, and 
 health and vigor is now everywhere visible. The 
 primary object of the gospel was to reach and purify 
 the heart ; and, in this way, the intellect, the affec- 
 tions and the whole mind, have been renovated. 
 Their new form of government, their schools and 
 
EMBODIMENT AND CONSERVATIVE POWER. 101 
 
 printing presses, are so many proofs of the great power 
 of the Cross. What but truth, and that alone, could 
 effect this entire revolution ? 
 
 The Greek and Roman nations are examples of 
 those systems formed under the influence of truth, 
 which, in its first introduction affected almost the entire 
 race, without being exhibited in so clear and perfect a 
 light, or possessed in so great a degree, as it is embodied 
 in the Cross. All their intelligence can be traced to the 
 introduction of truth by the Father of lights. Their 
 intellects, but not their hearts, were educated. They 
 lacked the conservative principle of the true reforma- 
 tion in their system. It is not to be expected that a 
 people can live forever, and continue to improve, 
 whose moral systems regarded anger, revenge and 
 every impetuous passion, virtuous, and made virtue 
 itself to consist in skill in the games, in rank, love of 
 fame, or the command over themselves. They made 
 no provision but for a small portion of the whole being. 
 The social and the moral man was uncared for. The 
 moral had been in the beginning sufficiently educated 
 to awaken the intellect, which was then cultivated at 
 the expense of everything else. They became extinct 
 when they had outgrown their system, just as every 
 other people have and will, in any other age of the 
 world. We need a system that shall give full play to 
 every faculty and feeling when cultivated in the most 
 perfect degree ; and then we may look for regular, 
 permanent and rapid improvement. 
 
 Is it not evident, therefore, that the Cross does em- 
 body the truth and the true principle of reformation 1 
 Have we hot the recorded folly of wise men seeking 
 to reform the world without it, on its page of history ? 
 May not all those who ridicule these notions, and with 
 
102 PHILOSOPHY OF REFORM. 
 
 self-confidence and boasting of exalted views talk of 
 the law of progress of the race, read their folly and 
 future history on the pages of the past ? 
 
 What is the moral power of this principle as em- 
 bodied in the Cross ! Let us consider its moral refor- 
 matory power, its power to remodel men and society, 
 and its revolutionary power, or its ability to tear down 
 and destroy all institutions that are built on error, and 
 erect a stately and enduring edifice in their place. 
 
 In what does this omnipotent power of the Cross con- 
 sist? Where is the secret of its preserving influence? 
 
 It is the emblem of purity. A bright, clear flame, 
 that not only exhibits its own purity, but possesses 
 power to destroy all impurity, and combustible mate- 
 rials. To be successful in removing a moral evil, we 
 should exhibit, as clearly and definitely as possible, its 
 opposite. He who names the sin at once of which we 
 are guilty, and denounces us in unmeasured terms, 
 arrays our entire being against himself. We may be 
 overcome, during his severity, under certain circum- 
 stances, but it is for other reasons than his denuncia- 
 tion, and not from conviction of duty. There are 
 times when the evil should be pointed out and rebuked, 
 but always in a manner that will secure our better 
 nature in behalf of the reprover. Men may be Avon 
 by plainness and kindness, but never driven by the 
 stings of scorpions. Now purity flashes right out from 
 the Cross. It is like a bright and vivid light in a dark 
 cavern. It reveals to the individual who had laid 
 himself there to rest for the night, every horrid and 
 venomous reptile, which, during his sleep, had been 
 crawling and twisting their cold, slimy folds around 
 his body. Who will not shudder, when the deep and 
 damning depravity of his own heart is revealed to him 
 
EMBODIMENT AND CONSERVATIVE POWER. J03 
 
 by the purity that is reflects I htm the Cross? Sin 
 and evil are ashamed and shrink away, when brought 
 into this holy light. Its sensations upon such are most 
 withering and killing. As the light has power to scat- 
 ter darkness, so has the Cross to destroy all evil. He 
 who would drive it from the world, let him grasp this 
 torch-light and wave it every where, and thus make the 
 darkness seen, felt, hated — and it will be abandoned. 
 
 The exhibition of Christ's disinterested benevolence 
 in the Cross gives it great moral power. What can 
 have a stronger hold upon the affections and hearts of 
 men than the compassion and mercy of Heaven, as 
 exhibited in the sufferings and death of Christ I His 
 life was made up of one continued series of self-denial 
 and sacrifices, for the good of the race. No wonder, 
 therefore, when he was held forth by the Apostles as 
 the Saviour of the w T orld — when they exhibited him 
 as the pattern of every excellence and charity — when 
 they portrayed his self-denying labors and great suffer- 
 ings — when they led their audience into the garden, 
 and there listened to his prayer for the world, when 
 he saw the storms of his Father's wrath breaking upon 
 the earth — when they pointed out his meekness, pa- 
 tience and humility under persecution — when they 
 gazed upon him, rising from the swoon into which he 
 had fallen under his cross — and when they looked 
 upon him nailed to the wood, with his bosom covered 
 with blood, sweat and tears — that the hearts of men 
 were filled with condemnation and fear, that caused 
 them to demand an immediate remedy. 
 
 Here is the world on the brink of the gulf of de- 
 spair and death. The elements are tempest-tossed, 
 while darkness broods over the tenants of the pit, and 
 the red, rolling wave of flame shoots up here and 
 5 # 
 
104 PHILOSOPHY OF REFORM. 
 
 there in wild, raving restlessness, that makes the very- 
 darkness visible, and adds new horror to the scene. 
 God's vengeance dwells there, and there, too, are the 
 fiery thunderbolts of his wrath. The undying worm, 
 with withering, scorpion sting, is there. Death reigns 
 there. Christ, the angel of the covenant, looks out 
 upon the scene, and his compassion is moved within 
 him. He comes to the rescue. He opens his own 
 bosom to shield men from the impending storm. He 
 offers his own wisdom and hand to guide the world to 
 heaven. He is insulted, abused, rejected and mur- 
 dered, but not discouraged. His compassion lives 
 while his body is bleeding in death. The grave can- 
 not contain him. He bursts its shrouds, and hastens 
 to the court of Heaven, to plead for suspension of the 
 execution of the sentence of death. He puts means in 
 train to press the cup of life to the lips of all, that he 
 may heal and save us. Gaze upon that Cross, and 
 all this exhibited compassion, the full depth of which 
 cannot be sounded in this world, and we shall find it 
 able to awaken every class of right emotions, and 
 keep them alive. Here is something that takes hold 
 upon our hearts as with hooks of steel, and, un- 
 less they are like adamant, they will yield. What is 
 so well calculated to subdue us as* disinterested affec- 
 tion 1 Who has not numberless proofs of its all-pow- 
 erful, sweet and controlling influence in his own expe- 
 rience 1 
 
 The Cross of Christ is God with man. It is the 
 representation of God. All that mortal men can see 
 and know of him is here exhibited. His nature and 
 his character are here illustrated. His holiness, his 
 greatness, dignity and strength are here visible. Here, 
 too, his requirements are set forth. It is the incar- 
 
noonopx ami oommvATivi-: mwi-:n m.-, 
 
 nation or embodiment of God — at least, all thai we 
 can comprehend. No wonder, therefore, that Christ 
 spoke as one having authority. No wonder that his 
 power was everywhere ft It ; and his Cross is his em- 
 bodiment. No wonder, therefore, that it possesses 
 omnipotent force. 
 
 It also possesses all the power of God's authority, 
 and all the weight of his holy character. It exhibits 
 liini as acting all along with the greatest compassion, 
 and proves him to have regarded the death of his Son 
 as a less evil than the destruction of the world. It 
 must, therefore, produce submission in the one who 
 beholds it, or cause him to take an attitude of more 
 shameful rebellion. 
 
 Its great worth must give it vast influence. It has 
 power, as we have seen, to induce right action. Will 
 not this power be proportioned to the worth of that 
 object it would induce us to seek 1 This object is that 
 which should be our end and aim in life. The Cross 
 proclaims its infinite value and the utter worthless- 
 ness of the world. This declaration is believed. 
 Could it be, did not the Cross possess great influence ? 
 
 It is the power of God. The work to be accom- 
 plished, or object gained, is the subjugation of the 
 will to truth. He who made the world, and all worlds, 
 might have ordained other means to secure this ob- 
 ject, but his infinite wisdom suggested this, and this, 
 therefore, must be the power to effect the greatest 
 work of the universe ; for he says they shall be wil- 
 ling in the day of his power. 
 
 Whenever and wherever it is preached, there is an 
 invisible and all-conquering agency attending it. 
 This influence is intimately connected with it, and 
 never to be separated from it. It is the third person 
 
JOG PHILOSOPHY OF REFORM. 
 
 in the Trinity that is pledged to attend the faithful 
 preaching of the gospel with omnipotent power 
 Here, then, is the invisible God aiding in the exhibi 
 tion of his character, enforcing his requirements, open- 
 ing the heart to admit the light of truth, holding up 
 Christ in all his loveliness and moral beauty to the 
 eye of the inner man, and working whatever may be 
 necessary in the mind to secure its just, right action 
 in the case. 
 
 This is the rallying cry of heaven, and should be of 
 the world. It should be that which is borne aloft in 
 every pressing crowd, amid every people and in every 
 land, as the watchword or inspiriting note to arouse 
 and engage every feeling and nerve the whole being for 
 true action. It should be like the peal of heaven's 
 trumpet, to call the sacramental host to the onset, caus- 
 ing vibrations to thrill through the world that would be 
 prolonged through life and eternity. This mercy-cry 
 that will be heard over all the hills and through all 
 the valleys of eternal years, should give us strength 
 and courage for our warfare. With what enthusiasm 
 and zeal the crusades were carried on— what sacrifices 
 and self-denials were made — and all for the cross that 
 was elevated in their midst. It was to rescue from 
 the haughty infidel the land once trod by the Messiah, 
 and in which was his sepulchre, that inspirited them. 
 They contended with the hearts and feelings of earth's 
 warriors. Their enthusiasm was of that character 
 which animates a nation engaged in a fierce contest 
 with a foreign foe. The cross to them was the em- 
 blem of royalty. It exhibited none of those acts and 
 truths that inspire the heart of the true Christian. 
 Still, its influence governed and directed them. What, 
 then, must be the power of the Cross of Christ, if this, 
 
EMBODIMENT AND CONSERVATIVE POWER. \(yj 
 
 which exhibited but a tithe of its inspiriting influence, 
 had such great power over thorn] In fart, without 
 the Cross of Christ, everything would soon wither 
 and die. We search in vain amid am heathen sys- 
 tem for pure religion or education, or for any good 
 degree of perfection in the arts and sciences, or for a 
 pure literature. Ignorance, like the darkness of night, 
 has enshrouded them for ages, and death has his 
 throne there, and whatever is of any benefit to man 
 he has malignantly and revengefully sacrificed. But 
 erect the Cross there, and the wilderness will blossom 
 as the rose, the lion is changed to a lamb and the 
 vulture to the dove. 
 
 The extent of the power of the Cross is limitless, for 
 it is the power of God. It is capable of reaching and 
 relieving the wants of the entire race. It has power 
 to renovate and purify the whole world. It will yet 
 revolutionize and remodel every human system and 
 conform the whole to truth. 
 
 The extent of its power may be seen in the history 
 of the primitive Church. Were we to trace out its 
 effects there, we should see it conquering the noble 
 and ignoble, the bond and free, and people of every 
 nation and clime, and even securing a foothold in 
 Caesar's household ; or we might behold it spreading 
 in every direction in spite of all opposition, but it 
 would be needless, for w r hen it is understood it has 
 power to subdue a single heart — when we have wit- 
 nessed this result — we shall be willing to ascribe to it 
 all power. Behold the proud, haughty man, with 
 nerves of steel and muscles of iron, whose brow is 
 brass, and whose heart's tender pulsations, to all ap- 
 pearance, ceased with his childhood, or have since 
 only responded to the report of the pistol and the 
 
108 PHILOSOPHY OF REFORM. 
 
 gurgling blood ! With fear he has ever been a stran- 
 ger, and never has held a parley with a guilty con- 
 science. Watch him narrowly as you exhibit to him 
 the Cross. Lead him into the garden, the scene of 
 Christ's passion, and you will not fail to see him 
 gnash with his teeth as he is made to understand its 
 nature. Let him witness the scourging of Christ, he 
 rejoices in the mockery of his enemies. When he 
 beholds him exhibited by Peter to the multitude, 
 crowned with thorns, bowed down in sorrow and sad- 
 ness, swooning under his own cross, the spirit of a 
 demon seems to take possession of him ; but when he 
 views him nailed to the accursed tree bleeding and 
 dying, or in his grave with the stone rolled away, he 
 will tremble with fear. Take this same man by the 
 hand, and introduce to him a risen Saviour, his atten- 
 tion is gained, his eye is fixed, while he listens to his 
 instructions. His bosom begins to swell in anguish, 
 the tear starts in his eye, and proud and wicked as is 
 his heart, he is subdued. He becomes like a little 
 child, affectionate, confiding and obedient. To what 
 extent, therefore, does not the power of God, as ex- 
 hibited in the Cross, extend. Is it not without limit? 
 
 Having examined the moral power of the Cross, let 
 us examine its power to reform and remodel the va- 
 rious systems of the world, and elevate the race to its 
 destined position in the scale of being. 
 
 During all time, the world has been devising plans 
 and systems to develop man, and thus elevate him 
 in his rank ; to better his condition here, and to pre- 
 pare him for a blessed immortality. A desire for the 
 improvement and development of our minds is natu- 
 ral. This will account for the universal restlessness 
 of mankind. They are ever reaching out after some- 
 
^ or TH« 
 
 EMBODIMENT AND CONSERVAT1V l£ ttflliT' JuR S I 
 
 thing. The majority, pnli.ips, know iN^^jfttrt¥\jn >^ 
 seek; but now and thru an individual siicYv. 
 developing atrutli, and, when lie exhibits tin turn <>i 
 his labors, all men pronounce it good, and declare it 
 to be just what they had sought, and wondering at its 
 simplicity receive it, reckoning it an advance in morals, 
 education, politics, or something, as the case may be. 
 They soon come to regard themselves at the height 
 of perfection, and those who lived before them as fan- 
 atics and fools 
 
 Were the history of man studied, it would be found 
 that success has attended his labors in a regular in- 
 creased improvement of both the external and internal 
 being. Be this as it may, still, granting that in every 
 system and plan for the benefit of man, some good 
 has been accomplished, it by no means follows that 
 any human-devised scheme will be able to restore the 
 world to its pristine state of innocence and truth. It 
 may yet be acknowledged that there is an invisible, 
 silent, but omnipotent principle established in the 
 world which preserves it from immediate decay, and 
 will eventually work its thorough reformation. 
 
 How will the philosophy of the ancients in its re- 
 formatory character compare with the Cross of Christ 1 
 There is not a single system but we now see to be 
 false, and as such reject it. That of Plato was pro- 
 bably the most perfect, yet his doctrines rest on the 
 most slender foundations, and are exceedingly ob- 
 scure. Not only this, but he represented the Supreme 
 Being as destitute of omnipotence, omnipresence and 
 omniscience. The extent of his researches was, to 
 lead him to conclude that the world is governed by an 
 independent, powerful and intelligent God, and to 
 instruct it into what we should fear, and what we 
 
HO PHILOSOPHY OF REFORM. 
 
 should hope for, from death. This was an advance 
 on any other system of philosophy of that age. This 
 system, revived and modified at various times, for 
 centuries continued to be the most prominent. Now 
 the character of the God of any system of philosophy 
 or religion is the scale by which its purity and perfec- 
 tion may be ascertained with unerring certainty, 
 Water cannot rise higher than its fountain, no more 
 can the followers of Plato, expect to arise higher than 
 the morals he taught in his system — and which are 
 legitimate from the character of his God — can elevate 
 them. A world, therefore, reformed by such a sys- 
 tem, or elevated to that position, would be sunken in 
 vice and ignorance far below the state of society as it 
 exists at the present day. The philosophy of the gos- 
 pel is pure and perfect. Its standard of morality is 
 such, that, should it be attained, it would make the 
 world holy and happy. The philosophy of the an- 
 cients was powerless when it would attack men's 
 hearts. It could somewhat reform their external con- 
 dition, but it could not reach the inner man. Now, 
 every permanent and useful improvement has begun 
 in the heart and worked itself outward. It must be 
 truth within the man working itself out, to remove 
 the errors and wrongs of society, as they manifest 
 themselves in our social, civil and moral systems. No 
 lasting reform of a single error or fault was ever ac- 
 complished in any other way. Here, then, is seen 
 the pre-eminence of the Cross over every system of 
 philosophy, whether new or old. It aims to plant in 
 the hearts of men the seed that will germinate, spring 
 up, and bear fruit. It aims to purify the fountain, 
 and then every stream shall also be pure. The phi- 
 losophy of the world has ever been to remove an evil 
 
EMBODIMENT AND CONSERVATIVE POWER. 1 j \ 
 
 by correction, that of the Cross is to uproot it by plant 
 ing a living truth by its side. 
 
 What is the wisdom of man — his theories, views, 
 systems and measures, though skillfully and artfully 
 laid — when compared with the wisdom of God as 
 exhibited in the Cross, to reform the world ! In fact, 
 without the influence of the Cross, man would never 
 have been able to devise a single plan for this purpose, 
 luit like a hungry infant, he would have died without 
 the ability to make a single effort to live. Who can 
 be so lost to wisdom and the influence of truth, as to 
 suppose himself able to project a plan to bring this 
 revolted world back to obedience? He who would 
 undertake it must be proud and self-confident. He 
 may here and there shed a ray of borrowed light on 
 the pathway of some poor, lost traveler, but it is faint 
 and of short duration ; while, on the whole, his system 
 will sink the race deeper in the pit of vice and igno- 
 rance. Indeed, with all the light of (he Bible and 
 Church pouring around us, with the path of truth and 
 duty definitely and clearly marked out, how powerless 
 is the most skillful man, and how feeble are the most 
 wisely-directed efforts, to regenerate a single heart. 
 True, by cunning artifice some have succeeded in creat- 
 ing great excitement on religious subjects for a time ; 
 hut who has it yet to learn that this is infinitely short 
 of true reformation? It was produced by a skillful 
 appeal to the passions, which, when aroused, have 
 controlled and governed the multitude ; but it could 
 not be, from the nature of the case, permanent and 
 regular. Such efforts will ever react upon themselves, 
 and utterly destroy the very object they seek to gain. 
 They are without foundation, and therefore, as soon 
 
112 PHILOSOPHY OF REFORM. 
 
 as the gas is expended, they will come down of their 
 own weight. They are a complete mockery. They are 
 attempts to satisfy the immortal cravings of our natures 
 with fog and moonshine ; or, rather, they seek to 
 quench the flame by adding fuel to the fire. How dif- 
 ferent the Cross. Its influence is natural and health- 
 ful. It revolutionizes our moral nature, and creates 
 us anew. It builds upon the rock. It establishes our 
 goings in truth, and gives us vigor, courage and strength. 
 Suppose the various moral enterprises of the day, in 
 which thousands of good men are enlisted, prove suc- 
 cessful, yet only a few small branches have been lopped 
 off, or a few impure streams dried up ; the tree with 
 its strong roots struck down deep into our natures, the 
 fountain sending forth its poisonous and hateful waters, 
 are there still. These are all external reformations, 
 good in themselves ; but what folly and madness to 
 regard such efforts of sufficient power to reform the 
 world. As well might we undertake to push back the 
 winds, or smother the volcano with our own hand ! 
 Yet nearly all the zeal, sacrifices and labor of the 
 enlightened portions of the world, are expended in 
 prosecuting these enterprises. The time is rapidly 
 hastening when it will be found to be more than folly 
 to exhaust all our strength here, though the objects 
 sought are good and desirable. It will be seen to be 
 like paying tithes of mint, anise and cummin, while 
 we. neglect the weightier matters of the law. The 
 mind of the Church has been called away from her 
 appropriate work, but she will return and follow the 
 influence of the Cross, Compared with the Cross, 
 these efforts are like the play of a little child, com- 
 pared with the strength of Hercules. We must come 
 
EMBODIMENT AND CONSERVATIVE POWER. H3 
 
 back from our wanderings and follow the Cross, and 
 success will everywhere crown our efforts. 
 
 Would universal education secure to us nil the Mrs. 
 sings of the Cross, and thus supersede its use 1 Edu- 
 cation has great power in preventing vice and immo- 
 rality. An educated people arc usually an orderly 
 and virtuous people, obedient to rulers, and to all good 
 and wholesome requirements. But how long would 
 a people remain educated, or how long would it 
 require to educate them, without first propagating 
 moral truth'? Verily, no longer than a blind man could 
 walk straight, who had hitherto enjoyed the light, 
 or no longer 'than the moon would shed her borrowed 
 light were the sun to be darkened ! The world is 
 indebted to the introduction of the principle of refor- 
 mation for all the education and civilization it enjoys. 
 Education is but a single shoot from this stately tree. 
 It is no more to be compared with the embodiment of 
 this principle in reforming the world, than the waning- 
 taper to the rising sun in scattering the darkness of the 
 night. Besides, could we educate men without reli- 
 gion, they would be educated without moral principle ; 
 therefore, we might expect they would grow up to 
 murder and destroy each other, rather than use their 
 well-developed strength for the benefit of the race. 
 Away with the Cross, and the world has lost its con- 
 servative power, or principle of preservation. It 
 would sink into irrecoverable ruin at once. Inasmuch 
 as all good and truth emanates from the Cross, to sub- 
 stitute anything in its stead is to put out the sun and 
 grope in darkness. But might we not expect that 
 educated men would see alike, and find the right path- 
 and pursue it 1 No ! not until men are governed by 
 their heads and not their hearts, and thereby change 
 
114 PHILOSOPHY OF REFORM. 
 
 their very nature — for education does not reach the 
 heart, nor even propose to ; and if it did, it would be 
 impossible, for the heart cannot be schooled into obe- 
 dience to God. You cannot nurse it and bend it in 
 the right direction, as a plant in your garden, and thus 
 cause it to grow up into a holy tree. This might be 
 possible were we not depraved. But since we are, our 
 very natures must be changed before there is any hope 
 of remaining permanently right. Regeneration may, 
 but all other means together cannot, change the heart, 
 and thus secure permanent right action. 
 
 It may be urged, that society may be so remodeled 
 as to secure to the world all that is promised in the 
 gospel. A few men have gone so far, in these last 
 days, as to propose to reform the world by forming it 
 after an approved model. They declare that the Cross 
 has failed in securing its object — that the world will 
 never realize from it what it has pledged — and, in a 
 great show of benevolence, they have got up a patent 
 regeneration. Well ! many such have been invented 
 and abandoned, to the utter confusion and shame of 
 those who trusted them. When we look upon the ten 
 thousand evils with which the world is cursed, we 
 cannot, as true philosophers and philanthropists, but 
 mourn and lament ; and, when we cast about for the 
 cause, and find that most of these evils grew out of 
 society as it is at present organized, we naturally seek 
 a remedy. What more natural than to imagine it to 
 be found in reconstructing the system of society. 
 Hence we immediately set ourselves to forming it after 
 this or that model, or upon these or those principles. 
 This theory is rather beautiful and benevolent, and 
 some of our wisest men have subscribed it. What 
 these men promise is what the gospel promised long 
 
EMBODIMENT AND CONSERVATIVE TOWER. H5 
 
 ago; but if this new invention succeeds, it will I 
 easier to gam the desifed object than by following the 
 directions of the Cross. But after wc have (raced 
 everything down to the M big tortoise, " what shall we 
 huild for its foundation? What is the cause of the 
 present peculiar organization of society? Whence 
 and where is the root of the evil ? Where is the poi- 
 soned fountain ? Now, the efforts of these reformers 
 will be vain, and their task endless, even if they have 
 good hope of success. The real difficulty is where it 
 is least imagined. It is in our being governed by 
 wrong moral principle. The Cross, and the Cross 
 alone, has power to remedy this. And where this is 
 effected, society will be organized anew, and the pres- 
 ent evils will cease to exist. 
 
 Let us, for a moment, compare the reformatory 
 power of a ceremonious religion with that of the Cross. 
 In the former, with which we fear the world is becom- 
 ing filled, we have a body without a soul. Its exter- 
 nal appearance is good. It possesses dignity and 
 stability, and while the true gospel is preached which 
 is its conservative principle, it may continue to flourish, 
 hut when once it has filled the world, and is required 
 to depend upon its own inherent strength to sustain 
 itself, it -will become corrupt, and as a huge system 
 will topple and fall, just as " Mother Church, " and 
 just as all other similar one Catholic Universal Church 
 systems, will be destroyed. The power of this religion 
 is in its external, pompous and attractive power. All 
 its right is borrowed and reflected, for Christ 'dwells 
 not in its temple. The heart is left uncultivated, while 
 the head and the finer feelings of the soul are well 
 educated and refined. There is no real moral power 
 among such a people, except what has been transmit- 
 
116 PHILOSOPHY OF REFORM. 
 
 ted by the u succession," which, judging from its pol- 
 luted charms, must be weakness itself. The upholders 
 of this system will realize, in time, that they have been 
 shorn of their strength, and it will be when the greatest 
 power is needed ; and then, as formerly, they will strive 
 to substitute ecclesiastical power for that which alone 
 can be obtained by the indwelling of Christ in the 
 heart. And, in its turn, their reliance will prove to be 
 a broken shaft that will pierce their vitals. 
 
 The Cross is far removed from pomp, and show, and 
 heartless ceremony. It is the pure, simple, and naked 
 truth, moving in the stillness of eternity, breaking up 
 the existing errors of the world, and forming men to 
 its own pattern. Its influence is exerted in quietness 
 and solemnity, yet its strength is omnipotent. Here, 
 then, is a reformatory agent, or system, that will se- 
 cure its object ; one, therefore, to which we may look 
 with confidence to correct all the errors and abuses of 
 any time, and we shall not look in vain. 
 
 We are now prepared to examine the power of the 
 Cross to reform the governments and literature of the 
 world, and to purify the Church, and give it triumph 
 in the earth. 
 
 What is its influence in remodeling the governments 
 of the world 1 Human governments are ordained of 
 God. Their necessity is founded in our nature. They 
 will therefore exist while time lasts. They are a 
 part of the moral government of God, or a part of that 
 stupendous system by which God secures his ultimate 
 end in creation. God, therefore, has great regard for 
 them. He watches them with a jealous care. Not 
 unfrequently, however, their character is such he can- 
 not approbate, still he has power and wisdom to over- 
 rule them, and make them subservient to his interest. 
 
KMHODIMKNT AM> I'ONSKin ATIVi; POWER. JJ7 
 
 We are told that the time shall come, when kings shall 
 be nursing fathers and queens nursing mothers to the 
 Church. That is, the time will come when all kings 
 ami rulers shall gOTern then subjects in righteousness; 
 when, as rulers, they shall apply the great principles 
 of benevolence and love to everything in their king- 
 doms, or when they shall rest on this foundation, and 
 be modeled after (lie (ruth. Far, very far indeed, are the 
 nations of the earth from possessing this character, at tin 
 present day. We know of no other influence that can 
 reform or remodel, or, if need be, revolutionize these 
 nations, and all this safely, but that of the Cross. Just 
 so far as men, or a people, become imbued with the 
 principles of truth, they will carry them out in their 
 rivil capacity. The work that is wrought in the 
 heart will work its way outward, so that the govern- 
 ment of the people that are truly moral will partake 
 of the nature of true religion. In fact, the American 
 government — that of any people — is modeled after 
 their religious system, and their religion after the cha- 
 racter of their God, so that their government will ne- 
 cessarily be the great principles by which their God is 
 governed, applied to their civil affairs. The form of 
 their institutions will be such as to give full play to 
 these principles; therefoie, with the knowledge of the 
 God of any people, we can judge, with unerring cer- 
 tainty, what will be the form of their civil government. 
 You may gather together the wisdom of the world, 
 and search the records of all times for facts and models 
 with which you may create a perfect civil government, 
 and, in proportion as this object is gained, it will be 
 seen that you have adopted a system whose rules and 
 regulations are made by the application of the funda- 
 mental principles of the gospel to the particular state 
 
118 PHILOSOPHY OF REFORM. 
 
 of things. Now, what we term the laws of the gospel, 
 or its precepts, are the practical application of the great 
 principle of benevolence to our several relations, situa- 
 tions and circumstances in life. Christ has exhibited 
 these truths in his life. He taught us how we should 
 conduct ourselves in such and such situations and 
 relations. That is, he deduced our duty, in many 
 particulars, from the great fundamental principle of 
 truth. We are to apply this principle where he haa 
 not, and thus learn our duty in all things, not only in 
 our private and social life, but as citizens and as na- 
 tions. Nations, in the formation of all their laws, regu- 
 lations and policy, are to adopt a similar plan. They 
 are to be such as shall produce public and private vir- 
 tue, and secure the greatest amount of good to the 
 people. This would be a righteous government, and 
 to become such, the whole would need to be reformed, 
 and we fear the majority revolutionized. There is no 
 power but that of the Cross can do this. Fill the peo- 
 ple's hearts with the truth, and they will have a right- 
 eous government, and it is not in the power of inter- 
 ested leaders and tyrants to prevent them. Erect the 
 Cross amid a people, and its influence is at once felt, 
 in conforming them to the truth. Reject or remove it, 
 and the nation will forget God, reject his authority, 
 and rush into anarchy and destruction. 
 
 This influence has no less power in purifying our 
 literature. No one will doubt that the literature of any 
 people has 3 next to their religion, the greatest influence 
 upon them. There is among every people a few prom- 
 inent characteristics that distinguish them from all 
 others. In former times, more than at present, a single 
 characteristic seemed to embody every other, and thus 
 the people stood out before the world, as under the di- 
 
AND CONSERVATIVE POWER. H9 
 
 rcction and influence of a single idea. Their litera- 
 ture, their theology, and every system which time has 
 preserved of their works, appears to be cast in the 
 HUM mould. In our own time, and amid our own 
 people, ;iml, indeed, among most of the nations of 
 Europe, n is different. It cannot be said that the 
 American people are under the influence of a single 
 idea, that gives shape and direction to all we do and 
 ail we write. Still there are a few prominent charac- 
 teristics which distinguish us from all other nations. 
 It is true of us, and of England and Germany, as it 
 has ever been of every people, that our literature is of 
 a striking national character, and, though not moulded 
 after a single pattern, as is the latter, still its variety is 
 regular, and is sure to partake of our national pecu- 
 liarities. 
 
 Nor has all this come by chance. We have been 
 made what we are as nations by a natural process. 
 The like causes, operating under the same circum- 
 stances, would produce precisely similar people. We 
 have not time to enumerate the various and distinct 
 causes that have made us Americans what we are, or 
 that have made the English, or the Germans, or the 
 French, what they are, nor need we, for it may be 
 sufficient.to say, that all the causes are summed up in 
 their religion, that is, as is their religion, so is their 
 character, and as is their character, so is their litera- 
 ture. It may also be important to notice, that nothing 
 is more common than for us to be deceived in respect 
 to our real character. We must be thoroughly tried 
 before we can know ourselves — the same is true of na- 
 tions. A people may imagine themselves organized 
 upon a righteous foundation, but how easy for them to 
 give too great prominence to one principle, and hold 
 6 
 
120 PHILOSOPHY OF REFORM. 
 
 another in too little estimation. When this is the case, 
 and they begin to put their machinery in motion, the 
 difficulty is apparent. Now, the action of any people 
 or nation — every plan and movement — tends to bring 
 out their character, and, if they are built upon the 
 truth, they will stand, and every motion will only re- 
 sult in strengthening the edifice ; but if not, the oppo- 
 site will be the effect. 
 
 The literature of a people has more influence in de- 
 veloping the heart, or the principles of life, than any 
 other one thing, for it is their spread-out heart — the 
 exhibition of the inner man. Literature is the history 
 of man's intellect, or the record of what he thinks, 
 speaks and does. 
 
 The mind, as well as the tongue, has its tastes, its 
 likes and its dislikes. And among a people where 
 freedom is allowed in all things almost to excess, as 
 soon as the demand is made known for a particular 
 kind of intellectual food, it will be met. The appetite 
 will be fed, and the desire for food increased — which, if 
 it is not natural, will soon derange the entire digestive 
 organs, and the individual will become weak and im- 
 becile, and lean like Pharaoh's lean kine. 
 
 Here, then, we have a sure means of testing the char- 
 acter of any people. It is by studying what they 
 write, for they are sure to write what will be read, or 
 what will please the taste, and their character is as 
 their taste. 
 
 The prominent characteristics of the present age 
 are, restlessness and a desire for intellectual food of a 
 trashy and ephemeral nature. These are the pre- 
 vailing features of almost every country. True, there 
 is a desire for investigation and for solid and enduring 
 truths manifest in some portions of the world, to some 
 
EMBODIMENT AND CONSERVATIVE POWER. J21 
 
 extent; hut what country* where the ptopk road at 
 
 all, is not flooded with a weak, childish and love-sick 
 iture. In our own count! y our mails and thorough- 
 fares groan under this accumulated mass of trash, called 
 "polite literature," hut sometimes more appropi lately 
 "light literature," that is carried into every nook and 
 corner of the la ml to satisfy the vitiated and morbid 
 appetite of the people. Here is the great cause of our 
 noted excitable character. We are destined, under 
 this influence, to become more and more sensitive, 
 Dtttil, like a romantic sentimentalist, we shall fear our 
 own shadow and tremble at the flutter of a leaf. 
 
 What shall counteract the growing evil, and purify 
 and elevate the character of our literature 1 Where 
 is the remedy that shall purge out and tone up the 
 moral system, and thus restore life and health to every 
 society? Various expedients have been, and still may 
 be, resorted to, but we regard the Cross as the only 
 true remedy. Its effect is to remove the cause, which 
 is our depraved appetite, and create a solid, healthful 
 state of mind, thereby removing all impurities, and 
 feeding it with its simple, natural aliment, the truth. As 
 • fVensive as it may be to many minds, no other remedy 
 will free the world of the evil under consideration but 
 preaching Christ and him crucified. 
 
 In concluding this chapter, let us contemplate the 
 power of the Cross to purify the Church, and make it 
 a people that shall be beautiful and comely, yet terri- 
 ble as an army with banners. The Church every- 
 where, and in every country, is rapidly tending to form- 
 alism. The causes for this lamentable state of things 
 have been in operation for years. The feverish and 
 excitable state of the public mind, together with the 
 peculiar mode that has been adopted in conducting 
 
122 PHILOSOPHY OF REFORM. 
 
 reformatory efforts, and extending the influence and 
 dominion of the Redeemer's kingdom, have tended 
 more to give activity to these causes than they would 
 have otherwise possessed. Of course we speak of 
 the Church as she is exhibited in the prominent 
 characteristics of the prevailing sects of the day. As 
 thus considered, she is destitute of many of the char- 
 acteristics of the same people in primitive times. Her 
 simplicity has waned, her sincere devotion to her mas- 
 ter, her former confidence and self-denial, and her spirit 
 of entire consecration, is now scarcely perceptible. 
 Where is that boldness and fearlessness in rebuking 
 sin, that tenderness and compassion in seeking to save 
 the perishing, and that heavenly-mindedness that was 
 once so conspicuous 1 When this question is urged, 
 we are pointed to her numbers, and wealth, and worldly 
 influence ; but are these sure indications of true pros- 
 perity? Did not the Church of Rome enjoy these 
 outward indications of life in the most perfect degree, 
 when she was corrupt to the very core 1 We fear the 
 Church is growing worse and worse. We trust she is 
 not past recovery, but she soon will be unless her 
 disease is checked. 
 
 The leaders of Israel see this and deplore it. Vari- 
 ous expedients have been resorted to for the removal 
 of the evil. Each sect is beginning to examine the 
 old landmarks. Their founders are having their resur- 
 rection. The Fathers are exhumed, and examined 
 on every point of faith. " What say the Fathers " — 
 meaning those who lived within a few centuries of the 
 apostles — is the almost universal cry. But few are yet 
 disposed to consult the Grandfathers, the Apostles, and 
 our Grandfathers' Leader, the Son of the Highest ! All 
 these efforts are fruitless. We may revive the old lit- 
 
KMiionaaEOT AN ' ,) CONSERVATIVE POWEt. \>:\ 
 
 urgies, and readopt the old confessions of faith, and 
 cling to them, but it is too %\ idtty it is tin* grasp of 
 death. We have supposed we could secure the stabil- 
 ity and regularity that is so much desired, since we 
 have been jostled from our former firm position, by 
 reinstating the never-changing and constant systems of 
 a century ago ; but the world has outgrown those sys- 
 tems, and thrown them away. It has no more use for 
 them ; but could they be adopted, it would only be 
 iriving us a dead peace not a live one. Still men will 
 continue to sew fig-leaves together to cover their naked- 
 ness, to the end of time. 
 
 When shall all these delusive notions be abandoned, 
 and the universal cry be heard for the Bible and the 
 Cross? When will men be rational, and seek the 
 proper remedy, although it should result in the aban- 
 donment of their former systems'? When will the 
 Church come back to the Cross, and follow that and 
 be filled with its influence 1 There is help in no other 
 quarter. This prescription must be taken, or she must 
 die and be scattered. What simplicity, humility, 
 moral beauty, dignity and strength, will characterize 
 the Church, when she shall become conformed to the 
 truth as it is exhibited in the Cross. 
 
CHAPTER VI. 
 
 THE LAWS OF REFORMATION. 
 
 The reformation in an active state — The unity of reformation — Truth 
 once developed is never lost — Truth not discovered by a direct effort — 
 The progress is not visibly regular — A forthcoming event casts its sha- 
 dow before it — Truth is first wrought out in men's hearts — Old systems 
 never abandoned until outgrown or worn out— Principles not pushed to 
 conclusions at once. 
 
 Have you ever been through a cotton factory — one 
 of those extensive establishments for converting the 
 " raw material " into "shirtings," " sheetings" and 
 " elegant prints V Examine it, from the throne of 
 the chief clerk, from whom is issued the imperative 
 ," do this" or " that," to the door through which is 
 passed the solidly-pressed " bale," and witness the 
 ten thousand buzzing spindles, flying looms, and the 
 scores of busy hands, each having its apportioned 
 work, each process of labor being all-important in se- 
 curing the ultimate design, and the work affecting, to 
 some extent, every people of the earth, from the poor 
 slave who grows the cotton in the field, to the king 
 on his throne, who is dressed in the fine, bleached 
 fabric. All this vast machinery is geared to a single 
 shaft that is turned by water or steam power. Here 
 you have a good illustration of the design and move- 
 ments of God in his moral government. 
 
 He has purposed the world's thorough reformation, 
 adopted a plan to secure it, and put the whole ma- 
 chinery in operation, and now he sits upon his throne 
 
THE LAWS OF REFOJIMATION. J26 
 
 watching, with infinite interest, the progress of events, 
 and ruling and overruling the whole to secure to him- 
 self lus ultimate design in creation. Every depart- 
 ment of life, every event however minute, every fact, 
 and all lahor, whether it be of the head, heart, or 
 hand, is perfectly interlocked, and each part necessary 
 and important in securing the great object; and the 
 whole is regulated and directed by an all-wise Provi- 
 dence in developing and establishing the principle al- 
 ready described. 
 
 The operation of every well-adjusted plan or scheme 
 is regular and harmonious. Systems of this character 
 are made in strict conformity with previouly-esta- 
 blished truth. These truths are M fixed facts," and 
 are invariably productive of the same results. There- 
 fore, the whole plan is founded upon and moved by 
 immutable laws. These laws, if in no other way, 
 may be ascertained by collecting and arranging the 
 facts that are produced by its movement, and tracing 
 them to their source. 
 
 We mean by the laws of reformation those rules 
 by which that system is conducted, which has been 
 organized to fully develop the truth embodied in the 
 Cross, and elevate the race to its destined position. 
 
 Our theory is this, viz., we are dependent on the 
 development of the moral portion of our being for the 
 instruction and elevation of the intellectual, social 
 and civil ; and any degree of advancement in either of 
 these departments, or in any one of their sub-depart- 
 ments, has been produced by the influence of Christi- 
 anity, unseen, perhaps, by the human eye, and un- 
 heard and unfelt except by the inner man. 
 
 In order to secure the full and perfect development 
 of man, we must reduce this theory of reformation to 
 
126 PHILOSOPHY OF REFORM. 
 
 practice, by a reference to the history of the world, so 
 that no one need mistake, and that any one may have 
 a pattern or model for conducting a minor or subordi- 
 nate reformation with the fullest confidence of ulti- 
 mate success. 
 
 When these laws are once revealed and fully un- 
 derstood, we may look for the needed change in most 
 of our systems for the elevation of man. We know 
 not why man, and the true method for his full devel- 
 opment, may not be practically understood, as well 
 as the science of chemistry so as to be made available 
 to the farmer in raising his crops, or of magnetism so 
 as to transmit our thoughts to distant portions of the 
 land on the lightning's wing. This knowledge is 
 within our reach, and it will be secured. Man's true 
 worth and real greatness will yet be known. The 
 world will not always be suffered to spend all its time 
 and energies in behalf of the outward man. This will 
 be the squirrel's labor through time, and not man's. 
 When the world is filled with men, we shall cease 
 playing with these glittering toys, and set ourselves 
 to the noble work of educating the inner being. Pet- 
 ted and spoiled children, however, are not easily 
 taught, and they are the last to feel the need of re- 
 formation. 
 
 We have defined the principle of reformation to be 
 truth. The moral principle of truth was lost to the 
 world in the fall. This would result in producing 
 ignorance and vice to that extent as to render a know- 
 ledge of any other truth impossible. The introduc- 
 tion and revelation of this principle was the com- 
 mencement of the reformation. That it may be seen 
 how this principle is able to produce wonderful com- 
 motions and great results, it will be necessary to 
 
THE LAWS 01 REFORMATIO!!. 127 
 
 illustrate the fan dial truth is the same in all things , 
 which, of course, will prove thai there is a strong 
 atlinily and sympath) in all truth, so that with the 
 introduction of any one truth, ( \< iv oilier will be 
 awakened and gather there, and error will be removed, 
 though with great reluctance. 
 
 What is truth ? It is the strangest, most wonderful, 
 most enduring, and, in fact, the only enduring exist- 
 ence. It had its beginning with God, and never 
 changes. It is a kind of invisible, ethereal reality, 
 pervading all things, and without which ;io-thing is 
 or ever can be. When the heavens and the earth 
 were made, and man was formed, he r e ce i v ed a rule 
 of moral action which would best serve to secure the 
 design of his Maker who had given being or existence 
 \o it. God, then, is the Great Reality from whom 
 has emanated all truth, and to whom everything 
 should be conformed. What is then conformed to 
 Him is truth, and nothing else can long endure, for 
 every un-truth must be destroyed so sure as there is 
 power in omnipotence. 
 
 The only really existing anything is truth, for 
 what we call false, wrong, or error is but the effect of 
 the operation of truth. It is truth pushing its way 
 along toward a wrong object, or toward a lawful ob- 
 ject in a wrong way. That ship, for instance, that 
 capsizes in every breeze, or drifts at the mercy of 
 every storm, has too little ballast, or too much sail, or 
 the rudder is in the wrong place. It is a whole ship, 
 and if you watch her movements you will say, " There ! 
 she has capsized, and her builders might have known 
 all this ; she is built falsely, and she runs falsely, just 
 as no ship should run, but just as every similarly- 
 built and managed ship will run." But in every 
 6 # 
 
128 PHILOSOPHY OF REFORM. 
 
 movement, in all her tossing and plunging, she con- 
 forms to fixed laws— to truth. Now, this ship was 
 built, not in conformity with those laws by which 
 every ship must be to sail well, but who will say 
 she was built in conformity with no law, or no truth 1 
 
 We cannot imagine the existence of anything where 
 there is no truth. Powder has no affinity for fire, 
 therefore they cannot be mingled together. When 
 they do meet, the union is an wn-truth, and the explo- 
 sion, which is the natural consequent, is the groan or 
 complaint of nature, caused by this attempt to pro- 
 duce a nothing. You may build your wall of. that 
 material and in that manner that will make it sure 
 it will soon fall down, and all this according to law, 
 but by a violation of the law to which, had you con- 
 formed, your wall would have stood strong. This 
 wall is only a part of a true one, and that which it 
 wants to render it perfectly conformed to the law of 
 good walls, makes it lack so much of a perfect wall, 
 and is not that part a nothing ; if it be something, de- 
 fine and describe it, so that we may see and handle 
 it. A wrong thing, as we use t,he term, is a true 
 thing — in fact, it is only wrong relatively. Any other 
 kind of an untruth, in the physical world at least, is a 
 contradiction — a nothing. 
 
 The moral laws are made in reference to our moral 
 being, to conform it to truth. We are of that nature 
 as to be able to see them, and with faculties to com- 
 pel obedience to them. We may, however, violate 
 these laws, and, from the fact that we do not act from 
 necessity, as the water of every spring seeks the ocean, 
 we are held responsible to Him who created them. 
 Yet, even in moral things, who will contend that a 
 false or a wrong act is just no act at all 1 Who will 
 
THE LAWS OF REFORMATION. |f| 
 
 thai the art <>t the mind which we mil a violation 
 of 1 1 ui 1 1 is not an act strictly conformed to truth, if not 
 to the truth ? The mind cannot act in view of not I ■ mi: 
 any more than you can lift a weight when there is 
 none to be lifted. If the acts of the mind are sinful^ 
 they are not the less acts. The same faculties of the 
 mind were called into exercise as would have been 
 had the choice been a holy one, and something was 
 chosen, and chosen for a certain reason. Suppose the 
 ultimate intention was such as to make the act un- 
 holy, it was none the less an ultimate intention ; 
 hence, a sinful act is an act, and a real one, after all. 
 All other worlds but our own, and even this in 
 many respects, for aught we know, exist as they 
 were created. Their motion, velocity, circuit, and 
 everything concerning them, is in strict conformity to 
 truth. This will one day be true of the moral world. 
 God has purposed to bring it back into its right posi- 
 tion in his government, and been at vast expense to 
 bring his plan into operation to secure it, and he will 
 not cease from his undertaking until all the jarring 
 elements of human society are harmonized with the 
 truth. Every man will yet be brought to act in the 
 manner his conscience and his God shall approve. 
 Everything is tending to this end, and as man's nature 
 and wants are the same, the time will come when the 
 entire race will occupy the same exalted level, be 
 governed by the same laws, and seek the same object. 
 In all the overturning and changing, God is managing 
 to accomplish this result. Suppose all these various 
 movements, all this commotion and changing, is 
 caused by fixed laws, it is none the less God who 
 governs* It is all the same whether he is, as it were, re- 
 mote, or in the world's midst, bringing about every 
 
230 PHILOSOPHY OF REFORM. 
 
 change by his own direct agency. He has established 
 the laws, and put a plan in operation, and he watches 
 its working with infinite delight, from the fact that in 
 every movement there is an increase of truth in the 
 world. 
 
 It is an interesting fact, that in proportion to the 
 increase of moral truth, or of pure religion, in the 
 world, all other truth in which man is interested has 
 been increased. As man has become conformed to 
 the image of his Maker, in the same proportion has he 
 discovered and conformed to the truth in his civil capa- 
 city. He has also, in the same proportion, made ad- 
 vancement in science and literature, and, indeed, in 
 all truth he may ever know in his present existence. 
 Not that the one has kept pace with the other, but 
 when religion has flourished it has waked up the 
 world to the examination of every other subject ; that 
 is, every reformation in what we may call religion 
 has effected a reformation in men's views and ideas of 
 everything else. 
 
 The history of civilization, of any science, indeed 
 of all literature, is but the history of religion ; for the 
 latter, like the sun, lights up every hitherto dark cor- 
 ner and deep recess, and when they are thus lighted, 
 the rich gems and pearls of the former are found and 
 picked up, and not unfrequently wove into a wreath 
 to encircle the brow of some inventor or student who has 
 only given articulation to what had existed through all 
 time, though in silence — when, in fact, the honor be- 
 longs to the Creator of all things. The literature of 
 any time is so interlocked and interwoven with the 
 religion of that time, that they can no more be sepa- 
 rated than Gan the life of a public man from the events 
 of the time in which he lives. It is the same with 
 
THE LAWS OF H l FORMATION. \;\\ 
 
 ■au\ other important truUi* Therefore, wett m possible 
 to enlighten an entirely ignorant mind in respect to any 
 one single truth of great importance, it would have 
 the effect to awaken il from its sleep, scatter the dark- 
 ness, ami ultimately enlighten the whole mind, by 
 turning the attention to all other truth that is inti- 
 mately connected with the one embraced. But that 
 mind can be reached only with moral truth. Philo- 
 sophers have never made religion, nor developed its 
 principles, but religion has made philosophers, and 
 they have been perfect and true philosophers just in 
 proportion as the world has been enlightened by true 
 religion. As well might we undertake to teach the 
 blind man the art of painting as to suppose men unen- 
 lightened by the truth of Heaven could ever develop 
 it as it exists in any science, or have learned the 
 laws of gravitation, or magnetism, or anything else. 
 The truth, in reference to our moral being, is first 
 exhibited arid embraced, and this develops every 
 other truth. It may be possible for an enlightened 
 individual to elevate to some good degree a class of 
 ignorant children, by inculcating scientific and lite- 
 rary truth alone, but it must be remembered there is 
 necessarily a vast amount of moral truth inseparably 
 connected with his instructions. The teacher will 
 impart it, though he is unconscious of it. After the 
 system has been introduced and been in operation for 
 so many ages, it is impossible to tell where its in- 
 fluence is not felt. It is difficult to point out the exact 
 place where the shade begins to mingle with the light 
 in a well-wrought picture. There are two points, 
 however, from which we may view the scene, and be 
 convinced of the truth of our theory. The one is the 
 beginning of the world, when all was darkness, and 
 
132 PHILOSOPHY OF REFORM. 
 
 the path of truth entirely lost ; and the other is an en- 
 lightened people, who have banished from their midst 
 all moral truth, and abjured the God who made them. 
 In the former case, without the introduction of moral 
 truth, the world could never have become enlightened ; 
 and in the latter, the people would soon become cor- 
 rupt, then ignorant, until they would lose all traces of 
 intelligence and knowledge. Therefore, the intro- 
 duction of moral truth into the world has had an 
 effect, not only to preserve it from utter decay, but 
 to give life to all the elements. Truth naturally 
 struggles for its birth. When life is imparted to it, 
 there is no form capable of preventing its coming to 
 the light. Here, then, we may account for the com- 
 motions, the restlessness and the revolutions with 
 which the world has ever been filled. Truth must 
 and will work itself out, even if it jostles the king on 
 his throne, or dashes nation against nation on waves of 
 fire and blood. This sympathy of truth with truth, 
 when once love has been imparted, gives the system 
 for its propagation almighty power. Here, then, 
 we have the world alive, and its life is not that of a 
 faint infant, but of an aroused giant. Its whole being 
 is awake, and its great heart beats strong, and every 
 muscle and all its energy is taxed to give full develop- 
 ment to truth. 
 
 There is an interesting unity in the progress of refor- 
 mation. As we have seen, moral truth is the great 
 centre-truth that will shine in spite of every hindrance : 
 and as is its brightness, so will be the clearness with 
 which men can see into things. Each separate truth 
 will afford some light to dispel the darkness that hides 
 other truth ; and thus it is pre-eminently true, that 
 " whosoever hath, Xo him it shall be given." For 
 
THE LAWS OF REFORMATION. 133 
 
 instance, true religion will bring tlie wandering sa\ - 
 age from the forest into the open, riiltiwited field. 
 This will be tilled, not only to supply a bare suste- 
 nance to ili< family, but to obtain, by exchange, the 
 luxuries and necessities of an enlightened and refined 
 life. This surplus produce must be transport 1 -d to a 
 remote portion of the country, or to a detain part of 
 the world, which also requires facilities for transporta- 
 tion, and for producing articles of manufacture needed 
 by the people. This, in its turn, will arouse die 
 inventive energies of a portion of mankind ; and, at 
 first, you will see the heavy, lumberly-built vessel, roll- 
 ing lazily down the river and coast. Soon it is thrown 
 aside for the quick-winged packet and the flying strain - 
 boat, and these in time are abandoned for the " iron 
 horse " that thunders along the track at the rate of 
 thirty miles the hour. All this requires the highest 
 order of intellect in every department of life. This 
 pre-supposes an enlightened civil government, for not 
 otherwise could they exist as a people, and secure a 
 thousand wants and the protection their natures de- 
 mand. Thus, the existence of a single truth demands 
 another, and the working of this principle we may 
 trace from the first dawning of truth that shines out 
 from the Cross into the heart of this poor, accursed 
 earth, to the whole development of the same ; just as, 
 in exhuming a buried city, first a few of the broken 
 columns of its stately temples appear, and then the 
 temples themselves, and finally the magnificent plan 
 of the whole. To illustrate this thought still further : 
 at the first awakings of the mind, all thoughts, truths 
 and facts, are crude, vague and indefinite ; hence, 
 all practical conclusions are arrived at slowly and with 
 much uncertainty. Time passes on, and a single fact 
 
134 PHILOSOPHY OF REFORM. 
 
 is obtained and fixed as a guide. From this advanced 
 position another is discovered through the mist, and 
 then another, and still another. Soon from these esta- 
 blished facts men begin to invent systems, work out 
 other truths ; and then thoughts, reasoning and inves- 
 tigations are increased — letters are invented, and the 
 art of printing— posts for the transmission of news are 
 established, and then the Post Office system, with rail- 
 roads and steamboats to- carry the mails. This short- 
 ens the distance between different portions of the 
 country, and between one country and another, so 
 that the whole world becomes one family, and each 
 member receives the needed assistance from the other. 
 Time passes on, and men come to think so rapidly 
 and correctly, and the demand for intercourse with 
 distant portions of the land so imperative, that the 
 lightning is harnessed down, and made to bear on its 
 swift wing the urgent and weighty thought, so that 
 space is annihilated, and the agent in Maine may be 
 able to converse with the owner in New Orleans in ref- 
 erence to the sale of a cargo of cotton bales. • Is there 
 not, therefore, an intimate connection between the 
 smallest and the greatest want, and between the most 
 simple and the most perfect machine — and does not 
 the demand for the one create a demand for the other 
 — and is not the whole system so interlocked that with 
 the existence of the one we may depend on the exist- 
 ence of the other — and is not the whole moved on 
 together 1 
 
 Not only is this true of a single people, but the same 
 is true of the whole world ; and this not merely for a 
 single period, but for all time. The world is divided 
 into different portions by its mountains, rivers and 
 oceans. Each one of these portions is a member of 
 
HIE LAWS OF REFORMATION. |.t;, 
 
 flit* same This body 18 animated b\ the same 
 
 principled This intimate connection creates deep sym- 
 pathy between r\ ( iv )>;ni. When one suffers, through 
 the prevalence of ignorance, superstition and \ ice, 
 every other, to a certain extent, suffers with it. Is it 
 not also true that enlightening and elevating one will 
 produce a corresponding sensation in every other? It 
 may require ages for the heart's pulsations to be f< It in 
 the farthest extremity, but their vibration will be pro- 
 longed until they reach not only the Celestial empire, 
 hut every other people on the globe. Who has it yet 
 to learn that the civilization of England and America 
 alone is opening every hitherto bolted door, and level- 
 ing with the eartli the hitherto impregnable walls that 
 have shut out the light of truth from the Eastern 
 world ? That people are to receive the truth, and 
 with it commotions and revolutions, and pass through 
 the several steps of reformation. Thus the whole 
 world has ever been affected. Its reformation is like 
 a well-laid plot in a play. Frequently a fact or scene 
 is introduced that appears to have no possible con- 
 nection with the general plan, but the sequel shows 
 there exists a clear and important connection in all 
 its parts. One nation is destroyed and another is 
 raised up — one is enlightened and another is kept in 
 ignorance — but each event and fact has an important 
 bearing upon the world's advancement in the truth. 
 Here we may see light and darkness meet, and hear 
 the thunder produced by the contest, and be compelled 
 to witness the apparent victory of the latter ; but the 
 former has retired from choice, having plunged the 
 arrow of truth deep into the heart of its antagonist, or 
 for the purpose of more extensive preparation. In 
 another portion of the world darkness reigns without 
 
136 PHILOSOPHY OF REFORM. 
 
 a rival, but it is only while an all-wise Providence is 
 preparing for its overthrow in some other qnarter. As 
 no one faculty or portion of our minds can be fully 
 developed and perfected while every other remains 
 uneducated, so no one portion of the race can be thor- 
 oughly reformed while every other part remains unaf- 
 fected. The elevation of any one portion is raising 
 the pure waters of truth until they overflow their 
 banks, and fill the world with their life-giving power. 
 Again, a truth once developed and established is 
 never lost. But upon the very threshhold we are met 
 with the assertion, that the art of tempering copper so 
 as to make it serviceable for swords, and chisels for 
 cutting the hardest rock, has been lost. What of that? 
 Has the fact been lost ? Have we not both swords and 
 chisels made of good steel, which must be far superior 
 to any that could be made of copper 1 This art is 
 lost just as the old-fashioned built schooner that re- 
 quired three weeks to make a voyage from Albany to 
 New York is lost to the present generation, in the gal- 
 lant steamboat that makes its trip in eight hours. An 
 exhumed or developed truth may remain stationary — 
 sealed up for future use so as not to have influence in 
 anything, or scarcely be recognized by mankind, but 
 lost it can never be. The sun may be obscured by 
 clouds for a month, but vegetation will not grow back 
 into the earth, but remain, and await the coming 
 influence of its rays. A truth, in any department 
 of life, may be established and there remain ; while 
 other truths in reference to other things are developed, 
 that are intimately connected with the one already 
 discovered, and without which the former is of but 
 little practical use. The mechanic prepares a single 
 stick of his building and rolls it away, and then an- 
 
THE LAWS OP REFORMATION. 137 
 
 other, until the whole is finished ; he then puts them 
 together, and completes lus compart and beautiful edi- 
 fice. All the facts in reference to steam were known 
 !<>ng- before they were made to serve our interests as 
 at present. These /</<7.s\vero filed away in the world's 
 library. The increased products of the soil, the in- 
 crease of trade, and the increasing demand for manu- 
 factures, sent a deputation to the mind to take these 
 facts and work out an engine, or a body in which this 
 living spirit might live and serve us. A Fulton obeyed 
 the command. He fashioned a machine into which 
 he harnessed this never-tiring spirit, which has gained 
 for him immortality in this world. The earth, air and 
 sea, and every living fact, shall yet be, -by forthcoming 
 Fultons, harnessed into the fiery chariot that will bear 
 the world on to the temple of unfading glory. 
 
 This is equally true in the moral world. One and 
 another principle are developed and firmly established. 
 Each previous one assists in developing the next, and 
 thus on, until the whole are wrought out. No one is 
 ever lost; it may be nearly forgotten for a time, while 
 Providence is bringing out some other intimate truth, or 
 it may be rejected and opposed, by a few, at the time of 
 its development, but as well might we undertake to 
 destroy the warmth of the sun in a cloudless day as to 
 annihilate it. It exists when once it has received artic- 
 ulation and life, and it finds its echo in the hearts of 
 men; they are therefore conscious of its worth, as 
 truly as they are of the applicability of cold water to 
 quench their thirst. Each rising generation receives, 
 in the last will and testament of the preceding one, all 
 the facts, and truths and wealth of the world. They 
 are safely kept, with whatever may be added, for the 
 coming generation. In this transmission, the names 
 
138 PHILOSOPHY OF REFORM. 
 
 of things may be changed, or they may be so mingled 
 together as to form compounds different from their 
 simples, still the nature of the thing is not changed, 
 but exists in that state where its influence is greatly 
 increased. The true doctrines of the gospel were, no 
 doubt, wrought out and established in the world in the 
 first ages of Christianity, but the history of the Church 
 shows how little influence they have yet had in the 
 world. Other truths must be wrought out before these 
 doctrines will have full play in the system, and be able 
 to exert their legitimate power in the great reformation. 
 Truth is not discovered by a direct effort to find it. 
 It is far too deep, as we have seen, for philosophers 
 or wise men to develop. Previous to its known ex- 
 istence, it was to man as though it had no existence. 
 Amid the chaos and darkness, he has struggled and 
 floundered, and at last stumbled upon here and there 
 a truth when he least expected it. Thus, the liberty of 
 conscience was wrought out by the Church in her de- 
 fence against the barbarians. She had been brought 
 into that position where she must assert and maintain 
 this doctrine to effectually guard against an evil she 
 could not otherwise avoid. Thus, also, it has been in 
 every age of the world ; many rich truths and princi- 
 ples have been dug up and established that were not 
 sought for, being thrown out by those who were en^ 
 deavoring to remove the rubbish from some old, vene- 
 rated temple, or while contending with want, misery 
 or death. Although it may be said that the mind pos- 
 sesses an inherent anxiety for its own development, it 
 has not the strength and penetration to find what is 
 beyond its sight ; and, indeed, it possesses no such 
 anxiety. Its desires are limited, in a great degree, by 
 its knowledge. .When once a position is obtained, it 
 
tin: laws of reformation. 139 
 
 is satisfied, until the foundation heroines too small, or 
 the covering too short. Its wants are then mrretltd 
 beyond the capacity of its former system to supply th< m. 
 Then comes a struggle with death, which hriugg out 
 its strength until it is able to extend its domains suffi- 
 ciently for its free and easy life. In these soul-labors 
 Ml thoughts and truths are developed, that are in 
 time wrought into a system for the benefit of the race 
 Thus, an all-wise Providence is able to bring out the 
 truth, not so rapidly, perhaps, as our hurrying spirit 
 may wish, but as fast as it can be established. It 
 should be remembered that He is not anxious to hurry 
 to-day the consequences of principles established yes- 
 terday. He may defer the conclusion for ages, and 
 yet his logic is none the less conclusive for reasoning 
 slowly. He may make a single movement, and ages 
 roll away, still it is progressing all over the world, and 
 developing and establishing truth everywhere. 
 
 The reformation does not progress, so far as it is vi- 
 sible, regularly like an ever-flowing stream, constantly 
 increasing in size and strength, but an advancement is 
 made, and years pass away before another is effected. 
 Each one of these periods is the crisis of the event to 
 which all. things had been tending, and for which they 
 had been acting since the one immediately preceding. 
 These causes are unseen by us, but this does not de- 
 stroy their existence or effect. The crisis is formed, 
 and the event produced, just as an explosion is caused 
 by applying fire to powder. Error and wrong in- 
 wrought into a system, was suffered to accumulate until 
 the whole mass became corrupt, and then some pre- 
 viously established principle or fact is applied as a 
 torch-light to the combustible material, and the effect 
 is almost instantaneous. Thus is the reformation un- 
 
140 PHILOSOPHY OF REFORM. 
 
 der Luther; the preaching and publishing a single 
 truth broke up the whole moral world and tumbled it 
 into chaotic confusion. Unless that truth had been 
 previously brought out and acknowledged, so that 
 whenever and wherever it was repeated it would produce 
 a corresponding emotion in men's minds, and echo in 
 their reason, it would have done no good ; but, under 
 many supposable circumstances, vast injury. It might 
 have been taught when the effort would have been 
 treated as an innovation, and the teacher of the new 
 doctrine pronounced a fanatic, and have proved him- 
 self a poor philosopher and a false reformer. When 
 an event has come and gone, having transmitted its 
 blessings to the world, we are able to trace out the 
 causes that produced it. We find ourselves in a more 
 elevated position than our fathers enjoyed, and, re- 
 joicing in our imagined perfection, we not unfrequently 
 deny the agency of Providence in our progress, when 
 we see that our situation has been gained by the ope- 
 ration of fixed laws, in a natural process. There is 
 also an intimate connection between these different 
 events. Like locks in the canal, where the last can- 
 not be reached without the first having been passed, 
 or as the outposts of an army are required to be taken 
 before the main army can be subdued ; so each event 
 is a victory over some opposing force, and is thus pre- 
 paring the world for its last great conflict with wrong, 
 or lifting it up another degree towards its final resting- 
 place. 
 
 Truth in the progress of development will be embo- 
 died in different forms, according to the circumstances 
 of men, and the purity and perfection in which it is 
 received. Thus we may account for the character of 
 the different religions of the world, and the different 
 
THE LAW8 OF REFORMATION. 141 
 
 forms of government. In proportion to the light men 
 enjoy, will be the fref foeli hn of their systems of religion, 
 social and civil systems, and their theories and views of 
 all things. Our wants increase with our development. 
 As nature is true to herself, we always find means to 
 meet all our natural demands. Our systems to supply 
 these wants will partake of the nature of the ohjeet to 
 be secured. When the interest of the world requires 
 the Atlantic, from Liverpool to New York, to be crossed 
 in twelve days, it is done. As a general thing, all our 
 systems for social or intellectual improvement, all our 
 religious and civil institutions, are just such as to sup- 
 ply the wants of our natures, and are therefore re- 
 garded by us as perfect. These systems among the 
 Chinese, as well as among the most enlightened na- 
 tions, are the embodiment of all the truth developed 
 among them. They exist, therefore, and will continue 
 to change and exist in every portion of the world, as 
 truth is developed in their midst, or as civilization pro- 
 
 When an event has passed away, and we have 
 come into full possession of all it has ta bequeath — 
 regarding the truth we enjoy the sum total of the 
 world's inheritance — we commence building it into a 
 system to render permanent the supply that our ex- 
 panded natures demand. This thought is our hobby. 
 We attempt to build with this for our corner-stone ; 
 but while there are other truths intimately connected 
 with it, of which we are ignorant, our attempt will 
 be like striving to mix iron and clay, between which 
 there is no affinity. For a while the materials are 
 held together by sufferance, without complaining, but 
 the time will come when this attempted union will 
 produce fomentation and consequent commotion, which 
 
142 PHILOSOPHY OF REFORM. 
 
 will purge out the impurities and cleanse the system. 
 There is stability in nothing but truth. There is sta- 
 bility in no system of morals where there is not a strict 
 and perfect conformity to truth. Hence, now and then, 
 in all ages of the world, there is a great commotion 
 amid the elements, which results in more or less good. 
 We may be referred to some of the kingdoms of the 
 East, to disprove our theory. We admit that the peo- 
 ple of China have remained stationary for ages, or 
 nearly so ; but their government is just such as they 
 need— the only one that can or ought to be adminis- 
 tered to such a people. In reference to their moral 
 and intellectual immobility, it shall be accounted for 
 in the proper place. Thus one system after another 
 is overthrown, which gives place to one more exten- 
 sive and perfect. We usually cling to the decaying 
 scheme so long as it possesses the least soundness, and 
 no one has ever entirely perished without vast num- 
 bers to mourn its loss, but we return from its grave to 
 forget it in the joy derived from its more perfect suc- 
 cessor. An event in the reformation always casts its 
 shadow before it. A light mist is seen gathering 
 around existing systems and institutions, and they 
 appear to be gradually receding and dissolving into 
 those that are forthcoming. But instead of this being 
 hailed as the precursor of good, it is commonly regarded 
 as the ushering in of a long and dreary night. We 
 are usually unwilling to abandon what has served us 
 well, even when it has become unfit for further use, 
 and therefore regard that as an innovation which is 
 seeking to be installed in its place. There is an exact 
 point of beginning and ending of each one of these 
 periods, but it is far more difficult to designate them 
 than it is to tell the moment when the light of the sun 
 

 OF Til* 
 LAWS OF REFORMATlitff' « * V E£l 5 I , 
 
 begins to stream over the eastern hills am 
 the western. These lines are never sought Tot 
 the event has passed, and another generation are reap- 
 ing its blessings. It is, comparatively, an easy matter 
 loi us now to see that the dawn of the reformation of 
 ili«> sixteenth century began ages before the event took 
 place. That classic school, the revival of letters, the 
 in \rntion of paper, the art of printing, and the com- 
 pass needle, were so many early flowers of spring that 
 betokened the approach of summer. The pure throb- 
 bing and panting of the heart of John Huss for a 
 reformation, was the effect of the vibration caused by 
 the light of truth just beginning to penetrate the world's 
 darkness. The meeting of that council of Ecclesias- 
 tics to prepare measures to purify the Church, and 
 which consigned this good man to the flames, echoed 
 the convictions of the world on this subject. The 
 increasing light of this reformation was unseen and 
 unknown, until it burst in all its meridian splen- 
 dor and power upon the world in the year 1520, Dec. 
 10, when Luther publicly burnt the Pope's bull of 
 excommunication. The same is true in the history of 
 every event, whether great or small. Were the world 
 sufficiently enlightened, we might be able to prepare 
 ourselves beforehand for the coming change, and aid 
 in developing the forthcoming blessing. 
 
 Neither does the influence of these events pass away 
 more rapidly than they are ushered in. In proportion 
 to their importance is the extensiveness and duration 
 of their influence. And, indeed, it may very properly 
 be said that their influence is never wholly lost in the 
 affairs of the world ; for after every direct trace of them 
 has been obliterated, all their truth and real worth still 
 existing, is invigorating, and strengthening and pre- 
 
144 PHILOSOPHY OF REFORM. 
 
 paring the race for richer blessings. The waters of 
 the mountain stream may mingle with those of the 
 ocean and not be lost, but help increase its volume and 
 its rolling wave. They break, as we have seen, like 
 unsuspected thunder from the clouds — the world is 
 startled and aroused from slumber, and thrown into 
 great commotion — there it struggles and contends with 
 the leaders until they are removed by death. Still its 
 influence is not destroyed, but continues until it 
 is fully spent in securing all it promised. Thus 
 it was with the reformation referred to ; its direct influ- 
 ence did not cease until 1648, at the treaty of West- 
 phalia, when the Protestant and Catholic States recip- 
 rocally acknowledged each other. From this time the 
 divisions among States, their alliances and external 
 policy, were directed by considerations that usually 
 affect the world, and not by religious belief. 
 
 Truth is always wrought out in the hearts of men, 
 before it is adopted practically ; that is, it is always 
 positive before it is negative. It appears that the inner 
 eye and ear must first see and hear it, and it must 
 become a part of our being, before we dare trust it in 
 practical life. The foundation is laid before the super- 
 structure is reared, or the principles are fully established 
 before their conclusion is acknowledged. This is owing 
 to the human mind's being averse to change, and its 
 respect and veneration for long-established usages and 
 customs ; and from the fact that we are unable to per- 
 ceive an abstract, disembodied principle, of which we 
 have had no experience, much less embrace it. All 
 facts and truths are first wrought out, in the manner 
 already described ; from the development of our being 
 our wants are increased beyond the ability of our 
 present systems to supply them, therefore the human 
 
THE LAW8 OF REFORMATION. \[ | 
 
 mind is pressed by necessity to arrange Uiese truths, 
 ami create a system that the state of society demands. 
 This is pre-eminently true in moral reformations. 
 Before the application of any principle of truth can 
 be made available for the removal of an evil, that 
 principle must be seen and acknowledged. It may 
 have become established in the mind of a reformer, 
 ami to him its conclusions are self-evident, and there- 
 fore that that practice is wrong and should be aban- 
 doned at once ; but when he comes to publish to others 
 what is so plain and true to him, he finds no response 
 in their hearts, but is rather rejected with disdain. 
 He may, in his zeal and honesty of heart, denounce 
 them in unmeasured terms, and regard himself highly 
 honored for what he chooses to call persecution for the 
 cause of truth ; but such conduct proves him to be a 
 false reformer, and an unsafe leader. When those 
 principles, in whose light this and that is seen to be 
 wrong, are fully established in the minds of any com- 
 munity, the wrong will be immediately and naturally 
 abandoned. It is possible for the evil to be removed 
 by physical power before this is accomplished, but the 
 disease is not removed, its outward development is 
 merely changed. It had better remain, as evil as it 
 may be, until it can be removed in a legitimate way 
 that shall not cause more injury than the thing itself. 
 Intemperance and slavery will never be abandoned, 
 until you establish those principles whose legitimate 
 conclusions will reach the case. Indeed, the old, lazy- 
 sailing schooner was not exchanged for the rapid-sail- 
 ing steamboat, until the true utility of the latter had 
 become a fixed fact in the minds of men ; previous to 
 this, every trip was an experiment to test its worth and 
 establish its superior claim. In all the dealings of Prov- 
 
146 PHILOSOPHY OF REFORM. 
 
 idence it appears to be the design to establish the truth 
 in our minds, while error is left to its own inherent 
 weakness, without being separately and distinctly at- 
 tacked. The movements of Providence are more like 
 the tree growing out from the wall that has been built 
 to destroy it. The tree has no direct dealing with the 
 wall, but its whole strength and time is occupied in 
 its own development. True, that wall will be thrown 
 down in its growth — so will all the error-systems of 
 the world by the development of truth ; but the design 
 of that tree is not to destroy the wall — no more is it the 
 chief aim of Providence to destroy error by giving truth 
 a firm establishment in the earth. The establishment 
 of truth for its own sake, and for the glory of Him 
 who created and revealed it to us, ought to be a suffi- 
 cient -inducement to engage the energies of the uni- 
 verse in this work. We conceive it to be the duty of 
 all men to conduct similarly — seek to develop them- 
 selves and those around them, and thus aid in eleva- 
 ting the race above all wrong. We have but little 
 confidence in, or sympathy for, any of our modern 
 sin-haters and sin-reprovers, who are not truth-lovers 
 and truth-establishers. He who is of the latter char- 
 acter will possess the former by virtue of his good and 
 noble labor. Luther was once urged to open his batte- 
 ries upon the forms and ceremonies of the Church, but 
 his answer is significant of a wise man ; " Let us esta- 
 blish the principles of truth in men's hearts before we 
 attack their sins." His ninety-nine propositions that 
 he pasted to the church-door, attacked the false theol- 
 ogy of the Church rather than the superstition of 
 the people. This, too, was wise, and proof of his being 
 a true reformer. 
 
 In the progress of truth, old forms and systems are 
 
HIE LAW8 OF REFORMATION. 147 
 
 never abandoned until worn out or outgrown. Th. \ 
 were adopted to meet the wants of a particular state of 
 society. If that was a perfect state, or if there was no 
 possibility of improving it, these systems would never 
 change. But the state of society is constantly chang- 
 ing ; hence, our wants become more varied and ex- 
 tensive; consequently, those schemes require a con- 
 tinued alteration or amendment, and not unfrequcntly 
 to bo al>andoned altogether. In the infancy of any 
 people, when ignorance and superstition are predomi- 
 nant, a despotic form of government is usually adopt- 
 ed ; in a more advanced state of civilization, a consti- 
 tutional monarchy is required ; and where virtue and 
 intelligence have become universal, a republic will 
 alone secure all that is demanded. Now, each one 
 of these forms of government was true and righteous 
 to the people that were fitted for no other. We may 
 as well " cast pearls before swine" as introduce a form 
 of government among a people that could not appre- 
 ciate it or feel the need of it. A republican govern- 
 ment, to those incapable of self-government, would 
 be a complete falsity, and rejected as such. You may 
 instruct and elevate them until they will be contented 
 with no other. During this process of growth, they 
 will find their former system too narrow and con- 
 tracted, incapable of giving full play to their expand- 
 ed, free minds, and then they will be abandoned. 
 Previous to this, they do not feel the need of change, 
 all their wants being supplied by the one they have 
 long trusted. All this is owing to the expansive 
 nature of the human intellect. Truth is capable of 
 expanding it until it will burst every bond, though it 
 were girt with iron. No tyrant's galling chain, no 
 bolt or bar, no obstacle, however formidable, can pre- 
 
148 PHILOSOPHY OF REFORM. 
 
 vent the mind asserting and obtaining its own free- 
 dom when an angel has whispered truth in its ear. 
 However reluctant it may be to part with the former 
 systems that had served it so well, it will abandon 
 them as useless, outgrown garments, and ascend up 
 to a more elevated position, where it can roam in the 
 sunlight of truth, with a dominion sufficiently exten- 
 sive to admit of gratifying its utmost desire for research 
 and investigation. This is a grand feature of the 
 human mind. It is opposed to innovation and disor- 
 ganization where there is no promise of something 
 better in return. Who would not shrink from being 
 hurled from the deck of a vessel into the open sea, 
 where he can find no foundation for his feetl He 
 is a reckless fanatic who would attempt to destroy a 
 system, however evil he may imagine it to be, without 
 proposing another that would be really preferable. 
 
 It does not appear to be a law of reformation to 
 push an established principle to its ultimate conclu- 
 sion at once. It seeks rather to conform men to it 
 gradually. Previous to its being embodied and estab- 
 lished practically, we are adhering to systems that 
 are erroneous, and hence to error itself; but this an 
 all-wise Providence permits rather than sanctions. 
 The world is to be taken as it is, and its thorough re- 
 formation effected as soon as possible. There has 
 been a class of men in every age of the world who 
 have spent their life in groaning over sin. True, 
 there is wrong enough in this world to bring up from 
 every virtuous heart deep groans, but groaning and 
 lamenting is not our work. We are to labor to soothe 
 earth's sorrows, and lift up the down-pressed and 
 mourning, and bid them be of good cheer, and inspire 
 them with courage and confidence. We are to seek 
 
THE LAWS OF REFORMATION. 149 
 
 1I1. world's reformation in the right way, by the es- 
 tablishment and development of truth everywhere, 
 and not spend our strength in battling the demons of 
 wrong. They will die when the truth is established. 
 They will never die till then, notwithstanding our 
 zealous and courageous efforts. Therefore, while we 
 are engaged here, our time is wasted, our spirits 
 touted, and our energies prostrated. 
 
 It is impossible, unless wc are more skilled in the 
 knw ledge of the progress of truth than any who have 
 yet lived in the world, to mark out precisely the shape 
 affairs will take from the crisis of any event. The laws 
 of reformation are not sufficiently understood, and we 
 are not able to calculate the force and influence of sepa- 
 rate facts, even were they all in full view, to admit of 
 this. Therefore, they come and go without much direct 
 aid from us. They astonish and perplex, as well as sur- 
 prise us, at the wonderful blessings they confer. Thus, 
 they have to contend against the prejudice, passions 
 and armed force of the world, instead of receiving, as 
 they should, our sympathy and aid. Still, it moves 
 on conquering. It presents a scene, as we look back 
 through past time, the most grand, imposing and 
 sublime.. The time must come when every fact in 
 reference to it will be understood, when we shall be 
 free from all restraints, and able to engage intelli- 
 gently and unitedly in securing its great and glorious 
 object. Instead of being its resister and opposer, the 
 world will be its fast friend and supporter. 
 
CHAPTEK VII 
 
 THE HISTORY OF REFORMATION. 
 
 The early state of the world— Its state at the coming of Christ— The 
 teaching of Christ — Proof of the establishment of the Principles of Re- 
 formation — The Reformation spreading — The Philosophy of the Schools 
 — Heresies — Persecutions— The fall of Rome — The offices of Church 
 become the offices of State — Influence of Barbarism — The world pre- 
 pared for a Universal Church — Truth diffused through the whole mass. 
 
 The heart of every true lover of his race, whose field 
 of vision is bounded by a knowledge of his own gene- 
 ration, must ever be filled with sorrow and sadness. 
 The misery, the tears, the ignorance, and the down- 
 pressed and discouraged spirits with which the earth is 
 filled, without hope of present relief, cannot but awaken 
 the liveliest sympathies in the bosom of humanity, and 
 when despair is mingled with these emotions, as it 
 must ever be when we look not beneath the surface 
 of things as they exist around us, their poignancy will 
 be increased a thousand-fold. 
 
 On the other hand, how bright the scene and cheer- 
 ing the prospect, when we take a clear view of the 
 whole world for the present, past and future time! 
 Looking beneath the agitation, strife and commotion 
 of the time, we discover an otherwise invisible and un- 
 known agent, whose strength is omnipotent, whose 
 labors are constant and untiring, and whose success in 
 redeeming the world is inevitable. We behold an in- 
 timate connection existing between all events, and are 
 
•i hi: history of reformat 15] 
 
 able to perceive the important bearing the former has 
 upon the latter, together with the gradual advance- 
 ment of the race in every improvement. The har- 
 mony, the grandeur, and the sublimity of this work, 
 aside from its great and glorious object, kindles in our 
 minds the purest and deepest emotions of delight. 
 
 We need this encouragement. We are never pre- 
 pared for noble and heroic deeds, until we become filled 
 with the importance and practicability of seeking a 
 great and worthy object. There is a greatness in man 
 that exceeds that of the vaulted heavens, or that of the 
 unmeasured sea. The world needs its development. 
 There are objects all around us, to secure which our 
 utmost strength is required. We may be prepared for 
 evefy true labor. The heroism of the world has too 
 long slumbered for the want of suitable objects to call 
 it forth. Too long have we supposed it could be dis- 
 played upon the battle-field alone. Marathon and 
 Waterloo, Bunker Hill and Trenton, have been so long 
 pointed out to us as exhibiting the true heroic of our 
 nature, that we have come to associate with it, the roar 
 of cannon and the clash of arms, as its constant com- 
 panions. The heroism displayed upon the field of 
 truth, in battling with the demons that infest the coast 
 of the inner man, is as much more pure and elevated 
 than that of the warrior, as is the benefit conferred upon 
 the race by making the earth fruitful, and inspiring 
 the human heart with confidence and courage greater 
 than that produced by fattening the soil with the blood 
 of men, and making it the plain on which to bleach 
 their bones. Spread out the world, with all its mise- 
 ries and wants, its bright and cheering prospects, let 
 man find his own true field of labor, and be encouraged 
 to cultivate it, and the days of heroism have returned.. 
 7* 
 
j 52 PHILOSOPHY OF REFORM. 
 
 Thus, instead of paving our way to the Temple of 
 Fame with the bones of an injured and murdered peo- 
 ple, it will be a highway cleared of its rubbish with 
 our own hand, and planted with every beautiful 
 flower ; and instead of the lamenting and wailing tribe 
 of widows and orphans for our escort, earth's angelic 
 spirits shall conduct us there, and encircle our brow 
 with the wreath of unfading glory. 
 
 The principle, at which we have hinted, as mould- 
 ing, governing and directing the world's affairs, has 
 not been sufficiently developed and established to unite 
 the outward world in its co-operation. Our minds and 
 hearts are not sufficiently educated for this. As we 
 journey on towards our future position we are contin- 
 ually making experiments, creating and destroying 
 systems to suit the present hour, and thus increasing 
 in stature, thereby preparing ourselves to adopt that 
 true system which alone is able to secure to us all our 
 wants in our most elevated state. As our natures are 
 the same, our wants, and truth the same, we may ex- 
 pect the time to come when the entire race will be in- 
 fluenced and directed by a single truth, in all their 
 outward life. 
 
 This hidden, unseen fact, that we term the refor- 
 mation, and that is thus forthcoming to rule the world, 
 we are to exhibit in the following pages of history. 
 In this way we hope to encourage mankind, and lead 
 them forth to do good service in the world, securing to 
 the race lasting benefit, and to themselves the full de- 
 velopment of their entire being. 
 
 The full history of reformation we do not attempt to 
 write. We acknowledge ourselves incompetent for the 
 task. We suspect it is not within the power of any man 
 to do this subject justice. We may be able to see what 
 
THE HISTORY OF REFORMATION. \:,;\ 
 
 should be done. Every fact in the history of the 
 world, that has had any great influence in its affairs, 
 should be perfectly understood, its beginning and end, 
 its bearing upon, and connection with, every other. 
 These facts should be arranged and classified, and a 
 system discovered in which each one will find its place, 
 and the whole exist in perfect harmony. The general 
 outlines of this system, we believe we have discovered, 
 ;iinl that into it every fact may be placed so as to form 
 one beautiful picture ; but this last portion of the work 
 we have not attempted. We trust that a sufficient 
 number and variety of facts are cited, to illustrate our 
 theory and establish our positions. While, therefore, 
 the sceptical may have room for doubt in the many 
 facts unaccounted for, the honest inquirer after truth 
 will find the key that will unlock all the mysteries, 
 and the rule that will solve every intricate problem, 
 with which the world is filled. 
 
 If we examine the state of mankind previous to the 
 coming of Christ — and, indeed, the same features of 
 society remained with but little change for many cen- 
 turies after him — we find they were influenced and di- 
 rected, in all their systems and movements, by a single 
 idea. They had not become sufficiently developed for 
 more extensive action. If, amid the turmoil and strife, 
 the theocratic principle obtained the lead in society, as 
 in Egypt and India, all their customs, manners and 
 systems were moulded from this pattern, and even their 
 monuments bear the impress of its image. In other 
 regions, the principle of force, having obtained the rule 
 in the victory of a conquering caste, has fashioned the 
 whole system of society. On the coasts of Asia Minor 
 and Syria, in Ionia and Phoenicia, the democratic prin- 
 ciple held the entire sway, and seemed to impress its vi- 
 
154 PHILOSOPHY OF REFORM. 
 
 sible form on all their institutions and ideas. It mattered 
 not what principle gained the ascendency in the various 
 struggles in which the ancients were frequently en- 
 gaged, whether the one that had previously ruled the 
 people, or some other of an entirely different nature, 
 it was sure to take the lead in everything that pertained 
 to them. They were contented with the systems that 
 became predominant. They sought for no improve- 
 ment, but merely to adapt themselves to their present 
 situation. They possessed no restless energy of soul, 
 that would not give them peace until they had delved 
 to the very centre of things, and given articulation 
 and life to the otherwise unknown realities ; therefore 
 they possessed no power or skill for research and in- 
 vestigation, but, contented in their ignorance, they 
 pursued their beaten path, while an all-wise Provi- 
 dence wrought out the means for their future elevation. 
 The wandering tribe of the Nomad, which exhibits 
 the first grade of civilization, had, to a great extent, 
 been broken up, and the scattered shepherds gathered 
 within walled cities. The land began to be cultivated, 
 but it was not peopled, except by the slaves of the 
 proprietor, who dwelt in the city. We read of na- 
 tions, such as the Latin, the Etrurian, the nations of 
 Magna Grsecia and others, but they were only a con- 
 federation of cities. Rome conquered the world, but 
 it was only with cities she had anything to do. She 
 has left us evidence of this in her great roads from city 
 to city, and in the absence of churches, country-seats and 
 villages, that everywhere abound where a people have 
 begun to feel their relationship with their fellow-men, 
 and abandoned their several separate walled locations 
 to mingle with and aid each other. This walled city 
 life may be regarded the second stage of civilization. 
 
THE HISTORY OF REFORMATION. j ;,;, 
 
 Until this mode of life is broken up, and men are 
 brought together from different parts of the country, 
 and are influenced by the same interests, and whose 
 hearts thrill with the same emotions, it is impossible 
 to mould them into one compact body, and forma 
 compact and efficient government. Thus Rome found 
 it difficult to govern the world after it was conquered. 
 There was no bond of union between the different parts. 
 The empire was formed to remedy this, but that fell 
 to pieces in time for the same reason ; and then, in her 
 last struggle for life, when she sought to form one vast 
 representative government, no city or province would 
 send deputies to Aries. The people felt no spirit of 
 unity. They confined themselves within their own 
 walls, and there pursued their accustomed avocations, 
 and thus they let the empire fall, simply because no 
 one would belong to it. 
 
 Now, if the reformation is to bring the whole world 
 together, and govern and direct it in every minute 
 concern, this state of things must be broken up. And 
 besides, in such a state of society there is no room or 
 incentive for great and glorious deeds and the full 
 development of man, except it be such a portion of 
 him as is common to the tiger. These faculties were 
 well developed in that age, and as the fruit of their 
 exercise, we find numerous daring and heroic deeds 
 that have been made immortal by the historian and 
 poet. But we have other powers that need cultivating 
 that can never receive attention in this stage of civili- 
 zation. 
 
 Let us, then, witness, in our following remarks, the 
 manner in which the unity of the race is effected, and 
 man is made to feel and acknowledge his common 
 
156 PHILOSOPHY OF REFORM. 
 
 brotherhood. To secure this is no easy matter, as the 
 marching and countermarching, the charging and 
 manoeuvring, which Providence has caused in the 
 world for this purpose, will show other objects have 
 been effected and other good secured in the progress 
 of events ; but it would seem that this is the great 
 end to which all things tend, until it is gained. 
 
 At the coming of Christ, the world, as it has ever 
 been in all ages, was filled with a religion, but its 
 principles were almost entirely different from those of 
 pure Christianity. Very little, beyond a knowledge 
 of the true God, was known in religious matters, and, 
 indeed, this was confined almost entirely to the Jew- 
 ish nation. Beyond this people, and to a great extent 
 among them, this knowledge of God was exceedingly 
 limited. They knew there was one only living and 
 true God, and this was about the extent of their 
 knowledge. The duties they owed to him, arising 
 from the relations that existed between them, were 
 but very little understood. Providence had been 
 dealing with the Jews as a " chosen people" during 
 centuries, for the purpose of developing the princ iples 
 of moral government, and exhibiting his own charac- 
 ter. They had been kept shut in by themselves from 
 the surrounding nations that they might the better be 
 instructed in the principles of truth and justice. At 
 first, a theocratic form of government was established 
 among them, and God himself ruled as their earthly 
 king ; afterwards prophets and holy men were given 
 them as leaders, while they were kept walled in from 
 the moral death of the world, yet, at the coming of 
 the Messiah, they had only learned, beyond gainsay- 
 ing, that one God made all things. And when we 
 
THE HISTORY OF REFORMATION. 157 
 
 remember that this knowledge was far from M*| 
 
 uni\ersal, we must conclude that the progress of truth 
 is apparently \ cry slow. 
 
 No doubt this knowledge had affected the surround- 
 ing nations, and the little truth thus gleaned had 
 somewhat changed and modified their former theories 
 and views ; still, we find not a single people, at that 
 tim<\ who had correct notions upon this or any other 
 subject of morals. Every nation had its deities, but 
 they amounted to nothing more than deceased heroes, 
 nearly upon a level with themselves, possessing but 
 a little more power, and not subject to death. The 
 God, whom an individual or nation worships, is the 
 embodiment of their religion and morality. We must 
 therefore infer that the religion of the nations of the 
 earth, at this time, was false, and their morals loose. 
 
 The philosophy of the different schools, also, serves 
 us very well to measure the strength and extent of 
 the principles of truth among the people. The pre- 
 vailing systems were the Grecian and Oriental. But 
 whoever will take the pains to learn the prominent 
 characteristics of the various sects, or subdivisions, of 
 these systems of philosophy, will find but little truth, 
 and much error, folly and darkness. 
 
 The sect of which Plato was the founder is by far 
 the most true and perfect, yet his God was destitute 
 of the attributes of omnipresence, omniscience and 
 omnipotence, and, indeed, of almost all perfections. 
 When we remember that, in connection with this, 
 the morals of this truest sect were exceedingly loose, 
 we need say nothing of the Stoics, Aristotelians, Epi- 
 curians and Academics. In regard to that of the Ori- 
 entals, there was much that was true, but far the 
 greater part was false. It may be said, and no more, 
 
158 PHILOSOPHY OF REFORM. 
 
 in truth, can be, that at the coming of Christ the world 
 had some faint idea of the nature and character of 
 God, and their religion, morals, theories, views and 
 governments were tinged with this idea. 
 
 In literature, some of the then existing nations have 
 scarcely ever been equaled, and certainly never sur- 
 passed. In the arts and sciences, a good degree of 
 perfection was obtained ; but the morals of these same 
 nations would not suffer in comparison with those of 
 the most vicious in any uncivilized portion of the 
 world. Many of their habits, practices and customs 
 would put to the blush the most vile of our own time, 
 and outrage all the feelings of humanity. The mind 
 had been aroused, the intellect had become somewhat 
 educated, and the religion and philosophy of the day 
 were able to preserve the world from immediate de- 
 struction ; but the true conservative, life-giving prin- 
 ciple was wanting. All their boasted wisdom could 
 not save them, and even that was lost in coming gen- 
 erations, being swept away by the rushing torrent of 
 vice that their moral system generated. 
 
 Our Saviour came. His teaching was full and per- 
 fect. He split at once into the very heart of things. 
 He everywhere exhibited the pure and unadulterated 
 truth. He entered not into an examination of the 
 philosophy of the schools. He stood aloof from that 
 arena of strife and contention, and simply aimed to 
 develop the principles of truth as they were practica- 
 bly applicable to daily life. Instead of saying to his 
 followers, u This and that scheme are false, strike thy 
 dagger here," he everywhere said, M Here is truth." 
 How it shone out in his life, bright and clear amid 
 the darkness, chaos, and "confusion worse con- 
 founded" of the times ! His followers were the only 
 
THE HISTORY OF REFORMAT |-|| 
 
 men in the world, seemingly, who were most fit for 
 the work assigned them, being the only class that had 
 not run mad in philosophic speculations, and ih< m •- 
 fore the tmly class (hat would be contented with facts 
 and truths, and not be eternally philosophizing about 
 what was vague and indefinite. They saw and felt 
 their own and the world's wrong, and immediai.lv 
 set themselves about bringing, so far as they could do 
 it, all men to obedience to the truth — the starting- 
 point of all good. The multitude would very natu- 
 rally judge of the truth they preached by what they 
 supposed to be the truth, and hence inevitably erred, 
 for they reasoned from wrong principles. The result 
 was the almost universal rejection of the gospel. 
 Here and there an individual, and, indeed, many 
 dining the life-time of the Apostles and their imme- 
 diate predecessors, saw and embraced the truth. But, 
 after all, it produced but little if any alteration in the 
 habits of thinking and acting, except among those 
 who embraced it. The civil governments, the litera- 
 ture and sciences of the day were not perceptibly 
 affected. It won its way, however, into all parts of 
 the world, and some few of the nobles became obe- 
 dient to the faith. 
 
 Those bitter persecutions during the first century 
 are undoubted proof that the principle of the true re- 
 formation had become extensively established. Its 
 influence began to be felt and feared. There is far 
 more in those wars against the saints than we at first 
 imagine. Why were the rulers so intent on destroy- 
 ing the Church ? Remember their usual plea was, 
 " The Christians have sinned against our laws, and 
 therefore deserve to die." Can we not perceive in 
 those fears their conviction of the truth of religion, 
 
160 PHILOSOPHY OF REFORM. 
 
 and of the falsehood of their governments? Their 
 conclusions evidently were, that their civil institutions 
 would be revolutionized or destroyed if this religious 
 belief were suffered to spread. The truth had wrought 
 out this conviction, and partially lighted up the world, 
 so that men began to see this wrong, and hence natu- 
 rally to grasp it the stronger, as though this struggle 
 for its defence would make it truth, and also to seek 
 to exterminate the disciples of that faith as their most 
 formidable enemies. During the first century, then, 
 the truth was confined to those who embraced it, and 
 those had but little or no influence in the affairs of the 
 world, or with any but those of their own class. Yet 
 it was preached extensively, and produced its usual 
 agitation. Its vibrations in the extremities were slight ; 
 still they were felt. The internal fire was kindled, 
 and its heat began to exhibit itself outwardly. The 
 surface, indeed, was not broken up, yet it was shaken, 
 and the time was hastening when it should upheave 
 the whole immovable, sluggish mass. 
 
 There were commotions and excitement enough to 
 produce schisms and heresies, and this was about the 
 extent. These are usually the result of truth break- 
 ing in upon a dark and chaotic mass of mind. While 
 the people regard the principles by which they are 
 governed as true — and in the estimation of all men 
 they are so — they plod along in an undeviating course, 
 neither rising nor falling, neither turning to the right 
 nor left, without inventing any new thing, or desiring 
 it should be done, contented and happy. But when 
 an all-wise Providence has caused the light to beam 
 in upon the darkness, and their former principles, theo- 
 ries and habits are broken up, and everything is in 
 chaotic confusion in the consequent struggle for a foot- 
 
THE HISTORY OF REFORMATION. ]61 
 
 hold and for life, there will not bv warning those who 
 will grasp a single truth that appears floating in the 
 boiling chaos of society, and make it the nucleus of ano- 
 ther system that will partake in many respects the nature 
 of the former one, and be, indeed, but a slight improve- 
 ment We are naturally very benevolent, and this 
 never-ending raft-building spirit, when a ship is 
 wivcked upon the shore, shows the endless searchings 
 of man after truth. The greater the number of schis- 
 matics and heretics, the stronger the evidence of a 
 more general disruption of former existing systems. 
 This has ever been the case, and we have no reason 
 to expect it will be different until the whole struct tin 
 of society is changed. Therefore, heresies serve as a 
 good thermometer to test the state of religion in the 
 world. In the days of the Apostles, there were those 
 who, broken up from the foundation of existing sys- 
 tems, strove to reform the world in their own way. 
 Such was Hymeneus, Alexander, Philetus and others, 
 but they were small men, and their influence was not 
 felt far beyond their own immediate acquaintance. 
 But before the century closed, and onward for a length 
 of time, a heresy arose that extended itself over the 
 whole land. We refer to the Gnostics. We include 
 in this ism all who, in the first ages of Christianity, 
 attempted to unite the religion of Christ with the phi- 
 losophy of the times, or, adhering to the prevailing 
 notions of the day in relation to the origin of evil and 
 of the material universe, strove to incorporate into 
 their system many of the truths of the gospel. This 
 would naturally make their systems more nearly re- 
 semble the truth, and hence more dangerous and far 
 less objectionable to the dark-minded people. The 
 poison was made palatable, and stripped of many of 
 
162 PHILOSOPHY OF REFORM. 
 
 its revolting features. A skillfully-arranged system 
 by the counterfeit angel of light ! The previously 
 established principles of the party permitted them to 
 admit Christ to be the Son of God, or one of the family 
 of God, who was sent to this world for the good of 
 men; still, they had wrong notions respecting his cha- 
 racter, and even of the real nature of his mission. 
 They supposed he came to redeem man from the 
 power of the genii who governed this lower world, or 
 to rescue souls from the unhappy connection with ma- 
 terial bodies, for they regarded matter as eternal and 
 the source of all evil. This, in connection with the 
 fact that they professed to restore to man the lost 
 knowledge of the true and supreme God, must have 
 given them great influence in their day. This sect, 
 with their thousand subdivisions, may be regarded as 
 the prevailing counterfeit religion of that time. It 
 was the embodiment of the world's opinions and 
 views of religious matters. Truth had made greater 
 advance than this, but it was confined to the believers 
 alone. The truth contained in this heresy is the 
 amount established in the world. However small this 
 may seem to have been, yet a great point was gained. 
 Idolatry lost its power over the human mind, and men 
 began to have better notions of God and religion. 
 They thought of and investigated religious matters 
 more, and this was a great gain. An unthinking 
 mind can never be enlightened and reformed. We 
 had better think wrong than not think at all. This 
 was hope given of better things to come. The seed 
 had been sown. The principles of reformation began 
 to produce fermentation. Men had broken away 
 from the old ways, but immediately embraced some- 
 thing new. What was the effect of this heresy 
 
THE HISTORY OF REFORMATION. ](Y,\ 
 
 in further developing thr tint h ? To what did it 
 lead I 
 
 These ancient philosophers had reasoned as well as 
 could be expected under the circumstances. They 
 believed this world would be purified and freed from 
 the power of its Creator, one of the Pleroma. They 
 looked also for the overthrow of the empire this Crea- 
 tor had established. They readily believed what was 
 reported of Christ, for they were expecting such a 
 being. True, as we have noticed, they had wrong 
 notions respecting him, but they can all be traced to 
 erroneous opinions previously settled. They were 
 regarded not as a sect of philosophers, but of Chris- 
 tians. Their particular external character partook of 
 the philosophy of the countries in which they lived. 
 Their variety was therefore endless ; the fountain 
 was the same, but the streams were tinged with red, 
 green or blue, by the soil through which they chanced 
 to run. The new religion had produced a moral earth- 
 quake. In this faint reason the truth found its echo. 
 They reasoned, but wrongly. We cannot say they 
 aided the cause of truth directly, but they did assist in 
 turning the minds of the people away from former 
 systems to the organization of the new. They aided 
 in breaking up the calm, or the settled principles of 
 the times. They existed as long as they were needed. 
 Every system continues till the times work out some- 
 thing worse or better, and then dies. 
 
 There are other evidences of the progress of the 
 truth during the first ages. Good men wrote many 
 good books ; these were read, and their subjects inves- 
 tigated. Some of them were written to apologize for, 
 or defend the Christians, before persecuting emperors. 
 The time had been when this would not have been 
 
164 PHILOSOPHY OF REFORM. 
 
 allowed — when, though few, all Christians worshiped 
 God in caves and dens of the earth. But men began 
 to be fearless. The power of truth was beginning to 
 be felt on the human heart, and it was fixing itself 
 there, as an anchor is fastened into the rocks before 
 the storm strikes the vessel. Truth will make error- 
 men quail, for error is weak ; and when the inner man 
 has seen the truth and felt it, the outward declaration 
 finds its counterpart there. An entirely ignorant mind 
 may fight the truth, but not a partially enlightened 
 one, always ! 
 
 The multiplication of ceremonies in religious wor- 
 ship may be taken as evidence that the truth had par- 
 tially saturated the whole system of society. Its ray 
 was dim indeed — a faint, trembling beam — yet it was 
 seen as a silver thread of light running through the 
 thick darkness in every direction. We admit it to 
 be a temporizing spirit — mere worldly policy — that 
 caused this increase of pomp and show. The object, 
 doubtless, was to barter away the gospel, and at prices 
 to suit purchasers. It was received and regarded as 
 the true gospel, but it was not, as the end proved. 
 Yet it possessed much truth, and the purchaser took it, 
 truth and all. The Christian religion was too simple 
 for those who had been idolaters all their lives. They 
 required something more showy and brilliant. They 
 wanted temples, altars, priests, pomp and show, and 
 the doctors granted all they desired. When, in the 
 world's history, was there ever a demand that was not 
 met by a full supply, even if it were for the veriest sem- 
 blance 1 
 
 That system of mysticism, so prevalent in the East, 
 had prepared the mind for something deep, strange 
 and unintelligible ; and hence, in embracing religion, 
 
THE HISTORY OF REFORMATION. 165 
 
 men demanded something that should indicate M 
 tery and greatness, even though it were strange. A 
 kind of wild lameness and mad rationality fills the 
 mind that has just awoke from the sleep of ages ! 
 This argues something noble and heroic in human 
 nature, if not good culture and strength. In those 
 early days most of the instruction was imparted by 
 images, pictures, signs and emblems. In this way 
 the Christians, conforming to the general usage, very 
 naturally inculcated truthby representations— hence, 
 ceremonies were multiplied. Had the truth been con- 
 fined to but few, or to many whose influence was 
 inconsiderable, there would have been no call or rea- 
 son for the introduction and multiplication of ceremo- 
 nies in the Church in the second century. 
 
 When Origen arose persecutions had become unpop- 
 ular, and the enemy strove to effect by wiles and strat- 
 egem what he could not by open war. Probably no 
 man ever lived whose influence was more extensive 
 for many years, and we may say for all time, than 
 was that of this man. He was a genius, but he lacked 
 clear discernment and sound judgment. He embraced 
 the Platonic philosophy, and his teaching is highly 
 colored with its principles. His views were received 
 extensively in his life and after his death, and though 
 his doctrines were interdicted by emperors, they were 
 often revered and embraced in spite of them. His 
 teaching was rather visionary than solid — more con- 
 formed to the philosophy of the times than to the 
 Bible. His efforts, and those of his contemporaries, 
 were more for triumph than for truth. There was, 
 however, an evident improvement upon past time. 
 The people thought deeper and clearer. Time passed 
 on. Here and there a sharp contention on some point 
 
166 PHILOSOPHY OF REFORM. 
 
 of doctrine, and now and then a reformer, like Manes 
 of Persia, arose, until the world was prepared for the 
 coming of Constantine. 
 
 This man lived, just as every other leader has done 
 before he takes his position at the head of the world's 
 affairs, in preparation for future labors. He was made 
 up of what the world at that time contained, both spirit- 
 ually and politically. His thoughts, words and actions, 
 were just what the world thought, and had been say- 
 ing and doing. This is true of all great men. The 
 times make them. They are the embodied or articu- 
 lated truth and error of the day. It may take a long 
 while for " the times" to make such a one as him^ 
 or such as Mahomet, or Cromwell, or Luther, or 
 Washington. Times and ages are so nearly similar, 
 that it requires a long period to find material of which to 
 make a great man, unless they are made to look just 
 like other great men. This is not needful ; and, indeed, 
 there are but a very few occasions demanding great 
 men, and most certainly nature never made a needless 
 thing. It is not true that " the times " have been call- 
 ing, and are still calling, for. some great man to come 
 forth to still the warring elements, and, pointing the 
 world to its destiny, cry " here is the path !" If so, 
 he is forthcoming, and we shall soon hear his voice 
 above all the outward din, as he is leading the world 
 up towards the temple of all excellence. We have not 
 yet obtained all that has been bequeathed to us from the 
 truth developed by former great men — their systems 
 are not yet worn out. When they are, they will be 
 abandoned, and the world will demand and obtain 
 another leader or reformer. One thing is true — all 
 great men, in the sense we have used the term, are 
 the times incarnated. We have never seen a perfect 
 
THE HISTORY OF REFORMATION. 167 
 
 man. The times have never made one. Should 
 lk the times" ever become perfect, their perfection will 
 be exhibited in the existence of B pel feet man. 
 
 Constantine possessed a noble, honest, and sincere 
 heart, a little superftidoufl — so all men were at that 
 day, and most men are at the present. That great cross 
 in the heavens was doubtless all fancy, but it was all 
 reality to him. He never could forget that. It always 
 gave him courage and strength. " By this conquer," 
 endowed him with invincible energy and overcoming 
 faith. What if he was not baptized until his death, 
 this is no proof that he was not a sincere Christian in 
 his way ; for not a few, at that day, put oft* this duty 
 till the hour of death, because they thought by so 
 doing they would enter pure into the presence of 
 God. 
 
 The Church had peace from henceforth. But how 
 did she spread so rapidly? How were whole nations 
 Christianized with apparently so little difficulty ? 
 Rome had become the mistress of the world. She 
 was feared and flattered, and her smiles were courted. 
 This alone, would induce many to embrace Christian- 
 ity. The ministers of religion were faithful also. 
 There were those who led devout and holy lives, and 
 they made every exertion to convert the nations to the 
 truth, by translating the Bible and preaching its truths. 
 The leaven of truth had penetrated the entire mass. 
 Men had lost confidence in idolatry. A few of the 
 beautiful outlines of religion were visible. Its utility 
 and necessity were seen and acknowledged. These, 
 with the other enumerated reasons, show the ease 
 with which whole nations were converted to Christi- 
 anity, while but little of vital piety existed in the 
 world. Thus men became Christians without a 
 8 
 
168 PHILOSOPHY OF REFORM. 
 
 change of heart. They were converted to the exter- 
 nals of religion, and that was all. The Church thus 
 spread over a vast surface. Much rubbish was 
 gathered, therefore we see how natural for this mass 
 to become corrupt \ and, in the- jumble and turmoil 
 which was caused by an effort for purification, heresies 
 arose and spread. 
 
 The decision of the Council of Nice exhibits to us 
 the fact, that those who managed affairs at that time 
 were defenders of the truth intellectually, if not in 
 their hearts. The heresy it endeavored to destroy is 
 still alive. It sprung up as though it were indigenous 
 to every soil. In fact, it was indigenous ; for the 
 depraved soil of the human heart is the same every- 
 where. This ism divided itself into a thousand others, 
 just as every other wrong ism, in any time, has done 
 and will do. There is nothing stable, or safe, or sat- 
 isfactory, in error, for it has no foundation. Why 
 should not men of this character, therefore, be con- 
 stantly casting about for new foothold. 
 
 It may be supposed, from what has been said, that 
 there were no true reformers, or true religion, but that 
 all was merged in what was then called the Church. 
 This is not true. Christ has had true witnesses, and 
 religion true defenders, since the days of the Apostles. 
 The true light has never been put out, neither merged 
 in Mother Church. We have evidence of the Church 
 at Rome beginning to degenerate as early as a. d. 250, 
 in the controversy concerning the bishopric of Rome 
 between Cornelius and Novatian. This controversy 
 was about the purity of communion, and discipline in 
 the Church. Novatian may be regarded the first ec- 
 clesiastical reformer. His party, called Puritans, con- 
 tinued about two hundred years, and were then 
 
Till; HISTORY OF KJ [£Q 
 
 in (he DonatisUy Paulicians 9 Waldenscs and 
 Jilbigenscs, who were called heretics. Th<\ i 
 die errors of the times, and were the stem defcnjdtfl 
 of the truth ; ami it' tlicy do not form a rhaiuicl 
 through which the apostolic succession has been 
 brought down to us, they do the highway, ou which 
 the truth as it is in Jesus has ever been exhibited and 
 defended. 
 
 Rome began to fall to pieces. She had attained to 
 universal rule. She had been prosperous and power- 
 ful. She had conquered and established many king- 
 doms. But it should be remembered, as we have 
 already shown, that tin v were mil hing more than single 
 cities, enjoying all the rightsand privileges of indi\ idaeJ 
 governments. As such, they were a part of the Ro- 
 man empire. They had perfected and established the 
 system of municipal government. Beyond this they 
 had no experience. They had neither learned the 
 principle of personal liberty, nor of universal unity. 
 Therefore, in the various expedients to which Rome 
 resorted to secure herself against destruction when a 
 practical knowledge of these principles was indispen- 
 sable, she signally failed. She was divided into her 
 original elements and scattered. In her life she 
 wrought, and in her death bequeathed to the world, 
 the principle of municipal corporations, together with 
 its regulations and principles of liberty, and the idea 
 of absolute power. 
 
 The Church as arj organization, as we have seen, 
 having become almost universal, it was quite natural 
 when Rome fell, and the officers of the city corporation 
 had sunk into insignificance, for the clergy, who it would 
 seem were the* only individuals fit for the work, to be 
 installed in the same office. This gave the C lunch 
 
170 PHILOSOPHY OF REFORM. 
 
 increased influence, and aided greatly in imparting to 
 the civil governments of the world the principle of 
 morality. Although the Church was far from being 
 pure in this respect, she did possess a moral influence 
 at that time which was greatly needed in conducting 
 the temporal affairs of the people. 
 
 We see, therefore, by an overruling Providence the 
 cause of truth has been protected, and from the small- 
 est beginnings spread over the world — not having 
 wholly saturated it, but become partially diffused, so 
 that its sensations, though slight, are felt through the 
 whole system— and now mingled with the civil insti- 
 tutions as their conservative power. All this has been 
 gained in the space of a few hundred years. As meagre 
 and partial as our sketch is, it will not fail to exhibit 
 an intimate connection between all the events in the 
 case, and- their important bearing upon the result re- 
 ferred to. 
 
 . There are other ingredients necessary to be mingled 
 in human society before it can be fully perfected, that 
 do not exist at the period under consideration. Here, 
 then, the world is left to flounder along under its spir- 
 itual guides, while an all-wise Providence is preparing 
 to develop another feature of human nature, in order 
 to give balance to the mind, and ultimately secure its 
 full development. 
 
 Those barbarians who conquered Rome were a rude, 
 savage people ; yet it is doubtful whether the world 
 would ever have obtained the idea of personal liberty, 
 and the Church the liberty of conscience, had they 
 never existed. They were wild, hard and independent. 
 Freedom, personal freedom, was their passion — their 
 life. They had enjoyed a life of adventure and enter- 
 prise without the control or restraints of the rules and 
 
THE HISTORY OF REFORMATION. 171 
 
 regulations of civili/» d litis Like (he child of nature 
 who has been rocked in her bosom and grown tip in 
 her pathless forest, and upon her swifl-runuin 
 they were honest and upright in heart, and independ- 
 ent. They knew or felt but little beyond the fuct that 
 they were men. On the consciousness of their own 
 inherent worth and dignity they relied in every case. 
 All their systems bear this impress. This formed the 
 connecting link between them, and gave them faith 
 and confidence in each other. They neither felt nor 
 acknowledged any obligations arising from the general 
 principles of society. They knew man as man, and 
 as such they loved and served him. The Roman was 
 attached to the city, and the obligations arising from 
 that relation he acknowledged and obeyed. But the 
 doctrines of personal freedom had never been enter- 
 tained by him. He had learned to prize the lib- 
 erty of a citizen, but of the liberty of self he had 
 never dreamed. Neither was this sentiment known 
 in the Christian Church. The members felt an at- 
 tachment to the Church itself, and its laws, and to its 
 extension they were ardently- devoted, but they never 
 troubled themselves about personal liberty — all they 
 sought or.desired was the liberty to do as the Church 
 required. It is to the barbarians that we are indebted 
 for this principle, who introduced it in mingling with 
 the people they conquered. 
 
 The Church, also, for the purpose of effectually 
 defending itself against these barbarians, undertook 
 the separation of temporal and spiritual authority. 
 Thus, unintentionally no doubt, it laid the ground- 
 work of the liberty of conscience for which the world 
 has so long struggled, and which we so highly prize. 
 The Church was obliged to contend that brute force 
 
172 PHILOSOPHY OF REFORM. 
 
 has no authority over the mind ; and, however wrong 
 her motive, she developed a principle more precious to 
 the world than all its gold. 
 
 How rapidly these barbarians became Christians, 
 when they had conquered Rome ! Various reasons 
 urged them to this change. Some were influenced by 
 the expectation of gain, others by the hope that Christ, 
 the God of the Romans, who, they had learned, was 
 immensely powerful, would aid them in extending 
 their dominions, and still others by the hope of thus 
 being better able to govern those Christians whom they 
 had conquered. But perhaps the self-denying labors 
 of good men prepared the mind for this change more 
 than anything else. 
 
 They considered military exploits and courage as 
 the only source of glory and virtue, hence they despised 
 and rejected all learning. The people thus became 
 superstitious, and ignorance gained the ascendency. 
 They were preparing for what followed, viz., to be- 
 come the dupes and tools of a few designing men. 
 
 A few great and important truths were wrought out 
 amid the turmoil and confusion of the first centuries. 
 These truths remained, while the world was led through 
 a different route to work out others, so as to be able, 
 eventually, to form a system of good proportions and 
 beautiful symmetry, of great strength and durability. 
 The doctrines concerning Christ, his person and nature ; 
 human depravity ; the natural attributes of God ; the 
 necessity of Divine grace to salvation ; human liberty ; 
 the adaptation of the gospel to meet the wants of men, 
 under all circumstances, and a conviction in favor of 
 the general principles of religion, were established. 
 The world has never gone back from them, and we 
 have no idea it ever will. The mass may have lost 
 
THE HISTORY OF REFORMATION. 173 
 
 sight of them, at times, Mill there have heen those who 
 won III preach and defend them. They have ever 
 served as the strong foothold of the reformer, and as 
 guides to the wanderer in the darkest hour. They 
 were established thinly in the heart of the world, and 
 when they are repeated, they will produce a vibra- 
 tion that will be felt, and they must and will be lis- 
 tened to. 
 
 Everything, at this time, indicates the preparation 
 of the world for the gathering the Church into one 
 great brotherhood, and her being ruled by men who 
 claimed the right to dictate in civil as well as ecclesi- 
 astical affairs. There was an evident disposition among 
 the people to listen to the Bishop that could not be 
 checked by the strong efforts of the emperors. The 
 empire existed, but it had become a perfect falsity — it 
 did not exist naturally. It was rapidly dying, and the 
 priests were the only men of sufficient courage and 
 strength to take the rule. It is an unalterable law of 
 our nature, to obey those who alone have the power 
 and disposition to give and sustain the best laws. The 
 authority of the officers of the city corporations was 
 nearly extinct, and the officers of the Church were 
 preparing to take their place, by a natural process. 
 The increase of priests and canonized saints, who, by 
 the way, were men but little above the mass around 
 them in skill and tact in managing affairs — a little more 
 learned and wise — is proof of the deep and consummate 
 ignorance of the people. This, with the increase of 
 mysticism and the state of things just noticed, confirm 
 the opinion that the world was now prepared for the 
 creation of those Patriarchs who existed in different dis- 
 tricts, and who ruled the people on their own authority. 
 Thus rivalry, ambition, dissensions and contentions 
 
174 PHILOSOPHY OF REFORM. 
 
 tended to undermine, and eventually destroy, the power 
 of each other, and in this way prepare the way for the 
 whole to be concentrated in a single ruler. This was 
 the result, and the Pope was declared the head of civil 
 and spiritual affairs. 
 
 Those different councils at Carthage and Ephesus, 
 that Pelagian controversy, are signs of the unstable 
 state of things, and the chaos that began to be seen, 
 and also indications of life that did really exist. Dur- 
 ing the sixth century the darkness became visible. 
 True, many nations were converted to Christianity, 
 yet it was through the influence of those kings who 
 acted from interested motives. The people were al- 
 lowed to worship the image of Christ, while nothing 
 was demanded of them crossing to their inclinations, 
 and. were therefore rarely induced to abandon their 
 former idol worship, the offering of sacrifices, and to 
 believe in the existence of Christ, the then popular 
 God of the world. 
 
 Whatever of learning existed was confined to the 
 priests, and all this for the very good reason that the 
 poor, superstitious and ignorant people had surrendered 
 the keeping of their souls and bodies to the Church. 
 Neither were they as much to blame as they would at 
 first seem. They were ignorant of the sentiment of 
 personal liberty, and, indeed, had this not been the 
 case, they were too ignorant in everything, for an en- 
 lightened system of self-government. They were at- 
 tached to their cities, and the Roman government had 
 made them feel the need of some power to rule them, 
 and that was a falsity; therefore, as the only resource, 
 they threw themselves upon the Church for protection 
 and direction. There was no very urgent reason for 
 the priests to study, in this state of things, so that 
 
THE HISTORY OF REFORMATION. 175 
 
 among them learning soon horauir almosi rxtinrt. 
 Their theological knowledge was all vajjnr and indof- 
 inite. The leaders became blind, leading a blind 
 people. 
 
 How natural, in such a state of things, for the Bishops 
 of Rome and Constantinople, who, by their artifice and 
 untiring zeal, had gained great influence and power, 
 to strive for universal power. They were sternly and 
 strenuously opposed by the civil rulers, but what of 
 that; their great wealth, and the superstition of the 
 people, gave them decided advantage in every contest. 
 Hence, in whatever light we view the manner in which 
 the Church succeeded in gaining the entire ascendency 
 in the affairt of the world, we must acknowledge it 
 was natural, and that apparently nothing else could 
 have been adopted. 
 
 The prominent heresies that had troubled the Church 
 had now become nearly extinct. They had been 
 swallowed up in the Church. A few minor schisms 
 prevailed, to a limited extent, but there was not life 
 enough in the system to create extensive ones. Here- 
 sies are the fruit of individual opinion under circum- 
 stances already mentioned. They cannot exist except 
 when men think for themselves. A dead Church will 
 never be troubled with them. Neither, in a calm, pure 
 life, will they be found, but they are generated rapidly 
 in the fermentation that is produced by the truth mixing 
 up with error. Men are thrown into positions then 
 that will call forth the most mighty and splendid efforts. 
 Some of the noblest developments of intellect that the 
 world has ever seen, have been wrought out at such 
 periods. Heresies, and the propagation of error, are 
 ever to be deplored, still they will ever exist when men 
 come to think independently, after a long space of 
 8* 
 
176 PHILOSOPHY OF REFORM. 
 
 mental slavery. Wretched, indeed, is that state of 
 the Church, when there is no one to question her merits 
 and doctrines. This is a sure evidence of death. 
 
 The Roman Bishop was proclaimed the head of all 
 the Church by an almost universal acclamation. It 
 was not so easy for him to obtain the reins of civil 
 government. Indeed, it was a long time before he 
 assumed the right to the temporal as well as the spir- 
 itual rule, and still longer before he was allowed his 
 claims, yet he was not hindered so much by the people, 
 who little knew or cared what was done, as by the 
 emperors, who were interested in keeping up their 
 authority. In fact, the Roman Bishop only succeeded 
 at first in being proclaimed superior in dignity and rank 
 to the one at Constantinople, which was afterwards 
 construed to mean universal power. Yet after all, 
 when he came to assume this station, it was with the 
 universal consent. The old system had been worn 
 out and thrown away, and this was received in its 
 place. 
 
 In another portion of the world, amid the wild and 
 warlike Arabs, a revolution in moral and religious 
 sentiments was effected not far from this time. Ma- 
 homet learned a great deal of truth in Persia, of the 
 wise men, and some error. He preached and published 
 his system when he had perfected it, and even forced 
 it through his nation. His followers were compelled 
 to think as well as believe, yet they have thought no 
 further in any direction than he did. This is strange ! 
 Why have they not been burst up long ago, and more 
 good come out of them than we find ? They embraced 
 their system, and have since been left to enjoy it. 
 Their fprm of government, religion and position in the 
 ivorJd have kept, them walled in from the rest of man- 
 
THE HISTOKY OF REFORMATION. 177 
 
 kind. They will yet be reached in the progress of 
 truth, and 1»<« overhauled and reformed. 
 
 Here, then, we find the world at the close of the 
 seventh century, converted to Christianity, with only 
 here and there a true believer. The truth had pene- 
 trated the whole structure of society, and its influence 
 began to be felt in moulding and directing every sys- 
 tem. The minds of men were but partially developed, 
 so that it was impossible for it to produce all the effect 
 it otherwise would. The movement appears to have 
 been rather to develop and prepare the means for 
 this purpose, than to seek directly to conform them 
 to truth. Everything in the civil and spiritual world 
 has tended to bring about these results. Providence 
 is to manage differently with the world than in any 
 former time. His plans are laid in wisdom and right- 
 eousness. Let us watch his movements for the next 
 few centuries, as they are recorded upon the page of 
 history. 
 
CHAPTER VIII 
 
 THE HISTORY OF REFORMATION CONTINUED. 
 
 The active state of the principle of reformation — The time for reforma- 
 tion not yet come — The chaos of the world — "World disgusted with 
 spiritual tyranny — Apostolic succession — Rome and her will— Feudal- 
 ism — Effects of the Crusades — Men's habits and feelings changed — 
 The mind emancipated — Learning revived — Truth working out. 
 
 The progress of truth during the middle ages will 
 claim our attention in this chapter. This period has 
 been called the world's " dark age" — an age when 
 the light of truth went out, or lay buried under the 
 errors of men. 
 
 An age when the light of truth shines not, when 
 there is no light from science or literature, none from 
 learning, or virtue, or morality, none anywhere, must 
 indeed be a dark age. Was such the character of the 
 middle ages 1 
 
 There may be fire raging in the bowels of the earth 
 when no light appears on the surface. Still, there is 
 light there in abundance — at least, the materials of 
 light, if you can only reach them. It has been gene- 
 rating for years, and when the raging element breaks 
 up the earth's crust, and pours out the accumulated 
 mass of lava, there is light then to scatter the dark- 
 ness, though the world were wrapped in seven-fold 
 clouds. 
 
 We suspect, were these middle ages examined crit- 
 ically and closely, they would be found to be the 
 
Tin: mSTORY OT REFORMATION. 179 
 
 middle of the inner world on fire — a chaotic mass of 
 rubbish, or when all the elements of existing \\ Mcms 
 were in the smelting-furnace. Now and then a bright 
 flame shot up, tinging with light the black, heavy 
 clouds that were rolling gloomily over the earth, soon, 
 however, to disappear, and leave the darkness visible. 
 There was, indeed, here and there a good man, even 
 at that time— enough, at least, like the Pharos in the 
 bay of Alexandria, to telegraph the truth from genera- 
 tion to generation. The crater was not sufficiently 
 large to admit of a full discharge of all that was boil- 
 ing up within. In fact, the time had not come for 
 this ; but there were light, and smoke, and broken 
 rocks, and suffocating gas enough emitted to make it 
 evident to us that there was life there. If the surface 
 was barren — if the bright and beautiful flowers of 
 literature, and science and virtue were withered and 
 trampled in the dust — there was still heat amid the 
 rubbish, after all. Those cold death -damps of igno- 
 rance, and poisonous streams of vice, are proof of the 
 corruption of almost the entire system ; yet there are 
 other facts that cannot be accounted for on any other 
 supposition than that there was some soundness. 
 
 Men did think — at least, a few — in those dark times, 
 and soundly too, considering all things. They did 
 not dare express their thoughts and convictions as 
 freely and fully as we Americans, who have purchased 
 this freedom with our blood ; yet they thought, never- 
 theless, and fully believed that tyranny and oppression 
 were wrong, though they submitted to it. The great 
 difficulty was, no one dare push his thoughts out 
 among men, and reduce to practice what he knew to 
 be right. The men of those days were not sinners 
 above many of the timid souls of modern times. 
 
180 PHILOSOPHY OF REFORM. . 
 
 There was no master-spirit to embody the right 
 thoughts and principles of the times, and lead out the 
 world against error and wrong. Indeed, the time had 
 not come for this. Men, and society at large, are 
 opposed to such action ; it is too rough and boisterous 
 for the mind of the world, that naturally seeks calm- 
 ness and repose. We are a system-making world, 
 and love regularity, constancy and evenness. The 
 times, not nature, make men restless. Even when 
 the quiet is broken up, and the consequent chaotic 
 mass is heaving like the ocean under a heavy storm, 
 those angry and breaking waves are but the effort of na- 
 ture to find her level again in the deep sea — her own 
 quiet and repose. Here is the world gathered upon 
 an extended plain, swaying to and fro, and rocking 
 like the earth when struck by the last storm, and 
 writhing in despair in view of some impending judg- 
 ment. Their peace and quiet have been broken up 
 by the thunders of heaven, or by the bright corrusca- 
 tions of its lightnings as they stream along the dark- 
 ened sky. What seek this- people ? The why and 
 wherefore of their fear, and a remedy, a rock or foot- 
 hold in the trembling, receding earth ! " Lift us up," 
 they cry, " from sinking in the opening gulf, and 
 plant our feet on higher, firmer ground ; give us sta- 
 bility, quiet and repose !" Let this be granted, and 
 each man goes about his own work contentedly. The 
 mind, enlightened, possesses a restlessness, arising from 
 its desire for its own development and expansion, that 
 can never be quieted, but it is a regular and methodi- 
 cal restlessness, not the wild ravings of despair pro- 
 duced by the mind's floundering in chaos. 
 
 Men could see, and hear, and feel, and reason, but 
 they were held back from all outward action by the 
 
mi; history of reformation. 131 
 
 nightman' spell of (he age. The food was within then 
 reach — they saw it, craved it, and sought it, but could 
 not reach it. Now and then an individual stretched 
 forth his hand to take it, but the pontiff's wand with- 
 ered it. 
 
 Everything was jumbled together in this age. It 
 had been different in former times. Among the an- 
 cients everything had been cast in the same mould 
 and stereotyped, and thus handed down from sire to 
 son. A single thought became uppermost, took shape 
 to itself, and a system was thus formed that was fol- 
 lowed obediently. Nothing farther was sought for; to 
 them, that was perfection. All their energies were 
 taxed to sustain it, and from it they hoped to obtain 
 every needed blessing. But in this age, the temporal 
 and spiritual powers ; the theocratic, democratic, aris- 
 tocratic and monarchal systems; all the social ele- 
 ments ; every class of society, and almost everything, 
 was thrown in together, and thus a perfectly jumbled 
 compound was created. No one idea or truth was 
 sufficiently prominent or strong to overcome the rest, 
 and take the lead. Some truths had been wrought 
 out and established, but even these were boiling up 
 with the rest. Men dare not follow them out, lest they 
 should run into a thousand difficulties, harder to be 
 encountered than their present ills. 
 
 Truly, a strange, heaving compound this, where 
 nothing was prominent or systematic, and where all 
 the elements were at war, but no one having strength 
 to secure a victory. It was, indeed, the infancy of 
 every system, the time when were sown the seeds of 
 the beautiful flowers and rich fruits that future gene- 
 rations gathered. All these contending elements must, 
 in time, disengage themselves from each other, and 
 
182 PHILOSOPHY OF REFORM. 
 
 take some form or body in which they will be exhib- 
 ited to man on the world's wide stage. 
 
 Such a state of things is far more favorable to the 
 development of truth than a dead calm, when all 
 plod along in the same old beaten path, neither gain- 
 ing nor losing capital. Truth has nothing to fear in the 
 fiercest war of the elements. It is non-combustible 
 substance. It will come out of every trial brighter, 
 and freer from dross. Each verdict of the world will 
 be in its favor. It will therefore come forth, in time, 
 robed and crowned with glory, and rule over the af- 
 fairs of men. Then will error's downfall have come, 
 its death dirge sung, and its unsightly corpse hurried 
 away to its final resting-place, amid the universal 
 shout for Truth and Virtue. 
 
 We admit that, at the close of the middle ages, or at 
 the beginning of the reformation in the sixteenth cen- 
 tury, truth had made no apparent advancement from 
 the beginning of this period. The external appear- 
 ance of nearly every system was not altered. The 
 surface had not been broken. The cardinal doctrines 
 of the gospel had been received by the Church in 
 theory, at least, and idolatry had been rejected at the 
 commencement of this age. Thus much of truth ruled 
 the world, or the main system by which men were gov- 
 erned was built on this foundation. These doctrines 
 and this system were spread in every direction by va- 
 rious means, but mostly by the sword. The hearts of 
 the people had not been changed by embracing Chris- 
 tianity, and, indeed, in many cases, not even their 
 heads, for they turned from idolatry to Christianity in 
 the hope of temporal prosperity. It was therefore 
 found impossible to keep them from engrafting idolatry 
 upon their religious .worship, so the leaders modeled 
 
W > v OP TBI 
 
 fUNIVEESI 
 
 THE HISTORY OF REFORMATION/* . nar +\ 
 
 their system accordingly, by introducing fnm^>**3 u t rt r M * 
 monies, pomp, show and parade — the appearance or 
 sign of the thing for the reality — ami made it such as 
 every idolater would readily embrace. Thus they suc- 
 ceeded in concocting a kind of idolatro-religious Chris- 
 tianity, that became exceedingly popular with kings, 
 rulers, and the world. This is far preferable to blank 
 heathenism, for there is more hope that the leaven of 
 truth will cause fermentation that will result in the 
 purification of the system. There have been ages, or 
 periods, when even this semi-religion would not have 
 been received ; when, indeed, it would have been re- 
 jected and spurned by all men. The world was there- 
 fore better than it had been. It may be said that this 
 species of religion progressed, not only over a vast ex- 
 tent of territory, but towards its perfection. This is 
 true of all systems and all things. Everything, un- 
 der favorable circumstances, will attain its full growth. 
 Thus the Church attained her full growth, or perfection, 
 in the twelfth century. It may be said, she obtained 
 the brightest possible position that may ever be expected 
 to be reached by any Church of a worldly character. 
 She made, it is true, little or no improvement or ad- 
 vancement in this century, or in any after period, yet 
 she stood out before the world, and before the people 
 of coining time, beautiful, rich and powerful — an ex- 
 ample of what a religious world may be without the 
 spirit of the gospel. She had grown up of huge 
 stature, and strong, and with all her faults, there was 
 some real life still existing. It is escaping fast, as does 
 the life from the fallen oak, leaving it to moulder into 
 dust, and when it is all fled, that huge trunk will come 
 down of its own weight, and perish. There was not 
 truth enough to preserve it from decay, and keep it 
 
184 PHILOSOPHY OF REFORM. 
 
 from falling. All the truths that are fit as stones to be 
 put into another building will be saved, while the er- 
 ror is left to perish and die, and be blown away as the 
 chaff of the summer threshing-floor. We have in 
 buildings, so in all walls, here and there a stone that 
 cannot stand the action of the atmosphere, but that 
 is soon decomposed, and then falls out and leaves a 
 breach. In the system of religion under consideration 
 the keystone, with many others, could not stand the 
 action of time, so that they fell out at last, and a greater 
 part of the wall was overthrown. Indeed, pieces of 
 that same " keystone " have been picked up from amid 
 the rubbish by modern travelers, or the exhumers of 
 antiquity, and made to serve the same purpose in other 
 systems of a smaller pattern. The thousand different 
 systems of religion of the present day, that are subdivi- 
 sions of that vast army, whose banner bears the inscrip- 
 tion, " salvation by works," are all, and severally, built 
 around broken pieces of the keystone of the Romish 
 Church. This prop will soon fail, for time is withering 
 its strength, and the system it sustains be destroyed. 
 
 No doubt the natural tendency of things during this 
 period was to produce superstition and vice ; therefore, 
 one at all acquainted with the philosophy of things 
 will not be surprised to find these and similar noxious 
 weeds growing up luxuriantly in that soil. The peo- 
 ple were exceedingly ignorant. Plans had been in 
 operation for ages to generate it, and they had worked 
 admirably. It was the policy of the leaders to keep 
 the people in this state, for not otherwise could they 
 make them credulous and obedient. He who never 
 investigates for himself, but is thought for, or who takes 
 all things at second-hand, readily believes all things, 
 for he is all faith. The reason for his belief is the mere 
 
THE HISTORY OF REFORMATION. fgg 
 
 say-so of some one in whom he may chance lo place 
 confidence. Ignorant men are dupes, credulous and 
 superstitious, consequently, in the end, vicious. We 
 may wonder that the mass were led by a few men, as 
 they were, and especially when many began to sus- 
 pect their religion and the authority of their rulers, 
 and were crying out for reform ; but we should remem- 
 ber that all believed in the supremacy of the Pope and 
 the Church, which would render any change in civil 
 or ecclesiastical affairs impossible: You must really 
 believe a member diseased and decaying, before you 
 will admit of its amputation. An individual may be 
 diseased, even his vital organs wasting away, but be- 
 fore be will seek a remedy, he must be convinced of 
 the facts in the case. Who ever thought of taking to 
 the " life-boat " while the ship was whole and sailed 
 well. There is vast folly, and were it not that most 
 men are so ignorant of the principles of things, we 
 would say madness, in that man's course, who, to 
 remove a moral xjvil, pronounces, in hearing of the 
 offender, the practice or doctrine an evil, and then 
 authoritatively commands the guilty one to abandon 
 it on the penalty of eternal death. It may be true that 
 this man will eternally perish if the sin is not put 
 away, but most assuredly he will never give it up for 
 such threatening. The principle of truth which will 
 uproot an evil, and in the light of which it is readily per- 
 ceived to be such, must first be established in the heart , 
 and then you have reformed the individual. Now the 
 cause of all the wrong that began to be somewhat ap- 
 parent to a few men, was that which all men supposed 
 was just as it should be. The system was trusted as 
 perfectly sound, when death reigned in every part. 
 The universal jumble already referred to, was the 
 
186 PHILOSOPHY OF REFORM. 
 
 cause of the state of things that began to be manifest. 
 Medicine administered to a patient, in its operation 
 may prostrate the physical system, and produce appa- 
 rent death, but those throes and that anguish are the 
 necessary result of that remedy in its process of purifi- 
 cation, after all. During this period the commotion 
 was internal. The elements were preparing to disen- 
 gage themselves, and work out separately by and by. 
 The surface was thus kept comparatively quiet. This 
 was favorable to the growth of every hurtful thing, 
 as superstition, ignorance and vice. Mount Etna, in 
 whose bowels rages an unmeasured fire-ocean,. is cov- 
 ered with a luxuriant growth of vegetation and beau- 
 tiful flowers. 
 
 As we have hinted, there were men who sought to 
 do what good they could in almost every department 
 of life, but their efforts were unavailing. It may be 
 supposed that had Luther lived during these ages, he 
 would have succeeded in effecting a reformation, but 
 we suspect had he then lived, he would have died an 
 inhabitant of a convent, and his influence never been 
 felt beyond its walls. Those times had no need for a 
 Luther, and therefore, had a thousand existed they 
 would not have been employed. If such a reformer 
 was needed, why was he not called out. Surely the 
 material was not wanting, and when Time calls earn- 
 estly and loudly for a man, under such circumstances, 
 he comes forth, as surely as did the dead when Christ 
 called them from their graves. Go stand on the 
 heights of the Wertburg with Luther, and look down 
 with him through all this period, and you will not 
 find a time ripe for a reformation until the sixteenth 
 century. Its need had been felt, and it had been 
 sought for, but the heart of the disease, the fountain 
 
THE HISTORY OF REFORMAT 187 
 
 of poisonous water had never been discovered, and as 
 we have said, it was win ir it was the least suspected 
 to exist. The time must come when things will so 
 shape themselves as to bring the real difficulty to the 
 light, or we may never hope for any reform. This 
 was not the case until Luther's day, and even then it 
 was not manifest until thrust into his eyes. 
 
 Besides, no cask can be made without hoops, even 
 if the other materials are perfect. Before Luther, or 
 any other man could effect the desired object, other 
 truths than those that did exist must be wrought out 
 and established. Some sentiments in reference to 
 men's governing themselves must be developed be- 
 fore you can expect them to be governed by the laws 
 of God. In another place we will show what truth 
 was wrought out that prepared the way for the refor- 
 mation, and served as hoops to hold together its prin- 
 ciples, or as a firm wall to protect the seed sown. 
 
 Men never thought for themselves, and together, 
 till Luther's day. And during the middle ages it will 
 be seen that an all- wise Providence was bringing men 
 into those relations in respect to each other, that their 
 interests, sympathies and thoughts would be similar, 
 so that the effect Luther sought could be produced. 
 The Creator, then, did not desert the world in the 
 dark ages, but he was preparing something in the 
 womb of nature that would be delivered in future time. 
 
 During those ages the world became satisfied, dis- 
 gusted and surfeited with spiritual power and tyranny 
 over mind, and with the prominent evils and their 
 causes. They were therefore productive of some good. 
 Let them come, we are right glad they ever did come, 
 if thus a quietus could be given to spiritual tyranny. 
 The world has not, however, been purged free and 
 
188 PHILOSOPHY OF REFORM. 
 
 pure of this spirit of humbuggery. Vestiges of it ex- 
 ist in our own age, but. its general, universal reign 
 was broken up, and it now only exists in small clans 
 and provinces. It springs up under the skillful hand 
 of the Mormon prophet, a Millerite lecturer, or Swe- 
 denborg enthusiast, or an animal magnetizer, but their 
 fields will all be replowed or burned over before their 
 crop comes to maturity. The leading influences of 
 this world will never again submit to be thought for — 
 never again blindly follow an earthly leader and do 
 his bidding in spiritual things. He who shall attempt 
 it proves himself a madman. The curses of an en- 
 lightened world, and the anathemas of the dead of 
 the dark ages would be poured upon his guilty head. 
 Man now feels his responsibility and accountability to 
 his Maker, and he will no longer, therefore, be dic- 
 tated to in moral matters. That Universal Church, 
 in the world's judgment, has become an utter falsity. 
 It can never be universal again. Its Universal Father, 
 or Pope, stands as a synoyme for tyranny, treachery, 
 and falsehood. This king's kingdom become uni- 
 versal 1 He must clench right into the very vitals of 
 our being, and tear out our life, to do it, and no one 
 will tamely submit to this. That same spirit may yet 
 do injury. It may possibly work the overthrow of 
 our own republic ; but should this ever happen, in our 
 fall light would flash up to the clouds so bright as to 
 light all Christendom at once, and an awakened 
 world would arise and pronounce its doom. But we 
 have no fears that the hopes and expectations of the 
 Romish Church, in respect to this country, will ever 
 be realized. It is barely possible, but not at all prob- 
 able. The human mind has become too much de- 
 veloped, and is too strong ; the voice from the grave 
 
THE HISTORY OF REFORMATION. JQ9 
 
 • 
 
 ct the dark ages is too distinctly heard, for any one 
 man to succeed in ruling in spiritual affairs, or in 
 holding in fetten < I * « - mind of man. 
 
 Providence has also caused the world to test the doc- 
 trine of " salvation by works," in the experience of 
 i he middle ages. During this period the Church was 
 thrown into various states and positions, where she had 
 a fair opportunity of giving this doctrine a most thor- 
 ough trial, and her experiments are recorded in her 
 history. In her pride and power she had departed 
 from God, and he gave her up to be filled with her 
 own ways. In this e\tn niity no effort was spared to 
 work out her own salvation. All her rites and cere- 
 monies — all her forms and plans — all her penances and 
 pilgrimages — and all her heartless routine of unmean- 
 ing flummery, was to gain Heaven without Christ. 
 Justification by faith — the very soul of religion, so far 
 as any practical benefit was concerned — was aban- 
 doned ; and in its stead a religious system, as perfect 
 as such a one can ever hope to be, was created, for 
 the purpose of securing to the individual the privilege 
 of saving his own soul. The world has not yet done 
 with this doctrine altogether, but the example of the 
 Universal Church stands out upon the page of history, 
 as a beacon light to all. We may, and should, take 
 warning ; yet, after all, this save yourself religion is 
 so genial to the human heart, so much in harmony 
 with the few truths yet established among men, that 
 we may well expect it will be a long time before the 
 world will become entirely weaned from it. But from 
 henceforth, the advocates of the true doctrine of sal- 
 vation through Christ, can point to the world's expe 
 rience in its opposite, as proof of it. 
 
 One general observation more in respect to the 
 
190 PHILOSOPHY OF REFORM. 
 
 middle ages, and we will hasten to the discussion of 
 another topic. 
 
 What a strange channel for the transmission of the 
 Apostolic succession, is that Church of the dark ages ! 
 However pure the water when it first welled up from 
 the fountain — the primitive Church— it must have 
 become somewhat corrupt by running through the 
 dead and putrid mass of rubbish that everywhere ex- 
 isted in the Church. Meseems, were there any influ- 
 ence that passes through the palm of the Pope into 
 the thick and polluted head of the Priest, it must have 
 been the virus of moral death, for such alone had he 
 to give, and such alone was congenial to the ordained, 
 and naught but such was ever manifest in their lives 
 after impregnation. Truly, men do love darkness 
 rather than light — and prefer death to life, and corrup- 
 tion to virtue, or they would never claim kindred with 
 the Romish Church of the middle ages. How the 
 advocates of succession are to free themselves from the 
 difficulty caused by the existence of that female Pope, 
 or Popess, we know not. Here a link of the chain is 
 broken, and " tenth or ten thousandth breaks the chain 
 alike." Therefore, those who hold on to this chain 
 are not of the Apostolic Church, unless it be that 
 across the separation a holy influence passes, some- 
 thing as electricity can be made to cross a river. Be- 
 sides, when a faithful examination is made, it will be 
 found that the chain was never fastened to the chair 
 of St. Peter at Rome, for the best of all reasons, that 
 there is not one particle of proof in the Bible, or in 
 any important history, that St. Peter ever saw Rome, 
 much less that he was ever the Bishop of its Church. 
 And furthermore, during a part of this age the officers 
 of the Church were appointed by the kings and rulers, 
 
THE HISTORY OF REFORMATION. 191 
 
 or the office was sold to the highest bidder ; and thai, 
 not unfreqtiently, even common soldiers, civil magis- 
 trates, and men of die most profligate character, were 
 invested with spiritual offices. The highest office was 
 often filled by bribery, force, and by almost all kinds 
 of violence. The whole body was also rent in twain 
 by no less than twenty-two, and some Romanists admit 
 twenty-six, and Protestants can find twenty-nine schisms. 
 In some of the worst of these cases we sincerely doubt 
 whether the holy virus could be made to pass the 
 broad breach ! Let those who choose claim relation- 
 ship with the Church in this age, and derive their 
 authority for preaching the gospel from men who are 
 professedly linked to all this corruption, and Anti- 
 christian conduct. For our part, we prefer to obtain 
 authority from the Head of the Church. We prefer a 
 commission directly from Him, to one that has come 
 down through such a putrid channel. 
 
 The world has passed sentence on this Apostolic 
 succession long ago. It has not, and never can be 
 made to have, confidence in it. It may be tolerated, 
 so is almost every other error. The truth has made 
 this a liberal world, and it has nothing to fear from 
 error, in the final result, at least. Neither is it so per- 
 fect yet but that it may subscribe some error, but not 
 this one. It may say, " live, if you will, out of spite, 
 having no voice or vote in human affairs — but thou 
 shalt not live actively, but dead, if at all." Let these 
 succession men attempt to carry out their religion into 
 its legitimate tendencies — let them begin to press it 
 upon men, and endeavor to force acceptance — let them 
 cry down every other religion, and erect their physical 
 engines again for its propagation, the world will at once 
 and unitedly thunder, " No !" " we heed thee not ;" 
 9 
 
J 92 PHILOSOPHY OF REFORM. 
 
 u we will not submit ;" " we have proved thee false j" 
 u we will not, we dare not, believe thee ;" " away 
 with thee." There is too much virtue and intelli- 
 gence, to receive as true religion anything that is not 
 built upon the foundation of Christ himself. This 
 One-Church system never did, and never can, exist 
 long, but in a corrupt state of society ; for men will 
 not sell their souls and bodies to their spiritual guides, 
 unless they are credulous, superstitious, ignorant, and 
 therefore vicious. Mankind are sick of it, and when 
 it is attempted to be forced upon them, outraged and 
 indignant they will arise and annihilate it. 
 
 Let us here examine some of the prominent events 
 of this period, together with their influences upon 
 society. 
 
 Rome, the proud mistress of the world, had been 
 conquered, broken up, and divided among the victors. 
 The civil system that she originated and maintained 
 had become worn out, and the people demanded a 
 change. She struggled for a lengthened existence, 
 but her veni, vidi, vici armies had become nerveless 
 as dead men. The barbarians poured down upon 
 them like swarms of locusts, and destroyed them. 
 The Church attained to universal influence and power. 
 If she did not command the nations of the earth at 
 first, she swayed them by her influence. Those bar- 
 barians, through it, laid aside their former religion and 
 embraced Christianity. They were a rough, savage, 
 wandering people ; but by contact with their more 
 civilized subjects, they became more settled in their 
 habits, till, from them, as was quite natural, sprung 
 the final system. 
 
 We may now look back, or return and wander amid 
 the people of the middle ages, and wonder that no 
 
THE HISTORY OF REFORMATION. 193 
 
 better system could be adopted in tbe tenth century. 
 We may blame the people and blame the age, Inn 
 every age and every people need 1 particular kind of 
 government, mul make their demand accordingly, and 
 it comes at their call. The people of this cent wry 
 were fitted for the system they enjoyed ; (liorefore 
 none other could have been adopted— or if adopted, 
 it could have done them no good. The universality 
 of its adoption proves this. That which all nun call 
 good, is so in their estimation, however wrong it may 
 be in fact. They will trust it as perfect, and fight you 
 for contradicting them ; and attempting to give them 
 something better is what they will call robbing them 
 of their dearest rights. 
 
 Feudalism came — the best, and, indeed, the only 
 system of government the people could adopt — and 
 how rapidly it spread ! It sprung up in every land, 
 and in every soil. It was a strange thing to many, 
 and they regarded it as the very triumph of chaos — 
 no jumble could go beyond that! The world's end, 
 they thought, had come. They saw no farther need 
 for its existence ; therefore, why should it not end 1 
 it was night — the sun had gone down — it was the mid- 
 dle of the " dark ages." Thus some reasoned, others 
 differently. They then cast about for proof of their 
 belief. Their theory first, and then the proof! They 
 found it in Revelations, just as all such fanatics will 
 who put the cart before the horse, for they read the 
 thousand years to be the time the world was to stand 
 after Christ. The time was almost run out, and the 
 world was frightened, and read the Bible to suit its 
 views and notions. 
 
 Had this system never effected any other good for 
 
194 PHILOSOPHY OF REFORM. 
 
 the world than the elevation of woman to the rank 
 and station she was designed to occupy — if it had done 
 no more than to develop her worth and virtues, we 
 say, no one thing in any " light ages" has done more 
 for the civilization and thorough reformation of the 
 world. The worth and influence of woman ! It can 
 never be reckoned up in this world. It is too far- 
 reaching and extensive to be collected and marked 
 down. It enters into every department of life, and 
 instils its healing virtue into every fibre of this poor 
 and sickly world. Woman moulds and shapes our 
 minds, gives direction to our thoughts, and almost carves 
 out our destiny, here and hereafter, in our infancy. 
 It is the mother who watches and nurses the tender 
 plant, and its form, its stateliness and its very life, its 
 all, can be traced to her guiding hand. It is the 
 mother who is to guard our domestic hearths — the 
 nurseries of virtue and patriotism. It is to her we are 
 to look to train up our statesmen and men of God. 
 Woman ! She is earth's sunny flower, that beguiles our 
 weary hours, and makes our stay here supportable. She 
 is the emblem of virtue and innocence, and the patron 
 of every good and worthy thing. Happy country 
 that, where her influence is fully felt, and her worth 
 appreciated, and prosperous, also, in every good work. 
 But where she is sunken and degraded, her lord, too, 
 is vicious, ignorant and benighted. She is the bright 
 sun, under the influence of whose ra}^s every science 
 and art, all literature, virtue and peace, spring into 
 life. But where her worth is nqt known, and she is 
 ignorant and vicious, the earth becomes a barren 
 heath, and its rich, sweet flowers wither and die. 
 During the reign of feudalism, men from necessity 
 
THE HISTORY OP REFORMATION. ]<x> 
 
 thrir wandering life, and settled permanently 
 upon their own domain. Intercourse with their fel- 
 low-men around them was not necessary, and was not 
 enjoyed. Each family was shut up by itself. The 
 father and the husband would naturally, under such 
 circumstances, turn to his own family for sympathy, 
 and to find those who might share with him his joys 
 and sorrows. He became interested in their welfare 
 alone, and his family, in turn, were the only indivi- 
 duals interested in him. This domestic life acquired 
 vast influence, and woman's worth in all things was 
 fully tested and established ; therefore, when the time 
 came for the mind to rise in one almost universal in- 
 surrection, and demand emancipation from Spiritual 
 rule in the sixteenth century, the priest, monk, bishop 
 or pope, with all their expressions of pious horror, 
 threats and persuasive gifts, could not hinder the es- 
 tablishment of " domestic institutions" among eccle- 
 siastics, of which Melancthon was the leader. Visit 
 those countries where the system was not adopted, and 
 you will find, to this day, woman degraded, ignorant 
 and crushed into the earth, and the consequent degra- 
 dation and vice of the whole people. Truth can never 
 triumph where woman is debased. 
 
 Here, then, was one important truth wrought out 
 in the " dark ages," without which we could never 
 hope for great progress in reformation. 
 
 When, let me ask, has the spirit of personal inde- 
 pendence, the consciousness of our manhood, and the 
 sentiment that we may think, and speak, and act as 
 a man, ever been so fully developed as during the 
 reign of feudalism 1 The age, with its encouraging 
 and inspiriting voice, whispered in every ear : 
 
196 > PHILOSOPHY OF REFORM. 
 
 " Stand up — erect ! Thou hast the form 
 And likeness of thy God ! — who more ? 
 A soul as dauntless 'mid the storm 
 Of daily life, a heart as warm 
 And pure as breast e'er wore." 
 
 Rome, with all her boasted freedom, never stretched 
 forth her hand thus to lift np man from self-bondage. 
 Her people had learned the freedom of a citizen, and 
 prized it, but they knew nothing of individual inde- 
 pendence — a proud consciousness of personal manhood. 
 If they had, that universal, spiritual rule which fol- 
 lowed, and which sapped the very life-blood from the 
 Church, would never have had an existence. Better 
 by far attempt to chain the winds and waves, than to 
 chain and fetter a mind once emancipated ; annihila- 
 tion is preferable — so a freeman reasons. Here was 
 a great advantage gained — one that men have not and 
 never will recede from ; the Pope's bulls, inquisitions, 
 threats and wrath to the contrary notwithstanding. 
 There were insurmountable obstacles to the mind's 
 thinking right at once, and coming out and bursting 
 its shackles. These obstacles were removed in time 
 by other causes, and then man stood up, an inde- 
 pendent being, to think, and speak, and act for him- 
 self. What lasting benefit, pray, could freedom of the 
 body confer on our slaves, or on any man who did 
 not feel in his inner heart that he was a man ? Unless 
 they were able to look their adversary in the face, and 
 say, " Sir, I am a man /" they would soon be thrust 
 back again into hopeless bondage ; or, though they 
 escape this, they would be treated as the rubbish be- 
 neath our feet — as vile and worthless. What is life 
 worth to such men, or any man without personal in- 
 
THE HISTORY OF REFORMATION. 197 
 
 dependence? As much, perhaps, as it is to the squir- 
 rel — no more. 
 
 Feudalism, though so much despised and dreaded, 
 did give birth to all (hat is generous, noble and faith- 
 ful in om natures; and where would have been that 
 tm< nobleness of mind, that magnanimity of soul 
 we call honor, had that system never existed? It 
 would have remained buried beneath the rubbish of 
 kingly and tyrannical governments, or crushed under 
 the ruthless feet of the haughty pontiff, as a beautiful 
 su miner's (lower is crushed by the heedless wanderer. 
 The true heroic of our nature here began to be exhib- 
 ited. Some of the noblest and most serviceable pas- 
 sions of the mind were, under this system, warmed 
 into life, and by other means grew up to full maturity. 
 The situation and condition in which men were placed 
 called forth these emotions. We can conceive of no 
 other circumstances at that time that could have effect- 
 ed this. And what is man when they are dormant 1 
 A mere slave — the dupe of the haughty demagogue 
 and tyrant. The proud bearing of men in those old 
 baronial halls exhibits to us the fact that men began 
 to feel their worth, and station, and dignity. It will be 
 difficult to trample such men down into the dust after 
 this. Here is the material created, which, when Pro- 
 vidence shall wheel it into rank by and by, through 
 some other agency, will make a formidable army, 
 ready to make war to the hilt against discord, injus- 
 tice and chaos. There was no union of interest at 
 this time; therefore, the more room for generous 
 and noble deeds. There were no written-out deeds 
 and parchments ; the more room, therefore, for mu- 
 tual confidence and faithfulness. All these noble 
 and worthy traits did exist as in no former period. 
 
198 PHILOSOPHY OF REFORM. 
 
 In those noble bosoms, amid those dark ages, the seed 
 was sown that did germinate and shoot up the stalk 
 that bore rich fruit, from which good seed was ga- 
 thered, and scattered again to the winds, to grow and 
 fill the earth, and, in its firm growth, to throw down 
 and destroy the walls built to hedge it out. 
 
 As was natural among those thus nurtured and 
 trained, education and sound learning sprung up. 
 Here, then, is the shaft that will be able to reach the 
 vitals of the Man of Sin. No man ever dreamed of 
 tyranny over an enlightened people. Tyrants grow 
 dwarfish in such soil. 
 
 The Muses, too, driven from the world by its con- 
 tention, discord and ignorance, took shelter and were 
 protected in those noble halls. The harp was taken 
 down from nature's keeping and tuned anew. It 
 awoke up the lost, but tender emotions of the soul, 
 and thus the harsh and rugged nature of man was 
 softened, and he was fitted for the scenes in which he 
 was soon to be called to engage. 
 
 We do not say, give us back those days and times — 
 we have better days with us; but we do say, they 
 were glorious days for the world, even though they 
 came in the night of time. Nothing, under the cir- 
 cumstances, could have effected more good for the 
 world than this system secured. The world was pre- 
 pared for it, and demanded it, and it came, and the 
 good it bequeathed in its last will and testament we 
 have noted. 
 
 Besides, it added a codicil to the will. It wrought 
 out in the mind a desire for a more extended union — 
 and one, also, that should be natural, therefore simple 
 and efficient. Hitherto everything had been local and 
 special, which made it impossible to secure all the good 
 
I in: E08T0R1 ' '<•' » ;i l«»i> 
 
 man began to feel the need of, and that is deal in 
 him. Tin} needed a central, independent, and per- 
 manent go\ eminent. When anything was needed of 
 a general character, no way had been provided to 
 obtain it, therefore everything was occasional and 
 accidental. Men began to feel the need of some sys- 
 inii that could secure to them their wants. The old 
 mic had done well, and accomplished its object; it 
 must, therefore, be laid aside for a better, hut the good 
 it had wrought out can never be destroyed nor forgot t< n. 
 In fact, the good thus secured had become a part of 
 man's being. They began to feel themselves men. 
 No doubt this feeling was carried to extremes, for men 
 were all enthusiasm and spirit, rather than sorid and 
 stable; but what of it! it was the world's boyhood. 
 The childhood of every system existed in the middle 
 ages. Men were children then, but truly noble, gene- 
 rous and brave. The desire, which we have noticed, 
 for a mutual union, was the presiding thought and 
 idea of the Crusades. Those great wars for the Cross 
 were only feudalism on a larger scale. If we will 
 siiiiiy the time and men, and all that influenced them, 
 we shall see that these holy wars must come. They 
 came naturally — they were not forced, but were the 
 birth of the age. It matters not how much evil was 
 the result, how wicked those were who projected them, 
 or how much they were opposed by the cautious and 
 prudent, the time had come for nature to give birth to 
 just that something we call the Crusades. It will not 
 do to stand up now, and mourn over the world's igno- 
 rance and folly, and wonder that something more ser- 
 viceable was not got up. At least, such mournful 
 croaking will do no good, but only prove the individual 
 to be a poor philosopher. He has not yet learned the 
 9* 
 
200 PHILOSOPHY OF REFORM. 
 
 wherefore of events, and never will, without closer and 
 deeper communings with nature. Indeed, nothing 
 else could be established at that time. No one felt 
 the need of anything else, nor dreamed that anything 
 else was wanted ; and, had we been there, we should 
 have engaged with them to rescue the Sepulchre of 
 the Son of God from the hands of the infidels with as 
 much zeal, ardor, and enthusiasm, as they did, though 
 not if we had possessed the same intelligence, princi- 
 ples and feelings we now possess. Men could not now 
 get back into those times, and should we march back 
 to the middle ages with our present intelligence and 
 religion, those dark ages would become light ages at 
 once. Of course this would change the times, and 
 those that did exist would need and obtain something 
 peculiar to themselves. In fact, we are only the men, 
 as it were, of the middle ages, grown up a little nearer 
 maturity and manhood. Neither is it probable, nay, 
 it is impossible, that all men of that day knew and 
 felt* that the work in which they were engaged was 
 the legitimate work of previously established princi- 
 ples, or what would be its result to the world. Some 
 few may have known all this, and been able to look 
 into futurity sufficiently to know what would be the 
 net gain to the world from their work, but most were 
 urged on by an inward impulse, of which they knew 
 but very little. Had they been asked the reason, they 
 could not have given it, unless they ascribed it to some 
 invisible supernatural agency. But we can see why 
 they thus acted and felt, and are not surprised at their 
 conduct. The scenes through which they had passed 
 had brought into being those very feelings, and their 
 situation was such as to compel them to seek what 
 they gained. They acted naturally, and though im- 
 
TUB IMstohy OP REFORMATION 201 
 
 polled by a hidden influence, yet they acted freely and 
 voluntarily. How great and good is our Maker, who 
 could harness down the enemy of the race who had 
 stolen the livery of Heaven, and thus work out for (he 
 world tins great blessing! Truly, he causes the wrath 
 of man to praise him. 
 
 There was something noble and great in those holy 
 wars, in such vast armies, immense sacrifices and self- 
 denial. What heroism and spirit! It was not for 
 wealth, or honor, or immortality they sought. It was 
 not some strange impulse, that could not be analyzed, 
 that impelled them onward. Neither were they slaves, 
 following a haughty tyrant, or crouching at his feet. 
 It was not to rescue friends, wives, sisters or children, 
 that they took up arms. No ! not even for all these 
 together. See ye yonder cross, borne- aloft amid the 
 rushing crowd of tens of thousands ] It is the sign of 
 the cross on which Jesus was crucified, and whose 
 grave was in the enemies' land, but it had been taken 
 and spoiled. The very ground which had been trod 
 by the holy Redeemer was now defiled by the proud 
 infidel. To rescue this was their object. Here their 
 hearts' purest and best affections centered. This was 
 the magic influence that aroused every sleeping 
 emotion of their souls. A noble sight ! A noble, 
 generous race of men, united so firmly, and moving on 
 so strongly. Oh ! could your zeal, and ardor, and 
 efforts have been turned to a good account, had your 
 hearts been sanctified, and your desires been as pure 
 and holy as those of your Redeemer ; whose grave ye 
 seek to rescue from the Mahometan, had those your 
 great labors been consonant with the spirit of true reli- 
 gion, then you might have conquered for your Re- 
 deemer, and won laurels for yourselves, for " thy 
 
202 PHILOSOPHY OF REFORM. 
 
 God, even thy father's God, would have shielded thee," 
 and made thee victorious. 
 
 The effect of these vast enterprises was the union 
 we have seen to be needed. Heretofore, the people 
 had been scattered abroad upon the hills and in the 
 valleys, learning other important truths. They had 
 never felt that each one was a member of the race. 
 They had been bound to each other by no common 
 tie. The world had moved together, to be sure, but 
 it was under the leading of a single man— rather, 
 they had followed together a single leader — but it was 
 all constraint, they had never been aroused to act in 
 concert. It was needful that men's sympathies should 
 be excited and united. It was necessary that the bro- 
 therhood of man should be practically recognized. 
 These holy wars secured this. They presented an 
 appearance like the sea in a storm, when its waves 
 roll unitedly, and high and heavily. The world was 
 moved under the influence of a single idea, or a single 
 force was acting on all minds alike. It was all nat- 
 ural and free. It was an enthusiasm and zeal as for 
 the truth that filled their wild hearts, and they were 
 forced on together like a mountain torrent. Thus 
 the design of Providence was gained. 
 
 Had these projects been better conceived, and more 
 cautiously and judiciously conducted, they might have 
 succeeded in gaining what they sought. But they 
 were too confident, and suffered themselves to be led 
 by impulse rather than their better judgment, and 
 hence they failed. Yet a lesson was learned that 
 will never be forgotten. The mind was unshackled 
 and made free. All men are men, and they may be 
 moved by the same . influence unitedly. The time 
 may come when these truths will be serviceable to 
 
THE HISTORY OF REFORMATION. M| 
 
 the world. Indeed, that time did come in Luther's 
 day, and it has not passed away. 
 
 These same enterprises, also, drove the people from 
 their secluded homes into more varied life, whore they 
 saw sad learned the world. They also saw Rome 
 and learned what the Church was, a sink of sin and 
 impurity. It was as needful they should possess this 
 knowledge, as it was for* Luther when he was sent to 
 settle difficulties thai had arisen among the monaste- 
 ries of his order in Germany. They thus learned the 
 amount of personal interest that entered into the dis- 
 putes and contentions there. They saw things as 
 they existed, and carried home their knowledge in 
 their jiearts, and it gave them boldness and energy 
 that could not well be controlled and managed. 
 
 We have here an example of the great power of 
 moral influence over men and even the world. Force 
 had hitherto united men, and they had been driven 
 whithersoever the tyrant willed. Therefore, the world 
 may be regarded, under such circumstances, as dead, 
 wholly so, as it respects its ability to perform that for 
 which it was created. Still, there were individuals in 
 every age who were alive. The moral causes that 
 move men and nations are their life. They possess 
 bodies, and blood may course regularly through them 
 while governed by force, but figuratively, they are 
 dead, without moral influence. Nothing of any good 
 can flourish where there is no life — where this death 
 reigns. No truth was ever developed by force. A 
 forced people can never be a literary or scientific, but 
 an ignorant people. 
 
 Wereall the good the Crusades accomplished only the 
 emancipation of mind, they should be had in everlast- 
 ing remembrance. Here the fetters were broken, and 
 
204 PHILOSOPHY OF REFORM. 
 
 men were taught the all-important lesson, that they 
 could do something. This is an important lesson, and 
 it must be learned by each of us before we are pre- 
 pared to effect much in this world. Men's minds were 
 permanently emancipated, and this would have been 
 accomplished long before, and their bodies freed also, 
 had they not been content with one idea. In the pos- 
 session of this they forgot everything else, and rested 
 content. All their general enthusiasm was for the 
 Church, and therefore, at all efforts at reform, they 
 failed. Reformers did arise, but the heart of the disease 
 had not been discovered. There was nothing wrought 
 out that was capable of guiding the. world in such an 
 enterprise. It would seem that when we have gained 
 one step towards our destined high position, we would 
 immediately take another. But this is not so in the 
 progress of truth. One reason is, men are averse to 
 change, and another is, they know not that there is 
 higher ground before them, but regard what they have 
 gained as the summit of truth and rest content with it : 
 and they never think of changing until they have re- 
 ceived the entire benefit of the system, and it begin to 
 fall in pieces around them, or crush them with its moun- 
 tain weight of evil. Men are driven by the force of cir- 
 cumstances to make advance in the truth, just as the 
 young eagle is compelled to learn to fly by its being 
 thrown from its nest, and the nest destroyed. They are 
 blind and go forth thus, and they would make ship- 
 wreck of the world at once, did not an unseen hand 
 manage and guide in all things. 
 
 When these truths were developed in the minds of 
 men, education revived and flourished. The Crusades, 
 more than any other one thing, produced this result. 
 They had expanded the mind, and given large and 
 
jri!K HISTORY OF REFORMATIO*. gg 
 
 liberal ideas and views, in leading the people oik into 
 the world, ninid its varied scenery and greatness. 
 The reign of ignorance was thus broken up, and light 
 accompanied the now facts that rushed into the 
 awakened mind. 
 
 The world began to move together, under a single 
 impulse. Feudalism was thrown aside. The Church, 
 the cities and nations broke through this system, and 
 began to feel that there did exist a unity of the race. 
 During the reign of feudalism, every distinct organi- 
 Itatn bad been kept up, but all possessed a feudal 
 character in external appearance, and even their in- 
 ternal management was conformed to its spirit as much 
 as possible. But now everything had changed, so 
 that plans, and rules, and regulations of national inter- 
 course, and the establishment of general principles by 
 which each people should be governed in the several 
 relations it sustained to every other, were needed. 
 Therefore, the study of the old Roman law was re- 
 vived, and schools were formed in which it could be 
 taught. All this would lead to the study and investi- 
 gation of other sciences, and was, therefore, a promi- 
 nent cause of the revival of education. In fact, men 
 were required to become more intelligent to keep them- 
 selves free from the power of tyranny. They also 
 began to be ambitious, and seek honorable stations, 
 which were now more or less thrown within their 
 reach, by being held up as the reward of successful 
 effort. 
 
 The nature of the studies with which all rude peo- 
 ple commence their improvement, has a tendency to 
 sharpen the intellect, and thus create a desire for fur- 
 ther knowledge. There is also a tendency in educa- 
 tion, however small the amount, to refine and elevate 
 
206 PHILOSOPHY OF REFORM. 
 
 the thoughts and feelings, which, if not hindered, 
 will increase to perfection. An unenlightened people, 
 if they think at all, are usually engaged in contro- 
 versy that will naturally make them pugnacious, and 
 this, in its turn, will awaken a desire for further investi- 
 gation. These controversies are usually caused by 
 their passion for abstract, philosophical and meta- 
 physical studies ; or, in other words, in a struggle to 
 understand things hitherto unknown. When men 
 have seen the whole of all things, they will see alike, 
 but when they first awake, everything astonishes and 
 surprises them. They begin to examine, and of 
 course begin to see the cause of what exists around 
 them. But no two see alike at first, for no two see 
 aright, hence their contention in developing abstract 
 principles. The friction that is thus produced — this 
 grinding together of intellect — rapidly prepares the 
 mind for continued and deeper research. 
 
 The truth that had been generating in the minds of 
 men began to develop itself. It had been making 
 progress, as we have seen, during the past centuries. 
 It had been either directly moulding and fashioning 
 the character of men and nations, or awaiting for the 
 completion of the preparation for its outward mani- 
 festation, for it must always be wrought out in the 
 heart before it takes its shape in visible action. 
 
 An evidence of this position is the fact that from, 
 and during, the thirteenth century heresies began to in- 
 crease. They had existed before, but they were all 
 of a similar character, for they were attempts at con- 
 forming religion to the philosophy of the times, or the 
 philosophy of the times to religion. At this time, 
 they were of a varied character. They increased 
 rapidly. In these great internal divisions and dissen- 
 
THE HISTORY OF REFORMATION. J07 
 
 sions is proof that men began to think for themselves, 
 and that truth had penetrated to the bottom of the 
 system, and was producing fermentation that must re- 
 suit m a general purification. True, they were usually 
 quelled, but their influence was not destroyed. They 
 broke the habits and customs of the people, which 
 rendered them uneasy and unsatisfied. They were 
 the thunder that is produced by the internal war of 
 the elements, which is the precursor of an outbreak. 
 
 The revival of learning is proof of the same fact. In 
 the fifteenth century learning became almost a passion. 
 Greek and Latin manuscripts were sought for and de- 
 voured with avidity. By the efforts of literary men, 
 that classical taste was formed which inspired indivi- 
 duals everywhere with such admiration of Virgil and 
 Homer, of the ancient philosophy, society and litera- 
 ture. Here was trained up for future time, bold 
 thinkers in every department of life. 
 
 What mean those distant cries, from various quarters 
 and sources, for a reformation in the Church 1 They 
 indicate that the people begin to see and feel its need. 
 The deformity of their present system has become too 
 apparent to be longer tolerated. The bright light of 
 truth began to break from the clouds, and men began 
 to see things as trees walking. That Council of Con- 
 stance was called to reform abuses in the Church ; it 
 failed, but its influence was preserved. It gave birth 
 to new ideas, and suggested the model of institutions 
 of which but few had dreamed. As we said, the Ro- 
 man policy triumphed, but these new ideas and insti- 
 tutions began to he adopted by kings and rulers. John 
 Huss, in another part of the land, and by a different 
 plan and measures, was seeking reformation in the 
 Church. The one was external, the other internal. 
 
208 PHILOSOPHY OF REFORM. 
 
 The one was the dead man striving to awake and live, 
 the other that of a skillful physician striving to ampu- 
 tate the diseased members, and administer medicine to 
 purify the system. As strange as it may appear, Huss 
 and his associate, Jerome of Prague, were called to 
 Constance, and consigned to the flames. Those aris- 
 tocratical ecclesiastics, though seeking a reformation, 
 were not willing it should be effected by the people. 
 Though these men perished, and many of their fol- 
 lowers were destroyed in a hard fought battle, some 
 two or three years after, the spirit of the enterprise did 
 not die. It was smothered, but covering the raging 
 fires is not putting them out, neither is the healing of the 
 surface of a putrid wound a perfect cure. This spirit 
 thus awakened only awaited a more favorable oppor- 
 tunity, which it found in the beginning of the sixteenth 
 century, to break out and consume its adversaries. 
 
 Who will doubt that truth was rapidly developing 
 itself in the latter part of the middle ages, when he 
 remembers that at that time, America was discovered, 
 printing invented, and the knowledge of gunpowder, the 
 mariner's compass, engraving on copper, and making 
 paper from linen, were first understood ? Here are in- 
 ventions and facts that have almost changed the entire 
 structure of society — the habits, customs, business 
 and life of man. In what age do we find more import- 
 ant discoveries'? Thus an all-wise Providence was 
 managing all things from the beginning, to develop 
 and establish the truth in all things. 
 
 Rome bequeathed to the world the habits, regula- 
 tions and principles of municipal corporations, and the 
 idea of absolute power. 
 
 The barbarians caused the separation of temporal 
 and spiritual power — thus laying the foundation for the 
 
THE HISTORY OF REFORMATION. J()<) 
 
 liberty of conscience — and taught the world the senti- 
 ment of personal freedom. 
 
 The feudal system prepared the way for the free 
 cities, and these together created the cause of the Cru- 
 sades. 
 
 The Crusades bound the world together in harmony 
 of action, unlocked the human mind, created a strong 
 desire for knowledge, and thus gave a new and mighty 
 impulse to the progress of truth. They were the result 
 of the very condition of society that gave truth to them, 
 and without them the world would have remained for 
 a long time, perhaps for ages, destitute of the good 
 they secured to it. 
 
 Thus Providence rules and overrules to bring out 
 the conclusions of the principles he establishes. To us 
 he moves slowly, but it is cheering and comforting to 
 know, that while he is accomplishing nothing visible, 
 he has not deserted the world, but is preparing it for 
 the general triumph of truth. Infinite wisdom directs 
 him, and he cannot err. Every movement bears the 
 impress of his wisdom and power. Where he cannot 
 consistently push things to good and just results at 
 once, he can and will put means in train, prepared 
 from afar, that shall overthrow the iniquitous system 
 and give full triumph to the truth. 
 
 Who, then, will wonder that the dark ages were per- 
 mitted? Has not truth been established in the world, 
 and preparation been made for its perfect development, 
 that we cannot see how otherwise it could have been 
 effected 1 
 
 We shall see, in the next chapter, how admirably 
 and perfectly everything was prepared for the reforma- 
 tion which followed. 
 
210 PHILOSOPHY OF REFORM. 
 
 Thus we can doubtless discover an intimate connec- 
 tion existing between all events ; that each one is caused 
 by preceding ones, and is a preparation for a future 
 one, and that all are dependent on the principle of re- 
 formation for existence and activity. 
 
CHAPTKR IX. 
 
 THE REFORMATION OF THE SIXTEENTH CENTURY. 
 
 The Reformation, a crisis— The beginning and end of the Reformation— 
 State of the world— State of the Romish Church— The cause of the Re- 
 formation—The Reformers defended against the charge of inconsist- 
 ency—Pure religion revived— Church and State separated— Freedom of 
 the mind increased — The character of Luther. 
 
 In the two preceding chapters, we have sketched 
 the progress of truth up to the sixteenth century. We 
 have been able to give but a brief outline, for it is evi- 
 dent the whole facts of this history could not be con- 
 tained in a volume, but we trust it will be sufficient 
 to illustrate and establish our theory. 
 
 The following, among other interesting facts, are now 
 apparent, viz., that there has been a gradual advance- 
 ment of the truth from the beginning ; that everything 
 has been overruled by Providence for this purpose ; that 
 nothing but truth is stable and enduring ; that mingling 
 error with it will ever be productive of great commo- 
 tion, which will result in establishing the latter deeper 
 and firmer in the world — that is, truth is advanced 
 only by alternate calms and storms, which are the le- 
 gitimate result of the operation of the great reformatory 
 plan that has been devised ; that each succeeding 
 storm which has resulted in the establishment and ex- 
 tension of truth, has been fiercer, longer and more terri- 
 
212 PHILOSOPHY OF REFORM. 
 
 ble than the preceding one ; and that we may expect 
 still greater commotions in the world before truth shall 
 wholly triumph. 
 
 We come now to examine the Crisis of the events of 
 the periods already noticed. It has doubtless been ob- 
 served that these events were all tending to one great 
 end. That was reached in the sixteenth century. 
 The explosion of these mingling and warring elements 
 took place, and produced what we wish to consider in 
 this chapter. 
 
 We regard this event as more fully and perfectly 
 illustrating the manner in which every crisis is formed 
 in the progress of truth, the principles by the operation 
 of which it is brought about, and its glorious results, 
 than any other either of modern or ancient date. 
 
 For ages preparation had been going on to bring the 
 elements into just that relation in which we find them 
 at the commencement of the sixteenth century. The 
 process had been natural, so much so that a casual ob- 
 server would fail to recognize the hand of Providence in 
 the movements, and would suppose that the whole had 
 been conducted by some principle inwrought into the 
 very nature of things. The result was what might have 
 been expected from the extensive preparation, a general 
 explosion in the moral world. Everything had been so 
 arranged that it only needed some one of sufficient 
 wisdom and courage to clear away the rubbish and 
 apply the torch, and the explosion would be general, 
 terrible and destructive. 
 
 It is difficult to assign any definite beginning or end 
 to the Reformation. Its commencement was so natural 
 and gradual, and so much the thing that all men were 
 calling for, that it came before any one really knew it, 
 
THE SIXTEENTH CENTURY. 213 
 
 and its influence was so extensive, and became so in- 
 wrought into almost every department of life in every 
 country, that its end is not yet reached. 
 
 Many of the political leaders of those times, and 
 those linked to their interests, as well as men of almost 
 every class, were praying for a reform ; but when it 
 came, it brought with it such concomitants that they 
 were appalled and shrunk back, and fled to the over- 
 shadowing wing of the Pope for protection. Thus it 
 has ever been: we easily and readily approve the truth 
 in the abstract, but when a practical reception is urp 
 we usually reject it. We should always count the 
 cost and be ready to provide for the whole train of at- 
 tendants of our expected and long looked for visitor. 
 
 We can fix no date for the commencement of this 
 event which will be nearer the truth than December 
 10th, 1520; when Luther publicly burned at Wittem- 
 berg the bull of Pope Leo X. by which he was excom- 
 municated, thereby separating himself forever from 
 tin* communion of the Church. It may be said to 
 have ended when the treaty of Westphalia was con- 
 cluded in the middle of the seventeenth century. At 
 least, from 1520 to 1648, the Reformation was the 
 leading topic of remark, discussion and contention ; 
 and being the leading thought of the world, it directed 
 and governed in all things, so much that every other 
 question was subordinate to it, and partook of its na- 
 ture. In 1648 the world began to think of and legis- 
 late about something else. Other interests occupied 
 the attention of the Church, the nation and the world. 
 We do not mean to imply that the influence of the 
 Reformation was not felt after this — it is felt yet, and 
 will be in all coming time — but that at this time it had 
 spent its force, and had obtained the specific object it 
 
214 PHILOSOPHY OF REFORM. 
 
 sought to accomplish. The system was worn out and 
 laid aside ; but, in its last will and testament, it be- 
 queathed great good to the world that is still treasured 
 up. The feudal system and the Crusades, as we have 
 seen, had their day and passed away, and are now 
 known only in history ; but the good they left to the 
 world is still in existence, exerting an important influ- 
 ence in human affairs. The same is true of every 
 event. 
 
 Let us briefly examine the state of the civil, religious 
 and philosophical world at the commencement of the 
 Reformation. 
 
 The political world was never more peculiarly situ- 
 ated than when the Reformation broke out. France 
 and Spain had just begun their fierce struggle for Italy, 
 the German empire, and the preponderance in Euro- 
 pean affairs ; Austria had just elevated her monarch 
 among the crowned heads of Europe; and Henry VIII. 
 of England had commenced a regular and extensive 
 interference with the politics of the Continent. During 
 this period France was distracted by continual internal 
 wars between the Protestants and Catholics. That 
 League, those strong struggles between the houses of 
 Guise and Valois, which ended by the accession of 
 Henry IV., were the effect of an effort of the nobles 
 to regain the power they had lost. During this time, 
 also, the great dispute in England between the mon- 
 archy and the people commenced. We need not here 
 detail the prominent facts in the history of England 
 during this time — the reigns of Mary and Elizabeth, 
 and the struggle of the latter against Philip II., &c. — 
 for they must be familiar to all. Were it important, 
 Ave might mention the wars in Spain between the In- 
 quisition and civil and religious liberty, under their 
 
THE SIXTEENTH CENTURY. 215 
 
 respective leaders, the Duke of Alva nnd the Prince 
 of Orange. Sweden, too, came into being in 1523, 
 under Gustu\ us Yasa. Through a change in the I 
 Conic order Prussia was created, and the northern pro- 
 vinces of Europe had gained an influence they never 
 had before. During the latter part of the sixteenth 
 century, Germany was at war with the Turks, and 
 soon after commenced the Thirty Years' War. We 
 might mention the relation of France with Germany, 
 and the support which the former offered to the Pro- 
 testant party, the accession of Louis XIV. in France, 
 and the great revolution in England which dethroned 
 Charles I., together with the state of things in other 
 portions of the world, but all these and similar facts 
 are no doubt familiar to my readers. The mere men- 
 tion of them will serve to show the universal commo- 
 tion and war of the elements that existed in the civil 
 world. Great and wonderful changes took place in 
 every country that had not removed itself beyond the 
 influence of the world, all of which can be easily 
 traced to the influence of truth wrought out during 
 this period. 
 
 There were no less commotions and changes in the 
 Church. The old monastic orders lost all their former 
 political influence, and were to a great extent broken 
 up and superseded by another, that of the Jesuits. 
 The Council of Trent put an end to all the remaining 
 influence of the Councils of Constance and Basle, and 
 secured a permanent ascendency of the Pope in eccle- 
 siastical affairs. 
 
 In the philosophical world, Bacon and Descartes 
 produced the greatest revolution of which we have 
 any record in history. 
 
 We may also add in passing, as a fact whose influ- 
 10 
 
216 PHILOSOPHY OF REFORM. 
 
 ence we will examine more at length in another place, 
 that at this period the colonial system of Europe had 
 its beginning, and that commercial activity and enter- 
 prise were carried to an extent hitherto unknown. 
 
 It is therefore evident that during this period, as 
 in no other of the world's history, the human intellect 
 was awake. It had been aroused from a long and 
 deep sleep. It now began to demand its rights : a 
 hearing was gained, and the result was not only a 
 reform in the Church, but, we might almost say, a 
 revolution in every department of life. 
 
 With this outline-draft, it will be necessary to map 
 down the state of the Church more fully and defi- 
 nitely. 
 
 Rome had obtained the height of her ambition. 
 The kingdoms of the world had become subject to 
 a spiritual leader, and he ruled them as the repre- 
 sentative of Christ. She had spread over a vast terri- 
 tory, and held under her control the entire influence 
 of the world. The Church was rich and powerful, 
 and laughed at every effort to change her policy and 
 management. Her plans were well laid, and she 
 pursued her accustomed round regularly and syste- 
 matically. She was exceedingly tolerant of every- 
 thing — rather officially unmindful of everything, if 
 external obedience was rendered. Every point was 
 guarded firmly, and to one gazing upon her exter- 
 nal greatness and power, she appeared invincible, and, 
 indeed, grand and awful in her apparent dignity and 
 sanctity. From her vast influence and power, it was 
 quite natural that she should think to be able to 
 change times and seasons, and arrogate to herself all 
 power on earth. We look upon the Romish Church, 
 as then existing, as a huge mountain, with her broad 
 
TUB SIXTEENTH CENTURY. £17 
 
 and firm structure i up (o the heavens, and 
 
 proudly defying any and everj external poww i«>.,-, 
 ihrow her. Ju truth, she could not Km merthruwn by 
 any Imt internal foes. If she ever falls, she must 
 come down by the corrupting and decaying of her 
 internal machinery — she must fall from within, and 
 not from without. You must drive the shaft to the 
 heart, and corrupt the fountain, then you will soon 
 see the poison-spot upon the green leaf, and tin- whole 
 foliage beginning to wither, and the very trunk de- 
 caying, whose dust will be scattered to the winds of 
 heaven. 
 
 What was the internal condition of the Chun 1 1 I 
 A long time before this, the doctrine of ii salvation by 
 works" had taken the place of "salvation by grace." 
 Here the proud heart triumphed. The salvation of 
 the soul was taken out of the hands of God and placed 
 in those of the Pope. He was therefore able to 
 manage as he thought most serviceable to his interests. 
 His treasury became empty. It had been thought that 
 one drop of Christ's blood would atone for all sin, and, 
 inasmuch as he had shed his blood freely, a fund had 
 been created for the Church, to which being added 
 the virtues of the good that were the per centage 
 above part)f all the acts absolutely required, an inex- 
 haustible fountain or treasury was established, from 
 which the vicegerent of Christ on earth might draw 
 at his pleasure. 
 
 The sale of indulgences, a trade based on this sur- 
 plus revenue of holiness, was soon reduced to a system. 
 An individual, by giving a specific sum into the trea- 
 sury of the Church, the Pope having drawn out of this 
 deposit fund enough to balance his transgressions, 
 
218 PHILOSOPHY OF REFORM. 
 
 might go his way rejoicing, with his sins canceled by 
 his own sacrifice. 
 
 Without saying another word in respect to the in- 
 ternal condition of the Church, it is evident her heart 
 had become corrupt, and the whole internal power 
 dead and ready to decay. She was like a " whited 
 sepulchre full of dead men's bones." In proportion to 
 the decay and ruin of her internal state, were her ef- 
 forts to beautify the external appearance. All men 
 believed her teaching and submitted to her authority ; 
 therefore, had not something sprung up that had the 
 effect of introducing the torch of truth into her dark 
 and deep caverns, the world would have become long 
 ere this one putrid mass of moral death. 
 
 By the previous management of Providence, as we 
 have seen, education had been revived. This was one 
 means of introducing light into these dark caverns of 
 death. But under its influence, instead of reforming, 
 the Church grew worse and worse. This was natural, 
 for truth and error cannot mingle together harmoni- 
 ously, so that the one must drive out the other and reign 
 supreme. In this case, the whole system had become 
 thoroughly purged of the truth, and at the dawning of 
 the Reformation, error was in full bloom, the branches 
 of the stately trunk were spread out into all the world, 
 the thick foliage had shut out the light and warmth of 
 the sun, and was dropping down the poison of death 
 on the already corrupted earth. The people had be- 
 come too stupid and dead to complain, except here and 
 there one, and even his feeble voice was soon stifled 
 by the smoke of the fagot, or lost to the world in the 
 damp cell. 
 
 What shall be done? There is no one to give the 
 
THE SIXTEENTH CENTURY. 
 
 cry that shall electrify the whole mass, and start into 
 life all that is no< quite d.-ad. The QfeaJ Invisible has 
 been watching events for ages. His compassion h;,s 
 been moved within him. He has groaned over a woi ftd 
 lost and ruined. The bosom that was covered with 
 blood and tears in Gethscmanc, now swells in anguish 
 over the heart-rending scene. He has been preparing 
 tlnngs from afar th.u will bring complete deliverance. 
 When the time comes for a crisis, it is seen that Prov- 
 idence accomplishes the greatest work by the smallest 
 means — that he hangs the heaviest weight on the 
 smallest wires. His ways are strange and mysterious 
 until future events unravel them. 
 
 What means that voice from the clouds, and that 
 red thunderbolt 1 To any one but the student of Er- 
 furth, it would have been called thunder, and no more 
 notice taken of it. And to him, indeed, it was thun- 
 der, but no sound like unto it had he ever heard. To 
 him it was the Great Unknown speaking from the 
 heavens. He listened and obeyed. Why does he 
 knock, in the darkness of the night, at the Convent of 
 the hermits of St. Augustine, and gain admittance? 
 It is to pay unto God his vows. He thinks now to 
 live a devout and holy life. He seeks seclusion from 
 the world that he may not become entangled therewith. 
 But God had a different purpose. He had designed 
 that Luther should turn his eye down into his own 
 heart, and the Bible that he should find chained up 
 there, should serve him as a bright light in the exami- 
 nation. How gloomy and dark that age in which 
 there is no light, and where a poor despairing soul has 
 to be shut up in a close, damp cell alone, and there in 
 deep distress and anguish of spirit search out the path 
 to heaven. 
 
220 PHILOSOPHY OF REFORM. 
 
 Luther was a sincere man, his whole being was filled 
 with sincerity, we must think naturally ; but most as- 
 suredly after he had heard that voice from heaven, 
 and abandoned all his earthly hopes and bright pros- 
 pects to obey it. He was sincerely and earnestly de- 
 voted to the pursuit of truth. He found it in time by 
 a long soul-travail, and yielded his entire being to it, 
 and was governed by it, so he thought, and so we 
 think. He loved the Church with which he had been 
 so long connected. He did not dream of her corrup- 
 tion. • He regarded her, for a long time, the true 
 Church of Christ. All his efforts, at first, were to cor- 
 rect abuses, nothing more. He hoped the same Church 
 to exist forever. Some of her ways he hated, for he 
 loved the truth. The first that drew him out was the 
 traffic of Tetzel in indulgences. He had heard of this 
 trade before, but it had not affected him as in this in- 
 stance. He had often heard the thunder, but only 
 once did he recognize God in the storm. He saw the 
 wickedness of this trade, and declared war against it 
 at once. This was one of the first causes of the Refor- 
 mation, if it be proper to call it a cause. It was rather 
 a plague-spot upon the body of the " Mother of Har- 
 lots " that attracted his attention, and caused him to 
 make a thorough examination at a future day. He 
 learned what he did not expect to find, that the Church 
 was corrupt, that she had lost her distinctive character, 
 and was indeed Antichrist. To trace out the promi- 
 nent events of the Reformation would be to write its 
 history, but we have not time for this, and indeed it is 
 not needful for the illustration of our subject, our ob- 
 ject being to show that it was the result of the progress 
 of truth — that it was natural — that it could not help 
 coming, nor be hindered when the time arrived for the 
 
nil-: SIXTEENTH CENTURY. 221 
 
 outburst, any more than tin explosion of a volcano can 
 be stayed when the time has come for the dischar- 
 
 Many causes have been assigned for the Reformat ion 
 — such as the jealousy that existed bet w ee n the Au- 
 gustine and Dominican monks on account of the sale 
 of indulgences; the rivalry of the sovereigns with the 
 ecclesiastical power, or the desire of the lay nobility to 
 possess the property of the Church. Others have 
 found the cause in a desire to redress abuses and rein- 
 state the Church in her former moral position; tin- 
 wish to bring her back to her primitive purity. No 
 doubt all these causes had their influence upon differ- 
 ent minds, and did, in fact, aid in effecting a reforma- 
 tion, hut we suspect they will be found to possess too 
 little influence, when all combined even, to effect all 
 that was accomplished. Suppose Providence does em- 
 ploy the rivalry, strife and contentions of men to ad- 
 vance the cause of truth, he has a perfect right to do 
 so. Admitting that Luther had no other motive but 
 jealousy to the Dominican monks, which we by no 
 means admit, this does not prove but that there may 
 have been other overruling causes for the event. But 
 policy does not lie at the bottom of his actions, nor is 
 the asserted cause, that Luther designed from the be- 
 ginning to remodel the Church, or form a new one, 
 true in fact, for we have the unqualified testimony of 
 him and those who sympathized with him, that he 
 verily thought the Church of Rome to be the true 
 Church, and that he only labored, as a faithful minis- 
 ter would, to remove from his communion what he 
 regarded wrong, but not so extensively wrong as to 
 warrant a belief that the whole body was dead. Be- 
 sides, he often promised to abandon his labors, if hi 
 
222 PHILOSOPHY OF REFORM. 
 
 enemies would disturb and trouble him no more. -Now 
 he was not the man to promise any such thing-, if 
 he really believed the Church corrupt, as he after- 
 wards found her to be. He loved the truth, and he 
 proved himself its fearless defender, in the face of 
 death and all devils ; and had he known the whole 
 from the beginning, he could not have been brought 
 to a compromise on any conditions. 
 
 This same desire to correct existing abuses in the 
 Church had been felt and experienced centuries before 
 Luther lived. It was more or less extensive at various 
 times, and now, if this was the cause of the Reforma- 
 tion, why was it not brought about at that time 1 The 
 alarm had been given and the evil felt, when Rome 
 was far more tyrannical than in Luther's time — even 
 when her iron heel was pressed deep into men's souls. 
 The Church had never been more tolerant than in the 
 fifteenth century. Her system had become perfected, 
 she was confident of her strength, and all she asked 
 was an acknowledgment of her existence and her usual 
 tributes. She was disposed to let things take their 
 course, and not suffer herself to be ruffled at every 
 ripple as formerly, simply because her character and 
 authority were supposed to be firmly established. Why, 
 then, did not the world arise and destroy the Church 
 when she was the most tyrannical and oppressive, 
 if this was the cause that brought about the Reforma- 
 tion in the sixteenth century? The answer is soon 
 given, the world was not prepared for it. Providence 
 knows best when to bring out the conclusions of the 
 principles previously established in the earth, and he 
 will do it in the soonest possible period. Truth can- 
 not be forced or crowded. Men may cry out for a re- 
 
CHE SIXTEENTH CENTURY. o-r} 
 
 form, ;m«l attempt one but it will not come for this 
 Calling, not until tin* world is prepared to treat it well 
 when it shall app» n. 
 
 From the eleventh to the sixteenth century, as we 
 have seen, the human mind had been rapidly expand- 
 ing. It was evident, truth was pushing out the mind 
 in every direction. The arts and sciences, literatim 
 and all learning, had been revived. The world had 
 begun to think together. Its mind was weighed down 
 with accumulated knowledge. Yet it was shut up 
 soul and body in the bosom of the Church. Like a 
 huge mountain, she had locked up tin; world in its 
 deep caverns. Men were walled in by her strength. 
 They could not think but just so high, so deep, and 
 just so far in this and that direction. But the mind 
 began to expand, and its prison-house soon became too 
 straight. Men became so much enlightened that they 
 would think up into the heavens, and down into their 
 deep hearts. This expanded mind began to press the 
 walls heavily. A universal uproar was caused, and 
 not till then did the world learn that its soul was fet- 
 tered. It had been in bonds for ages, but the chains 
 were as long as men cared to travel, and their prison 
 was as large as they felt their need of; but when they 
 could think no farther, when their minds had ex- 
 panded to the full dimensions of the enclosure, they 
 were astonished to find chains upon their feet and 
 manacles upon their hands, and their free spirits pent 
 up within dark and narrow walls. It was outraged, 
 indignant, and swore vengeance at once. The result 
 was a universal insurrection of mind against spiritual 
 rule. We call it the " Reformation of the sixteenth 
 century," but, more properly, it was the expanded 
 mind of the world bursting its prison-house, in which 
 10* 
 
224 PHILOSOPHY OF REFORM. 
 
 it had been shut up for ages. It was the soul of man 
 rising in its native strength, and demanding the right 
 to think, to feel, to judge, and to act freely and inde- 
 pendently. It was the out-reaching thought, that had 
 been generating through all the dark ages, bursting its 
 iron casement, and piercing the very heart of " Mother 
 Church," and leaving her to die and be scattered to 
 the winds. 
 
 What a simple cause ! It was a simple power laid 
 down in the world's heart, and built around firmly and 
 strongly ; so much the better, for, consequently, longer, 
 louder, and more terrible will be its thunder, and more 
 thoroughly will it break up the iron frame-work of op- 
 pression, when it shall explode. The Pope had no 
 fear of that little stream that he saw, from the classical 
 school, running down through the crevices of the rocks, 
 for he knew he would be able to freeze it before it 
 could refresh the withered and decaying plants of the 
 earth. But what of that, has the Pope baffled an all- 
 wise Providence in his undertaking ? It has been pur- 
 posed that the sun shall shine upon these plants, and 
 the refreshing dew shall enliven them; therefore, O 
 Pope ! Refrigerator ! thou shalt be taken in thine own 
 net ; thou art cursed of God, and that very stream thou 
 hast frozen — its ice thou hast formed from the pure 
 water trickling through the rocks — shall burst them, 
 and man shall be free. 
 
 Here, we think, will be found the true cause of the 
 Reformation. Now, let us suppose when the world 
 arose and demanded a redress of grievances, the Church 
 had granted all that was demanded. Suppose she had 
 reformed herself, and returned to the primitive stand- 
 ard of doctrine and faith. Suppose all that Luther, 
 or any of his party or followers, sought, had been 
 
Till: siviKKNTH CENTURY. 
 
 granted by the Church, and she still had maintained Iter 
 
 right to rule and govern the human mind, as in I i 
 
 times, would Luther and the world have horn satisfied I 
 They might, for a while, until they found the cause 
 was not in the ahi/scs and wrongs of the Church, or 
 that this reform could not give them what they sought 
 and demanded. A little child will be satisfied with i 
 stone, when he has asked for bread, until he finds out the 
 humer is not food ; so the world might have been sat- 
 isfied for I while, but the time would come, when the 
 cry for liberty and freedom to think and act would be 
 universal, and the vengeance of an outraged world 
 would be poured upon the head of the deceiver. 
 
 The effort thus being to break up and remodel, 
 makes the Reformation essentially a revolution in its 
 character. At least this was the result, and although 
 men did not seek this directly, it was because they 
 knew not the cause that moved them — neither what 
 would be a permanent relief or cure — in other words, 
 they knew not what they wanted. They were restless 
 and active. Something must be done. They saw 
 nothing to do but war with the Church on account of 
 her sins, not dreaming that the cause of their uneasi- 
 ness was in the oppression of their minds. 
 
 Here we may account for their thousand inconsist- 
 encies and foolish plans, for which they were ridiculed, 
 and will be forever. Their route was necessarily 
 crooked, for they sought but one thing, the only thing 
 they saw within their reach, though an unseen hand 
 was guiding them to secure another object. With this 
 view of the facts, we cannot blame them, but rather 
 look upon their inconsistent and crooked ways as 
 proofs of their sincerity, and of the fact, that they la- 
 
226 PHILOSOPHY OF REFORM. 
 
 bored without any preconcerted plan, which makes it 
 almost self-evident that the work was of God. 
 
 They had no system to defend, neither did they 
 understand the principles that governed them. This 
 will account for the multiplicity of sects that sprung- up 
 during that period. The human mind had broken 
 through its trammels, and men began to think for 
 themselves. All this had been accomplished without 
 aiming at the establishment of any system. It was 
 not to remove the old to give place to a new organi- 
 zation, that had been projected beforehand, which pro- 
 duced the Reformation, therefore all were left free to 
 form around whom they chose. And as the views and 
 principles of the Reformers were not fully understood 
 by themselves, and systematized, it was natural that 
 different and various sects should be formed. And 
 also, when these sects became numerous, instead of be- 
 coming tolerant, and laboring to convince by the truth, 
 they became persecutors in their turns, and plead ne- 
 cessity for it — and even the right, from the fact that 
 they alone held the truth in its purity. In this way the 
 ruling party had treated the minor ones, just as the 
 whole had been treated by the Romish Church. The 
 reason for this apparent hypocrisy is soon given. They 
 had obtained nothing in their hard struggle but freedom 
 from spiritual rule — the tyranny of the Pope. That 
 generation had become so perfectly imbued with the 
 doctrine of the supremacy of the Church, as an eccle- 
 siastical organization, that it was not so easy a thing, 
 after all, to throw off its influence. Indeed, they did 
 not do this, even professedly; they only refused to obey 
 it, because they believed it to be Antichrist. They 
 supposed they possessed the truth, and, therefore, all 
 
THE SIXTEENTH CENTURY. 297 
 
 men ought to submit to their authority. This is ano- 
 ther proof I hi! tlir result Weill far heyoiul their expec- 
 tations, and that far more was obtained than they were 
 preparedfor. They did not imagine that nun have the 
 right to think as they choose, whether right or wrong. 
 They supposed they had no right to think, unless they 
 thought right, and as it always happens in such cases, 
 the standard of right was the one they had erected. 
 Their system, so far as they had one, was similar to that 
 of the Romish Church, while at the same time they 
 were of an entirely different character. That is, they 
 managed with truth, just as the Romanists had done 
 with error, therefore they arejustly liable to the charges 
 that from that day to this have been made against them 
 — charges of inconsistency and narrowness of views. 
 
 It will not do, at the present day, to stop and la- 
 ment the folly of the leaders of the Reformation in 
 these respects, any more than it will to cover up or 
 deny these charges. We should have done as they 
 did — if, indeed, as well — had we been there. These 
 were sincere and in earnest, and followed all 
 they saw of truth. They did as well as could be 
 done at that time. They performed a great work, 
 and its influence will be felt and acknowledged in all 
 coming time ; but it was by no means a perfect work, 
 or as great as the world is preparing to witness. 
 
 What was the effect of the Reformation 1 It revived 
 pure and undefined religion. The leading idea, indeed 
 the rollying-cry of this enterprise, was " Salvation by 
 grace." This was the voice of Heaven, that broke 
 the spell in which Luther and others had been held, 
 as with chains, for years. It was when he was climb- 
 ing the steps of St. Peter's, at Rome, upon his knees, 
 that this alarm-bell was struck in his soul, so that he 
 
228 PHILOSOPHY OF REFORM. 
 
 was unnerved, and quaked with fear. It was repeated 
 and echoed through Germany and the world, and 
 found its response in a thousand hearts. Hitherto, 
 God had been worshiped by proxy. The priest and 
 the Pope had possessed all the religion, and they 
 greatly enjoyed the monopoly in dealing out piety 
 from the general treasury for cash. The people had 
 but little personal concern for themselves, but trusted 
 to the Church for salvation. But, by the Reforma- 
 tion, men were taught that religion is a personal con- 
 cern ; that God holds direct communication with the 
 soul through the medium of faith ; that Christ had made 
 an atonement for sin, and that a holy heart and a cor- 
 responding life was what God required ; therefore, 
 they needed not a priest, penance and sacrifices to 
 atone for sin and secure a mansion in heaven, but 
 personal religion. 
 
 It also woke up free inquiry, and turned the minds 
 .of men to the examination of their own hearts in reli- 
 gious matters. The field of faith was now open to all, 
 and not only this, but, as we have said, the truth, as 
 it was delivered to the saints in primitive times, in all 
 its main essentials, was preached; and men were re- 
 quired to be born again, to live an humble and devout 
 life, to gain heaven. The doctrine of " salvation by 
 works" was rejected, and the true doctrine of free 
 grace through Christ was heartily embraced. 
 
 A separation was also effected between temporal 
 and spiritual power, or between what we call the 
 Church and State. This separation was not perfect, 
 but the truth from henceforth was able to stand alone 
 unaided by the State, and in like manner the latter 
 became independent of the former. The world learned 
 it would not do for the Church to manage in State 
 
it l»BJ 
 
 OPTU 
 
 ITERS 
 
 tin: mmii.mu CENTURY* * Qfo 
 
 affairs — that (Ins was n,,i h, r pi ovmce, fm£^fwlRC* k 
 was contrai v t«> hei iiaiinc, or the spirit of religion. 
 
 Were ii important to speak of the temporal benefits 
 of tin* Reformation, we might mention the increase of 
 freedom of the mind. The circumstances under whirh 
 it took place were of almost an Infinite variety, yet in 
 no case diil it change the outward condition of things. 
 The political institution of every country in which 
 the Reformation was received remained the same. In 
 Germany, the government was almost an absolute 
 monarchy, yet it remained such after it had declan <l 
 for the Reformation. The power of the princes was in 
 no case changed, but rather strengthened. Holland 
 still remained a republic, and England a constitu- 
 tional monarchy. This was owing to the fact that it 
 sought only to give freedom to the human mind. 
 This was gained wherever.it spread, no matter how 
 adverse might be the circumstances. We may natu- 
 rally be surprised that it did not produce revolution 
 in every state, and mould and fashion them after a 
 righteous model republic, but the time had not come 
 for this, nor has it yet come, though it is approaching 
 fast. However this may be, the Reformation did suc- 
 ceed, in spite of every obstacle and difficulty, in pro- 
 ducing' freedom of thought everywhere. Look at 
 Germany, her political system strengthened by it, and 
 though opposed to all the free institutions of the middle 
 ages, yet allowing greater freedom of thought than 
 any other country. In England, too, in spite of the 
 religious tyranny, that was exceedingly severe for a 
 long time, the same good effects were manifest. In 
 France, also — the less likely to be thus affected than 
 any other country in the world — the minds of men, 
 and their institutions, became free and independent. 
 
230 PHILOSOPHY OF REFORM. 
 
 What mean those conferences of Bossuet with Claude, 
 and all those religious contentions of that period ? 
 What means that tract and pamphlet war between the 
 old and new school 1 Just this — the triumph of the 
 mind in the struggle to think for itself in religious 
 matters. Men were not as free in political and other 
 matters as in religious. Had they dared to be as bold 
 and fearless in everything else, they would have lost 
 their heads for the presumption. The truth is, they 
 did not feel the need of greater freedom, as citizens, 
 than what they enjoyed — and, indeed, they did not 
 need it. The inclosure was of sufficient dimensions 
 for them to find full play for their faculties. A peo- 
 ple unprepared for a republican government by their 
 ignorance and vice, will not feel the need of it, and 
 ought not to receive it. They could not be more bit- 
 terly cursed than to receive the gift of freedom when 
 they were not prepared for it. He who knows nothing 
 of the value of wealth, neither feels the need of it, 
 nor seeks it, but is content with his bow and quiver 
 and fishing-tackle. 
 
 It mattered not whether the Reformation was suc- 
 cessful or conquered, its influence everywhere was to 
 secure great progress in mental activity and freedom. 
 With this it was content. When this was gained, it 
 accommodated itself to every form of government, and 
 to every situation. In one state it almost yielded to 
 servitude, while in another it consented to a form of 
 ecclesiastical government very similar to that which had 
 ever existed . in the Romish Church. All these 
 and like facts must be well understood and studied, 
 before we are prepared to form a correct judgment 
 respecting this, the greatest of all modern events. 
 
 Thus, the crisis, for which the world had been in 
 
THK sflCTEENTH CENTUEY. MM 
 
 active preparation for ages, ramc, wrought all the 
 good within its power, and passed awa\ . h hn, <{ up 
 the world to a mpN aleyated level than it had ever 
 before attained. Thai position will never be receded 
 from ; but it is not the highest level, therefore, what 
 folly to be therewith content. The world is now in 
 active work for another crisis. Its shadow has ftlreadj 
 come. But even this may not succeed in raising the 
 world to that position in the scale of being for which 
 it was created. If not, another and still another will 
 be hastened, until the work is fully accomplished. 
 
 To give a full understanding of all the facts in the 
 case, and the principles by which the Reformation 
 was conducted, and for the purpose of making the 
 lesson of instruction more full and clear, it may be 
 important to exhibit Luther himself as a reformer — 
 at least, modern reformers may here find a model that 
 will be serviceable to copy. 
 
 Luther was an earnest man. He entered into his 
 work with his whole soul, and enlisted every energy 
 within him in the work. He had found the truth 
 after long and severe study and labor, and embraced 
 it. He loved it with unbounded affection, and sought 
 with ceaseless endeavor to develop it from among the 
 rubbish of ages. His words, his speech, his actions, 
 all his movements were alive. They seem to flash 
 right out of him, and when he strikes, it is with a 
 well-directed, heavy and earnest blow into the very 
 heart of his enemy. His earnestness is not by " fits 
 and starts," which shrink into deadness when the pas- 
 sion subsides. His very flesh is in earnest, his eye, 
 his countenance, his whole being. This was all need- 
 ful in that age and at that time — needful, indeed, in 
 any undertaking of the kind, and at any time. The 
 
232 PHILOSOPHY OF REFORM. 
 
 work to be done was great, with a thousand obstacles 
 and opposing influences on every side. One needs, 
 also, to be in earnest to inspirit others, to keep up 
 courage amid discouragements, and to give full effect 
 to all other powers of the man. All this Luther found 
 true ; so did Columbus, out upon the wide and un- 
 known sea, amid the murmuring and mutiny of his 
 men ; so, too, every great man, who performs great 
 deeds in this world, will need to be in earnest. 
 
 Luther was sincere. He was no hypocrite. He 
 had no object but the one he professed and sought 
 openly. Otherwise, he never would have suffered and 
 sacrificed all he did to gain it — otherwise, he would 
 have appealed to arms in defence of a previously or- 
 ganized system, which would have been a war for his 
 own aggrandizement. He had no wavering in his 
 mind in respect to the truth he advocated. It had 
 been wrought out in his very soul, amid scenes of sor- 
 row and anguish, in his damp cell, and became a "fixed 
 fact" in his existence — it was welded to his spirit, and 
 a part of his being. He felt it, and his words were the 
 overflowings of his heart, the expression of those 
 thoughts and ideas he knew to be true. You cannot 
 read a letter of his without being struck with his earn- 
 estness and sincerity. He was no trifler or jester, 
 sometimes sarcastic, while his irony was blighting, 
 blistering, and killing, yet every expression coming 
 from a full, honest heart. He was solemn and serious, 
 otherwise he never could have been sincere. A sincere 
 man engaged in a great and good work cannot be light 
 and jesting. The very greatness of the work will make 
 him serious. Indeed, everything of which a man is 
 possessed, save it be a few minor, floating passions, is 
 serious. His judgment, reason, conscience — all act se- 
 
THE SIXTEENTH CENTURY. 233 
 
 riously and sincerely. Such a man can smile and laugh. 
 Luther could, hut it was the awaking of the deep foun- 
 tains of the soul into harmony with feature and na- 
 ture's God. One of your light and everlasting laugh- 
 ers never laughs — his soul is never stirred — the surface 
 is rippled, that is all. Therefore, when we see a man 
 engaged in the prosecution of any great work with a 
 light and frivolous spirit, we conclude he is not in 
 earnest, neither sincere, but a hypocrite — a downright 
 knave or a fool. We cannot engage in any useful 
 labor without sincerity. Luther's work had reference 
 to the destinies of men. It reached up into heaven, 
 and onward through the coming year of endless ages. 
 Why should he not be sincere and serious ? He stood 
 up alone for the truth : God was with him — he felt 
 that. Why, then, should he not be sad and earnest, 
 engaged in such a work, and constantly in the pres- 
 ence of the Great Invisible? 
 
 He was also firm and fearless. No man was ever 
 more so. His firmness sometimes amounted almost 
 to stubbornness ; still, he was liberal — at first, more 
 liberal than was for his good, more than enlightened 
 charity would sanction, and more than he would have 
 been, had he known what was to be in after years. 
 But lie did not possess the stubbornness of a fanatic or a 
 bigot. It was necessary that one in his station should 
 be inflexible. He has left us proof enough that he 
 would willingly have been liberal, sufficiently so to 
 abandon the Reformation, had the truth permitted him. 
 He must have been firm, or he would have been 
 swamped amid those perilous scenes. Firm ; even 
 when his friends interposed with tears, he held the 
 helm firm amid the world's upheaving, while he took 
 in at a glance all the perils that surrounded him. 
 
234 PHILOSOPHY OF REFORM. 
 
 He believed in devils, so did all men at that day. 
 He believed these infernal fiends had power to tempt 
 and torment men in this world, therefore his remarks 
 to his friends who would dissuade him from attending 
 the Diet of Worms, " that he would go, though there 
 were as many there as tiles on the houses." This 
 was no vain and foolish brag of an excited bully and 
 coward. He believed that hosts of these wicked spir- 
 its might be there to injure him, but he had bid defi- 
 ance to all devils and all enemies. In his stay upon 
 the heights of the Wartburg, he saw a devil in a men- 
 acing attitude, while he was translating the Bible. 
 He did not run, but hurled his inkstand at his head. 
 He who will not flee before madmen and devils has 
 given us proof enough of his fearlessness. Some of 
 his early history would indicate that he was naturally 
 timid, but a clear and full conviction of the truth made 
 him fearless — it will make any man fearless. Every 
 other kind of courage is dog-sullenness and stubborn- 
 ness. There is nothing strong, nothing invincible and 
 invulnerable, nothing imperishable but truth, and he 
 who has it ought not and will not fear. 
 
 No one can read over the history of Luther without 
 being struck with his generousness and kindness of 
 heart. There was nothing narrow and small about 
 him, but everything of which his mind and heart 
 were composed was great and good. He could feel, 
 keenly and deeply feel ! He had his friends, and 
 loved them. It grieved him to grieve them. He and 
 his Maker alone knew how much bitterness and 
 sorrow he felt from the timidity of his friends, and 
 their strong entreaties that he should abandon his 
 work ! Neither was he a coarse, rough man, but 
 possessed a sensitive nature. His love of music, and 
 
THE SIXTEENTH CENTURY. |§| 
 
 his strong attachment to Ins lunily proves this, while 
 his whole life shows he would not hurt a hair of an 
 enemy's head, could it be avoided. Kindness and 
 love welled up from his heart, as pure* water from the 
 rocks. It was ever fresh and natural, not a counter - 
 feited, sentimental, affected, hence insipid friendship. 
 Luther's intellect, as well as his courage and faith, 
 was strong. It was also quick and accurate. We 
 may call him a strong man of whose like this world 
 can boost but few. His words were strong, so were 
 his actions and his thoughts^ He was made up of 
 strong material, for he was composed of truth. During 
 his boyhood, he had naught to do with anything but 
 realities, and nothing but realities had anything to do 
 with him. Had he been made up of tinsel and arti- 
 ficial stuff — had he been a hothouse plant, a mere 
 " tailor-made man," and depended on the cut of his 
 coat and length of his purse for success, he would have 
 cowered beneath the frown of the haughty Pontiff. 
 Had his strength, on the other hand, consisted in 
 whirlwinds of passion and storms of rage, he could 
 never have thrown down the colossus which had en- 
 gaged the world in its building for so many years. It 
 needed some one to grapple earnestly with the monster 
 and gird with bars of truth, and thus press out his life 
 at once. Neither did his strength consist in saying 
 hard and severe things, nor in denunciation and cen- 
 soriousness. The instrument he struck with was not 
 a coarse, dull blade, with which he marred the flesh, 
 and tore the nerves, and broke the bones of his enemy, 
 but polished and keen-edged truth, steel to the very 
 point, which he aimed at the heart of his foe y and 
 severed it in twain. He was a firm mountain of rock, 
 immovable as the hills, and his words were like fierce 
 
236 PHILOSOPHY OF REFORM. 
 
 thunderbolts that shivered every timber of his enemy's 
 citadel and razed it to its foundation. This, however, 
 was not all owing to his strength. Providence had 
 prepared the way for him by leading out and chaining 
 up the monster, and marking the vulnerable spot. 
 Other men may have possessed as much strength as 
 he did, but they were not called to the task. They 
 neither knew when nor where to strike. 
 
 Another prominent trait in Luther's character, and 
 one indispensably necessary in every reformer, was 
 moral courage. We do not mean physical courage — 
 a browbeating and narrow-minded audacity — but a 
 fearlessness in meeting danger, arising from the con- 
 sciousness of the truth that governed him. Neither do 
 we mean he was savage, like the lion, but possessed 
 of cool, deliberate fearlessness, caused alone by his 
 convictions of truth. He did not trust to his powers of 
 eloquence, or his argument. Indeed, a fearless man 
 never thinks of trusting in this or that, neither is he on 
 the lookout for danger. He has examined the coast 
 and sounded the channel, and counted the cost, and 
 lie cares not when danger comes. He pursues his 
 course calmly, unruffled, with dignity, having no 
 eye out for danger, not being commissioned to, watch 
 for it. So Luther, amid the thousand scenes in which 
 he was called to act, was calm and unmoved, when 
 all other men were terribly excited. When he entered 
 that most august assembly at Worms, composed of two 
 hundred men of the chief rank, he was the only man 
 there undisturbed and calm. The excitement among 
 the soldiers and people was tremendous, and most as- 
 suredly the leading men did not consider it a thing of 
 small moment to hear the defence of an already ex- 
 communicated member of the Church. See, how 
 
THE SIXTEENTH CENTURY. 237 
 
 ralm and fearless how h< • deli< -s 1 1 1. -in, and I lie u Iml. • 
 a, mi of Komi'. How firm ami unwavering his confi- 
 dence in the (ruth. He well knew thai should Ins 
 ashes be thrown to the winds, a thousand troops would 
 spring from them to pursue lus enemies unto death. 
 What a noble figure he here presents ; composed, dig- 
 nified, sincere, kind and earnest, he towers above all 
 around him, and moves through the crowd with dig- 
 nity and majesty. He feels great, not proud — his 
 thcmghts and emotions are great, so are his words — all 
 is great. See that cloud-capt mountain, based in (lie 
 In an of the world — when the foundations of the great 
 dt •« -j) are broken up, and the elements are raging with 
 fearfll] impetuosity; when the heavens are gathering 
 l»la« -kncss, and the deep-rolling thunder is heard; 
 when the waves are uplifted, as by the strength of 
 omnipotence, and dashed in maddened fury on the 
 shore — stands firm and unshaken. Its green covering 
 and bright flowers are destroyed, and its deep caverns 
 swept of their rich treasures, yet the mountain stands. 
 This is Luther. There is something noble and sub- 
 lime in him — in all his movements — and in nothing 
 more than in the exhibition of his moral courage. We 
 must love and admire him. He had his faults, who 
 has not ? He stumbled in many things, who would 
 have walked more erect and strong 1 He was led by 
 an unseen hand — guided whither he did not at first 
 dream — but he followed submissively, as did Abraham, 
 though he knew not whither he went. 
 
 What were Luther's plans ? He had but few, if any. 
 His enemies say he had none. They contend he la- 
 bored without system, being driven on by ambition, 
 and a blind, fanatical zeal. Not so; we have cleared 
 him of this. He did have plans, and it would be well 
 
238 PHILOSOPHY OF REFORM. 
 
 if all men, and those who hate him, had as good. 
 They may be summed up in two. The first was this. 
 A full and settled decision to follow the truth, whither- 
 soever it might lead him. This would make him care- 
 ful and thorough in his investigations, and what ap- 
 peared to be right he would receive and follow. A 
 noble plan this, and safe. We admit, as we have al- 
 ready done, that he did not understand the great prin- 
 ciples by which the enterprise was carried on, for he 
 did not look down into the centre of things ; indeed he 
 could not, for the rubbish ; but what he saw of truth, he 
 followed, and what he saw of wrong he fought, there- 
 fore, his pathway was somewhat crooked, being without 
 regularity and system. He was thrown into the midst 
 of his enemies, and he cut and hewed on all sides. 
 He had no well-defined system of tactics, yet he slew 
 thousands, and triumphed. This too may account for 
 his charity for the Church for a long while. He was 
 all truth himself, and he thought others were. He who 
 is honest himself will not suspect others of dishonesty. 
 We scarcely ever judge others but by ourselves, from 
 the fact that our opinions of men and things are ob- 
 tained from what we have learned of ourselves. 
 
 The other plan, to which reference has been made, 
 is this, viz., a determination to work out the princi- 
 ples of truth in the heart, before he attacked those 
 views which the establishment of these principles 
 would remove. He resolved to build the foundation 
 before he reared the superstructure. Those men of 
 our own day, who, in moral enterprises, begin, as we 
 are told by some the Egyptains did in building their 
 pyramids, at the top, and work downwards, may learn 
 a good lesson from this plan. We admit, a few of the 
 prominent corruptions of the Church called his atten- 
 
THE SIXTEENTH CENTURY. 239 
 
 m lo the work of reform, yet it was a long while be- 
 fore he attacked the vices of the Church in right good 
 earnest. He opposed Carolstadt most strenuously, when 
 he began to destroy the images, declaring (hat " errors 
 must first be extirpated from men's minds, before their 
 signs can with safety be removed." He also opposed 
 abolishing some of the ceremonies of the Church, not 
 but that he regarded them as foolish and wrong, hut 
 he knew the time had not arrived for ihis. He knew 
 men would think and reason correctly on truth in 
 the abstract, even when they would become preju- 
 diced and reject it, if its practical reception was urged. 
 He also knew that by this abstract reasoning, tiny 
 might be committed to the truth, and then, when he 
 might endeavor to remove the minor evils, they would 
 see the le gitim acy of the work, and be ready to aid 
 him. Men cannot be driven and forced to embrace 
 truth and abandon error. It will not do to attack men 
 so bluntly, and denounce them, and thus exasperate 
 them. We must follow Luther's plan, undermine 
 their foundation, and establish truth in the heart first, 
 and then they will turn and aid us in destroying the 
 wrong. It takes time for all this. No reform is ac- 
 complished in a day. A revolution is far more rapid 
 than a reformation, and therefore the reformation was 
 far more rapid than it would have been, had it not 
 been for its revolutionary character. It may be asked, 
 shall we not reprove sin, and rebuke it wherever found 1 
 Most assuredly, when you can. But suppose you can- 
 not, what then? What avails your storming and ra- 
 ving in an iron cage 1 Suppose here is a whole nation 
 guilty of some wrong — a very heinous sin. You see 
 and feel it to be such, but this whole people regard 
 that practice right. Now you may lift your voice, 
 11 
 
240 PHILOSOPHY OF REFORM. 
 
 like the last trumpet, and declare that practice wrong", 
 and the whole nation sinners, yet you have not re- 
 proved and rebuked them. You have only precluded 
 the possibility of its ever being done by you. Go and 
 instruct that people in the principles of truth, that have 
 a bearing on this practice, and they will see their 
 wrong and flee from it with astonishment. There never 
 was an error or evil permanently removed from this 
 world in any other way. . 
 
 We have now said all that we have room to say on 
 this subject. Much more might be written, and with 
 profit too, but we trust we have already succeeded in 
 illustrating our subject. We have cited many facts in 
 reference to the progress of truth, that will illustrate 
 the principle and laws by which all reforms are carried 
 on. We think we have made it evident that truth is 
 progressive — that it has been progressing through all 
 past time, and will continue until its final triumph — 
 that its progress is slow only in appearance to us, while 
 it is as rapid as possible in view of all the facts — that 
 it progresses by just and fixed laws, but not in such a 
 way as to detract from the glory of God — that not un- 
 frequently the evil has been left to correct itself, rather 
 left to increase until it outraged all truth previously es- 
 tablished, and thus to produce a reaction which would 
 destroy it — and that systems are adopted and used to 
 secure the good demanded by our nature, until worn 
 out and then laid aside. 
 
 Thus we have seen the world moving on together, 
 without any one part getting far in advance of another. 
 We may learn many a good lesson from these interesting 
 and important truths, that w T ill assist in devising ways 
 and means to further the cause of truth in the earth, and 
 in prosecuting our various reforms in the world. We 
 
THE SIXTEENTH CENTURY. 241 
 
 have too long been accustomed to look upon the past 
 ages as full of folly and delusion, and ns though u is. 
 doni and knowledge alone dwelt with us. So those 
 ages thought, and so may those who come tftef ns feel. 
 Every age has its work and place, and no one mem- 
 ber should say to another, why art thou thus? A use- 
 less age has never yet existed, and never will ! 
 
CHAPTER X. 
 
 THE CHURCH THE WORLD'S REFORMER. 
 
 The Church defined — The law of progress of the race — The Church and 
 her means for reforming the world— The moral power of the Church — 
 Christ's design in reference to the Church — The Church divorced from 
 her appropriate work — Voluntary associations — Missionary associations 
 — Agents. 
 
 We have already learned that this world will be 
 thoroughly reformed — that is, man will not only be 
 regenerated, but as a physical, social, civil, intellectual 
 and moral being, will be fully and perfectly developed, 
 and occupy the position in the scale of being for which 
 he was designed by his Maker. 
 
 We have also found the principle that lays at the 
 foundation of this reformation, and by which it is di- 
 rected, together with its embodiment and its laws of 
 progress. 
 
 We now need something to put the system in mo- 
 tion and keep it in operation. However perfect the 
 system of State government may be, however wise its 
 rules and regulations, it will fail in meeting the expec- 
 tation of its founders without an efficient executive 
 power. 
 
 What shall secure this most interesting and import- 
 ant object 1 Not only the Christian, but the statesman, 
 the scholar, and men of every class and character, are 
 interested in the answer of this question. Everywhere, 
 
THE CHURCH THE WOftLPS KKloKMER. 343 
 
 schemes of every variety of character, are invented to 
 secure it. One man seeks it in remodeling society, 
 another imagines he has found 1 universal remedy for 
 all the ills of life, in a single department of moral re- 
 form ; another, still, expects with the triumph of his 
 sect, the world will he put in possession of its entire 
 inheritance. They are all confident of success. They 
 cry up their several plans with all boldness and ener- 
 gy. We may never, therefore, expect them to be 
 abandoned, until time has proved them false. In the 
 mi antune, the world will become more and more " ill 
 at ease," as one and another of these systems fails of 
 its object, and will demand a knowledge of the true 
 plan with more and more earnestness, and with less 
 prejudice, until the truth is fully understood and re- 
 ceived. Men may move heaven and earth in behalf 
 of some favorite enterprise, but neither nature nor her 
 God will change to favor them. The earth will pur- 
 sue its usual course, and the system of Heaven will be 
 gradually and fully developed, in spite of the favorite 
 schemes and ceaseless complaints of the world. 
 
 In all undertakings, the system or plan throughout 
 must be of the same nature as the object sought. The 
 farmer will employ an entirely different class of means 
 to secure a good harvest from the mechanic to build 
 his ship, though both are seeking the same great ob- 
 ject, viz., wealth. If these modern schemes for hu- 
 man improvement were tested by this rule, most of 
 them would be found wanting. But as this world is 
 to be reformed by the principle of truth as embodied 
 in the Cross, we conclude that the Church has been 
 organized for the sole purpose of being the channel 
 through which this principle should be propagated. 
 
 The organization of the Church is definite and dis- 
 
244 PHILOSOPHY OF REFORM. 
 
 tinct, and its duties are clearly expressed in the Bible, 
 or general principles are given from which they may 
 be inferred, under every supposable circumstance. In 
 a word, the great design of the Church is to secure the 
 world all the moral good that man is ever to possess. 
 This is its legitimate work, and in no other, as a Church, 
 has it any right to engage. This, as we have seen, is 
 at the foundation of every other good work, and when 
 it is done, everything else desirable will also be accom- 
 plished — that is, progress in literature, in science, and 
 the arts, will follow the spread of Christianity. It 
 therefore follows that we have no right to abandon the 
 Church for any other organization, to secure to the 
 world those blessings which have been promised 
 through the Church alone. That is, voluntary asso- 
 ciations, organized to remove a moral evil and secure 
 moral good, are absolutely wrong, and cannot be 
 engaged in with impunity. We trust to be able to 
 make this position more clearly evident, in our farther 
 remarks. 
 
 The Church is a band of individuals — of regenerated, 
 truth-governed men — called-out men, who meet toge- 
 ther for the worship of God, and are obedient to the 
 laws which are given by its Head for its regulation and 
 government. 
 
 Inasmuch as we hold that the form of Church go- 
 vernment is definite and distinct, we believe that the 
 time will come, when all other forms but that of the 
 Bible will be abandoned, and that adopted everywhere. 
 Still we regard the members of all evangelical sects as 
 good Christians, and are happy to admit that those 
 whose organizations are different from that we consi- 
 der the true one, are doing as much, for the time being, 
 
THE CHURCH THE WORLD'S REFORMER. 246 
 
 to spread Christianity through tl>< % world, as those 
 whose form of government is sanctioned in the Word 
 of God. 
 
 The moral system adopted at the last crisis of the 
 reformation of the world, is such as to admit of the 
 existence of various parties in the church. Those that 
 now exist were formed naturally by local causes. They 
 all hold to the same fundamental or vital truths, and 
 are engaged in propagating them. Therefore, when 
 we say the Church is the world's reformer, we do not 
 wish to exclude others from a participation in the glo- 
 rious work of reforming the world, nor imply that they 
 neither have nor can aid in this work. These false or- 
 ganizations have no doubt been a hindrance to the 
 progress of truth, but still we hail all true Christians 
 as brethren of the same household, and laborers in the 
 rich field of reformation. We do not suppose the Head 
 of the Church will reject them, but acknowledge and 
 bless them as faithful and devoted servants, even though 
 they do not labor in his prescribed way. He will suf- 
 fer and overrule the error, and so manage as to bring 
 us in the end to see "eye to eye." Therefore, al- 
 though God has revealed the manner in which we should 
 labor to accomplish this work, yet under the circum- 
 stances, if the spirit of the requirement is complied 
 with, he appears to " suffer it to be so now." And 
 when we use the term Church, we would be under- 
 stood to include all Christians, of whatever sect, for 
 we suppose all such are recognized by the Head of the 
 Church, as his co-workers in the world's reformation. 
 
 Before entering directly upon the examination of 
 the question under consideration, we wish to examine 
 a system that is claimed by its advocates to be the one 
 by which the world is to be reformed. It is contended 
 
24G PHILOSOPHY OF REFORM. 
 
 by many, and we are sure the number is much larger 
 than is generally supposed, that there is that in human 
 nature which naturally tends towards perfection — that 
 is, that there is a law of progress, by which the race is 
 more and more elevated and perfected, just as the oak 
 attains its full growth from the acorn by an unavoida- 
 ble necessity. 
 
 That there has been a gradual progress of the race, 
 we think we have fully established ; but at the same 
 time we have shown that there has been an unseen 
 hand — managing and guiding all things—which has 
 accomplished it. We may have been ignorant of this 
 hidden cause hitherto, yet the world has been teeming 
 on with its millions, gathering up, here and there, 
 rich thoughts and truths, like golden sands, and adding 
 them to her former store. From this, we have come 
 to suppose, that there is something inwrought into the 
 very heart of things, by which this progress is effected. 
 This idea may have given rise to the crusade that is 
 almost everywhere urged against antiquity, old mea- 
 sures, old doctrines and old thoughts, and the increased 
 multiplication of new schemes, new systems and new 
 measures. The thought itself is rather beautiful and 
 grand, the progress of the race! It is great, and too 
 good to be untrue, and hence it has been adopted by 
 thousands, and urged as confidently as though it were 
 true. 
 
 It is urged that not otherwise can the wisdom of 
 God be vindicated. If the object, as we have described 
 it, was purposed by him, it is supposed he must also 
 have purposed some plan to secure it, which would be 
 revealed in the progress of events ; and that this plan 
 is now revealed, and declared to be " the law of pro- 
 gress of the race." We admit that God purposed the 
 
THE UlUKi'II I UK W«>KLD»S REFORMER. $47 
 
 plan when he purposed the objact, and t li.it this plan 
 is revealed in Ins works and Word, but it is not " il»« 
 I. in of progress of the race," as it is here understood. 
 
 Besides, how is this world to be regarded holy when 
 it has become perfect, if the race do progress, as is 
 here claimed 1 True, it will then be a perfect world ; 
 so that oak-tree is perfect, and that potter's vessel, after 
 li.i\ ing been remodeled a score of times; but, in this 
 case, is it a holy world 1 Is everything holy that is 
 perfect? You cannot predicate holiness of any but 
 free, moral men ; but here is the world governed by a 
 law that cannot be violated, moving on toward per- 
 fection, as the oak grows up from the ground. Tins 
 theory, therefore, is at war with our moral being, and 
 should it succeed in perfecting every other portion of 
 our nature, it leaves this to wither and die. But as 
 the moral portion of our being is the conservative 
 power of the whole, we must reject this scheme as 
 wholly false. 
 
 The same notion is also defended on the ground 
 that generations never die. It is contended that they 
 are so interlocked, that each succeeding one receives, 
 in a natural order, the experience and knowledge of 
 the preceding one, and in this way each one serves 
 the race, as a lock in a canal, to lift it up to a higher 
 level, and hence we may expect the time will ulti- 
 mately come, when a generation shall succeed in gain- 
 ing the summit of perfection. 
 
 The fact we admit, as one of the most interesting 
 and cheering we can contemplate. Without it, we 
 should have no hope of the least improvement of the 
 race. We do enter into the labors of our fathers. It 
 is also true that the world has been preparing to give 
 us what we now enjoy, and that preparation is still 
 11* 
 
248 PHILOSOPHY OF REFORM. 
 
 going on for obtaining greater blessings for genera- 
 tions yet unborn. We now possess and enjoy the 
 wealth of past generations — their machines and inven- 
 tions in the arts, their literature and science, their ex- 
 perience in social and civil affairs, and all their facts, 
 conclusions and systems. They serve us, if not as 
 ships, at least as buoys and lighthouses, in making 
 our passage upon the sea of time. We, too, are mak- 
 ing improvements, and as the mind of man expands, 
 we shall continue to advance, until there shall be a 
 fraternal alliance m all truth. And, indeed, we have 
 no doubt but that the progress is almost limitless — 
 that what we have to gain will be as superior to our 
 present possessions as these are to those of the most 
 benighted heathen. The fact, then, on which this 
 theory rests, is true. But wherefore this ? If occa- 
 sioned by the law of progress of the race, have we 
 not a right to expect the same progress among all 
 people, and during all time ? At least, are we not to 
 look for this when there is no physical obstacle to for- 
 bid it ? A few facts will put this matter at rest. The 
 native tribes of this country had been in peaceable 
 possession of their homes from a time of which their 
 traditions give us no clear account ; yet there is not 
 one particle of proof of their ever having made the 
 least progress in anything. How far have the inhab- 
 itants of the islands of the Pacific, or of Africa, or of 
 Egypt — once so great — or of Asia, progressed in civi- 
 lization 1 Has there been the least progress in China, 
 or in India, for the last thousand years ? The truth 
 is, they have progressed downward, rather than up- 
 ward, during this period. Account for these facts ye 
 who contend for the law of progress of the race ! 
 They are easily accounted for, when it is admitted 
 
THE CHURCH THE WORLD'S REFORMER. 249 
 
 that it is by Christianity al<>n<> til progress is made, and 
 111 do other way. We think it can be made evident that 
 the nlvance of civilization has been like a river flow- 
 ing on, and, on the whole, expanding; that there has 
 been in operation a system to develop truth, which 
 has caused the destruction and creation of nations, and 
 an advance in political science, as well as in every 
 other department of life, but Christianity has been the 
 unseen agent that has accomplished it. This is the 
 salt that has preserved the world from putrefaction and 
 death— the light by which the deep and dark mines 
 of truth are lighted that would otherwise ever have re- 
 mained buried, and their rich and precious gems and 
 pearls been to the world as though they were not. This 
 is the spirit by which the dead are made to live — the 
 soul that animates every system, every people, who 
 have the least life above the brute. This once filled 
 • the bosom of the Catholic Church, and then she pos- 
 sessed life and motion, but it has deserted the polluted 
 temple, and now circulates among the people in every 
 portion of the world, reviving, invigorating and 
 strengthening the otherwise spiritless and soulless 
 mass. 
 
 To the Church, then, we must look for the requisite 
 aid in ttiis great work. No other system or associa- 
 tion possesses the means to arouse man from that state 
 of ignorance and vice into which he will ever sink, 
 and in which he is ever found, where the influence of 
 Christianity is not felt. There is no other light of 
 sufficient brightness to scatter the darkness that en- 
 shrouds the world, and no other spirit of sufficient 
 power to raise the dead from their living graves. The 
 world has obtained vast benefit from human institu- 
 tions, and moral and civil reformations, and revolu- 
 
250 PHILOSOPHY OF REFORM. 
 
 tions, and, no doubt, may feel that the victory has 
 been obtained by their own skill, but as well might 
 the individual on shipboard, who has been successful 
 in spying a distant. vessel, while all on board were in 
 distress and ready to die, boast of his own clear eye- 
 sight, and forget to acknowledge his indebtedness to 
 the sun. Let the curtain of night be drawn over the 
 heavens, and let those dark storm-clouds arise heavy 
 with thunder, and let the sea gather madness under 
 the lashings of the tempest, and what will his clear 
 eyesightedness avail him then 1 He is then as though 
 struck blind, and all his boasted wisdom vanishes. 
 Suppose the student is able to descend into the deep 
 cavern, and pick up from the accumulated rubbish a 
 few rich pearls, is he not indebted to the light of 
 Christianity for them 1 Oh ! ye men of borrowed 
 plumes! ye moons that shine with borrowed light! 
 ye egotistic boasters ! go, learn humility, and ingenu- 
 ously acknowledge your indebtedness to Christianity 
 for all your rich treasures ! 
 
 In the history of no people in the world has a know- 
 ledge of any truth, not immediately growing out of 
 moral truth, ever taken the lead. Truth, in respect 
 to all things, may be said to be of the same nature. 
 Truth, in the arts and sciences is the law by which 
 material things are governed, together with the facts 
 in reference to them. Truth, in civil institutions is 
 the application of the principle of benevolence to the 
 various circumstances, states and conditions of men 
 and society. Therefore, when we speak of truth, we 
 mean a chain made up of contiguous parts ; hence, 
 we have political, scientific and religious truth. Now, 
 the history of the world, and that of any people, shows 
 that it would be the height of folly — indeed, that it 
 
Till-; CHURCH Tin; WORLD'S HEFORMER. 251 
 
 would be impossible — to take a rude, barbarous tribe, 
 one wholly ignorant of any truth, if such a case w< 
 possible, and edncMe them i>\ commencing to imtrucl 
 tin -in in the arts and sciences. As well might we 
 undertake to teach the blind man the art of painting, 
 or a dent man the science of music. Such men cannot 
 
 think or reason, except about their i ediate wants. 
 
 They may be able to supply themselves with food, if 
 it chances to grow within their reach. Men are natu- 
 rally indolent and ignorant, and you cannot make 
 them feel an obligation sufficiently to induce them to 
 abandon their old habits for new ones— you cannot 
 make them surrender their bow and arrow and hol- 
 lowed-loi; boat for fire-arms and the steamboat, by 
 abstract reasoning — not, indeed, in any way, if they 
 are required to build themselves these new inventions. 
 We may place all the patent machinery in the world 
 in their hands, and they will only gaze in stupid won- 
 der. How shall we arouse their dormant energies? 
 Is there no way yet devised 1 and must they sleep on, 
 and be left to die the second death 1 Must that mind, 
 created for high and holy thoughts and aspirations, 
 be crushed down in ignorance, as a bright summer's 
 flower 1 Is there no way to light up those dark re- 
 cesses, and explore those deep caverns, which are 
 filled with rich treasures? Yes, truly ! and the modus 
 operandi is witnessed in the history of every people, 
 as they come up from a barbarous to a civilized state. 
 There is that in man that echoes the truth of Heaven, 
 though faintly when in deep ignorance and vice, yet 
 sufficiently to fasten an obligation that is felt to listen 
 and obey. In this state, the mind cannot be made to 
 feel the force of any other truth. Here, then, we 
 have a hold upon the inner man, firm and strong, as 
 
252 PHILOSOPHY OF REFORM. 
 
 with no other thing under heaven. We may now 
 hope to arouse him from his sleep of ages, and break 
 the spell that has bound him in ignorance all his life. 
 When once he is thus aroused to think and act, his 
 mind begins to expand, and he increases in know- 
 ledge, and the higher he advances the greater appear 
 his wants, till he is prepared to be led out into the 
 beautiful fields of literature and the arts and sciences, 
 and to receive any truth we may wish to impart to 
 him. Go to the heathen with your new inventions, 
 and lecture them on their nature and use, and your 
 efforts are all lost — you might as well think of arous- 
 ing their dumb idols to appreciate your work and pur- 
 chase your wares ; but, as we have said, there is a 
 way to bring these dry bones to life. Breathe into 
 the very heart of this mass of moral and intellectual 
 death the vital spark of Christianity, and it lives. 
 You will see leaves and tender shoots putting out on 
 every side at once. 
 
 Now the Church was organized for this very pur- 
 pose. It is her legitimate work to breathe the breath 
 of life into the world's dead carcase. In no other way 
 can this good work be done. All other light is bor- 
 rowed. Remove this central sun, and every proud 
 reflector would cease to give light. It may be said 
 that Christianity is the only active principle of truth 
 in the world. Every other truth, from its nature, is 
 quiescent, lifeless, until picked up and wrought into a 
 system. Christianity is the internal fire that is con- 
 stantly increasing and giving life to all things. But 
 even that would soon go out, were it not for this 
 organization, which has been effected to propagate it. 
 
 There is no other system or association that is pos- 
 sessed of, or that can command, sufficient moral power 
 
Till. CHUmCH THE WORLD'S REFORMER. 263 
 
 to ivlbrin die world. Wo think it is evident, from 
 what has been said, that tin- cause of the ignorai 
 darkness and wickedness of the WOfld las m the de- 
 pravity of the heart. This is the seat of the disease. 
 This corrupt fountain must be reached and purified, 
 or we may look in vain for development in any de- 
 partment of truth. Christianity is alone able to effect 
 this desirable object. The Church is tin* only organ- 
 ization that ever professedly labors in this department 
 of reform. A9men " love darkness rath' i than light, " 
 it must be evident that it will require no small power 
 effectually to scatter the thick darkness in which the 
 world is wrapped, and break up the systems of iniquity 
 and death which are everywhere trusted as efficient 
 barriers against the inroads of truth. 
 
 It will be necessary to state a fact or two, to give a 
 full and clear understanding of our argument for the 
 moral power of the Church. 
 
 It is a fact of which we are all conscious, that the 
 moment we have acquired some new idea, or obtained 
 a new thought as a rich gem, that moment a desire 
 arises in our minds to make it know r n to the world. 
 We feel impelled to extend the good to others which 
 has been wrought out in us. This feeling is like fire 
 shut up in our bones ; it is impulsive, and we cannot 
 rest until it is communicated. This is an unalterable 
 law of our being. The richer, the more choice and 
 important the truth, the more desirous we are to 
 spread it abroad. 
 
 Error is wn-truth, and always productive of misery 
 and unhappiness. Truth is the opposite of error, and 
 when adhered to, good is the result. It cannot be 
 otherwise, for truth is the great reality of the universe. 
 Everything that God has made is perfectly conformed 
 
254 PHILOSOPHY OF REFORM. 
 
 to it — every machine, either moral, or physical — and 
 when they move in obedience to its laws the legiti- 
 mate result will be an increase of good to the world. 
 Hence, how readily the reason perceives the truth in 
 everything that is brought before it. How naturally 
 the judgment decides in favor of it, or what it supposes 
 to be truth, and it never would have been blinded 
 had man never fallen. How truly, also, conscience 
 approves and condemns, approbates and disapprobates. 
 This is so because their faculties were made by the 
 God of truth, and in all the murderous and destruc- 
 tive work of the enemy of truth they have not been 
 wholly perverted and destroyed. Reason recognizes 
 truth intuitively, naturally. She detaches and col- 
 lects it from the rubbish, as the magnet the iron 
 filings. She holds it up in the mind — it is seen and 
 felt. It is echoed and re-echoed through all its de- 
 partments ; in every deep recess and in every dark 
 cavern its vibrations are felt. And that which reason 
 will not recognize as truth, you cannot make the mind 
 feel it is under any obligation to choose. We admit 
 that everything is perverted and wrong, and that is 
 perceived and taken for truth which is not truth, yet 
 the mind is true to its own laws, and will not act but 
 in view of what it supposes to be truth. 
 
 It is a difficult task, therefore, when the truth is 
 clearly and definitely stated, to resist its force. Sup- 
 pose you state a single truth, that about which we 
 feel interested — the sound strikes the ear, the sensa- 
 tion is instantly carried to the mind, and the involun- 
 tary feelings are awakened and propose action. The 
 reason at once perceives it and rings it through all the 
 mind, the judgment affirms it, and the conscience 
 stands ready, with a whip of scorpions in the one 
 
THE CHURCH THE WORLD'S REFORMER. 266 
 
 hand to sting the soul if a wrong choice is made, and 
 in the other i li<> oil of gladness to pour upon the spirit 
 
 it "truth is \ iclilrd tO. What is to In* dour 1 Not UI1 - 
 
 frequently, we admit, the mind acquiesces in the ab- 
 stract prmt lplos of truth, ami there is no act of th<> 
 m ill in reference to it, but when its practical reception 
 is urged, it is either gained, or a clamorous uproar is 
 produced that is not easily borne. 
 
 With these few facts, what a tremendous power tin 
 man of truth has over this untruth world. There is a 
 natural adaptation in truth to influence the mind. 
 
 We wish to speak of the Church as she was designed 
 to be, as she is to some extent, and as she will be one 
 day. We have the right to look at the Church in this 
 light, when we examine the plan that God has adopted 
 to reform the world. We have the right to examine 
 Aw pattern, and if the specimens around us are not in 
 all respects similar, we will deplore it, and pray the 
 time to be hastened when in all things they shall be 
 strictly conformed to it. If men have attempted im- 
 provements in this thing, and in so doing marred the . 
 beauty of Zion, and crippled her strength and influ- 
 ence, it is not to be charged to the great Head of the 
 Church. It is very possible the Church at the present 
 day may need to be reformed, but this does not affect 
 the original system. 
 
 The sin-hating and truth-loving character of the 
 Church gives it great moral power. Sin is die viola- 
 tion of the law. The laws of God are but the appl ication 
 of the great principles of truth to our several states, 
 conditions and circumstances in life. Therefore, sin 
 is the violation of this great principle of truth. Holi- 
 ness is the opposite of sin. It is right moral action. 
 
256 PHILOSOPHY OF REFORM. 
 
 The Church, then, is designed to be the living embo- 
 diment of the truth, a practical illustration and demon- 
 stration of it and its action, the legitimate result of the 
 operation of the principle of truth. Truth is positive; 
 hence, it is that which is of right demanded of all men. 
 The Church from its nature will demand this. The 
 internal man — the reason, the judgment, and the con- 
 science — sanctions this demand, and asks of the will 
 corresponding action. There is force, then, great 
 moral power in a holy life, that we do not see how it 
 can be well withstood. It is that which takes hold on 
 the inner man, as with hooks of steel, and were it not 
 for the deep and damning depravity of the human 
 heart, it would in all cases subdue the man. As it is, 
 it has great and commanding influence, and serves to 
 check and restrain, if not conform him wholly to itself. 
 The Church is supposed to be governed by the whole 
 truth. We speak now of its character as formed from 
 its obedience to the whole truth, in opposition to that 
 formed by one-ideaism. It stands out before the world 
 in proper and beautiful proportions and symmetry. 
 The substratum of its existence, is truth ; and the su- 
 perstructure is built, in all its parts, firmly and beauti- 
 fully. It is truth that governs the Church in all things. 
 It gets not hold of a single fact to the. neglect of every 
 other truth. It is not particularly careful to study the 
 applicability of the great principles of truth to a single 
 class of actions to the neglect of every other, and thus 
 beget what we call one-ideaism, but it studies to apply 
 these principles to every action — to all her life. In- 
 consistency and inconstancy do not exist, then, as so 
 many leeches upon her moral power, but it stands out 
 the incarnation of truth, the rightful and authoritative 
 
THE CHURCH THE WORLD'S REFORMER. ^57 
 
 commander of the world, and he who opposes or Audi 
 fault with it for so doing, creates a mutiny in his own 
 vessel that is not so comfortably borne, or ensily o\« t 
 come. The Church may challenge the world to find 
 in her character a trait that may be called "straining 
 at a gnat and swallowing a camel." Neither does she 
 pay tithes of "mint, anise and cummin," while she 
 neglects the weightier matters of the law. She is not 
 all anti-slavery to-day, or some other modern reform, 
 to the neglect of any other equal interest, but she ex- 
 hibits to the world good and propel proportions in all 
 things. This gives her great moral power, and secures 
 for her the respect and admiration of all beholders. 
 
 Her sober discretion, her firmness and constancy, also 
 give her great moral power. No man can be a close 
 and careful investigator of truth — no man can lie down 
 amid it — without being a sober man. Truth is sober, 
 so is a truth-man. He too will be careful to avoid evil. 
 Hence, in his investigation, and in all his conduct, he 
 will be a cautious man. But man is not thus, natu- 
 rally, either serious or cautious in moral things. The 
 only question with him is, " will this or that course be 
 productive of the greatest benefit to me?" So, too, in 
 reference to moral firmness and constancy: in this 
 world, where errorism of every kind is fashionable, 
 where men are prone to do evil, and where there are 
 ten thousand influences to draw them from the path of 
 rectitude, it is somewhat strange to see a man stand 
 up amid the warring elements, firm and unyielding. 
 He is not propped up by interest, for selfish motives 
 would throw him into a different position; neither is 
 it the world, for that too would overthrow him. It is 
 not willfulness nor stubbornness, for it is not so easy to 
 resist so many interests and opposing influences, where 
 
258 PHILOSOPHY OF REFORM. 
 
 there is no other inducement than the mere gratifica- 
 tion of self-triumph. But it is truth within the man 
 that holds him. He is conscious of its possession, 
 and he will not yield. That man is the noblest 
 work of God. He is able to grapple with the naked 
 truth of things, face to face, and heart to heart. He 
 is none of your smooth-shaven, sickening sentiment- 
 alists, that float like a fairy in a summer breeze, and 
 faint at the thought of noble, rugged action. He is a 
 strong man, one of the strongest. His strength con- 
 sists in his being able to carry a real weight, aye, " the 
 heaviest weight without staggering ;" and in his ability 
 to strike a sure, heavy and solid blow, one that comes 
 down heavily from the force of the instrument struck 
 with, though raised up on high by his own right arm. 
 Sudden starts are not strength. Vehemence is not 
 strength. Loud braying and boisterous action are not 
 strength. This strong man is sober and silent, looking 
 into the very heart of things, till the time comes for 
 speaking and acting, and then every word tells. A 
 Church with such a character will possess moral power 
 to subdue the world. 
 
 The fact that in the Church dwells the Holy Spirit, 
 must convince all that she possesses great moral force. 
 The promises, " Lo, I am with you always, even unto 
 the end of the world," and " the Comforter, which is 
 the Holy Ghost, whom the Father shall send in my 
 name, he shall teach you all things, and bring all 
 things to your remembrance, whatsoever I have said 
 unto you," admit us at once to the very source from 
 whence the Church is to obtain all her needed power. 
 If Revelation had been silent on this point, our own 
 experience would have taught us the fact that the 
 Church, with all her moral power arising from her 
 
THE CHURCH THE WORLD'S REFORMER. 269 
 
 )).iiIi;ii nature, would never have been able to 
 deem a single soul. The tree is too firmly ro« 
 to be torn up by her strength alone. The man is too 
 tii inly wedded to his idols, to be made to abandon 
 them and bow in submission to truth, l>\ lie mere in- 
 ducements she can hold out, or by the reasons she can 
 urge. That the Church may be thoroughly furnished 
 for her work, the Spirit is promised. The Spirit is able 
 to take thetrnth uttered by the Church — that exhibited 
 everywhere in life — that developed by Providence — 
 gather it, indeed, from every source, and bring it to 
 bear upon the mind, as in one focal blaze. But this is 
 not all. He is able to give a right direction to the 
 moral feelings, quicken and strengthen them ; hush 
 the clamor of the selfish passions, and subdue them ; 
 electrify the whole internal moral machinery, put it 
 in order, and thus create a good man out of an ex- 
 ceedingly wicked one. There is, then, omnipotent 
 power given to the Church. That she has never put 
 forth one-tenth of the power thus imparted is too 
 true ; yet it is in her possession, and when she shall 
 become filled with the Spirit, her enemies will fall before 
 it, and her career will be one of unchecked triumph. 
 
 We ask, then, in view of these facts, is not the 
 Church possessed of power adequate to the work as- 
 signed her? Does any one presume to assert that this 
 power can be found in any other association ? 
 
 The Church is the salt of the earth and the light of 
 the world. We have only to refer to the history of 
 those countries where Christianity has never entered, 
 and mark their ignorance, moral degradation and death, 
 for proof of this assertion. This is a dead world, with- 
 out one particle of vitality, except what is obtained 
 through the Church. Were it not for this preserving 
 
260 PHILOSOPHY OF REFORM. 
 
 and life-giving power, it would soon be one mass of 
 moral putrefaction. We have the records of a thousand 
 trials of every description to restore it to life, but they 
 are known only as splendid failures. 
 
 The world, also, is in great spiritual darkness, and 
 would have been in great intellectual darkness, had 
 not the Church to a great extent scattered it, and lighted 
 up here and there a corner. We have only to refer 
 again to the history of the world for evidence that it 
 is in ignorance of the true character of God, of the true 
 character of man in the sight of God, of the nature of 
 the law, and of sin and its demerit, except where the 
 light of the Church has shone. In reference to these 
 and all fundamental truths, and therefore, of truth in 
 everything, to a great extent, where the light of Chris- 
 tianity has never penetrated, the race is in perfect dark- 
 ness. The Church, and that alone, has been enlight- 
 ened in these truths. We admit other men to be good, 
 intelligent and enlightened, but put out the light of 
 the Church, and their light too would go out at once. 
 There is no life in them, their light is borrowed and 
 reflected. From the earliest history of the world God 
 has employed those, and those only, whom he had en- 
 lightened, to enlighten the world. Gross darkness has 
 covered the earth, when there were but few lights upon 
 it. Thus it was from the time of Noah to Christ ; there 
 were but a few lights set up to telegraph the truth 
 down to generations that were constantly coming upon 
 the earth. Since the days of Christ the light has 
 been clearer and brighter, and now God is everywhere 
 discovering himself to the world through the medium 
 of his people. 
 
 Again we ask, in what other body are we able to 
 find the means requisite to the thorough reformation 
 
Till. CHURCH tin; worlds reformer, gel 
 
 of mankind but ID tbc Church I As we have won, 
 tlie work of reformation must begin by waking Dp the 
 moral powers and establishing moral principles m the 
 heart. Therefore, (lie means to accomplish this object 
 must be moral means. Various have been the eflbtti 
 to reform our race, but they have all signally failed, 
 or are failing. It would be interesting to trace out 
 each prominent movement of the kind that has been 
 made from the earliest time till now. We might thus 
 loam their relative strength and the cause of their 
 failure, and be benefited by the experience and mis- 
 haps of others. We should no doubt find it true thai 
 there was not the requisite means at command. The 
 Church, and the Church alone, as we have seen, pos- 
 sesses the seed of truth — the only seed that will germi- 
 nate in the cold, hard soil of this world ; and she is 
 the only efficient organization to scatter it. She has 
 her sanctuary, her ministry, her ordinances, and the 
 instituted means of grace, which are all simple and 
 effective. What more efficient means for planting the 
 truth than the ministry? Here are men dedicated to 
 the work — men called of God and ordained for this 
 very purpose. These men, simple, grave, sincere, 
 and of an honest and devoted heart, without pomp 
 and parade, are everywhere scattering the seed of 
 truth, and exhibiting in their daily life the principles 
 of truth. What better plan than this to secure the 
 end desired 1 The Church is of the same character. 
 She is the principle of truth alive. She is to put the 
 world in possession of the true idea of religion, by ex- 
 hibiting its nature in her daily life. God is with her 
 and with her ministry as they go out into every dark 
 corner of the earth. His promise is sure and never- 
 failing. This office will ever exist in the Church. 
 
262 PHILOSOPHY OF REFORM. 
 
 It may be disgraced and brought into contempt by 
 unholy men, yet the sons of Levi shall be purified, 
 and the time come when their full worth and influence 
 will be felt and acknowledged. 
 
 It would be interesting to trace the influence of this 
 class of men in the world. However little of the true 
 spirit of their Master they may, at times, have pos- 
 sessed, still God has ever honored the office ; and he 
 has manifested this, if in no other way, by chastising 
 those who had entered it with unclean hands. It is 
 an undeniable fact, that to the ministry, either directly 
 or indirectly, can be traced, to a very great extent, all 
 the knowledge we ever have possessed on any subject. 
 True, there have been men, not ministers of Christ, 
 of the first order of talent, who have gone down to 
 their graves honored by a grateful world — men who 
 contributed not a little to the common stock of know- 
 ledge ; yet it might be interesting to know how much 
 they were indebted to the "light of the world" for 
 their knowledge. A talented scoffer vilifying the 
 Church, is like the viper poisoning the bosom that 
 warmed it. 
 
 Every institution of the Church is just that which in 
 itself is calculated to reveal and enforce the truth. 
 Every doctrine, ordinance and institution that tends 
 to draw the mind from the truth, is not of God. The 
 Church, then, though poor in this world's goods, and 
 made up of those who have but little influence in its 
 affairs, as when first organized, still possesses the means 
 for efficient action. She can send out the living teacher, 
 and the strength of Omnipotence is pledged to sustain 
 him. She is led on by her own Captain, under Heav- 
 en's own colors, to conquer and triumph everywhere. 
 
 But aside from all our arguments already presented, 
 
Till: CIIlTvCH THE WORLDS REFORMER. 263 
 
 the Choral) was designed to be the only reformatory 
 
 institution in tho world. 
 
 1 1 remembered that the kingdom or Church of 
 Christ was to be u set up n at a sp«vihYd lime, wliirh 
 is fulfilled; that it was to exist forever and fill the 
 whole world, which was " to be given to the people 
 of the saints of the Most High." This kingdom 
 has been given to the saints already, and they are 
 < -oimuanded to go up and possess it. Why, it may 
 be asked, this delay 1 This is a moral world, and its 
 reformation is effected by moral means. Providence 
 will do no violence to our free agency in effecting his 
 designs. Why should he set aside fixed laws to secure 
 his purpose, when there is no necessity for it ? Om- 
 nipotence is pledged to aid and bless the Church in 
 doing her own work — to give her victory when she 
 shall go up to battle in his name. She is slow and 
 timid in her movements, we admit ; but mountain- 
 weights of responsibility are pressing upon her bosom, 
 and she will move, she does advance, somewhat. 
 Besides, Christ's people were to labor in his vineyard 
 till he should come, scattering broadcast the seed of 
 truth. He left us no intimation of any other plan of 
 securing his harvest, but it is said that previous to his 
 second coming, it shall be proclaimed through the 
 earth and heavens, that the kingdoms of this world 
 have become the kingdoms of our Lord Jesus Christ ; 
 and we have no evidence of any other means to make 
 them such but his Church. 
 
 If the Church was not designed to reform the world, 
 and if it was not organized for that purpose, how is it 
 that no portion of the world has ever been enlightened 
 but through its instrumentality ? 
 
 i h* Church also is the purchase of Christ's blood. 
 12 
 
264 PHILOSOPHY OF REFORM. 
 
 She is engraven upon his hands, and dearer to him 
 than the apple of his eye. Why should he not, there- 
 fore, honor his people in permitting them to co-operate 
 with him in his great work of redeeming the world % 
 He will do so, and never abandon his Church for any 
 other organization for this purpose. However long 
 the work may be delayed by a single church, or all 
 churches, becoming corrupt, God will employ no other 
 means or people in the great, reformation he has de- 
 signed. 
 
 It is true, then, that the Church is the only reform- 
 atory association he has established, and that he will 
 recognize it as such. Therefore other organizations, 
 whose object is to secure the same results, will not 
 only fail, but prove greatly injurious to the one Heaven 
 has appointed. It amounts to divorcing the Church 
 from her appropriate work, which must end in disap- 
 pointment and chaos. 
 
 Indeed, this is the state of the Church at the present 
 day. She is cramped down into neutrality, or en- 
 gaged in a heartless routine of unmeaning ceremonies. 
 She has almost become shorn of her strength. Sling 
 up your arm for years, and thus forbid its performing 
 its appropriate work, and it soon becomes withered, 
 weak and useless. The mind without exercise — an 
 unoccupied mind — soon grows a weak and unthinking, 
 and, as it were, a dead mind. Look upon this great 
 world, wretched and ruined, the noble and generous 
 impulses of its heart all paralyzed ! Wherefore this ? 
 The reason is too obvious. It never has been engaged 
 in its appropriate work. Its strength has never been 
 called out. There is heroism and greatness in this 
 world : it will be exhibited one day. Not unlike this 
 result will be the effect upon the Church by divorcing 
 
THE CHURCH THE WORLD'S REFO._ 
 
 her from her appropriate work. She may ho1&4& to 
 an organization, l>wt \wr heart, bet life will be gone. 
 
 When members of the Church enter into other as- 
 sociations to secure the very good the Church was de- 
 signed to obtain, it is evident the Church receives no 
 honor or strength when good is gained. Here, then, 
 is a constant drain upon her moral power. A single 
 fact will illustrate our meaning. A certain class of 
 men have, for the last few years, been contending that 
 the Temperance Society was got up and organized ley 
 those who were not members of the Church. No 
 doubt this society was started and has been mainly 
 sustained by Christian men, but how natural to con- 
 clude differently when we see, on every hand, mem- 
 bersof the Church, as outstanding aloof from this work. 
 They may engage in this enterprise as Temperance 
 men, but they have not as members of Christ's Church. 
 This is equally true in respect to every other modern 
 reformatory effort. Hence, we think, were a strict 
 examination made, it would be found that the cause 
 of the existence and growth of the u Come-outer8, ,, 
 as they are called, of the present day, is the fact that 
 the Church has been divorced from her appropriate 
 work. The truth is — and the result is natural — she 
 has been brought into almost universal contempt. 
 Why should the world have great confidence in her, 
 when her own members have so little that they dare 
 not trust her in an emergency, but abandon her at 
 once, and organize separate associations to secure a 
 good she had not power herself to accomplish ? 
 
 However good or evil the principles of these several 
 associations may be, we are not here to inquire, but 
 one thing is evident, their natural tendency is to one- 
 ideaism, and this generates in turn, a harsh, censori- 
 
266 PHILOSOPHY OF REFORM. 
 
 ous and denunciatory spirit, which is the cause of end- 
 less quarrels, and division, and mischief to the Church. 
 
 We may not be aware of it, yet it is too true, and 
 we may feel it one day with a vengeance, that every 
 effort and movement of Christian men engaging in 
 moral enterprises aside from the Church, is an aban- 
 donment of the Church, and a practical declaration of 
 our want of confidence in her. No words that we can 
 speak or write can declare this fact plainer or fuller. 
 We see and feel the result already, in the moral hub- 
 bub and Babel jargon that is increasing all around us. 
 But the fruit is not yet half gathered. We may have 
 done it unwittingly, yet we have pierced the Saviour's 
 bosom, injured him in the house of his friends, and 
 marred the beauty of Zion. Zion weeps, her walls are 
 broken down, and her own friends have caused it. 
 Not intentionally perhaps, but we have been most 
 shamefully deceived. We have been taught that the 
 end sanctifies the means — that if our object was good, 
 it mattered nothing what means were employed to 
 gain it, provided they have the semblance of appro- 
 priateness. We have believed this teaching and acted 
 accordingly, and in this way brought evil upon Zion. 
 
 If God has chosen and ordained the Church to re- 
 form the world, he will not abandon her for any mod- 
 ern effort, and for us to do it is to call in question his 
 wisdom. Here is the argument. God loved the world 
 though fallen and ruined. He purposed its reforma- 
 tion. He devised and executed a plan to accomplish 
 it. He has revealed to us this plan. It is by propa- 
 gating the principle of truth that is embodied in the 
 Cross, through the instrumentality of the Church. 
 Now, then, he who abandons the Church for any other 
 reformatory body, by so doing, charges God with the 
 
THE rilUKCH HIE WORLD'S REFORMER. QffJ 
 
 want of wisdom ami goodness. However unim- 
 tional this may be, the impression is made upon die 
 minds of those over whom we have an influence. 
 What folly, then, if not heaven-daring impiety, to 
 substitute any modern association for the Church. 
 Not only are all such voluntary associations useless, 
 but it is wicked to entire in them. 
 
 1 1 may be urged that the Church will not act. She 
 will act. She is the Church of Christ ; therefore, she 
 must and will act. Many a good man in the Chun li 
 who loves the principles of truth, is refraining from 
 all action whatever, because he sees that modern re- 
 form efforts are wrong, and of course will signally 
 fail. These men will act, if you will engage them m 
 the proper way, and upon the proper work. Press the 
 doctrine of this chapter upon the heart of the Church 
 and ministry, make the impression deep and indelible, 
 urge the responsibility arising from it upon the heart, 
 and they will act. This doctrine has been overlooked 
 and almost forgotten. Therefore, many in tl 
 of the world have got in advance of the Church, 
 and, in very truth, in advance of Heaven itself, and 
 are now turning round and denouncing and abusing 
 their brethren because they keep not up with them in 
 their reforms. They say they are in advance of the 
 age. Indeed, they are in folly, fanaticism, and mad- 
 ness — in that road which leads to destruction ! 
 
 This state of things, which is the natural result of 
 abandoning the Church as described, is producing 
 fanaticism in almost every variety of form. It must 
 and will increase. There are impurities in the system 
 that must be purged out. This work is progressing 
 rapidly. With our present knowledge, we might have 
 
268 PHILOSOPHY OF REFORM. 
 
 known years ago that Millerism would be the fruit of 
 the seed sown. It is the fruit of impatience and un- 
 belief. Men become impatient of the world's regene- 
 ration. The peculiar efforts introduced produced a 
 restless spirit. Men began to feel that the work moved 
 too slowly. They lost all patience and control. They 
 became wild, and invented a patent machine to save 
 time and labor. It is an infringement upon Heaven's 
 plan, but what of that, in this age of new things? 
 Thus the Church is purged. 
 
 Mormonism serves the Church, as Moab did Israel, 
 as a wash-pot. It is the omnium gatherum of the 
 Church. It is the compost heap, into which the im- 
 purities of the system are collected, which are thrown 
 off while it is going through the process of purifica- 
 tion. 
 
 Fourierism is but a patent reformatory association — 
 an attempted improvement on the gospel. It is the 
 gospel of the law of progress of the race. It may 
 have an angel's appearance, but it has a Tiger's heart. 
 The Church being retarded in her work by the divorce 
 referred to, these men have declared the gospel to be 
 a failure. Hence, they have got up an association to 
 gain for the world what God has sought but could not 
 gain. Poor men ! they will have their day and die. 
 Thus we might account for all the modern isms which 
 have taken the place of the Church, and also for the 
 existing and increasing fanaticism. 
 
 Therefore we should remember, whatever be the 
 reform, or the particular department of reform, in 
 which we would engage, that God has designed it shall 
 be prosecuted by the Church. He has afforded her 
 every facility, and placed every necessary means with- 
 
THE CHURCH THE WORLD'S REFORMER. 
 
 m li.r reach to accomplish every good work. Tlim 
 fore we may take courage in aiding in the world's 
 reformation. 
 
 It is needless to detail the manner in which eref] 
 effort for the extension of truth >hould be conducted, 
 for all this may be inferred from the general princi- 
 pies we have already established. 
 
 But for the purpose of more fully illustrating our 
 views, we will specify the manner in which we sup- 
 pose missionary efforts should be conducted. No 
 doubt such societies have existed from the primitive 
 Church, and will till the world becomes Christianized. 
 But they have no right to exist and be conducted in 
 such a way as to free the Church from her responsi- 
 bility in the matter. It is the Church that must send 
 out and support missionaries, and not American 
 Boards. Not only in name must the society be an 
 agent of die Church, but it must be so in fact, prac- 
 tically. This system of missionary operations, with 
 officers and agents that take the whole work into their 
 own hands, thereby effectually freeing the Church of 
 all responsibility, save when an agent comes along, is 
 wrong, and cannot long live. An agency system for 
 collecting funds must work injury from its very na- 
 ture, and the day is not distant when it will be aban- 
 doned. If there is not principle enough in the Church 
 to give all that is needed to carry on the work without 
 agents, there is not prayer enough to cause the money 
 collected to do any good. 
 
 We have now before us the true plan for the re- 
 formation of the world. We have seen it work by 
 reference to the history of the race. Advance has 
 been made in the progress of truth. Its roots have 
 struck deep and fastened themselves firmly in the 
 
270 PHILOSOPHY OF REFORM. 
 
 heart of the world. The tree will yet overspread the 
 whole land, and its leaves be for the healing of the 
 nations. Suppose you could stand on some removed 
 point, where angels stand, and watch the progress of 
 truth? What a sublime scene ! truth, simple, naked 
 truth, by a regular, fixed and sure process, triumphing 
 over error and wrong. Angels are not discouraged, 
 why should the Church be cast down ? They wait 
 and trust Heaven's plan, without dreaming of an at- 
 tempt to invent an improvement, why should not the 
 Church on earth follow the example ? 
 
 How cheering, to the faithful co-laborer, the fact 
 that the day will come when God's designs in the 
 earth will be accomplished. He will then, from the 
 hills of heaven, look back and see that everything 
 was wisely done, that every movement was the pro- 
 duct of infinite wisdom and goodness, and that the 
 progress of the reformation was as rapid as it could 
 be made. God's plans are so deep-laid, and far from 
 us, that their movements in a whole century appear 
 stationary, though they pass with the speed of light. 
 In fact, when we take into account all that has to be 
 contended with, the work to be done, and the ad- 
 vancement already made, it will be surprising that 
 the progress has been so rapid. 
 
CHAPTER XI 
 
 THE PRESENT STATE OF THE WORLD'S REFORMATION. 
 
 The freedom of the mind— The investigation of fundamental principles— 
 The shrinking from responsibility— The present state of the Church— 
 The contest between candor and bigotry, honesty and dishonesty, sin- 
 cerity and Jesuitical trickery. 
 
 Where are we ? This is an important and inter- 
 esting inquiry in this bewildered age of the world. 
 As moral, social, civil and intellectual beings, what 
 is our latitude and longitude? How far, as a world, 
 have we progressed in the journey at whose termina- 
 tion stands the temple of Truth ? How far in advance 
 of former ages are we 1 It is high time we examined 
 our position, and learned definitely in what part of the 
 sea of time we are. There are shoals and reefs, sand- 
 bars and maelstroms, where other people of other ages 
 have been wrecked, and where we may be destroyed. 
 Shall we, then, throw away our chart and compass, 
 and hail with joy the darkness that hides the stars, 
 forbidding the possibility of our taking our observa- 
 tions, or, like good seamen, hasten to learn our situa- 
 tion ; and keep our reckoning well, until we are able 
 to make the port of Truth securely 1 
 
 Though the ship Civilization has often been cap- 
 sized and stranded, she has as often been righted and 
 got under way again ; we may, therefore, hope and 
 12» 
 
272 PHILOSOPHY OF REFORM. 
 
 firmly trust she will ride out every storm, and bring 
 into port a large, rich freight, even though many may 
 be washed overboard and destroyed during her heavy 
 plungings and strugglings with the warring elements. 
 " Watchman, what of the night V 9 This was an 
 often repeated and deeply interesting inquiry among 
 those of ancient time, and, indeed, among the wise of 
 every time. Our own supposed superior wisdom, or, 
 perhaps, our ignorance, may destroy its importance in 
 our own minds. The night is as the day, the moon- 
 light as the sunlight, to the blind man. The song of 
 the summer bird and the roar of Niagara, the faintest 
 whisper and the voice of thunder, are regarded alike 
 by the deaf man, simply because he regards neither at 
 all. A dream to the dreamer is a reality, all its scenes 
 are real, and it stirs real feelings within him. Thus 
 it is in the moral world — there are blind men, deaf 
 men and dreamers. We should rejoice, could we 
 efface from our minds the conviction that, to an alarm- 
 ing extent, the whole moral world is blind, deaf and 
 dreaming. Be this as it may, no doubt, were we to 
 examine the world's course for a few centuries, or for 
 all time — were we to stand on an eminence, from which 
 we could view at a glance its circuitous, crooked and 
 winding path, we should unconsciously say: u Those 
 of old were blind sailors ; how deaf, too, they must 
 have been to the directions of the captain ; truly, they 
 must have been a dreaming crew ; why did they not 
 shun this danger and these rocks ?" It is far easier, 
 while witnessing the plungings of a ship from the 
 shore, to give directions to the bystanders how it 
 should work, than to walk the deck and manage it 
 ourselves. It should be enough for us to know where 
 we are, and manage our own ship aright, learning, 
 
STATE OF THE WORLD'S REFORMATION. 273 
 
 if perchance we may, wisdom from other's fail nn-s 
 ami mishaps. This is far better than to suspect we 
 air right when we know all others to have been 
 wrong. We do well to find our work, and do it as 
 fOQd as the Ih'sI ! 
 
 1 1 is a pleasing and cheering thought, that, in every 
 plunge of the ship, in every breeze that fills her sails, 
 in all la 1 winding way, and in all her mishaps, there 
 is tun h—sona- iruih in every movement, that may be 
 treasured up. Each age has mapped down upon the 
 page of history its surveys, and soundings, and jour- 
 neyings, its enterprises, its loss and gain, and, in its 
 last will and testament, bequeathed to us its experi- 
 ence, on every leaf of which is written, " improve." 
 It is true, we have been brought Jo our present situa- 
 tion, and we shall gain our destined port, by a truth- 
 process — by the violation of no law, though it be by 
 the operation of principles of truth thrown into a dis- 
 cordant, motley shape. The path, then, we may 
 hope to straighten, by correcting old surveys, and im- 
 proving upon the works of our fathers. 
 
 The crookedness of the world's journey, or that of 
 the Church, has been caused by running out of the 
 right path, while the forces that have acted upon it 
 have been unequal and badly proportioned. Blind 
 fate has never led this world, neither has it run on 
 haphazard until it has become so much entangled and 
 so nearly chaos that its steps can never be retraced. 
 Our steps must be retraced, we must come back to the 
 point of digression, and then guard against wrong- 
 doing and journeying. Therefore there is chance for 
 instruction from the broken walls of other men, which 
 we shall do well to heed. These walls fell down in 
 perfect conformity to good laws. There were laws to 
 
274 PHILOSOPHY OF REFORM. 
 
 which had there been a strict adherence in the build- 
 ing, they would have been good walls yet. We may 
 imagine we can pile up stones any way, and the fabric 
 will stand ; but our opinion will not alter the nature 
 of things. We may make a good beginning, by pla- 
 cing the largest stone at the bottom of the wall, and 
 still disregard every other law, and so build that old 
 Nature will throw it down soon. 
 
 In the moral, as in the natural world, stones must 
 be laid on stones aright, or the whole will topple and 
 fall. The moral and intellectual architecture of former 
 times, together with their plans and material for build- 
 ing, are very well exhibited to us. Let us, therefore, 
 be careful, while we guard against their errors, not to 
 run into others equally false. 
 
 But our question, Where are we 1 from whence does 
 this age hail 1 is still unanswered. We hasten to an 
 examination of this topic. 
 
 In no age of the world has mental freedom been so 
 general and perfect as in the present ; but in all time, 
 and in all parts of the world, men have been free to 
 think, or else retributive justice w T as dealt out at once 
 to him who would attempt to legislate to the contrary. 
 It may be true, however, that men are thrown into 
 such circumstances as to be compelled, as it were, to 
 think over other men's thoughts, or when they are all 
 stereotype thinkers. But man will think, and freely 
 too, in spite of all opposition and legislation. Press 
 the world's weight upon him, pile up mountain upon 
 mountain to keep him where he shall be a thinkless 
 man, and you his thinker, you have only delayed his 
 action for a day ; for think he will, and for himself 
 too! 
 
 We have examples of this on our chart, in the record 
 
STATE OF THE W0RLD»8 REFORMATK >N. 275 
 
 of the world '8 experience. The Pope thought to be 
 able to be the uimersal thinker! He was all-contid. nt 
 of his success. He did, indeed, succeed well for a 
 while — as long as he could keep men thrust in the 
 (In k caverns of ignorance, where they lived sight h >«, 
 speechless and deaf. Tins man had counted without 
 his host. He took advantage of the world's peculiar 
 situation, and thought for all men while they were 
 making preparation to throw off such authority and 
 think for themselves. The people might not have 
 been conscious of this fact ; yet, as true as the needle 
 will direct to the polo and settle, so surely will the 
 mind seek to think for itself, and, in time, succeed. 
 
 What a good lesson, for such men as the Pope and 
 the world in general, is taught in the French explo- 
 sion, sometimes called the French revolution. This 
 was, in fact, but the bursting out of repressed thought 
 and mental action — the expanding mind breaking its 
 fetters, and striking for freedom — a mental insurrection 
 that gave or sought no quarter. Better, by far, had it 
 been for those who attempted this imprisonment of the 
 human mind, had they endeavored to fill up and cover 
 over Etna or Vesuvius, or any other of the breathing 
 holes of the great fire- world, and build fine villas there, 
 and live there, until the destruction that would be in- 
 evitable overtook them. The explosion of a thousand 
 worlds would not be so loud and lasting, as that of the 
 expanded mind of a single people even, walled in and 
 pressed down by physical force. It required a tremen- 
 dous effort for France to burst her shackles, and in her 
 mighty throes and soul-travail, when she did succeed, 
 she swung far beyond the truth, even to the other ex- 
 treme. That lever, with all its appurtenances, was so 
 nicely wrought and planed that, when all her strength 
 
276 PHILOSOPHY OF REFORM. 
 
 was exerted to upturn the already toppling edifice, it 
 came down with a crash, and killed its thousands. They 
 had made no arrangement for that. What general, con- 
 fident of the strength of his cannon, ever made prepara- 
 tion for its bursting. The French have not regained the 
 right position or standing yet, and as a French people, 
 it is somewhat doubtful whether they ever will. 
 
 Now, while we mourn over the vastly great evils 
 that have been the product of this mental earthquake, 
 we must acknowledge it to be a right natural one after 
 all. And had the French mind been kept within pro- 
 per restrictions and bounds — had the nation been bet- 
 ter prepared for the outbreak — had her people been 
 educated — had virtue and piety been predominant — it 
 would have been one of the most brilliant and lastingly 
 beneficial enterprises that this world has ever witnessed. 
 Their strange and ultra notions in religion are owing 
 to their having obtained that mental freedom which had 
 been robbed from them for years, on a sudden, ere 
 they knew how to prize and treat it. They have al- 
 ready been much modified and improved, so that now 
 their system contains much truth, and may be said to 
 be a reformed scheme of error. On the whole, how- 
 ever, we say that the French revolution, with all its evil, 
 and fruit of evil yet to be gathered, has done the world 
 good. It has awakened thought and free inquiry, as 
 scarcely no other single work ever has done. 
 . There is power, and greatness, and dignity in man, 
 if we can only get at it. The history of this French 
 war proves this. It is proved, also, in our own history, 
 in our railroads, steamboats, our extensive and well- 
 perfected machinery for manufacturing. Indeed, this 
 age trumpets this truth world-wide, in its advanced 
 state in literature, the arts and sciences ; in its bold and 
 
STATE OF THE WORLD'S REFORMATION. 277 
 
 daring, self-sacrificing and useful enterprises. We 
 •nly to awaken tins power, not create it, for it 
 -, and ever has, as does strength in a slumbering 
 lion. 
 
 Those Puritans, too, were a noble race of mm. 
 They li.nl strength to resist their government, even 
 though the royal prerogative was carried to its utm<»t 
 limits, and all its power and authority exerted to con- 
 term them to the established religion. They dared 
 <|m stion its authority, and cast it aside and think for 
 themselves in religious, and, in fact, in all other mat- 
 ters. It could not, and did not, extinguish the spirit 
 of the Puritans, any more than it could destroy tin n 
 nature. Neither was its effect destroyed ; for it is true, 
 as recorded by Hume, that the precious spark of liberty 
 was kindled by die Puritans, and preserved by them, 
 and it is to them the English owe the whole freedom 
 of their constitution. Those fierce persecutions during 
 the reigns of Elizabeth and the Stuarts were designed 
 to exterminate them, but they only had the effect to 
 scatter Puritan principles to the winds, on which they 
 were borne into every clime. They were driven out 
 from that land to find shelter on Plymouth rock. Here 
 they built their fires, and around their hearthstones 
 they gathered their little ones, and called it Home! 
 Here they worshiped God — their father's God — and 
 trained up their children to fear him. 
 
 Here is recorded the decision of human nature and 
 the human mind in letters of fire and blood, that " the 
 mind shall be free." Men are born into the world des- 
 pots, and our history is but the record of the mind's 
 imprisonment, and its struggles to be free. 
 
 These Puritans soon ran into wild extravagances 
 and inconsistencies, and in their turn, were unwilling 
 
278 PHILOSOPHY OF REFORM. 
 
 that men should think differently from what they re- 
 garded right. In all these and similar cases, we 
 have instances of mental freedom run mad. This is 
 far better than mental slavery, yet it is productive of 
 vast and incalculable evils. It is far better to have 
 an edged tool tempered up too high, than not tempered 
 at all, for in the former case there is hope of tempering 
 it down to the right degree. 
 
 Neither do we call the stereotype thinker a free 
 thinker. He thinks, to be sure ; who does not? but he 
 thinks over other men's thoughts — he is a channel 
 thinker; his thoughts run in the same channel with those 
 of his fathers. This, at least, is erring on the safe side. 
 It would be a sacrilege to such men to think deeper and 
 more correctly than their predecessors. Their path, 
 too, is chosen, not because they have made it — not even 
 because it is the true one — but because their fathers 
 thought so, and traveled in it. Such a man's mind is 
 like a castor trundled about to receive the contributions 
 of the charitable — it is crowded with other men's ideas, 
 not its own thoughts. Some men, indeed a vast many, 
 court this kind of thinking for the people, because it is 
 the safer course. It is safe, as truly as is a dead calm 
 in the midst of the ocean. There is no fear of the cap- 
 sizing of the vessel, to be sure, neither is there hope of 
 making headway in sailing. The safer course ! Yes, 
 indeed, just as safe as is the lulling of the wind in a 
 gale, which is its resting to gain new strength and 
 power for the next blast. Whether our fathers were 
 right or wrong, those who adopt their course and their 
 thoughts, without making them their own, are prepar- 
 ing themselves to be the dupes of tyrants, as soon as 
 their minds become a little more weak and unthinking. 
 
 We are happy that this nightmare spell of the world 
 
STATE OF THE WORLD'S REFORMATION. 279 
 
 has been broken, and now the mass begin to think for 
 themselves. \\Y admit then is dangei <>t ruiinmi; info a 
 licentious mode of thinking, but we hope to be able to 
 show thai there is a sufficient foundation laid to sustain 
 the superstructure. We must not forget, however, that 
 when every theory, ism, project and enterprise is 
 undergoing the fiery ordeal through which it must 
 pass — when men think and investigate for themselves 
 — gas, and steam too, a vast amount of it, will be ge- 
 nerated, as in the French revolution, and it may hurst 
 the machinery as it did then ; but we think we can 
 show that this cannot be, for the times are guarded 
 with safety-valves in sufficient number to prevent it. 
 Yet, as we have said, steam will be generated and es- 
 cape, and many may secure it, and make it work out 
 no-go vernmentism, Fourierism, Mormonism and Mil- 
 1< iiMn. All such work is natural, at least. But this 
 does not argue against mental freedom. A small, 
 narrow mind that, that would destroy steamboats and 
 railroads because the pipes of boats and locomotive en- 
 gines emit smoke and sparks that are somewhat annoy- 
 ing and dangerous. These incidental evils are evils, 
 we admit, but they are vastly overbalanced by the 
 good that is gained. 
 
 Perhaps, there have been times when individuals 
 were as free to think and investigate, and when they 
 did get down as deeply into truth as those of the pres- 
 ent day. To deny this would be acknowledging our 
 ignorance of the history of Luther, and Calvin, and 
 Knox, and Wesley, and Edwards. But even these 
 men thought not only for themselves, but for all others 
 of their times, and for a vast many of our own time. 
 It is well they should, so far as they could, think 
 right ; but this does not make it wise for us to adopt 
 
280 PHILOSOPHY OF REFORM. 
 
 their views and opinions, or those of any other men, 
 without thought or investigation. The parrot can do 
 all that ! 
 
 Our time is unlike this time. All men think now ! 
 They think and read for themselves. The Hottentots 
 and the serfs of Russia think : so far as they have any 
 influence in the affairs of the world, they think and 
 reason. And besides, all those nations of the earth 
 that take the lead in its concerns and enstamp it with 
 a character, are filled with a ready people. This is 
 true of our own nation. True, we read, just as we do 
 everything else, in a hurry — as it were by steam or 
 electricity. In fact, what is thrust into our eyes to be 
 read, is trashy, vapid matter, not solid. Germany is 
 filled with books. Her literati are all book-makers. 
 These hard students are constantly mining for truth. 
 Their precious metals are not well refined ; they need 
 to be freed of their mysticism, yet the light of science 
 would burn dimly were it not for these men who toil 
 the live-long night over their great labors. France, 
 too, and England are filled with u written reason," 
 while other nations are waking up and asking food 
 for their starving minds. Even the unenlightened 
 nations of the world begin to think ; and already thou- 
 sands have thought, what has for a long time been 
 true, that their idols are no gods and cannot be of 
 service to them in an effort for personal development. 
 
 Some men attempt to laugh at and ridicule the 
 book-making, periodical and newspaper spirit of the 
 age. They imagine they see evil here. Some men 
 never see anything else anywhere, and they are ever- 
 lastingly croaking about that. We admit that evils 
 may grow out of it ; so, too, evils may be incidental 
 to everything. Evils have grown out of the creation 
 
STATE OF THE WORLD'S REFORMATION. 281 
 
 at the world, hut they ore not to be charged to its 
 Maker; neither would we say, for this reason, it 
 would have been better had the world not been cre- 
 ated. If we could enumerate no positive blessings 
 this spirit will confer, there are negative blessings in 
 abundance. These books and papers arc t he t rt uscript 
 <>! i he popular mind. They may serve us as the food 
 of an ancient animal does the comparative anatomist, 
 to judge of its nature. It is evident the world begins 
 io have a desire for intellectual food it never felt be- 
 fore. But, like a child, it is apparently unable to di- 
 gest solid and substantial matter, though the system 
 may demand it. Now nature is true to herself; 
 therefore, the food that is adapted to the present state 
 of our systems will be sought for and obtained. Tins 
 supply is obtained in the shiploads of light literature 
 that is flooding the whole country, and hawked about 
 our streets continually. The public appetite will soon 
 be surfeited and the body sickened, until from the 
 huge mass of society shall be thrown up this poison- 
 ous substance, and the system purged and purified. 
 In the process of purification many may be destroyed, 
 but shall we quench the spirit through fear of a few 
 incidental evils 1 Better, by far, be preparing for the 
 coming victory, and rejoice that this spirit of reading, 
 thinking and investigating, has increased so far and is 
 still spreading. 
 
 It is difficult, at the present day, to palm off a theory 
 or doctrine by any array of great names, or by decla- 
 mation, though it be loud and long. And the forcing 
 men to think as the tyrant thinks has long ago been 
 abandoned. Men, and the people at large, must have 
 the reason for a thing, its why and wherefore, before 
 they are satisfied. There are exceptions, to be sure, but 
 
282 PHILOSOPHY OF REFORM. 
 
 the treatment which a credulous, phantom-following 
 and easily humbugged spirit, everywhere meets with is 
 proof of our position. This class is composed of the 
 impurities of the system, which always work out and 
 arise upon the surface when society is agitated. 
 
 The French Revolution, as we have seen, contri- 
 buted to this state of things, and our own popular 
 form of government has probably done more to give 
 enlarged and liberal freedom to the human mind than 
 any other one thing. Each man is here a sovereign. 
 He is supposed to think and act for himself ; at least, 
 the nature of our institutions has a tendency to pro- 
 duce this, and, indeed, this is its effect. The mind, 
 when once untrammeled and enlightened, be it in re- 
 ligion or politics, or in reference to a single theory of 
 either, will never rest till it has investigated all truth, 
 unless its conservative principle be removed. Estab- 
 lish a right principle in the mind, we care not if it be 
 in reference to plowing the field, and though the 
 mind may be dark on every other subject, that dark- 
 ness must drive out that light, or the light must scat- 
 ter the darkness ; and, on the supposition that no cor- 
 rect principle on any subject could be planted in the 
 mind until the moral powers were first awakened, the 
 light of that principle will, in time, banish all error, 
 and bring the whole man up to his destined elevation. 
 
 Thus, America, as a bright light, has chased away 
 the darkness that has shrouded many other portions of 
 the world. Her influence is felt in waking up a de- 
 sire to think and investigate for ourselves, in every 
 part of the world. Tyrants are insecure, and they 
 feel it, for men must be free, and they know it. 
 
 Another characteristic of the times is, a disposition 
 to investigate fundamental principles, and the clear- 
 
STATE OF THE WORLD'S REFORMATION. 283 
 
 ness with which, as abstract principles, they are per- 
 < < lvcd. The world has given birth to several ages, 
 sucli iis the Roman, the Grecian, and the middle ages, 
 but the present may very properly be called the philo- 
 sophical age of the world. Men are anxious to know 
 the reason for whatever is asserted. Facts, also, are 
 sought for with avidity, for the purpose of learning 
 ilu ime principles of things. It is well when a peo- 
 ple will be satisfied with nothing but facts. Then is 
 a harmony in all facts — a family likeness, and a 
 manifest regularity and system in their coming and 
 departing, that will invariably aid us in discovering 
 their source. Therefore, so far as we become a matter 
 of fact world, men are striving to get down to first 
 principles, and there build on firm and enduring 
 foundations. 
 
 Thus it is that our pulpits, to a very great extent, have 
 become the theatres of philosophical discussion. The 
 various doctrines of the Bible, and the usual topics of a 
 kindred nature, are examined in a philosophical manner. 
 It appears to be the object of the preacher to carry the 
 reason of his hearers by strong logical, philosophical 
 argument. It may be, to some extent, that the au- 
 thority of reason is substituted for that of the Scriptures. 
 This argues.both well and ill. It is a presage of good, 
 inasmuch as it indicates our belief in the great power 
 of truth, and, also, that the popular mind has been so 
 much cnliulitened from this source that it can perceive 
 the truth and feel its power; but it is an ill omen, in- 
 asmuch as, for the time being at least, the authority 
 of God is set aside. The danger is of casting off, im- 
 perceptibly and gradually, this authority, until it shall 
 cease to be felt altogether ; and then our reason would 
 soon become darkened and lead us into every imagin- 
 
284 PHILOSOPHY OF REFORM. 
 
 able error and extravagance. It also tends to the 
 production of a religion of the intellect, in which the 
 heart has no concern. Truth may be demonstrated 
 as clear as the sun — it may be written down upon the 
 skies even — and, if it comes with only its own inherent 
 authority, men may assent to it intellectually, but no 
 farther. The heart can never be gained otherwise 
 than by an exhibition of the character of God as it is 
 revealed in his Son. You may gain the assent of the 
 will by clear, cold reason, but not the will itself. There 
 is danger of the efforts of our pulpits becoming clear, 
 but dead, philosophical investigations, and our system 
 of religion left with a majestic and noble form, but 
 inefficient and lifeless. 
 
 The same is also true in the political and scientific 
 world. People appear to be waking up to an inquiry 
 into the wherefore of their governments. Monarchs 
 and tyrants, and, indeed, all governments, are watched 
 with a jealous eye. Men begin to feel themselves 
 capable of self-government, and in every new inves- 
 tigation they are learning the illegitimacy of force in 
 conducting civil institutions. Therefore all govern- 
 ments whose entire guaranty for protecting their sub- 
 jects and whose whole influence over them are derived 
 from physical force, are marked for destruction. The 
 people have ordered an examination of the foundation, 
 and it will be found slender and decaying ; and hence 
 we may expect them to be seized with fear of the 
 whole building's tumbling upon them, and in despair 
 desert it, or pull down and remodel the superstructure 
 themselves, and deal out vengeance to the tyrant. 
 Intelligence and tyranny, though in never so small 
 doses, cannot mingle together contentedly. At every 
 attempt you may hear the low groaning and threat- 
 
p STATE OF THE WORLD'S REFORMATION. 285 
 
 ening that are the presage of an approaching MUftl 
 qtM&e. You cannot BlBOthei the \olcano, for tin 
 has been applied to the magazine, and there must be 
 vent somewhere, even if Luther reformations and 
 French revolutions are the result. 
 
 Who has not witnessed with admiration the extmt 
 to winch scientific research has been carried in our 
 own time 1 We have scarcely a schoolboy, but that 
 is farther advanced in scientific knowledge than were 
 our fathers fifty years ago. The component parts of 
 the earth, air and sea have been traced out, and the 
 simple elements of all things arranged and classified. 
 Tin- cause of this and the reason of that have been thor- 
 oughly investigated, and there is scarcely an exist i -n re- 
 but what has been laid under contribution to promote 
 the comfort and happiness of men. 
 
 What is the cause of all this? Probably general 
 intelligence has contributed more than any one thine: 
 to produce it. An educated mind is, naturally, a phi- 
 losophical mind. A thinking mind will investigate 
 whatever may come under its observation. Such a 
 mind is as restless as the wind. It is its nature to soar 
 higher, and expand its wings wider and broader, and 
 to throw its piercing sight down deeper and still deep- 
 er. It is ever in motion, as was the dove that left the 
 ark before the waters had subsided, until a firm foun- 
 dation is obtained. When this foundation is gained, 
 it is then, in that direction, settled ; still, into every 
 other unknown and unexplored region it will wing its 
 way unceasingly. What glory and honor is due the 
 Maker of our minds — the Creator of our thinking spir- 
 its, whoso nature it is to soar up towards the Great In- 
 finite. 
 
 The lesson the present age has learned from the 
 
286 PHILOSOPHY OF REFORM. 
 
 mishaps and failures of former times has contributed 
 also to the same result. Mens' sayings and doings, 
 the habits, plans, and measures of former days are now 
 having their resurrection. The whole world has been 
 summoned, by representation, to a post-mortem ex- 
 amination of the exhumed thoughts and ideas of our 
 fathers. So far it has been strict and impartial, and 
 there is every reason to believe it will be thorough. 
 Men feel the need of pronouncing sentence according 
 to facts , for the universal cry has been, u wherefore 
 the instability of former and the present times'?" The 
 cause of others' shipwreck must be ascertained. We 
 do not say this has been perfectly revealed, but the 
 present examination will do it. The facts are seen if 
 not their cause ; and they have revealed a dreadful 
 disease raging all over the world. How shall we 
 avoid its dreadful influence 1 is the general inquiry. 
 We have begun to investigate and learn the remedy. 
 And, as is perfectly natural in such a state of things, 
 many superficial examiners, in their great zeal, sup- 
 pose they have obtained the universal catholicon, and 
 are running in every direction crying, " Lo, here is 
 truth, lo, there it is !" 
 
 The broken-up state of all things has contributed to 
 the same. All our old forms and habits, institutions, 
 systems and models of thinking and acting, are under- 
 going an important revolution. These old paths are 
 broken up and the elements are in terrible agitation. 
 Men are grasping at this or that for safety, and begin- 
 ning to examine in earnest for firm ground on which 
 to plant themselves lastingly. 
 
 In short, there is not a department in science, 
 morals or politics, in which men are not digging 
 down to its foundation, and examining its strength and 
 
STATE OF THi MATION. £8T 
 
 ability to sustain the necessary superstructure 
 emergency. Sonic unseen hand, no doiiht, it d 
 insr all (his. It is not mere instinct, such as the 
 rel's which impels him to prepare shelter and food lm 
 winter, or as that of the bird of i • . ihat leads H m 
 
 seek a wanner climate when cold storms are driving. 
 No doubt the shelter will be huilt. and the food fa the 
 events that are pressing down upon the world will he 
 gathered* for nature is ever true to her own laws, and 
 her God never directs and guides in vain. 
 
 Upon the heel of this last-mentioned character istk) 
 is a fearful shrinking from the responsibility of carry- 
 ing out those principles that are understood into their 
 practical hearing, or a fearfulness of entering new and 
 untried paths. There is an evident want of moral 
 courage, that most indispensable and estimable of all 
 (pialities. The world is not slow in reducing a prin- 
 ciple to practice, when it will conduce to public or pri- 
 vate interest in dollars and cents, but there is an 
 alarming deficiency in this respect in all moral ques- 
 tions. These principles appear to be perceived, with 
 more or less distinctness, and affirmed by consc 
 and reason, with more or less authority. On all great 
 moral questions that claim universal attention, and 
 such as from their importance do, in some measure, 
 receive it, the public mind appears to be averse to tak- 
 ing sides. The doctrine of expediency is usually 
 urged in defence, as though anything of a worldly 
 character could set aside tin- claims of truth and right- 
 eousness. Under various circumstances the truth is 
 acknowledged ; but when its full reception would in* 
 \ol\e a loss of wealth or reputation, it is shrunk from. 
 The nation's and the world's conscience, and, indeed, 
 that of the Church, appears to be formed on the prin- 
 13 
 
288 PHILOSOPHY OF REFORM. 
 
 eiples that regulate the business affairs of men. That 
 which is right according to those rules and regulations-, 
 is considered morally right. Men appear to feel that 
 they have done all that is or can be required of them 
 when they have conformed to civil laws and regula- 
 tions. Now, these laws come infinitely short of the 
 moral law. They only prohibit some of the fiercest 
 outbreaks of selfishness, while they permit us to be as 
 selfish in heart as we desire. They are merely de- 
 signed as rules to regulate the selfish business of man- 
 kind. Individuals, corporations and nations appear to 
 have no fear of God before their eyes. If they have 
 complied with the prescribed rules, they are contented, 
 and pride themselves on their own righteousness. In 
 all the various enterprises and measures of nations, 
 the will of God is not consulted, but every plan is pro- 
 jected and conducted with simple reference to the 
 dollar and cent honor of the nation, without the moral 
 bearing of the question ever being examined. Thus, 
 the moral sense of nations and corporations, if it can 
 be said they possess a conscience, is greatly weakened 
 and almost destroyed. 
 
 Here we may account for the almost universal spi- 
 rit of lawlessness and mobism that has manifested it- 
 self so generally within the last few years. It will 
 not do, as some have supposed, to account for it in the 
 prevalence of intemperance, partyism and papacy. 
 If these are urged as the causes, we would ask, What 
 has produced them 1 Why is it that partyism prevails 
 so extensively, even to the destruction of almost every 
 vital civil interest % Why intemperance and papacy ? 
 Would the world allow of these, which we regard as 
 secondary causes, to exist an hour, if it possessed an 
 enlightened and active conscience ? We believe it 
 
STATE OF THE WORLD'8 REFORMATION. 
 
 would not. Did men feel that God reigns on earth 
 aa well as in heaven, and that human gov. ■nuncni.N 
 are part of that stupendous machinery by which he 
 will secure his ultimate end in creation, they would 
 respect the authority of civil institutions, and submit 
 to all righteous and wholesome laws, if for no other 
 reason, through fear of bringing down upon themselves 
 the just retribution of Heaven. Instead of this, the 
 restraints of law, the authority of rulers and the claims 
 of God are cast aside, and men feel that they have a 
 right to rise up in rebellion when they choose, and 
 revolutionize and remodel the government. 
 
 It was not thus with our fathers. Their spirit should 
 be instilled into the heart of the people, if we would 
 correct this evil. It may here be asked, if we mean 
 to imply that our fathers were in advance of us 1 We 
 answer, yes, in the particular under consideration. 
 They were not so far advanced in the truth in general, 
 thai is, the principles of truth had not been so far de- 
 veloped among them as among us ; yet they had far 
 more moral courage than their sons of the present day. 
 What they knew was settled in their own minds, and 
 it was there a reality. It had been wrought out by 
 the hardest, and they feared not to avow and carry it 
 out as a true principle in all things, simply because 
 they feared God and loved the truth. We need their 
 fearlessness of consequences, and their simple piety 
 and courage. 
 
 Wuhin a few years past, the world and the Church 
 have, by the force of circumstances, almost been driven 
 to carry out those principles of truth in every depart- 
 ment of life ; but they have shrunk back as from a 
 gaping gulf, and, to avoid disgrace and make show 
 of consistency, they are beginning to plead the usages, 
 
290 PHILOSOPHY OF REFORM. 
 
 habits and doctrines of the past, as though all wisdom 
 and truth lived with our fathers. For the purpose, 
 also, of avoiding the evils arising from the instability 
 of things, men are calling for those times that were 
 characterized with immobility; but, should they come, 
 they would not be owned. They were appropriate to 
 the days of their existence, not to the present. 
 
 These facts prove that the world is advancing, that 
 the former systems are ^nearly worn out and useless, 
 and that men are beginning to feel the need of more 
 liberal and extensive organizations, such as shall be 
 conformed to the enlightened spirit of the age. There 
 is no rest for this world, from henceforth, but upon the 
 truth. Here is stability and active regularity. The 
 world feels this. It has found by examination that it 
 is slumbering over a volcano. Still, as strange as it 
 may appear, men are afraid to leave their trembling 
 hold and trust themselves to the naked truth ; but this 
 will be gained, not suddenly, for the human mind is 
 averse to harsh and rapid changes, but gradually, and 
 thus an enlightened system will be formed that will 
 meet the demand of the times, and give full play to 
 all our faculties in their most perfect state of develop- 
 ment. 
 
 In our endeavors to mark down the world's where- 
 abouts, we must not omit to mention the peculiar state 
 of the Church. The state of the Church is peculiar 
 not only to this, but it is unlike that of any other age. 
 It is divided into numerous and various sects, each 
 claiming to be modeled after the primitive Church, 
 both externally and internally. A few are sufficiently 
 liberal to tolerate, or regard as Christians, the mem- 
 bers of other sects, and probably this liberality in theory 
 extends sufficiently far; but the majority have no fel- 
 
STATi: OP THE WOBLD'S KKFOKMATION. 291 
 
 low ship or communion, as Christians, with ;in> !>u( 
 their own brotherhood. 
 
 The evangelical sens— those \\ bom the world re 
 gard as true Christians — are about squally divided in 
 wealth, numbers anil influence. For a long lime liny 
 have been pursuing then several undeviat ing |>;,il,^ 
 which were previously marked out and establish) -d M 
 the only true ones by theii founders. Their object 
 has appeared to be to perfect their several systems or 
 rather extend them ; for they were doubtless regarded 
 as perfect, or nearly so, when they were projected, or 
 they would never have been adopted. No one has 
 seemed to think of making improvements, hut all have 
 followed in the beaten pathway cautiously and r< grflr 
 larlv, without expecting to see the world converted in 
 their day, but trusting that something would happen 
 in time which should accomplish this long prayed-for 
 work. Their habits, plans and measures have been 
 all stereotyped and peculiar to each sect, and no one 
 •It a disposition to abandon the " good old way." 
 This, we say, has been the case in the Church for a 
 long time; but now, how changed! Now there is 
 nothing stable, but everything is in commotion and 
 changing. There are schisms in every communion, 
 and divisions breaking out on every hand. The old 
 ways are Broken up, and every habit, plan, doctrine 
 and measure is called in question and compelled to 
 undergo a thorough trial by being subjected to the 
 fiercest flame. It is difficult for the several sects so to 
 manage as to secure the co-operation of the whole 
 body. The most skillful ecclesiastical tacticians have 
 taxed their utmost strength in disciplining their parties, 
 and in devising ways and means for securing the 
 popular favor. But, after all the prudence and wisdom 
 
292 PHILOSOPHY OF REFORM. 
 
 of men, after all the drilling, marching and counter- 
 marching, threatening, bribing and flattering, there 
 will be a schism in the Scotch Church, Puseyism will 
 increase, the Methodist, Presbyterian and Baptist 
 Churches will divide, and provisional committees and 
 anti-slavery conventions for the purpose of prosecuting 
 the missionary enterprise will be formed. Various 
 expedients are resorted to for the purpose of healing 
 these difficulties ; but we trust they will not be healed 
 slightly, and, if need be, that the external appearance 
 will be still worse until the remedy shall be applied, 
 thereby effecting a radical cure. 
 
 The plan on which these sects have prosecuted their 
 objects has been too narrow and circumscribed. This 
 begins to be felt. As is natural, to obviate the diffi- 
 culty that has arisen and is arising, some will rush into 
 the other extreme, and will become wild and fanatical ; 
 others will be discouraged and disgusted by these too 
 narrow and superficial views, and turn around and 
 curse the whole system ; and still others will be thrown 
 into the same state of mind as those of the eleventh 
 century, who, when feudalism triumphed, and pro- 
 duced apparent confusion and chaos in all things, sup- 
 posed the end of the world had come, or that the in- 
 creased darkness was the percursor of sudden light. 
 Here we are, then, in a broken-up state. We succeed, 
 to be sure, in keeping up a visible organization, but it 
 is too evident we possess nut little of the pure and unde- 
 filed religion of the gospel. We may look for more 
 thorough and strenuous efforts to sustain and extend 
 these various parties, for they will be put forth in pro- 
 portion as their weakness becomes apparent. This, in 
 its turn, will have an effect to increase the love of sect. 
 This may become so much increased as to create big- 
 
STATE OP THE WORLD'S REFORMATION. gQQ 
 
 otry and narrowness in our views and feelings to that 
 extent, that we shall be thrown into such positions in 
 relation to each other, as will cause us so to conduct 
 <»>ns( 1\ ( s as to disgrace religion before the world. We 
 hope for boiler things, but most assuredly the heavens 
 blacken, while everything wears the appearance of 
 Midtlrn doolation. 
 
 We account for tins state of things in the Church, 
 on ihe supposition that the system adopted for tin- 
 propagation of truth has been outgrown by the present 
 age. It was perfect, or perfectly adapted to the state 
 of things that existed when it was formed, but, as a 
 system, it has become altogether false. It will be 
 thrown aside soon, and a more perfect one introduced. 
 In this view of the facts in the case our prospects are 
 bright and cheering. 
 
 As grievous as it may be, we should not be faithful 
 to our trust, did we not mention the too evident strug- 
 gle between candor and bigotry, honesty and dishon- 
 esty, sincerity and Jesuitical trickery as a prominent 
 characteristic of the times. At one time the good is 
 uppermost, and then again the evil disposition appears 
 to be victorious. The mind is sufficiently enlightened 
 to perceive the truth, and where it will not come in 
 collision with men's interests it cheerfully obeys it. 
 When we ' are able to engage the mind upon some 
 abstract truth, it is usually candid, generous and lib- 
 eral ; but men are different beings when we would 
 urge them to apply these principles to the removal of 
 existing error. They seem to deplore the evil and 
 love the truth; still, they are far more tender and 
 careful of their own interests than zealous for the 
 truth. The truth is, they are wedded to their systems 
 and schemes. They see, and to some extent love, 
 
294 PHILOSOPHY OF REFORM. 
 
 the truth, but they love their systems better; and, 
 therefore, everything is made to aid their own plans 
 and theories. 
 
 How evident all this is in the political world. 
 Here, the same men, who, on almost any other ques- 
 tion, are charitable, liberal, sincere and honest, are 
 uncharitable, bigoted and dishonest. Upon the same 
 side of a political journal, you may find low, vulgar, 
 and abusive slang, when an opponent is the subject 
 of remark, in connection with the most liberal and 
 patriotic views, when some subject is under considera- 
 tion, the fair and honest discussion of which will not 
 injure the party. 
 
 England is kind, benevolent and honest, when she 
 would treat on slavery, but this same people are cruel, 
 dishonest, and absolutely villainous, when they come 
 to legislate for their own starving poor. She looks 
 out upon the world with, pity and compassion, and, 
 in a mournful voice, pleads for the freedom of the 
 poor slave, while her own heel is pressed down hea- 
 vily upon the bosoms of thousands of her own coun- 
 trymen. How strange that the groans of her starving 
 population, wrapped up in mid-winter on their straw 
 couches, seeking, as near as possible, the torpid state 
 of reptiles to banish hunger, finds no response in 
 her heart, while the clanking chains of the bond- 
 man across the big waters arouses every feeling of her 
 soul, and creates a deep sensation of horror, of indig- 
 nation and compassion ! 
 
 So, too, with Americans ! We can express our 
 sympathy for the Greeks and Poles, for the poor 
 priest-ridden papist in Italy, for the idolatrous Hin- 
 doo and Chinese, and for the heathen everywhere, by 
 our liberal contributions and prayers ; but how cold 
 
STATE OF Ti LDfS kki-okmation 295 
 
 ,iik1 distant, and oftentimes indignant, when iheclaiim 
 
 of our American heathen are pressed on ■ attention I 
 
 \\ r e have charity, candor and Liberality, irheii we 
 investigate any question relating to our own particular 
 •Set, tat, ifl tlie same time, we look with jealousy ,md 
 suspicion upon others. Thus it is all over the world. 
 Men are disposed to be liberal towards that which 
 favors their interests, while they are the very opposite 
 a 1m n anything of a different character presents itself. 
 We trust that our present position is pretty well 
 understood. We are out in the wide, de< 
 amid a heavy storm, with rocks, on which we may be 
 driven, even where in sight, while ice mountains are 
 apparently moving down upon us with threatening 
 mien, and the clouds are dark and heavy. Many a 
 sinut heart is appalled. Confusion reigns and ruin is 
 apparently inevitable. But no; our present position 
 i> a natural one, and we shall soon be removed from 
 all danger. Judging from what is now known of the 
 laws of reformation, and its state as we have exhib- 
 ited it in former periods, we shall see the present age, 
 with all its life and motion, could not help coming. 
 Not only this, but abundant reason for cheerfulness 
 and joy in view of the future. 
 
 13* 
 
CHAPTER XII 
 
 PROSPECTS OF THE WORLD'S REFORMATION. 
 
 Prospects in the moral world— Prospects in the scientific, literary and 
 civil world — The world is moved together — The world cannot be moved 
 again by small ideas — The state of things in the East — Conclusion. 
 
 There is an end to everything. The end of a system 
 or an enterprise, is its final result or accomplishment. 
 All our plans and schemes are organized, and all our 
 labor expended, in reference to this ultimate object. 
 By this we are encouraged and cheered amid all dif- 
 ficulties, and strengthened to overcome all obstacles. 
 
 How gloomy, therefore, and inactive must be the 
 life of those whose future is a blank. A confidence of 
 ultimate success, or a knowledge of the future is indis- 
 pensable, not only to honorable and dignified exertion, 
 but to great and heroic deeds. In this way, the gene- 
 ral inspires his army with invincible courage — the 
 teacher his scholars with unconquerable perseverance 
 — and the statesman his countrymen with hope and 
 zeal. 
 
 In all our philanthropic and reformatory efforts, we 
 need, not only the confidence that a knowledge of the 
 fact of the world's thorough reformation will inspire, 
 but the regularity and stability that is caused by our 
 understanding of the bearing of the present on the fu- 
 ture state of things. We must be able to know how 
 
PROSPECTS OF THE WORLD'S REFORMATION. 297 
 
 this system, of (hat enterprise or measure will affect 
 the world in its final result, before we can engage in 
 any tinny- widi ronfalrnce. There is an abundance of 
 work in every direction, indeed " the fields are white 
 for the harvest," but it will not do to engage without 
 system or order, for by so doing, we shall not only soon 
 be discouraged, but while we continue our exertions, 
 we shall be fitful and irregular. 
 
 In the preceding chapters, we have exhibited the 
 fact of the world's thorough reformation, together with 
 the plan for its accomplishment. And for the purpose 
 of rendering our confidence firm and unshaken, and 
 giving permanency and regularity to all our labors, we 
 will here point out what we suppose will be the result 
 of the present state of things in the several departments 
 of life. 
 
 We lay no claim to the spirit of prophecy : indeed, 
 this is not needed to foretell this result with absolute 
 certainty, when we have a knowledge of the principle 
 and laws of reformation, together with the history of 
 the world, which will afford examples of almost every 
 supposable state of things. If our theory be correct, 
 it will account not only for all past events, but furnish 
 us rules by which we may judge of the future. 
 
 The world already begins to feel the need of this 
 knowledge, and we shall feel ourselves doubly repaid 
 for all our labor, if we can lift up a single soul from 
 despair, or direct a single lost man to the temple of 
 truth — the home of the race. 
 
 Appearances may be foreboding, while the more 
 remote prospects are most cheering ; otherwise Colum- 
 bus would never have succeeded in unfurling his ban- 
 ner in the New World. He was regarded a visionary 
 dreamer by the majority of the world, and the dirfi- 
 
298 PHILOSOPHY OF REFORM. 
 
 culties he had to contend with were altogether insur- 
 mountable to any one but him whose spirit could pen- 
 etrate the darkness of the age, and find rest for its flut- 
 tering wing in an unknown, distant land. The ap- 
 pearances that everywhere were present to Luther 
 were such as would have discouraged most men, but 
 he looked beyond the raging storm, and received calm, 
 cool courage from the cheering prospect. 
 
 In some of the present departments of life, the ap- 
 pearances are anything but cheering. There is but 
 little doubt but that there is much fruit to be gathered 
 from the discordant and half-developed principles at 
 which we have glanced, as existing in the womb of 
 the present age. There has been a gradual tendency 
 to lawlessness, on the one hand, and to superstition on 
 the other ; and we expect, if men tremble at the chaos 
 and confusion that reigns around them at the present 
 time, they will be truly beside themselves when they 
 see the full development of what is evidently forth- 
 coming. Providence has not broken in upon all ranks 
 for nothing — the hindrances to mental freedom have 
 not been removed for nothing — nor has the world been 
 educated for nothing. There is an evident design in 
 all this. The time is hastening, when all that is built 
 upon hay, wood and stubble, will be destroyed. God 
 is to arise and judge among the nations, and that which 
 will not bear his fiery trial will be swept away. He 
 will overturn and overturn, build up and destroy, until 
 truth shall be established in all the earth. Men may 
 deplore the destruction of what they regard sacred, 
 and cling to it with a death grasp, yet all chaff — mere 
 tinsel and semblance — will be destroyed and scattered. 
 So it will be with those who, perceiving what they 
 imagine to be the plans and intentions of Heaven, are 
 
PR0SPECT8 l U'S II I. UMATION. 399 
 
 runniiiii forward and driving to pull down ■ hat they 
 suppose k would destroy) and build up what tin j 
 think it would luiild. II iey will meet with sham- ami 
 disappointment. These wild, fanatical nun air none 
 of God's workmen. 
 
 If not a sparrow falls to the ground without cm 
 Father's notice, we may suppose that no movement 
 of the world will take phu g without engaging his re- 
 gard and interest. It is true, then, that he manages 
 all things in wisdom and riyhn ousness. We have no 
 fears, therefore, even if the present confusion should 
 he worse confounded. It hai all been designed for 
 good, and order will be brought out of contusion by 
 and by. A skillful seaman prefers a storm to B dead 
 calm. 
 
 What are the prospects in respect to the moral 
 world 1 It is something more than problematical, in 
 our own estimation — judging from the existing state of 
 things, and the principles now in operation in the 
 Church — that she will become more and more formal 
 and ceremonious, until she comes to exist in mere out- 
 ward form and show. We could sincerely wish for a 
 better state of things in prospect, but this is our fear 
 and expectation. To this lamentable state the Church 
 is evidently tending, in striving to give stability and 
 dignity to her present unstable movements. To avoid 
 the one there is a too evident disposition to rush into 
 the other extreme. It is true, in every part of the 
 world, that those sects that have exhibited the finest 
 and most beautiful and grand appearance in their 
 worship, are increasing rapidly. And, it is to be 
 feared, they have exerted a very pernicious influence 
 on those among whom pure and vital religion has 
 been cultivated, so that now they begin to put on the 
 
300 PHILOSOPHY OF REFORM. 
 
 external appearance of their more fashionable neigh- 
 bors. This has been the religion of the world in all 
 ages, and it has been dressed according to the intelli- 
 gence and refinement of the people. Therefore, should 
 it prevail, it may find its history in that of former reli- 
 gions and of the world. 
 
 The public mind will not suffer itself to be ruffled 
 and agitated much longer. Some master-spirit will 
 soon arise to quell the rage, or the various sects will 
 settle things among themselves in a manner to secure, 
 if possible, the harmony and co-operation of all. 
 Some leading idea may arise from the universal jum- 
 ble, that will be the leading and directing star ; at 
 least, the public mind will settle down on something 
 definite and tangible, and, from appearances, as we 
 have already said, we expect it will be a dead, cere- 
 monious religion ; not this in name, for it would be 
 abhorrent to all minds, yet this in fact, for it will pro- 
 bably possess a regular, defined exterior, and also in- 
 terior. The world can easily be gathered into such a 
 Church, and, by being permitted to pursue their 
 usual avocations, they will easily submit to the regular 
 routine of duties. The age is too intelligent, and too 
 well instructed in Scripture truth, to allow that this 
 is the acknowledged character and design of the 
 Church ; still it may be sustained indirectly and nega- 
 tively. Men may hold to the great fundamental prin- 
 ciples of the gospel, and not be true Christians in 
 heart. It will become an easy matter, comparatively, 
 for the Church to become satisfied with mere philoso- 
 phical preaching, and well -written essays on religious 
 subjects. This teaching, though it may not be radical 
 error, will produce more disastrous and destructive 
 results than the rankest heresy. 
 
PKO3PE0TS OF THE WORLD'S RBPOHMATI<>.\. 301 
 
 The fan thai the system adopted by the Chm.li 
 for the propagation of religion, and for the purpose of 
 securing what our moral being demands, is nearly 
 outgrown, confirms the fefcfi we have expressed. It 
 was adopted in afar different state of tilings than tins 
 of the present time. It has worked well, and accom- 
 plished its mission. Men have fe e — I B more fully 
 developed, and, consequently, their wants have in- 
 creased above those of our fathers ; and hence, what 
 was satisfactory to them is bondage and misery 
 to us. Still, not being able to devise any plan to 
 supply these wants, and regarding the present system 
 perfect, our uneasiness will only cause us to renew 
 our hold upon our present schemes and increase our 
 affection for them. Here, then, a single sect will 
 rest until the others are elevated to the same position, 
 and then, when they have nothing more to strive for, 
 and finding that the former distinctions are narrowed 
 to a mere point, they will join hands, and lift up 
 their shout for union. We would rejoice could we 
 believe that this union will be that which is promised, 
 but this we cannot expect. The system is too imper- 
 fect to secure this even when perfected. The Roman 
 Church once held the truth. It extended itself over 
 the whole world, and instilled into the hearts of men 
 all the practical principles her system contained. In 
 other words, she elevated the world to her own moral 
 level, and thus produced an equilibrium, and, of 
 course, a peaceful calm. Here she rested, confident 
 of her own perfection, and became haughty and arro- 
 gant. The bulk increased, so that there was not suf- 
 ficient conservative influence in the truth of her sys- 
 tem to preserve it, therefore she soon became corrupt 
 and lost even the life she formerly possessed. But it 
 
302 PHILOSOPHY OF REFORM. 
 
 was not lost to the world. It was treasured in the 
 hearts of men. It lived in France, and there pro- 
 duced a revolution ; it lived in England, in Holland ; 
 and, banished from the Old World, it lives and thrives 
 in America. Thus it may be with the Church at the 
 present day. Its system is no doubt far more perfect 
 than that of the Roman Church, but not sufficiently 
 extensive to admit of the full play of our entire being 
 when fully developed. It has already nearly elevated 
 the world to its own moral level. Therefore, the 
 world is about as moral and virtuous as the Church — 
 we mean that portion of it under the direct influence 
 of the Church — or the equilibrium is about gained. 
 When this is fully accomplished, we may expect a 
 union of the world in religious matters. Of course, 
 its requirements cannot be more than unregenerated 
 men can cheerfully subscribe to, therefore it must be 
 a fashionable and ceremonious religion. 
 
 But suppose this should be the result of the present 
 state of things in the Church, it is evident it could not 
 remain for any great length of time. There is already 
 too much truth established in the world, far too much 
 intelligence to admit of any other supposition. Let 
 the Church settle down into a state of immobility, and 
 she might expect insurrection in every quarter. She 
 is watched and guarded with a jealous eye. Let this 
 be the case, and the truth would be proclaimed trum- 
 pet-tongued that would break her slumbers, however 
 sound. The world has advanced too far in the paths 
 of truth to admit of the supposition that it will be wil- 
 lingly led into quiet and peace on any moral question, 
 unless that question is definitely and truthfully settled. 
 We can imagine, however, that in a state of despera- 
 tion men might rush to the other extreme for the time 
 
PROSPECTS OF Till-; WORLD'S REFORMATION. 3Q3 
 
 being, to avoid wild, fanatical excitement, and settle 
 down m lileol contentment ; but, after all, there ii no 
 rest for tins world, from henceforth, but in the truth. 
 
 Suppose our fears should all be ivalr/.i d, and the 
 world heconir filled with a ceremonious religion, what 
 will be i lie probable final effect upon mankind? 
 
 1 Ins is a grave question. But, as we have said, it 
 could not remain in (hat state long, and, indeed, we 
 have no doubt but that the victory would be defeat. 
 Should this state of things prevail, doubtless on effort 
 would be mode to unite the various sects. We u 
 gine this would not be difficult , when we consider that 
 out of Jive of the prominent evangelical denominations, 
 four hold to the unity of the visible organization of 
 the Church. Let this be done and it would outrage 
 the world at once, and it would soon be overthrown 
 and destroyed ; if not, it might exist, just as all such 
 organizations have done before, to become corrupt, and 
 in the end be destroyed. 
 
 Even granting all this, and let the world be gath- 
 ered into one great body of professing Christians hold- 
 ing to, and teaching in theory, the fundamental doc- 
 trines of the gospel while the spirit is wanting, as a 
 world, we should be far better prepared for it, in e\ 
 respect, than ever before; and, should we becom- 
 corrupt and another reformation be demanded, we are 
 better prepared for that than were those of the six- 
 teenth century. 
 
 It is evident that things are fast finding their level. 
 Regularity is a fixed law in the moral as well as in the 
 physical world. The nature of our moral system is 
 such, that it will seek and attain stability whenever its 
 natural motion or action is broken up. Therefore, 
 however wild the confusion, and however fierce the 
 
304 PHILOSOPHY OF REFORM. 
 
 contest, regularity will be obtained. It may require 
 years and ages to obtain it permanently ; of course so, 
 for there is no permanent regularity except the whole 
 system is conformed to the truth — but itiuill be obtained. 
 A new system will be created, and the old one thrown 
 away, and thus the race will be advanced another 
 stage toward its future permanent elevation. 
 
 We admit that the present appearances in the moral 
 world are forbidding. It would seem at first sight that 
 no advance has been made in the truth for ages. In- 
 deed the world appears to be growing worse and worse. 
 But, if we look close and deep into things, we shall 
 find it is an effort of nature to bring about regularity 
 and harmony in her movements. Men, while they 
 have understood the true method of prosecuting their 
 labors, have been too willing to adopt cheaper and 
 easier plans for securing regularity and peace. It is 
 possible to purchase our peace at too dear a rate ; not, 
 however, if it be permanent peace. It should be re- 
 membered that there is peace and quiet in the grave, but 
 we want a living peace, not a dead one. There is quiet 
 and beauty on yonder mountain, while beneath the sur- 
 face boils a sea of fire that will burst out by and by and 
 break up that peace. The world demands a peace be- 
 yond the reach of all enemies, a peace with a sure, 
 firm foundation. 
 
 The knowledge of the arts and sciences has never 
 been so universal and perfect as at the present day. 
 The same may be said of literature. The literature 
 of the Greeks and Romans — if we understand by this 
 merely that which is actually written by a people — 
 was as perfect as that of our own time, but it was con- 
 fined to a very few subjects, and may be said to be 
 possessed of but one idea. It was also confined to 
 
PROSPECTS OF Tin: WORLD'S REFORMATION. 305 
 
 very few individuals. The majority were ignorant 
 and vicious. Even granting that they were advanced 
 in (his knowledge as far as we are, the sain< b 
 penetrated the whole mass renders our present posi- 
 tion far in advance of theirs. The arts and sn 
 were not carried to any great degree of perfection — 
 not sufficiently far to be of any great practical benefit 
 to mankind. Had we no other proof of these facts 
 than that which is derived from a knowledge of fee 
 slight development of the nature of the people at that 
 time, it would be enough to satisfy any one of their 
 correctness, for we have demonstrated that in propor- 
 tion to man's development will be his wants, and that 
 these wants will call forth sufficient inventive power 
 to build machinery to supply them. But at the pre- 
 sent day new discoveries are constantly made, and 
 every element, even the lightning, is made to contri- 
 bute to the benefit of the race. In this country, and 
 in most of the countries of Europe, general intelligence 
 has penetrated the whole system, and in almost every 
 portion of the world there is an evident waking up to 
 the same subject. The strength of man has been in- 
 creased a thousand fold, and he will soon be able to 
 hold the reins of all things by his immortal will, and 
 guide them at his pleasure. 
 
 The conservative principle of all truth has become 
 so firmly established in the world, and this knowledge 
 has received so great an impulse, that it will doubtless 
 progress until all men are perfected in every truth. 
 It may be checked for a while, amid the strife and 
 confusion that will result from the changes that 
 society will necessarily pass through, but we have no 
 fears of any permanent delay in its advancement. 
 
 Every fact and truth thus developed is a clear de- 
 
306 PHILOSOPHY OF REFOUM. 
 
 monstration of the almost infinite superiority of the 
 inner over the outward man — the mind over the body. 
 When we come to possess a full knowledge of the 
 real worth of the mind, we shall cease from outward 
 show, and spend all our strength in beautifying the 
 inner temple. Not only this, but w T e shall cease from 
 the employment of brute force in the governing of 
 men,,and employ only those means that can reach the 
 intellect and heart. Who ever dreamed of governing 
 a ship but with its helm ? and who will ever under- 
 take to direct the body but with the mind, when it 
 has become so far developed as to be capable of this ? 
 A people in ignorance are like a ship without a helm, 
 therefore they can be governed only as we govern the 
 brute, but not so an educated people. 
 
 The same knowledge will also have a tendency to 
 expand our vision, and thus render us able to investi- 
 gate and comprehend all other truth. When once 
 the mind is fully developed, it is capable of the exa- 
 mination of any subject. This we might expect. Our 
 moral system, and all our schemes and plans for 
 human improvement, would undergo a thorough trial, 
 and be remodeled and conformed to the truth. 
 
 Thus, we regard the prospects of the department of 
 life under consideration as most cheering. Not only 
 do we look for perfection here, but for the arts, sciences 
 and literature to be efficient helpers in the great work 
 of the world's reformation. 
 
 The state of things in the civil world is no less in- 
 teresting. It is strange that the world, with an expe- 
 rience of about six thousand years, has only just begun 
 to learn the true manner of governing men. Yet our 
 surprise vanishes when we understand that human 
 governments partake of the nature of the moral system 
 
PROSPECTS OP THE WORLD'S REFORMATION. 307 
 
 of llu' people, ami dial tli.it is built to e m bodj 
 
 out nui views of our Maker. Willi a knowledge 
 of i he God of any nation we can easily ascertain the 
 nature of then civil institutions, and with a knowledge 
 of the people themselves we can readily learn the 
 God ; that is, the form of govern- 
 ment that man adopts for himself will be the visible 
 representation of the One by which the inner man is 
 governed. We shall not, therefore, be astonished at 
 the slow progress of human governments toward per- 
 fection, when we understand the necessarily slow work 
 of conforming the moral being to the truth. 
 
 In the first stages of civilization, when the mind is 
 scarcely visible in anything, men are necessarily treat- 
 ed like brutes. In proportion as the mind is devel- 
 oped, and the inner man begins to gain ascendency 
 over the outward, human governments will be changed 
 so as to recognize the humanity of man. Before, how- 
 ever, a civil government can be perfect, the moral 
 nature of man must be so developed as to enforce the 
 obligation to obedience that arises from the nature of the 
 case and from good and wholesome laws. Whene\ i r 
 the intellect is so developed as to feel its true superi- 
 ority over matter, and the government for the out- 
 ward man is organized accordingly, while the moral 
 sentiments are in a state of imbecile weakness, we 
 must expert to find among the people great resile- 
 and lawlessness, if not insurrection and anarchy. 
 
 In view of these general principles, the state of the 
 civil world is encouraging. Those nations of the 
 earth that take the lead in every department of life, 
 have proclaimed t<» the world, in the nature of their 
 governments, that man is man — an intellectual, social, 
 civil and moral being, as well as physical. Tyranny 
 
308 PHILOSOPHY OF REFORM. 
 
 has had its day : it has been cursed and trodden under 
 foot, and the world will no longer suffer its existence. 
 It is wonderful how rapidly civil truth has been de- 
 veloped and established within seventy-five years. 
 Since the formation of our own republic, no less than 
 ten of the monarchies of Europe have adopted consti- 
 tutions by which the rulers and the people are to be 
 governed. Suppose they are not as perfect as our 
 own, they are proof of the conviction of the world that 
 man is capable of self-government. Other nations 
 must follow in the same train. Every groan of the 
 u iron horse," as he thunders along on his beaten 
 track is the mockery of Russia's tyranny, and every 
 bell from her gallant steamboats a peal of hope to the 
 bondmen. The truth that has been introduced into 
 the different nations of the earth, by means of the 
 arts, sciences and commerce, will as truly enlighten 
 the people, and ultimately revolutionize their govern- 
 ments, as fire will burn when taken into our bosom. 
 The great increase of religious truth, also, has had 
 the same influence upon the world. It has expanded 
 the heart and waked up thought, and caused men to 
 feel the true dignity of human nature, and its infinite 
 remove from the brute creation. Through these com- 
 bined influences, there is not a warlike monarch in 
 the world. All have seen the advantage of peace, 
 and they begin to feel that there is as much true hero- 
 ism in contending against the demons of the inner 
 man — idleness, discord and injustice — as in dashing 
 out the lives of men. They are beginning to learn 
 there are more true riches in their own native soil, and 
 in the free waters of their running streams, than can be 
 obtained in sacked cities and depopulated towns. 
 This knowledge will increase, and civil governments 
 
PROSPECTS OF THE WORLD'S REFORMATION. 309 
 
 will be reformed or revolun<>nr/< id, until every nation 
 shall possess a perfect human government. 
 
 The great brotherhood of man has been established 
 practically. An identity of interest is felt among all 
 the nations of the earth. From henceforth the world 
 moves together on every great question. The isolation 
 of nations has been broken up, and the prosperous and 
 happy existence of each one depends, in a great de- 
 gree, on the movements of the others. Commerce 
 has brought the whole race together, and religion, 
 with a benignant and happy smile, has introduced 
 men of every clime and color to each other, and united 
 their hearts and hand> m indissoluble bonds. 
 
 This is a great advance made. It was not so among 
 the Romans, the first people who wrought out the idea 
 of universal empire. The spirit of upity was wanting 
 among them. The different parts of the government 
 were held together by force, and, although it embraced 
 the world, men felt no interest in anything beyond 
 the affairs of their own city. Neither was this effected 
 by the Crusades and the Roman Church. Under their 
 influence, however, the world was united and moved 
 by a single impulse, as it never had been done before. 
 Hut the union was merely of a spiritual character; it 
 was not occasioned by the universal consciousness of 
 the manhood of the race. The equality of man as a 
 spiritual being was partially established, while his 
 equality as a civil, social and intellectual being was 
 not dreamed of. It has required ages of the heaviest 
 labor and severest struggles to secure this ; but it is 
 done, and the different nations feel themselves mem- 
 bers of the one great family of the world. The pride 
 and ignorance of men and their interested rulers may 
 prevent this acknowledgment at once; but the thun- 
 
310 PHILOSOPHY OF REFORM. 
 
 dering cannon along the rivers in the interior of the 
 Celestial Empire will compel the recognition of the 
 sisterhood of nations, though it be done with a bad 
 grace. 
 
 The influence of this glorious state of things is 
 already seen, and it will be felt to a far greater extent 
 in establishing the principles of peace among every 
 people. Who will dare go to war with a sister nation, 
 and dash out the life of his own brother'? The world 
 has learned the infinite importance of being peaceful 
 and quiet. Even now we have no great fears of war 
 between any prominent nations, and these know too 
 well the value of peace to have it disturbed by the 
 contests of minor ones. The nations of the earth are 
 so interlocked already in every interest, that a disturb- 
 ance in any portion of the world is felt in every remote 
 corner. Thus interest has shut them up within their 
 own borders, and encouraged them to develop their 
 own inherent resources. The acknowledgment of 
 others' existence will also cause an honorable rivalry 
 between nations, so that we may soon expect to see 
 them vieing with each other, not in spilling each 
 other's blood and dashing out each other's life, but 
 in making the earth more fruitful and the race more 
 blessed. No battle will ever be fought, except it be 
 with the foes of the inner man, in this world, after 
 man has been practically acknowledged to be man. 
 Brutes will fight each other — so will brutish men, not 
 real men. 
 
 The pride and folly of those nations, whose isolation 
 and ignorance have hitherto made them arrogant, will 
 here receive a severe rebuke, and will thus be com- 
 pelled to take that position where their people can be 
 instructed and civilized. We see the wisdom of Pro- 
 
PROSPECTS OF THE WORLD'S REFORMATION. 31 1 
 
 \ idence here. Tin* light of truth has Uvn kept within 
 single nations for ages, increasing in brightness and 
 power, until the brotherhood of the race should be 
 acknowledged. It could noi have been spread through 
 the world, unless by mtracnlnm interposition, befell 
 1 lii- was gained. How was it possible for China t<» 
 receive a know ledge of all truth, as possessed by the 
 Knglish ami Americans, while she regarded then as 
 heathen and herself perfect in every department of 
 lifel Now she, with other nations, will receive our 
 teaching and become fully enlightened. Providence 
 has been preparing these nations, whom He has made 
 the receptacles of the truth, as the reservoirs ot flu 
 world from which are now flowing out the pure waters 
 of life, irrigating and refreshing every portion. In 
 this respect the present is different from all other timet 
 In former ages man could speak but to a single city m 
 nation; now he speaks to the world. We are now 
 world's men, and the slightest whisper is almost in- 
 stantly heard in the remotest corner. What encour- 
 agement for noble labors and heroic deeds. 
 
 The world will never be moved again by small ideas. 
 Indeed, it never has been; small portions of it may 
 have been, but the world itself is too great to be influ- 
 enced by other than great ideas. It has been awaked 
 to life, and may now be said to be sensitively alive in 
 every part. It has no ear to hear narrow-minded 
 questions of party interest and strife, but all such as 
 relate to the improvement and comfort of the race, 
 produce a vibration that is felt in every portion. He 
 who speaks to the world will be heard from hence- 
 forth, while his voice in advocating any petty enter- 
 prise will be stifled by the consciousness of the littleness 
 of the work. 
 14 
 
312 PHILOSOPHY OF REFORM. 
 
 This is destined to call out the true heroism of our 
 nature. It stirs up great and pure thoughts and feel- 
 ings. It elevates man in his own soul, and prepares 
 him for great and noble deeds. We look for men to 
 come forth upon this arena, girt about with truth, and 
 towering in majesty and true dignity far above the he- 
 roes of former ages. Man is capable of far greater 
 deeds than formerly, owing to his superior develop- 
 ment, and here is an occasion every way sufficient to 
 call them forth ; therefore, when we have learned that 
 true greatness consists in being a man and feeling it, 
 and not in abjuring our humanity? and imitating the 
 tiger in his fierce contest, upon the battle-field, they 
 will be done. 
 
 There is something elevating and purifying in great 
 thoughts and great deeds. Here, then, we may expect 
 to find a cause for the destruction of that narrow-minded 
 selfishness that has characterized the policy of every 
 nation, and been so great a hindrance to the progress 
 of civilization. Under the powerful influence of world- 
 ism, partyism will be withered and destroyed. Men 
 will be turned away from such contemptible work to 
 legislate for their country, to beautify and enrich it, 
 for the purpose of securing the first premium in the 
 world's fair. When our statesmen have learned the 
 folly of war, and the greatness of man, and when they 
 feel the conscious greatness that ivorldism alone can 
 inspire, we shall then have specimens of oratory that 
 will honor the world, and be worthy of being preserved 
 in letters of gold. 
 
 In the view of one truly inspired with the pure prin- 
 ciples of the gospel and love for the whole world, how 
 contemptible this strife for sect appears. He is lifted 
 above such narrow-minded bigotry, and he breathes 
 
PROSPECTS OF THE WORLD'S REFOl 
 
 full and free in his high and holy elcvatu 
 bands of sects are already weakening. They air IB* 
 tained more by the individual interest of the leaien 
 than by the conviction of tin truth. The prominent 
 evangelical religious denominations hold to tho same 
 fundamental doctrines. Why, therefore, these divi- 
 sions and alienations of folly? It is surprising and 
 strange they should exist an hour. They must and 
 will unite. Their existence is at war with the spirit of 
 the times. The world needs and demands a system 
 that shall be in accordance with the Catholicism of tfcf 
 gospel, and that will give full play to the desires of a 
 pure heart panting for the good of the whole world. 
 The day of sects is nearly gone by. Our being is too 
 far developed to respond to their call, and we are be- 
 ginning to have no disposition or patience to listen to 
 anything that does not intimately concern the whole 
 race. 
 
 To the views advanced in the preceding chapters, it 
 may be supposed that the state of things in the East, 
 and in Asia in particular, presents an insurmountable 
 objection. We admit that civilization has rather been 
 retrograding than advancing in most of the kingdoms 
 of Asia, for the last thousand years. The present state 
 of things is more encouraging. By taking down our 
 map and glancing over the countries of the East, we 
 have been struck with the great number of European 
 possessions in that part of the world. A bare enu- 
 meration may not be uninteresting, and it will be im- 
 portant to our argument. 
 
 1. The Spaniards possess the Philippine Isles. 
 
 2. The Portuguese claim the possessions of Goa, 
 Damaun and Diu in India, and Macao in China. 
 
 3. The Dutch possess the island of Java and the 
 
314 PHILOSOPHY OF REFORM. 
 
 Spice Islands. They claim Borneo, and have settle- 
 ments on the coast of Sumatra. 
 
 4. The French own the settlements of Pondicherry, 
 Mahe and Chandemagore in India, and the Isle of 
 Bourbon in the Indian Ocean. 
 
 5. The Danes have in India the settlements Tran- 
 quebar and Serampore. 
 
 6. Russia extends her authority over the whole of 
 Northern Asia. 
 
 7. England controls the whole of India. She holds 
 possession of the Mauritius, Ceylon and various prov- 
 inces and islands east of Bengal. 
 
 8. The Mahometan governments are Turkey, Per- 
 sia, Khiva, Bokhara and Cabul, and the government 
 of the Imaum of Muscat on the coast of Arabia. 
 
 9. Those governments that are of the Buddhist reli- 
 gion are China with its dependencies ; Thibet, Corea, 
 Japan, Bhootan, Cochin-China, Siam and Burmah. 
 
 Here, then, we have a greater portion of the Eastern 
 world before us. It requires no very close investiga- 
 tion, to perceive the vast influence, Europe has over 
 this portion of the world. 
 
 Let us look at England, and examine her influence 
 alone in the Eastern world. About three hundred 
 years ago, she sent out a few traders, who petitioned 
 the chief of the Moguls for permission to trade in his 
 dominions. Now she controls all India. Her standing 
 army numbers 150,000 troops, and her population 
 123,000,000; and the square miles of her territory, 
 1,111,162. She is thus well protected and able to sus- 
 tain her permanent ascendency there. In the late 
 war with China, she has broken her slumbers and 
 brought her millions within the reach of the civilized 
 world. Look also at her colonies on the Australian 
 
PROSPECTS OF THE WORLD'S REFORMATION. 315 
 
 Continent, in Van Dieman's L;ui«i, and m llu- Island 
 of N. \\ Zealand. These settlements are destined to 
 exert a vast iniluenre in the Stst When they shall 
 become independent governments, how natural to 
 spread over the whole of Australia ; and the islands be- 
 tween the American and Asiatic Continents, must also 
 be civilized by the same means. 
 
 America, too, has influence in that part of the world. 
 Her fleet ships tra\ erse every sea, and her enterprising 
 inhabitants have their representatives in every port in 
 the earth. We are aiding by our commerce, our in- 
 ventions, manufactures, and even " Yankee notions" 
 to spread the light of civilization in every iand. 
 
 With these facts before us, who will doubt one mo- 
 ment that China and all the Eastern world will soon 
 be brought under the influence of civilization 1 What 
 a tremendous power England alone has over the na- 
 tions of the East ! The commerce of England and 
 America alone, with its natural increase, will force 
 open every port, town and city of the old world, and, 
 if in no other way, their stamped cotton goods shall 
 be messengers from the Almighty to awaken their 
 dreaming, ignorant minds. 
 
 Why is it that these nations have remained com- 
 paratively stationary for so many centuries? Why 
 have they not made the same progress in civilization 
 as other nations 1 The answer is soon given. They 
 were established, and have been governed, by the 
 sword. Their religion has been a part of their civil 
 government, and it is propagated and defended by 
 the sword. Besides, from the beginning, there has 
 been nothing to awaken thought and expand the 
 mind, and hence, men have not felt the need of any- 
 thing more than what they have enjoyed. The very 
 
316 PHILOSOPHY OF REFORM. 
 
 first principles of progressiveness, as we have described 
 them, do not exist there ; and it has been their policy 
 to keep isolated from the whole world, while their cli- 
 mate, habits and languages have favored them in this 
 thing, so that it has not been possible to introduce 
 them there. But now the race is brought together, 
 and those old nations have been compelled to acknow- 
 ledge the sisterhood of kingdoms, so that they are now 
 beginning to feel the need of an alliance with the rest 
 of the world. 
 
 It was different with the civilization of Europe and 
 America. They possess the principle of progressive- 
 ness. Those Luther reformations and French revolu- 
 tions broke up the old immobility scheme, and intro- 
 duced the spirit of life into society. Banish from 
 European and American civilization the conservative 
 principle of the world, and they too would be, as the 
 nations of Asia have ever been, dead and retrograding. 
 
 England and America, France and Germany, have 
 the control of this world. They hold its destiny. 
 They are battering away at the old institutions of the 
 Eastern world. The walls begin to tremble. The 
 light of heaven will soon be let in upon that ignorant, 
 putrid mass, and a revolution in every department 
 of life will take place. The prospects were never 
 more cheering. 
 
 The state of things in Europe was never so inter- 
 esting as at the present moment. We have abundant 
 proof of the rapid progress of civilization in that part of 
 the world. It is not seventy-five years since it was 
 impossible to find a good road upon the Continent of 
 Europe ; even Bonaparte had to make his own roads, 
 and as a general thing cut his own way from country 
 to country. But now they may be seen in every di- 
 
PROSPECTS OF THE WORLD'S REFORMATION. 317 
 
 rection, in every nation. Steamboats and railroads 
 have been multiplied within a few years post with 
 
 astonishing rapidity. Education has begun to p«-ne- 
 trate fhc BUM of the people, and in many kingdoms 
 
 u regular system has been adopted. Humane institu- 
 tu>ns arc everywhere established, and the poor, 1 In- 
 deaf, and the insane are treated with care. There, 
 are no less than twelve constitutional monarchies on 
 1 ho Continent, when there were but one or two fifty 
 years ago. The character of the rules of the sjb 
 Into monarchs has greatly improved, so that now u 
 may be said, there is not a warlike prince in all Eu- 
 rope. Tins has been caused from necessity, for Un- 
 people are advancing; and, to hold their crowns, tin- 
 rulers must take the lead in every movement for tin- 
 improvement of the people. The pure religion of 
 the gospel is, also, rapidly spreading in every direc- 
 tion. There is hope, then, for Europe. Her people 
 are improving in everything. They must be free, for 
 the arts and sciences and the pure principles of the 
 gospel that are introduced among them will expand 
 their minds, and teach them that they an- men. 
 
 Another cheering prospect of the times is the fact of 
 the introduction of the gospel into every portion of the 
 world. The unpathed wilderness has been entered 
 and surveyed, and settlements, here and there, have 
 been made, in every hitherto dark corner of the. earth. 
 The good seed has been scattered, has taken root, 
 sprung up, and is already bearing rich fruit. The 
 energies of the whole Christian world are engaged in 
 this work. Wealth, prayers, tears, and holy hearts 
 ore brought to the altar, and there consecrated. The 
 cost has been wisely counted, the decision intelligently 
 made, and the resources are abundant. The provi- 
 
318 PHILOSOPHY OF REFORM. 
 
 dence of God favors the work. He beckons the Chris- 
 tian on, by pointing to the wounds of the Saviour. 
 His heart bleeds, his eye weeps, and he breathes the 
 spirit of love, compassion and decision into them. 
 
 With these facts before us, tell me : will not the 
 truth conquer in the East, and everywhere 1 Are not 
 the firm foundations of those old established institutions 
 that have stood the siege of time for thousands of years 
 beginning to tremble ? True religion is like fire shut 
 up in their bones. Once established, and though the 
 bodies of the saints are burned and their ashes scattered 
 upon the sea, it cannot be rooted out. It will expand 
 the hearts of the people. It will make them feel the 
 need of what they have never yet possessed. Mine after 
 mine of rich truth will be discovered. Nature will de- 
 mand her wants supplied, and they will be, even should 
 it require a universal explosion, in good French revolu- 
 tion style, through all the Eastern world. Each nation 
 will then be required to advance, through the regular 
 steps of civilization, on towards perfection. Ages may 
 pass away before all this is accomplished, yet it will 
 be done, in time, for this is our Maker's decree. 
 
 In all ages of the world, in the history of every peo- 
 ple in their progress in civilization, the same scenes 
 have been acted over. The systems of men have been 
 broken up, and then followed confusion and chaos. 
 Soon some idea would spring up more truthful than 
 any hitherto advanced, apparently the whole truth, 
 because the thick darkness precluded the possibility of 
 seeing what lay beyond. This embraced, and the world 
 would settle down in regularity and peace, expecting 
 and needing nothing more than the universal spread 
 of this truth over the earth. Other truths have been 
 developed by the providence of God, and then this 
 
PROSPECTS OF THK WoKLD'S REFORMATION gig 
 
 system, by their op lias been broken up, and n 
 
 similar process is gone through with, and the WUM i« 
 suits have followed. Each movement has done good 
 and advanced the world in her great journey. 
 
 We are now, as we have seen, in a broken-up state, 
 but seeking a permanent regularity. The commotion 
 and chaos embraces the whole world and Church. It 
 is somewhat doubtful whether the next level the world 
 obtains will be the summit level, so that it can float on 
 regularly and harmoniously into the haven of rest; 
 but suppose it is not, suppose we do listen to the syren, 
 and settle down into a cold, formal and regular sys- 
 tt 'in. every movement will only prove to the world 
 that though stability is obtained, it is the quiet repose 
 of death, the steadiness of a ship in a calm — a motion- 
 less regularity. This would not be received, for the 
 world demands a peace that combines activity with 
 safely. The world has set in judgment upon such a 
 state of things, the verdict has been given, and the 
 sentence pronounced and once executed. Who will 
 dare again outrage the good sense of the world. Let 
 it be undertaken ; the reaction that would be produced 
 would send its earthquake shock through the world 
 that would wake the very dead. The curses of our 
 fathers and our fathers' children be upon him — the 
 curse of our fathers' God would destroy him who should 
 be thus presumptuous. It is evident, therefore, that 
 the prospects of the world's thorough reformation were 
 never so bright as at the present day. 
 
 In the management of affairs for almost six thousand 
 years, Providence has secured to the cause of truth a 
 permanent establishment in the world. The enemy of 
 truth will be taken in his own net. His own plans and 
 schemes shall work his own destruction. The wrath 
 14» 
 
320 PHILOSOPHY OF REFORM. 
 
 of man has been made to praise him — every move- 
 ment has been overruled for good. Let the enemy of 
 truth drive the Puritans from their homes and their 
 fathers' sepulchres, they shall be guided by the hand of 
 Infinite Wisdom to the land of the free. Yes, these 
 pilgrim fathers may be scattered and driven from their 
 native land, but it shall be overruled and caused to 
 sow the seed of truth where otherwise thorns and briars 
 would have grown. Let England conquer in war the 
 nations of the East for the sole purpose of extending 
 her commerce, it shall be made the means of civilizing 
 and Christianizing them. As we said, we expect the 
 war of the elements has not yet reached its height — that 
 it will increase in fierceness and wildness, but we have 
 no cause for fear. When those old institutions of the 
 East shall fall, and fall they will soon, a commotion, 
 such as the world has never seen, will be the result — 
 but be not afraid. Truth has nothing to fear. It can 
 stand the action of all the elements — the fiercest fire 
 cannot affect it. 
 

 CHAPTER XIII 
 
 OUR DUTIES. 
 
 
 Duty defined— Daly of the Church— Duties of Ministers of the Gospel— 
 • Duties of Christians— The Duty of Statesmen— Education— Duty of 
 Literary Men— Duty of Citizens— Recapitulation— Conclusion. 
 
 Here are a number of interesting facts spread out 
 in order upon the student's table, which, like the 
 richest gems, have been obtained in the deepest mines 
 by long and severe labor. Men have named them the 
 axle, the wheel, the lever, steel and its elasticity, &c; 
 and they now claim his most profound attention. For 
 days and months he is lost to the busy world around 
 him. His attention is riveted to these facts, while his 
 mind — that far-seeing, invisible something — is taxed 
 to that degree that its tabernacle becomes pale and 
 feeble, in creating a machine out of these few " laws 
 of things." Soon the spell is broken, the countenance 
 and whole appearance is changed to cheerfulness. 
 Why should he not be joyous, while he holds up to 
 the astonished multitude a beautiful and nicely wrought 
 watch? 
 
 We call this man an inventor ; but his more appro- 
 priate name is hard student, sometimes called Genius. 
 
 That watch is made up of several parts, each one 
 nicely fitted to its place and its particular function as- 
 signed it, and the whole moved by the " main spring " 
 in a regular and harmonious manner. The power of 
 
322 PHILOSOPHY OF REFORM. 
 
 the whole machine is in that steel spring — it is the 
 heart that is constantly pressing every part to do its 
 work. Tongueless, not fingerless, it points out the 
 " time o' day " — this is its object. Between these two 
 extremes, as we have said, there are various wheels, 
 springs, &c, and it is now evident they are intended 
 to serve as checks, balances and regulators for the 
 purpose of taking up the power that is constantly ger- 
 minated by the spring and applying it to the " hands" 
 of the watch, just so regularly and in just such propor- 
 tions as shall move them over a given space in a given 
 time. 
 
 Great indeed, as great as the greatest, is that man 
 who can give life to the dead — that can harness down 
 those facts and place them in full gear in the belfry, 
 where, by day and night, uncomplainingly, silent and 
 faithful, and true as the sun, they point out to the 
 whole city each hour of the day. 
 
 Is there not a duty, or office, for each one of these 
 several parts of this machine 1 and is not each one's 
 work peculiar to itself, and does not the peculiar rela- 
 tion each part sustains to the rest require the very work 
 it renders ? With this knowledge, we are able to say 
 what portion of the work of the watch belongs to each 
 part; and, therefore, we may hope to keep each one 
 in its place and make it work well. 
 
 Duty is something to be done. This implies the 
 existence and ability of an agent to perform it. 
 
 This world is a great watch. Each man has his 
 place in the machinery ; and it would be well if each 
 one kept his place. But each part of this living ma- 
 chine is also alive, and, having full power over itself, 
 it depends on the will whether his work is found and 
 performed. 
 
OUR DUTIES. 
 
 Since man has become almost mum less, and deaf 
 to the voice of truth, how may he find his place and 
 keep it? What evidence is at his command that will 
 convince him he is in (lie true path, when he is in 
 (lined to search for it? The object of that clock is to 
 point out the hours of the day. Everything, therefore, 
 that pertains to it must be conformed to thai object ; 
 and whatever is introduced, be it a wheel, balance or 
 weight, that does not, in its place and in its way, con- 
 tribute its full share, is removed, or altered until tins 
 point is gained. The Bible has saved us the trouble 
 of demonstrating what the object of man should be. 
 We may say, however, it is quite evident, from his 
 nature, he was created for a certain position in tin- 
 scale of being. Of course, he may be well fitted for 
 that station, and when there he is happy and true in 
 the highest possible degree. The whole of this moral 
 machine is deranged, and each part out of its place ; 
 hut means have been employed to bring the whole to 
 rights, and we therefore conclude that every tiling 
 tends to that point. There is this world's place, and 
 it will find it, and its highest good will be secured. 
 Here, then, is the object — 'to bring the world back to 
 its right place in the universe, or to elevate man to 
 his proper position in the scale of being. The great 
 wheel to which every other part of the machinery is 
 geared is the principle of benevolence ; that is, when 
 men are governed by this principle in every department 
 of life, the great object for which we were created is 
 gained. With our eye on this object, we may readily 
 perceive when we are engaged in the true work ; for 
 all is right when it naturally conduces in the highest 
 degree to secure it. 
 
 Our duty, therefore, is that which, from the circum- 
 
324 PHILOSOPHY OF REFORM. 
 
 stances and relations in which we are placed, will best 
 secure the object of our being. Each station, situation 
 and relation requires or imposes peculiar duties. A 
 man may be set down in some particular part of a 
 wilderness while his home remains stationary; the 
 direction of his journey will, therefore, be far different 
 than were he placed in some other portion of the forest. 
 We are wise men and true, if, with this object in view, 
 we find our whereabouts in this world, and lay our 
 course directly to the temple of Truth. 
 
 Think it not, therefore, too hard upon thee, friend, 
 when we call thee foolish, more so than the child, for 
 supposing there is no path of safety but that of our 
 fathers. Our fathers did well, but they started from 
 a different portion of the world from that we chance 
 to occupy. It is worse than folly, it is madness, to 
 strive to bring the world back to any particular situa- 
 tion or position of former times. This is not our work. 
 Yonder is our object : push the world up and onward 
 to that position. Take the world as it is, and march 
 right on thy way. Oh, do not spend thy precious 
 time in fruitless search and forced marches to find thy 
 father's path ! This is thine — follow that, and rapidly. 
 Spend not thy time, either, in devising plans and 
 measures to save labor and help thee on thy journey. 
 Try it, and thou wilt signally fail. Labor and love it. 
 Haste thee in thine own path earnestly. Strive to 
 bring thyself and neighbor to the world's home in a 
 direct line. Divest thy labor of all romance, and work 
 solidly, surely and faithfully. 
 
 But these are general statements. What is this and 
 that man's duty in the times in which we live ? What 
 do " the times " demand of each one? 
 
OUR DUTIES. ;i k, 
 
 THE DUTY OF THE CHURCH. 
 
 Our definition and views of the Church, given ma 
 former chapter, need not here he repeated. In the 
 present state of affairs, what is the duty of the Church, 
 or wliat is her work and her portion? There is 
 much important and true meaning in the common 
 and vulgar saying, " mind your business ;" and we 
 doubt that it has ever. I>een applied to any man or set 
 of men with more appropriateness and truthfulness 
 than to die Church at the present day. We would 
 say, therefore, to the Church, distinctly, " mind your 
 business." Here is thy work, here is thy object. 
 Strive, in the way marked down before thee, turning 
 not to the right or left, and gain that. March right 
 on earnestly with thine eye on the Cross, and should the 
 journey be but half completed when thy body sinks 
 down into the grave, thy place in the ranks shall be 
 filled with a new generation of saints, and thou hast 
 done well. 
 
 Let the Church neglect her own work, and she not 
 only unfits herself for efficient action, but she is pre- 
 paring herself to become the prey of every enemy ; for 
 in this way, her ranks are broken and scattered, her 
 walls of defence destroyed, and therefore, when she 
 would contend for the truth, she has neither courage 
 nor strength. Her own members may engage with 
 commendable zeal in every modern moral enterprise, not 
 as members of the Church, but of voluntary associa- 
 tions, and some good may be secured, but, as we have 
 seen, the object of the society cannot be gained ; and 
 when the world in despair shall turn to the Church 
 for that which is indispensable to its virtuous existence, 
 and which she alone can give, it will be found that the 
 
326 PHILOSOPHY OF REFORM. 
 
 Church, having been divorced from her appropriate 
 work, and in a heartless routine of unnecessary cere- 
 monies so long, has become weak and powerless, and 
 therefore unable to do that which is demanded in the 
 emergency. We will not attempt to predict what 
 would be the result of this state of things, but we may 
 be allowed to suggest our fears that not only the French 
 people, but the entire world, would rise en masse and 
 denounce the Church in unmeasured tones and scatter 
 her to the winds. We say, then, again to the Church, 
 " mind your work and ye need not fear." 
 
 Another evident and all-important duty is, the cul- 
 tivation of practical piety. There is great danger, in 
 the present state of things, of losing sight of this 
 duty. Our Churches make good professions, but we 
 fear they are losing sight of personal holiness. There 
 are evidently attainments in holiness that we have 
 scarcely yet dreamed of. There is a point in the spir- 
 itual life that we may gain in this world and, if so, 
 all the necessary means have been provided. But 
 what Church is constant and inflexible in enforcing 
 upon the members the duty of attaining this state? 
 What Church makes the want of holiness, in the ab- 
 sence of any violation of its rules, a disciplinable of- 
 fence ? Where can we find such breathing and pant- 
 ing for holiness of heart, as was evident in the primi- 
 tive Church ? Now the mere profession and form of 
 religion cannot save us. However popular it may 
 have become in certain portions of Zion, and however 
 strong the tendency, in the same direction, may be in 
 other portions to discard pure, simple piety and defend 
 a more genteel and refined religion, it should be re- 
 membered that the true system will not be changed to 
 gatify these would-be-directors in the world's reform a- 
 
OUR DUTlEa 
 
 801 
 
 i ion, hut they may be left to become filled with their 
 own ways, and thus made the agents of their own de- 
 struction. If vital religion is the world's ronsnvativr 
 principle, and if tin* Church was organized to keep it 
 alive and carry it out in all the world, it follows, by 
 all that is great and good, by all that is sacred in 
 heaven and valuable on earth, that the Church is 
 bound to insist on and cultivate pure religion. We 
 are a dead world soon, if this old path is not returned 
 to and followed. The voice of warning can be heard, 
 for the cost of listening, to beware lest we become 
 swamped in a ceremonious and dead religion. We 
 can heed it, or not, as we like ; but nature wiJl have 
 her own way and we shall be drifted upon the rocks of 
 ruin and destroyed. Let us beware of that charmer ; she 
 holds out her glittering wares and makes fair promises, 
 but the coil of death is beneath her cloak, with which 
 si ir will bind us fast and lead us willing captives to the 
 altar on which true religion is sacrificed. 
 
 In what time of the world's history was the Church 
 ever called on more imperiously to be strong in the 
 right than at the present? What good, pray, can she 
 hope to accomplish with an undecided, vacillating and 
 ever-changing character ? And how shall decision and 
 firmness, mingled with humility and kindness, be ob- 
 tained, otherwise than in a conscious uprightness of 
 heart, and in the smiles of Heaven ? This, and this 
 only, is able to stay the Church up strong and unyield- 
 ing. The time is fast coming when men cannot, as 
 formerly, be held up by the power of sect. The sects 
 must and will be tried. Every species of error and 
 delusion is springing up in their very midst. Anarchy, 
 cruel and relentless, is already raging in some commu- 
 nions. The moral world is rocking and swelling al- 
 
328 PHILOSOPHY OF REFORM. 
 
 most to bursting", as under a mighty earthquake, and 
 that Church which is not built on the truth will be 
 overthrown. The storm is not yet at its height. 
 What hope, then, for those who have not the strength 
 of right and truth to outride the gale and gain the port 
 of peace securely 1 No ! they will not attempt to 
 breast the current, but fall in and drift upon its rushing 
 tide. The world begins to feel its need of a Church 
 that will stand firm as a lighthouse on the everlasting 
 rocks, while the waves of error dash harmless at its 
 base— a Church that will move forward in the path of 
 truth regardless of consequences. Who, but such a 
 people, can stay successfully the rushing world, as it 
 rolls on, boiling, raging and thundering towards the 
 gulf of despair. 
 
 We say again, of the thousand duties that any time 
 demands of the Church, and which, therefore, need 
 not here be mentioned, that of taking the Bible, and 
 that only, as our rule and guide, and pressing on by 
 its light, is the most important. This is the only in- 
 fallible rule and guide. In this we are all agreed theo- 
 retically, but are we practically 1 Might it not be well 
 to inquire how far we rely on our creeds, and confes- 
 sion, and articles, as guides, as rules of faith and prac- 
 tice 1 Suppose they do contain nothing but what is 
 found in the Bible, is it not possible for them to pos- 
 sess more authority over us than the Scriptures, as 
 such ; and, therefore, we quote them as canons of our 
 Church, and feel satisfied when we have obeyed them'? 
 If so, how easy, comparatively, to receive as binding 
 and sacred whatever other enactments the Church will 
 be sure to make ? 
 
 It may be urged, that members of the Church should 
 yield obedience to the Church, and receive her enact- 
 
OUR DUTIES. ggg 
 
 ments as equal in authority with the Bible, for the take 
 of union. We have proof in the history of the Romish 
 Church that this theory is false. It has been fairly 
 m< ( |,and her Dominicans, Augusdnes, Jesuits and .Ian 
 senists, prove her inability to kw\> the unity of the 
 faith in the bond of peace. There is no more union 
 of views and feeling in this Church, than in those that 
 profess to take the Bible alone for their rule and guide. 
 There will be a difference of opinion in respect to many 
 doctrines of the Bible among honest and sincere Men, 
 until all become equally developed as social, intellec- 
 tual and moral beings. Our education and habits are 
 different — necessarily so in the present state of the 
 world — and while this is true, our views of B criptuie 
 truth will be different. But wisdom is justified of all 
 her children; therefore, we may hope the time will 
 come when all shall see eye to eye. Before this day 
 arrives we should plant our feet upon the Bible as a 
 rock, and call the world away from following the ten 
 thousand existing false lights to the true and never- 
 failing guide. Step but a single hair's breadth from 
 this position, and we open the flood-gates of error and 
 delusion, that will drown out the truth from the world. 
 Then is large hope when men will stand by the Bible, 
 and appeal to that in all questions of doctrine and 
 controversy. Even if they interpret it wrong, it is far 
 better than to rely on human authority, though by so 
 doing unity and stability are secured. The time has 
 come when the Church must abandon all human in- 
 ventions and doctrines, and rely on the Bible alone — 
 the Bible, 
 
 By which the bark of man can navigate 
 The sea of life, and gain the coast of bliw 
 
330 PHILOSOPHY OF REFORM. 
 
 Securely! the only star which rose on time, 
 And on its dark and troubled billows, still, 
 As generation, drifting swiftly by, 
 Succeeded generation, threw a ray 
 Of heaven's own light, and to the hills of God, 
 The eternal hills, pointed the sinner's eye." 
 
 DUTIES OF MINISTERS OF THE GOSPEL. 
 
 We omit designedly, as in respect to Churches, to 
 mention any duties except those the peculiar state of 
 society seems to demand of different classes of men. 
 
 A minister is Christ's ambassador — an under officer 
 in his kingdom on earth, or a shepherd of the flock. 
 To instruct, feed and lead the Church, is, therefore, 
 ever his duty, but more especially as a the times V 
 demand this labor of him. Instruct and feed! how 
 important in this age of excitement, tinsel and sem- 
 blance ; in this age of new isms, false teaching and theo- 
 ries. It will not do to fan the emotions, please the 
 fancy, and cultivate the imagination alone ; nor, on the 
 other hand, is the exhibiting the doctrines of the Bi- 
 ble in the same old, dead, formal manner, from one 
 year's end to another, feeding and instructing the 
 Church. Those doctrines, which are marked down in 
 our if articles " and " confessions " may be preached 
 to the same Church over and over again with no new 
 argument or illustration, but this is not instructing 
 them. What ! instruct those by repeating what they are 
 as familiar with as household words ? Is there nothing 
 in the gospel that may require the study of a life to un- 
 derstand % Certainly not, if it contains nothing more 
 than a few fundamental doctrines with their proofs, 
 and a few rich themes' for the display of a vivid ima- 
 gination, or such as will serve to awaken the emotions. 
 
OUR DUTIES. 331 
 
 This is not all die gospel contains. There is a depth 
 
 that will require die endless ages of eternal years to 
 sound ; a height, and length, and breadth, that will 
 never be measured; and a richness and purity that 
 can never be fully appreciated in this world. It is the 
 minister's duty to bring out this wealth, and with it 
 enrich the people. The Church must he elevated in 
 holiness and increased in Christian experience and in- 
 telligence. The minister must be able to reveal new 
 beauties in Christ, and deeper and richer truths, from 
 time to time, or he is not fit for the station he occupies. 
 We see far more to fear, in the general understanding 
 that no more is required of the minister than to instruct 
 his people in the doctrines held by his sect, which means 
 to make them good Baptists, Churchmen, or Methodists, 
 than in almost any other one thing. Suppose the 
 fundamental principles of the sects are true, and that, 
 so far as the members are thus instructed, good is the 
 result, is there not a point or position definitely marked 
 and understood in each one, that is never expected to 
 be passed, but, if gained, all is well and prosperous. 
 All the older " substantial members " are supposed to 
 have, attained this position, and are well versed in all 
 their teacher can impart. By inculcating these truths 
 among a people ignorant of them, wonderful changes 
 will be produced ; but when they have all been learned, 
 and individuals are elevated where they would be able 
 to understand something more, and when, indeed, 
 their nature absolutely demands something more, if 
 their system and teachers will not grant them their 
 supply, they will seek for it elsewhere, and in the ef- 
 fort usually become fanatics, and thus ruined. These 
 old immobility systems are not in harmony with the 
 genius of the gospel. They were once true, but they 
 
332 PHILOSOPHY OF REFORM. 
 
 are now outgrown and false. These doctrines are the 
 gospel's skeleton. They do not possess the gospel's 
 progressive principle, which knows no stopping-place 
 for man in this world or in heaven. We need, there- 
 fore, a race of ministers who, from their intellectual 
 strength, and deep and extensive Christian experience, 
 are able to lead the Church from one state of holiness 
 to another, on toward heaven. The times demand 
 this, and in spite of earth and hell, it will be fully 
 met. The world is rilled with ministers, but thousands 
 are only able to instruct the people in the first princi- 
 ples of the gospel. They may be good men, but they 
 will do more injury, in the end, than good. 
 
 These men will never be able to develop the whole 
 moral mass, and perfect the saint in the truth. We 
 may be able to raise up a heavy granite block almost 
 to its destined position, but when the ropes break and 
 it comes down upon the multitude and crushes scores 
 to death, no one will then be found to speak of the 
 good that was supposed to be accomplished . Improve- 
 ments are made in everything. Man is increasing in 
 intellectual strength, and perfecting himself as a civil 
 and social being, and one of many things is true, viz., 
 that he has become perfect as a Christian, or he must 
 make further advancement, or religion will soon be 
 abandoned as a perfect farce. We do not look for 
 improvements in the gospel, or in moral principle, but 
 we do believe there are rich gems in the former that 
 have not yet been obtained ; if so, it is the height of 
 folly and wickedness for any sect to teach, either by 
 precept or example, that its standard is perfection. 
 
 We may therefore remark, that " the times" de- 
 mand that the minister shall guard against innovation 
 on the one hand, and against a fearfulness of making 
 
OUR DUTIES. MM 
 
 improvement on the other. The sects, regarding 
 
 their systems perfect, have held on to them m> |<mg 
 already, that out moral being has begun to cry out for 
 something that cannot be obtained in them, and m 
 the consequent effort to supply the demand, ten thou- 
 sand schemes have been devised, which are generating 
 delusions and heresies everywhere. Against these 
 mno\ aimns we should guard, but, in so doing, be 
 careful that we do not shut and bar the gate 8l 
 every improvement. Men are too intelligent to plod 
 around in the old bark mill-track much longer ; indeed 
 it must not be done, for it is turning traitor to our na- 
 ture and exciting mutiny on our own shipboard. 
 Ministers may attempt, however, to guard against 
 new isms and wild-fire, by preaching up the doctrines 
 and canons of their Church ; but this is not enough, 
 they must lead the people onward toward the promised 
 land, and show them a " more excellent way." He 
 should not be anxious to adopt any new thing that is 
 not sanctioned by his Church, still he should not re- 
 ject it simply because it is new. He who greedily 
 receives every new theory as true, and he who rejects 
 it for the same reason, are equally foolish, fanatical 
 and mad. He who teaches that no improvement can 
 be made beyond his sect, is a practical perfectionist ! 
 We, therefore, need men in the ministry so freed from 
 every prejudice, so thoroughly educated in heart and 
 head, as to be able, when a deep gem shall be dug up 
 in the deep mine, to analyze it, and if a true gem, to 
 incorporate it into their creed, though it may bring 
 down upon them the world's frown and the sneers of 
 their sect. 
 
 Therefore, when, in any past time, has the minister 
 been so imperiously called upon to be independent 
 
334 PHILOSOPHY OF REFORM. 
 
 and uncompromising as at the present? We need in- 
 telligent, prudent, judicious and holy men in the 
 ministry, men who can and who dare think alone, 
 and speak and act alone. We need men who shall 
 hold the helm resolutely and strongly in the fierce, 
 driving storm; men who shall be so shut up within 
 themselves, and in their God, as not to heed the 
 world's uproar and clamor, or fear its trials and power ; 
 men whose souls shall be calm amid the wild, tum- 
 bling chaos, and able to lift up their voice above the 
 thunders, and say to their crews, while plunging amid 
 the war of elements, u here is the path, follow that, 
 and guard against the rocks and reefs." 
 
 DUTIES OF CHRISTIANS. 
 
 If it is the minister's duty to strive to improve and 
 develop the Christian, it is the duty of the latter to 
 improve and perfect himself in every good work. 
 There is a depth in Christian experience, and a high 
 and elevated state of holy living, to which we have 
 not attained. Let us fix our eye on that, and rest not 
 till it is reached, and then stretch the sight onward 
 and still onward, until the gates of heaven are open 
 to us. " The times" demand this of us. The strong 
 tendency to formalism cannot otherwise be counter- 
 acted. Friend, look around ! thou canst labor, and 
 make some human heart better and happier. Indeed, 
 there is vastly much to be done, and may we abandon 
 the Church and seek to accomplish it by some other 
 system of effort 1 Abandon the Church ! For what 
 was it organized? for what was it designed, if it was 
 not to put the world in possession of the truth ? Its 
 very design and object forbid its being abandoned for 
 
OUR DUTIES. ||| 
 
 any other association, to i .-move a moral evil or secure 
 a moral good. We must labor, then, in the way pre- 
 srrihed, or expert to be visited with the rod. I'nlrsswe 
 do, our labor is useless — it can never be successful. The 
 remr.lv proposed does not reach the case. You can 
 ni'vi ■ in;ikc men abandon an evil course until jfft 
 httre eitabtfehed the principle of truth in the mind, 
 which, in its legitimate operation, will overthrow tin- 
 evil. But, in our voluntary associations, the soleohj* . i 
 is to carry out, not establish, principle ; and even were 
 the latter the design, it could not be gained from (lie 
 nature of the case. It not only will do no good, but 
 it will assuredly result in evil. Its very tendency is 
 to narrowness of views and feelings. The mind, by 
 dwelling on a single truth, in its application to a single 
 state of things, will soon come to regard the enterprise 
 atf-important, and look upon every other good work 
 as perfectly insignificant. This, in turn, will produce 
 a sour disposition and a spirit of censoriousness and 
 denunciation; and, inasmuch as the broad principle of 
 truth is not established in that mind, and the standard 
 lowered down to his " one idea," and whereas his 
 own evil passions are not wholly eradicated, he will 
 very soon be led into the very course he so strenuously 
 contends against, for, by dwelling on that evil for a 
 length of time in the light of his own narrow views, 
 it will lose its heinousness in his mind, and he will be 
 left to follow his own impulses in respect to it. 
 
 We may here sum up the duties " the times" posi- 
 tively demand of the Christian in a single word, viz., 
 to live singularly holy lives, to make constant ad- 
 vancement in holiness, and to labor diligently and 
 earnestly " the whole of life" in the way and with 
 the use of those means prescribed. 
 15 
 
336 PHILOSOPHY OF REFORM. 
 
 It may be important to point out the duty of the 
 classes already mentioned, in respect to " benevolent 
 institutions." It will not be necessary, however, to 
 examine each moral enterprise of the day separately. 
 The Missionary, Bible, Tract, Education, Publication 
 and Bethel Societies are all of the same general na- 
 ture, each having the same great object in view. We 
 will, therefore, confine our remarks to the first-men- 
 tioned Society. Perhaps, indeed, even this may be 
 unnecessary, for our object can be equally well gained 
 by a statement of general principles that will apply to 
 each. The object of these institutions is to carry and 
 spread the gospel among the destitute. The Church 
 is the world's reformer ; therefore, this work must not 
 be taken out of the Church, either directly or indi- 
 rectly. Hence, these societies should be so organized 
 as to exhibit to all that it is the Church that has ac- 
 complished all the good done. We have no detailed 
 plan given us in the Scriptures, but we have that of 
 the Primate Church. If we have not a positive we 
 have a negative plan, for we have the organization of 
 the Church and its object given us, and we are not 
 to do that which in any degree will injure it. We 
 would not contend that we must necessarily be con- 
 formed to the plan of the primitive Church, but admit 
 that we have the right to adopt any that shall not in- 
 fringe upon the work of the Church, still, we doubt 
 whether any better one can be devised than that of 
 the Apostles. Until the world is Christianized, some 
 portions will need the aid of others to instruct and en- 
 lighten them. Let the Church be trained to works of 
 benevolence, being governed by its principles, and let 
 the wants of the world be brought before it, and the 
 requisite aid will be forthcoming. She needs no agent 
 
OUR DUTIES. 337 
 
 to remind her of her duty, but she will lay by in store 
 on the first day of the week as the Lord has prospered 
 
 licr. 
 
 By the way, this agency system was not recognised 
 in the primitive Church, and it has no business in the 
 Church at the present day. It is an innovation, not an 
 liiUMowment, and we look for the day when we shall 
 be astonished at ourselves for having tolerated it. 
 
 To a very great extent, the Church is now freed 
 from responsibility in the work of evangelizing the 
 world. Our Boards send out their agents, who go 
 from church to church and collect the requisite fumls. 
 Their greatest success depends on their ability to 
 awaken the sympathies and feelings of their hearers. 
 An unnatural state of things is thus created, and the 
 whole system becomes fitful and inconstant. Let that 
 same church be properly instructed, and let her pastor 
 present the claims of the world from time to lime, 
 and everything becomes regular and constant; the 
 fountain is kept full, so that funds may be drawn 
 out at any time to sustain the living teacher in tin 
 East or West, or wherever he may be needed. Other- 
 wise we may expect embarrassments and forty thou- 
 sand dollar debts that will greatly cripple the whole 
 machinery. When this is the case, extra meetings 
 must be called, and agents multiplied, who will go on 
 the wings of the wind to every church in the land. 
 The story of the heathen's wants, woes and prospects 
 is spread out in glowing colors, or the love of sect is 
 appealed to, and the compassion and sympathy of the 
 people, and the money collected. Who does not see 
 that this system is in perfect keeping with our high- 
 pressure revival system, and therefore productive in the 
 end of the same ruinous results 1 Still, there are those 
 
338 PHILOSOPHY OF REFORM. 
 
 who have no sympathy with the former, and at the 
 same time contend strenuously for the latter. 
 
 While we regard all these plans and systems as wrong", 
 to some extent, we have no disposition to disorganize. 
 Our theory of reformation would not permit this. The 
 time has not come for it ; therefore we may sustain 
 them by guarding against their evil tendency, while 
 we wait their destruction by an overruling Providence. 
 We would regard them as we do the Church. It is 
 not perfect, still it is the Church of Christ ; therefore, 
 while we love her with all her faults, we should seek 
 her purification. All that is good and true of these 
 societies will endure, while all that is false and incon- 
 sistent with the plan of reformation will be destroyed. 
 
 THE DUTY OF STATESMEN. 
 
 The state of the civil, as well as the moral world, 
 is peculiar. Almost every government in the world 
 is shaken to its base. Fearfulness has taken hold of 
 the tyrant, surprise and astonishment of the blind aris- 
 tocrat. The cause of this is to be found in the fact, 
 that the governments that now exist were made for 
 the people of former ages. They were well adapted 
 to the then existing state of society, but the people 
 have changed and outgrown their civil institutions. 
 As true as there is a state to which all men may attain, 
 and beyond which there is no improvement in this 
 world, it is as true that there is a form of civil govern- 
 ment adapted to that state, which will remain perma- 
 nent and secure to the governed all their natures de- 
 mand as civil beings. But there are few or none of 
 this character existing ; therefore all must be changed 
 as the condition of man becomes improved, or else the 
 
OUR DUTIES. ggg 
 
 governed, in time, will change them in good Fi 
 revolution style. Therefore those kings and ratal 
 who see their governments trembling and wonder that 
 it should be so, and who are, therefore, laboring and 
 praying for the good old days of former times, w ith 
 all their astonishment, threats and labor, will not be 
 able to bring back those "old times " — never, unless 
 they can take back the people to the ignorance, and 
 vice, and darkness, and bigotry of other days ; which, 
 by the way, can never be done without a vote of the 
 people, for, in this thing, natnre will compel them to 
 be republicans. 
 
 Statesmen are bound to look these and similar facts 
 in the face and weigh them well, or the time is coming 
 when they will be called to account to an indignant 
 world for their blindness and negligence. They must 
 be able to understand the nature and object of civil 
 governments, and the character of the people for whom 
 they legislate, or they cannot rule in justice; — rule so 
 that nature will not destroy their work. The time is 
 fast hastening when partyism will receive its just trial, 
 and be rejected as narrow, bigoted and contemptible* 
 legislation. We mean by partyism a disposition to 
 labor for party alone, its honor and victory, for the 
 promised reward of a salaried office. Parties will 
 exist, especially in all governments where the people 
 have the least voice in civil affairs, until we are able 
 to see eye to eye in all things. There may be an 
 honest difference of opinion, in respect to the best 
 measures to be adopted to secure to the people the 
 greatest good ; but in this case the party is supported 
 for the good of the country, and not for the emolu- 
 ments of office. We need statesmen who will labor 
 for the spread of countryUm — men who will legislate 
 
340 PHILOSOPHY OF REFORM. 
 
 to elevate the nation and the world in all truth, and 
 bring- it up to that civil position for which it was de- 
 signed. 
 
 No enlightened government can be administered 
 without a constitution, and that adhered to strictly ; 
 but, as no one can be framed to meet the wants of 
 every state of society, they must change as society 
 changes, until a perfect civil government is obtained. 
 The statesman, therefore, must seek for the advance- 
 ment and improvement of the nation. On this he 
 should constantly keep his eye. He may seek perma- 
 nency only as a secondary thing, knowing there can 
 be no real permanency short of a perfect government. 
 He is an unwise statesman who lays out all his strength 
 to sustain the institutions of his fathers. He may hold 
 on to their permanent foundation, while he is prepar- 
 ing- for a more elevated position, and then leave it 
 without regret, though it was built of the tears and 
 blood of his fathers. Look at England at the present 
 time, rocking, boiling and heaving like a volcano. 
 For centuries she has succeeded in maintaining her 
 present form of government, and her whole energies 
 are still taxed to perpetuate it. When it was formed, 
 it was a good advance on any that she had before 
 enjoyed ; but the people have outgrown it, and in 
 many respects it is, to them, like an old boot that has 
 been outgrown and now galls the feet. Hence we hear 
 their groans in Birmingham riots, Chartist mobs and 
 Anti-Corn-Law leagues. The aristocracy have not 
 changed; they exist without one particle of improve- 
 ment, as they did a hundred years ago : therefore to 
 this class the government is well enough. But the 
 people have changed. There was no provision made 
 for their social being, for, at the time it was framed, 
 
OUR DUi ;m| 
 
 their social being was not developed to any great < 
 tent; but now, when they have become perfected, in 
 some good degree, in tins respect, they find themselves 
 chained down slaves as social beings, and they begin 
 to cry out against the tyranny. Hence, if England's 
 statesmen do not reform their government, the people 
 will revolutionize it. This can no more be hindered 
 than a volcano can be smothered. We might, for the 
 searching, find facts in abundance, in every govern- 
 ment, that would illustrate the same wants and dan- 
 gers. Therefore it is evident that permanency must 
 not be sought for at the expense of all improvement. . 
 Still, it should be remembered that making experi- 
 ments is always attended with danger. Our statesmen 
 must be careful and not rush into one of the extremes 
 to avoid the other ; that is, they should guard against 
 innovation on the one hand, and a fearfulness of 
 making improvements on the other. 
 
 We regard our own government, in the main, a 
 true and perfect civil government. That is, we un- 
 derstand that here the principles of the gospel are 
 made applicable to man's civil nature when developed 
 in the highest possible degree. There is no danger in 
 a republic if the people are prepared for it; and, from 
 our knowledge of men, we are able to say, on condi- 
 tion the people are sufficiently intelligent and virtuous, 
 it could not be considered in the light of an experiment ; 
 for it is self-evident that it is the wisest, best, and the 
 only form of government that can be successful among 
 a people fully developed as civil beings, as men will 
 not submit to any government that would, in its work- 
 ing, cripple the energies or prevent the full exercise 
 of all their powers. The people that are the least 
 governed are the best governed. The freest govern- 
 
342 PHILOSOPHY OF REFORM. 
 
 raent is the most perfect, that is, the government that 
 leaves the subject the freest to act and govern himself. 
 It would be perfect madness to introduce such govern- 
 ments into China, or Russia, or Mexico, because the 
 people are not prepared for them. They are not suf- 
 ficiently virtuous and intelligent to govern themselves ; 
 hence, the government — the maker and executor of the 
 laws — must be in the hands of the few. It would be 
 equal madness to endeavor to rule America or England 
 by an absolute monarchy. As is the state of society , 
 so must be the government. It will be so, and in those 
 governments where the rulers have power to smother 
 the effort to conform the institutions to the existing state 
 of things, a revolution will be the result ; for there is 
 a point beyond which human nature will never bend, 
 and it will never break, but, bent to that point, it 
 springs back and destroys the tyrant. The times de- 
 mand of the statesman a full understanding of these 
 facts, among the ten thousand that are common to all 
 time. 
 
 EDUCATION. 
 
 We mean by education, the disciplining the mind 
 to think and investigate for itself. There is much 
 meaning in this, more than can be spread out on pa- 
 per. To investigate ! This is not the ability to read 
 over the best books and collect up the thoughts and 
 sayings of other men, but it is clearing and brightening 
 the mind's eyesight, and strengthening it, and thus be- 
 coming able to look into the middle of a thing our- 
 selves, — it is to throw Probability, Perhaps and Guess- 
 work to the winds, and know the things we study — 
 it is to lay right hold of the thing with a giant's 
 
OUR DUTIES. . \\\:\ 
 
 strength and embowel it and spread its hidden content* 
 beimv the world. T<> think ! Ii is not to bold the 
 mind open to the ten thousand floating visions of a 
 fancy world, but it is to bring it down into ih< \«i\ 
 limit of the subject, and gather up its rich pearls and 
 arrange them, and weave them into a wreath to encir- 
 cle the soul's brow. To think! There is sublimity 
 and grandeur in that word. Its ability gives worth to 
 man that is greater than the deep ocean. Discipline 
 to think ! The greatest of ail great labors, the wisest, 
 noblest and best. 
 
 Education ! It is developing and cultivating not a 
 single faculty, but every power and feeling of the 
 mind, in the most perfect degree. It is to push out 
 the mind, from its first budding, with all its numerous 
 branches, and develop and strengthen them folly. It 
 is to cultivate the mind — to bring out its beauty, its great- 
 ness and strength. It is to fit the mind for its own 
 work — to think, to reason, and to act. To educate the 
 mind, is to prepare it to explore the very depth of all 
 things, to know all things that are allowed mortals. 
 What conscious greatness, dignity and independence 
 there is in this man; humble, too, withal, for he H 
 conscious of an ocean of truth stretched out before him, 
 while he has yet gathered but a few of its pebbles that 
 were washed ashore. 
 
 To be educated, then, is to bring out the man until 
 we feel it — until the existence of our real manhood 
 becomes a fixed fact in our life — until we feel that we 
 have a live soul within us — a clear-sighted, far-reach- 
 ing and deep-penetrating mind, with high and noble 
 aspirations. Such men are the world's true noblemen. 
 
 But educating the intellectual, social or moral man 
 alone, will produce an ill-proportioned, unbalanced 
 15* 
 
344 PHILOSOPHY OF REFORM. 
 
 mind, which is incapable of any great and noble ac- 
 tion. We need men educated, as already described, 
 so that they can stand alone and walk erect, and stagger 
 not, though the weight of the world was pressing on 
 them — men, that are built up strong on every side, not 
 towering to the clouds in intellectual greatness, while 
 the moral and social feelings are uneducated, Byron- 
 like — neither rising up to heaven in holy feeling, 
 while the intellect is as uncultivated as that of the 
 Hottentot. In either case, it is like building a monu- 
 ment upon a too narrow foundation, and leaning so 
 far that the centre of gravity is without its base, so that 
 in the one case the mind will fall into blank infidelity, 
 and in the other, into fanaticism ; but built upon the 
 broad foundation of the whole mind, rising up on every 
 side strong, firm and perpendicular, so that when the 
 capstone shall be fitted to its place, the whole may 
 present a beautiful and symmetrical tower that will 
 defy the winds and waves, and stand as a guide to 
 coming generations. The world is filled with a one- 
 sided education, hence we everywhere find men halting, 
 crippled, stumbling and fearing, like blind men on the 
 brink of a precipice. There is a want of solidity and 
 strength in men at the present day to fit them for 
 great deeds in any department of life. Our educa- 
 tion is too artificial and narrow — too much of the 
 boarding-school character — to be of much service in 
 the world. The external is sought to be polished, 
 while the inner man is neglected. There exists, there- 
 fore, a kind of sham greatness, and sham reality in al- 
 most every department. 
 
 It is not necessary to speak of the influence of edit- 
 ors, writers and book-makers, in moulding and fashion- 
 ing the public taste, character and morals, for it is evi- 
 
OUR DUTIES. |g| 
 
 <]< nt to every observing mind that they do stamp \k*k 
 own feelings and character upon the minds of" th.ir 
 readers. What, then, is the duty of those who aid in 
 fonnini: (he knowledge, opinions and feelings of the 
 people, whether they labor as editors, poets, book-ma- 
 kers, l of preachers — all that give direction and 
 coloring to the public mind, or all that have anything 
 to do in forming the literature of a people? But a 
 word need be said on this point. They are called 
 upon to study well, and thoroughly understand, all the 
 facts as they exist in the literary world. They are to 
 ham the cause and the remedy for all the evil. They 
 are to think, speak and write, so that no one portion of 
 the mind shall be educated at the expense of another — 
 so that the whole mind shall be developed in harmony 
 and good proportions. This writing for money, for 
 dollars and cents — and of course such as will be read 
 and devoured greedily, therefore that which will 
 awaken and feed the more tender and baser passions — 
 may succeed in gaining its object, but it will prove to 
 be gold that will burn the hand of him that holds it. A 
 balloon appears well as it rises up into the clouds and 
 moves away until it is seen as a twinkling star, but it 
 can never be made to carry material sufficient to gen- 
 erate gas that will keep it everlastingly in the heavens ; 
 it must therefore descend, and, if left to itself, its 
 coming down will not be so comfortable after all. So 
 with our light literature, it may do for awhile, but the 
 time hastens when its pedlers will be hunted out and 
 cursed. They are building up a tower that will fall 
 in the first storm, and crush its builders. When this 
 course has been pursued awhile longer, and the diges- 
 tive organs become deranged for want of proper exer- 
 cise, and moral dyspepsia and consumption is marked 
 
346 PHILOSOPHY OF REFORM. 
 
 on every visage, and the consequent pain is raging in 
 the whole system, the world will rise up in wrath and 
 despair, and repay these dealers with principle and 
 interest. It will do to play with shadows for awhile, 
 but nature will overtake such soon, and come down 
 upon them with heavy blows. " Experience is a good 
 schoolmaster, but he charges a long purse for school- 
 ing." 
 
 What is termed light literature may be patronized 
 to a limited extent. The feelings that are sought to 
 be cultivated thereby should not be left uncultivated, 
 or they will grow up rank and wild. There are a 
 few novels that may be read with profit, but the ma- 
 jority are trashy, vapid and altogether unsatisfactory 
 to a w T ell-educated mind. It will be no easy matter 
 to enter and breast this muddy, putrid stream, that is 
 rushing with swift current, yet it must be done, and 
 the duty belongs to those who have charge of the 
 world's education. Where is the man, capable of 
 being heard, who will stand up and rebuke those who 
 are contributing to the volume, impetuosity and 
 strength of this rushing river, and turn himself and 
 others in right good earnest to purifying our literature. 
 Who will be the leader in this department? Let him 
 come forth, and, if competent to the task, he shall be 
 commissioned by the world, and when he shall return 
 from the war successful and victorious, he shall be 
 hailed the prince of men, and his brow encircled with 
 a wreath of unfading glory. 
 
 It is the cjuty of all to aid in extending general edu- 
 cation through the world. It is cheering to look 
 abroad, and be able to see almost every nation inter- 
 ested in this noble work of feeding the immortal mind. 
 There is that in it which cheers, and also that which 
 
OUR DUTIES. ;U7 
 
 saddens the mind. Those rulers in the East who are 
 seeking to educate their Mihje.-ts, and are still unwill- 
 ing to reform their governments, are building a train 
 that will tire the magazine that is under their throne, 
 for an educated people will govern themselves — tiny 
 will think, speak and act for themselves. There is 
 sadness in this view of the picture ; still, if it must, let 
 it come — the sooner the better, for the world was 
 never better able to stand the shock. Let literary 
 men, therefore, feed the people with wholesome food, 
 not with lightning or exhilarating gas, for though it 
 may produce wonderful and astonishing effects, it will 
 enrage the people and prove the ruin of the teacher. 
 
 DUTIES OF CITIZENS. 
 
 Among the many duties that are incumbent on the 
 citizen, in all times, that of submission to law appears 
 to be loudly demanded at the present. There is an 
 evident disposition in many portions of the world to 
 throw off all restraint, and run wild whithersoever the 
 fancy or feelings may prompt. This is owing to one- 
 sided education. Light and truth are breaking in on 
 every people. They begin to see and feel that they 
 were created to be free, but have yet to learn they are 
 to be free in the harness, not as a wild horse. This 
 latter is freedom run mad, which will end in anarchy, 
 and soon in despotism. Suppose the yoke is galling 
 and the chains annoying, there is a way to get free 
 from them — we wear them till they can be taken off. 
 The time was when these same men, or their fathers, 
 did not know they were fettered, their chains being 
 as long as they cared to step; but now, having be- 
 come somewhat more developed, they need more 
 
348 PHILOSOPHY OF REFORM. 
 
 room ; let them, therefore, be careful lest they become 
 outraged, and, in the attempt to break their fetters, 
 break their own necks, and rivet new and stronger 
 chains upon their children. The voice of the people 
 will be heard. Let them, then, wear their chains, 
 and hold up their manacled hands and crushed 
 hearts — let them exhibit them where the world shall 
 be compelled to see them, and let their cries be un- 
 ceasing, and help will come, even in the most des- 
 potic government on earth. In every such govern- 
 ment there are crevices in the prison-door, through 
 which the people will be heard; or, should it be 
 attempted to smother their voice, they will arise in the 
 dignity and strength of their manhood, break down 
 their prison-walls and exterminate the tyrant. 
 
 The citizen should never rest satisfied with present 
 attainments. He should aim to perfect his education 
 of the whole man, and never suffer himself to feel 
 there is nothing beyond what he or his country pos- 
 sesses. He may love his fathers and their institu- 
 tions, but not so as to blind him to the necessity of all 
 future improvement. Let him not fear to lay aside 
 these institutions when they have become like a worn- 
 out garment; neither let him, in his anxiety for im- 
 provement, throw away his old clothes before he has 
 possessed himself of a new suit, lest he become naked 
 and perish. Let him avoid both these extremes, and 
 labor well to prepare himself for self-government ; 
 and when all have succeeded in this thing, the God 
 who made them will grant them the government they 
 seek and need. Nature is true to herself, and when 
 a people are prepared for an advance step in civil 
 government, she will provide some way to effect it. 
 We shall be allowed to step as long as we are capable, 
 
mi 
 
 if Nature has to break the necks of nil kjranH to 
 lengthen our chains. It requires inm- n> «•!).. i (l u> 
 thing, but Nature never slumbers, nor forgets — her 
 labor may appear to be slow, but it is sure. I here- 
 to) « \ In « ach one, and every nation and people, u bide 
 their time, and work in their calling faithfully and 
 earnestly the whole of life," and they will find Hi 
 mom for fear or discouragement, but everything to 
 increase their hope and strength. 
 
 Our task is nearly finished. We are soon to bid 
 our readers adieu, no more to meet, perhaps, until we 
 stand together, as I trust we may, on some eminence 
 in the heavenly world and survey the earth redeemed 
 and thoroughly reformed, moving on in harmony and 
 grandeur towards its destined rest. We have found 
 the proof of a design to reform the world, and elevate 
 it far above its present position, written upon the page 
 of nature and Scripture. We have sought and found 
 the instruments with which the work is to be accom- 
 plished. The means and measures have also been 
 made evident. We have traced the progress of truth 
 in the earth, and ascertained our present position and 
 prospects. 
 
 The plan to secure this glorious result is briefly this. 
 There is an indefinable, incomprehensible something in 
 all things — which, in fact, constitutes all real things — 
 that we call truth. We have found that whatever is 
 conformed to this is stable and enduring, and what- 
 ever is its opposite is unstable and destined to destruc- 
 tion. There is truth in all the movements of the 
 planets, in the growth of vegetation, and in all nature. 
 God is truth. He made all worlds, and whatever has 
 been kept by his power has remained perfectly sub- 
 jected or conformed to the laws he gave in the begin- 
 
350 PHILOSOPHY OF REFORM. 
 
 ning. But the moral world is not governed by physi- 
 cal force ; therefore, men have taken occasion to sin, 
 or swing out from the sphere in which they were cre- 
 ated, and are now running lawless whithersoever the 
 heart inclines. Everything has thus been broken up 
 from its primitive state, and become unnatural and 
 untrue. Man has been thrown into that state that he 
 cannot fulfil the object for which he was created. 
 These choice plants of heaven have been withered, 
 and man, as an intellectual, social and moral being, 
 has become a dwarf. He is pining away in ignorance 
 and vice, and soon, to all human appearance, he will 
 become the dupe of the designing and slave of every 
 evil passion. 
 
 Now the plan is, so to manage the world as to de- 
 velop the whole man to the highest possible degree. 
 Thus Providence is laboring to conform him to the 
 truth, so that, when it is accomplished, he shall as 
 perfectly fulfil the object of his being as does inani- 
 mate creation. This is the general plan and object. 
 Minor plans have been introduced into the system, 
 but they are all subordinate to the general design. For 
 this we are fed and clothed, blessed with summer and 
 winter, day and night, rain and sunshine ; and for 
 this also Christ has died for us, and the Scriptures and 
 the Spirit have been given us. For the same purpose 
 Providence has raised up and destroyed nations, broken 
 up existing systems of error that preclude the possibility 
 of men's thinking and investigating, and exhibited our 
 Maker in nature and in grace. Here, then, is His 
 plan to develop man fully and gear him into the great 
 system of truth. He leaves no means untried for this 
 purpose. He lays everything under contribution to 
 secure it — even the free winds and waves, the running 
 
OUR Dt l 35] 
 
 stream and the falling leaf, the seasons, the climate, 
 storms and calms, all things are made to pay tribal* 
 to the cause of truth. 
 
 As we have seen, the most important means, that 
 \\itlmut which all others would utterly fail, is the re- 
 generation of the heart. All others depend on this to 
 give them the least importance. This is the life and 
 soul of the whole system. This, therefore, invests 
 everything that pertains to religion and its propagation 
 in the world with peculiar importance. Full pro- 
 vision is made for this, however, so that every one 
 who will examine will be encouraged. But who will 
 say this is all that is to be done ? Will man's intel- 
 lectual and moral being be fully developed by merely 
 changing the heart 1 ? The heathen, ignorant and 
 steeped in vice, may be converted, yet he is but par- 
 tially sanctified. His manner of life has been such as 
 to preclude the possibility of a single faculty of either 
 body or mind being fully developed at once ; and, as 
 we have seen the design is to develop the whole man, 
 we must suppose it will be accomplished gradually but 
 surely. Now, even were the whole world converted 
 to Christ, we do not see that the work is completed. 
 The object is to perfect men in the truth. But this 
 cannot be done suddenly, or by a single effort, or in 
 any way to do violence to any law of our physical 
 being, or any system or plan adopted for this purpose. 
 Neither can it be done by preaching the gospel alone, 
 but by a gradual, thorough and effective process, 
 making use of everything around us. One thing is 
 true: the whole man will be developed and elevated 
 to the position he was created to occupy — a position 
 far above that we now occupy, as much, perhaps, as 
 
352 PHILOSOPHY OF REFORM. 
 
 ours is above that of the benighted African. This is 
 soul-cheering and strengthening. 
 
 In the prosecution of this work much has been done, 
 but little, perhaps, at a casual glance, to short-sighted 
 mortals. Yet, when we come to take into the account 
 the nature of the work to be done, and the obstacles 
 and difficulties in the way, it is evident the progress 
 has been rapid. The world has been brought almost 
 to an interesting crisis — interesting, everything consid- 
 ered ; for we know what will be the final result, but 
 fearful if we look not beyond the boiling, heaving and 
 tumbling chaos. Let it come — let the thunders grow 
 louder and still louder. Fear not. The muttering, 
 grating and thundering of the elements at war will 
 soon cease. The bow of promise encircles the raging 
 waves — already the smiles of angels may be seen 
 through the breaking clouds. The world will soon 
 be elevated to its destined position, and then, with the 
 pure of earth and heaven, we may rejoice that 
 
 " One voice employs all nations ; 
 The dwellers in the vales and on the rocks 
 Shout to each other, and the mountain-tops 
 From distant mountains catch the flying joy, 
 While nation after nation catch the strain — 
 Earth rolls the rapturous hosanna round." 
 
 THE END. 
 
G ATES ft STEDMAN, 
 
 BOOKSELLERS AND PUBLISHERS, 
 114 WILLIAM STREET, NEAR JOHN, 
 
 Have just published, in 2 volumes, 12mo, 
 
 NOTES FEOM OVER SEA; 
 
 CONSISTING OP 
 
 OBSERVATIONS MADE IN EOROPB, 
 
 PRINCIPALLY GREAT BRITAIN AND ITALY. 
 BY REV. JOHN MITCHELL. 
 
 OPINIONS OF THE 
 Interesting narrative of travels In Europe. The rapidly Increasing ei- 
 -- of onr relations with the different countries of ~ 
 
 sent and importance of our relations with the different countries of ITiiiobs. 
 renders every addition to our stock of knowledge concerning them, acceptable; 
 and, in the multitude of European travels now issuing from the press, we par 
 don the repetition oi much that we know already, in consideration of being 
 supplied with however small a portion of novel information Mr. Mitchell's 
 narrative Is lively and entertaining."— Journal of Commerce. 
 
 " Noras raox over Ska," will furnish a rich treat to all who read It We 
 trust that our American Institutions by this and other aid will be more strength- 
 ened and established." 
 
 'His remarks are highly Interesting as well as Instructing. Mr. Mitchell is 
 a gentleman of talent and education, and has written a very Interesting work." 
 —Express. 
 
 "These Notes of a long residence la Southern Europe, sre from a shrewd 
 and intelligent observer, and a graceful and practised writer. The moat favor- 
 able opportunities for observation were pose e as ed, and the author has made tue 
 of them with a thorough understanding of the American mind, sad the stats of 
 European knowledge among us. It is, therefore, eminently practical, and pre- 
 vents those views and features of E ur o p ean society which an Intelligent Am< r- 
 lean Christian most desires to know. They are written in an easy and pleasant 
 style, and embody many carefully prepared statistics, and much information 
 respecting Romanism, the state of education, and the condition of the people, 
 that will be new to most readers." — Evangelist. 
 
 " New books of travels, and good ones ; evidently the notes of an Intelligent, 
 observing snd discriminating man : and one too who has the sift of telling u« 
 what he saw and heard in such a way that we are pleased to follow him from 
 place to place, or stop with him when he wanu to rest, being sure that wher- 
 ever be is he will find something worth mentioning, and that we shall have 
 pleasure in listening to his account. We have been gratified more by these 
 .wo volumes than by any recent travels with which we have met The an- 
 *hor wu formerly pastor of the Edwards Church, Northampton, and the editor 
 of the Christian Spectator ."—A". Y. Obeerrer. 
 
Notes from Over Sea. 
 
 u A handsome pair of volumes, from a new publishing house at 114 William 
 #treet. The author, late pastor of the Edwards Church at Northampton, 
 Mass., went abroad for the benefit of his health, having his physician (Dr. L. 
 8. Hopkins,) for a travelling companion. They wandered through England, 
 [reland, Scotland, France, Holland, Belgium, Switzerland, Germany, Italy, &.c, 
 Itc, and appear to have taken note of whatever may be supposed to interest 
 readers in general, and Mr. Mitchell has made a most agreeable report of their 
 observations in the volume before us." — Newark Daily Advertiser. 
 
 " Mr. Mitchell is not a book-maker — or in other words, he did not make his 
 sojourn in Europe for the purpose of getting up an account of what he saw and 
 heard, as is too frequently the case with authors of travels. He visited the 
 old world for the benefit of his health, and seeing much that was agreeable — 
 much that to him was new, as it cannot fail to be to the great majority of his 
 readers, he took occasion to forward his records of such progress to a relative 
 at home, — and since his return haB formed from them a couple of very agreea- 
 ble, as well as instructive volumes, which are now before us. The style of 
 the author is easy — in some cases, perhaps, careless — but still exhibiting 
 throughout an air of honesty, which perhaps is never more highly prized than 
 when hearing the pleasing, and in some cases, the wonderful stories of so- 
 journers, in foreign lands." — Auburn Journal. 
 
 " We have run over these pages very cursorily, and have found ourselves 
 more interested in them than we anticipated. We took up the book, with the 
 feeling that here was another added to the many books already published of 
 travels in Europe, and that it could present no new views of the systems of 
 the old world, or contrasts between them and the new. But we confess, that 
 as we glanced along, we became more and more convinced of the remark of 
 the author in the preface that ' Every intelligent American going thither has 
 his own opportunities and habits of observation ; and if he tells us many 
 things which we know already, he can hardly fail to tell us some things which 
 we did not know.' The book will be found to be one of much interest, pleas- 
 ing and graceful in style, and marked by liberality and freedom of sentiment." 
 — Albany Argus. 
 
 14 The glance which we have been enabled to take at the pages of this work, 
 has impressed us very favorably, and we anticipate much pleasure in its peru- 
 sal. The Rev. Dr. Hawes of this city came over from Liverpool in the same 
 steamer with Mr. Mitchell, and in his preface to ' Religion of the East,' &c, 
 he says, ' I remember with great satisfaction the many pleasant hours we 
 spent during the voyage, in communicating to each other the views we have 
 been led to entertain of the countries we had visited. I derived much useful 
 information from our intercourse, and I take this opportunity to say, that he has 
 gathered from his European tour, rich materials for a book of travels, which I 
 am happy to learn may soon be expected from the press, and from what I know 
 of his plan and his ability to execute it, I venture, before-hand, to promise the 
 public that they may expect from his pen, not a mere itinerary, but a work 
 highly instructive and useful.' " — Hartford Courant. 
 
 "The author of these volumes is a New England clergyman, who, travelling 
 for his health, has given us the result of his observations. His tour was pre- 
 cisely the one which we would have marked out for ourselves ; and the ob- 
 jects which attracted his attention, would have been sought for by ourselves ; 
 hence we felt prepossessed in favor of his book, as soon as our eye had glanced 
 over the table of contents. As to his qualifications as a writer of such a jour- 
 nal, we regard them as very respectable. A sagacious observer, with right re- 
 ligious principles, with not too much national prejudice to withhold justice from 
 others, with good powers of description and an easy pen, he has embodied in 
 his volumes many interesting facts and much just observation on the various 
 topics which came under his consideration. The book is very readable and in- 
 teresting as well as instructive, and we can therefore freely recommend it." — 
 Presbyterian. 
 
 " The book of travels in Europe, by Rev. J. Mitchell, late minister in Nor- 
 thampton, is a valuable and interesting work, written in a lively manner, and 
 containing mnch important discussion in comparing the state of society in Eu- 
 rope with that in America." — Onaier 
 
THE JESUIffWlVBi: 
 
 FROM THE FRENCH OF MM. MICHELEViHp QUIN£T, 
 
 or the coukuk or rWLAtiC *^^AfXP > {\T) \S\ £w» 
 BY C. EDWARDS LESTE* 
 
 OPINIONS OF THE PRESS. 
 
 The present is a vigorous and eloquent exposure of the arts and 
 intrigues of the Jesuits, particularly of their absurd and ridiculous 
 claims to be the friends of education. It is the joint product of two 
 men who have wrought a prodigious revolution in the public opinion 
 of Prance, and is as well adapted to the designs of the Jesuits here 
 as there. We are very glad to welcome to our stock of Protestant 
 reading, such admirable translations of their renowned works ; and 
 as they are put up in a cheap style, they ought to receive the hearty 
 patronage of the Protestant community.— Jv. F. Evangelist. 
 
 It is well known that the Jesuits of France, for a long time at- 
 tempted, in the name of liberty, to control education in that coun- 
 try, and thus bind the youth of France with the chains of perpetual 
 Roman Catholic slavery. The enlightened voice of the whole na- 
 tion cried out against the attempt ; Michelet and Quinet exposed 
 the wretched mysteries of Jesuitism; until this Roman order has, or 
 is now leaving entirely the kingdom of France. Many of them, no 
 doubt, have entered this country ; thousands of them may be exert- 
 ing their deadly influences here ; let this work, which has been their 
 terror in the old world, passing through seven editions in eight 
 months ; let it meet them here, and plant truth before their destruc- 
 tive errors. We predict for it a rapid and extensive sale through 
 this country and Canada. — Albany Spectator. 
 
 The Jesuits.— The Roman Church and Modern Society.— 
 We class these works together, for they relate to the same subjects, 
 and are written by two distinguished men, who have been associated 
 for a long time in efforts to destroy the power of the Jesuits. Both 
 have acquired a wide reputation, as lecturers upon history and lite- 
 rature, and have done much to bring about the recent expulsion of 
 the Jesuits from France. Their lectures, or rather the fragments 
 of their lectures, here published, produced a tremendous sensation 
 in France, and rapidly ran through numerous editions. They are 
 popular in their general spirit and style, and are intended for imme- 
 diate effect. Portions of them are beautifully written, and contain 
 some magnificent thoughts. Quinet is a writer of uncommon power. 
 He is philosophical, and at the same time highly dramatic. His 
 sentences flash and burn, and strike home to the heart with an over- 
 whelming energy. — Christian Secretary. 
 
 * • • These works must have their influence. They are not 
 the ravings of distempered fancy, nor of alarmed fanaticism, but the 
 deliberate convictions of learned and able men— of men of approved 
 judgment and ripe experience — based upon the evidence of nistory. 
 If that Church be the true Church, such assaults will do her no 
 harm ; but if she be the corrupt and rotten edifice, described by 
 these men who have grown up in her bosom, and who live in the 
 midst of her influences, the blows of assailants so able and bold will 
 shake her walls. — Cincinnati Evening Journal. 
 
THE ROMAN CHURCH AND MODERN SOCIETY. 
 
 FROM THE FRENCH OF M. QUINET. 
 
 BY C. EDWARDS LESTER. 
 
 OPINIONS OF THE PRESS. 
 
 This is an able, eloquent and highly interesting work, from the pen 
 of a distinguished scholar, whose discussions have moved the heart of 
 France, producing a state of feeling from which the Jesuits deemed 
 it proper to retire, without waiting to be expelled by the govern- 
 ment. The work has created a strong sensation in Europe, and been 
 prohibited in Italy. In this country it will no doubt render an im- 
 portant service in the cause of truth, and we trust it will be exten- 
 sively circulated. — Phila. Christian Observer. 
 
 It is an admirable, spirited work, and replete with overwhelming 
 proofs of the demoralizing, depopulating, impoverishing and destruc- 
 tive influence which Popery sheds upon every land where it exists. 
 At the present time, we regard the introduction of a work like this 
 as highly auspicious and full of promise. The weapons that have 
 been so effectual in France against Popery will not be without some 
 effect here. — New York Evangelist. 
 
 Of all the books that have been written on this subject, there is 
 none which, in our view, so completely uncovers the nakedness of 
 the Harlot of Rome, as this of Professor Quinet. It is a work of great 
 power, originality and interest, and cannot be read without profit, by 
 the intelligent American Christian. It should not be read carelessly 
 — it should be studied. Its positions should be well understood — 
 its tendencies tracked with a cautious step, and an inquiring eye. — 
 New York Journal of Commerce. 
 
 * * * The blighting influence of Catholicism and Jesuitism, 
 as well on the arts and sciences as on personal or national character, 
 are forcibly shown. One or more translations of the work have ap- 
 peared in England, where they have been seized upon with avidity. 
 And it is but justice to the American translator to say, that we do not 
 see how the original could have been better rendered. — Bost. Cour. 
 
 * * * This work has been very popular in France, and doubt- 
 less the translation, which is now presented to the American pub- 
 lic, will be extensively read. It strips the veil from the Papal sys- 
 tem, and shows that it ever has been, and still is, the foe of free 
 inquiry, even in the natural sciences. — N. J. Advocate. 
 
 * * * The Roman Church is described as the great antagonism 
 of the French revolution ; her opposition to all that is new in 
 science or profound in philosophy, to all that is free in spirit or noble 
 in soul ; how, instead of urging forward that spirit of progress which 
 is the life of modern society, and to which the French revolution 
 gave so much impetus, she has ever endeavored to cramp its spirit 
 and thwart its designs, and to bring about those days of spiritual ty- 
 ranny when her highest glory was to crush the life out of the body 
 of Galileo, and to re-dye her purple in the blood of St. Bartholemews. 
 
 The book owes much to its translator, for we cannot fail to re- 
 cognize, even under what is called " a literal translation," the fiery 
 spirit and glowing words of the Author of the Glory and Shame of 
 England. — Providence Journal. 
 
ELEMENTS OK (JEOLOCHi 
 
 FOR THE USE OF 8CHOOL3 AND ACADEMIE3. 
 Hy Professor Wllllum W. Mather. Filth Edition. In one volume 
 
 EXTRACT FROM TMR MM 
 
 -The object of Um following IMfM I*, to "Mbit a concise sketch of Geo- 
 logy, for lha on of Academies and the higher classes In Primary Schools. It 
 la desirable that Um community should be fan. h ,r a Ith the lending nets of 
 this science, that they may be enabled to apply It to the various economical 
 purpovs „| l.t.v Kvrry science »» valuable to the community, la proportion 
 aa the knowledge of Its met* and application* I* disseinlaated amoac the maas 
 of the paopie. Aa the number of obaerver* Increaaea, mora facta will be aeeo 
 mulated, and ilm reamircea of the country d. • • • 
 
 ■M little work U a sketch of the author's public course of instruction la 
 Geology; during the progress of whleh. Its principles are illustrated by rem- 
 ranees to American localities, anil visiting those localities when practicable.'' 
 
 Since the publication of this work, Professor Mather has been 
 take a Geological Survey of the Bute of New York ; and his report oa this 
 subject, in one large quarto volume, la esteemed one of the moat valuable con- 
 tributmns to this branch of scieatlfk literature in this country. 
 
 NORTH AMERICAN BOTANY : 
 
 Comprising the aaUve and common cultivated Plants, north of Mexico. By the 
 late Amos £atoa, A. M., and John Wright, M. D. 1 vol. 8vo. 
 
 DEWEY'S PIKE'S ARITHMETIC.— 8vo. 
 
 ■ Pike's Arithmetic Is too well known and too highly appreciated to require 
 any recommendation ; and by furnishing an edition of that work, in which 
 common language Is substituted for algebraic signs. Professor Dewey has con- 
 ferred a favor oa those who may wish to acquire or teach Arithmetic without 
 Algebra ; by whom it is presumed this edition will be patronized."— {President 
 Nott of Union College. 
 
 WICKHAM'S TIME-BOOKS, 
 
 FOB MECHANICS' AND MANUFACTUBEBS' ACCOUNTS. 
 
 ■ Its use, I am well convinced from having used a book of similar form la 
 Y+n. will be the means of preventing many misunderstandings between em- 
 ployers and employed, that often occur by means of the loose manner of keep- 
 ing their accounts." 
 
 EATON'S CHEMICAL INSTRUCTOR.— 
 12mo. 
 
A TREATISE ON 
 
 INTERNATIONAL LAW, 
 
 By Daniel Gardner, Esq., Counsellor at Law. 1 vol. 12mo. 
 Lately published. 
 
 From the many flattering testimonials of this work, the publishers select the 
 following: 
 
 Extract of a letter from the Hon. Alexander H. Everett to the author giving 
 his opinion of the International Law and American Polity. 
 
 " I have read the work, somewhat hastily, but with great pleasure. It ex- 
 hibits an extent of research and a liberality of sentiment which do you credit. 
 The suggestion, which you render more particularly prominent, that of discon- 
 tinuing the practice of plundering private property at sea in time of war, must, 
 I think, be adopted at no great distance of time. This reform in the law of na- 
 tions is imperiously demanded by a regard for consistency, if by no higher mo- 
 tive, and cannot much longer be delayed. It is a sin and shame that the pre- 
 sent barbarous system should be upheld by the authority of a single power 
 against the universal sentiment of the civilized world — and that too a power 
 professing to act uniformly on the purest principles of morality and religion. 
 Mankind will not tolerate again such barefaced inconsistency ; and if Great 
 Britain should attempt in any future war to revive against neutrals a preten- 
 sion which she put forward during the last, she will be met by another cru- 
 sade, as general as that of the Armed Neutrality of the American Revolution, 
 and, I trust, still more effectual." 
 
 In a second letter, Mr. Everett, speaking on the part of the book relating to the 
 admission by Britain of neutral rights, and of the doctrine that free ships make 
 free goods, says : 
 
 " Although I am pretty familiar with this topic in all its parts, your account 
 of the adhesion of Great Britain to the liberal code at and since the treaty of 
 Utretcht. had on my mind in some degree, the effect of novelty." 
 
 Professor Cogswell, late of the Theological Seminary, East Windsor, Conn., 
 now of New Brunswick, N. J., referring to the work, says : 
 
 " I have read it with much pleasure — while reading it the thought was sug- 
 gested to my mind that it would be an excellent book for our schools and aca 
 demies. Indeed such a book is needed in every family in this free country. If 
 ought to be read by every man, who gives his vote either for State or National 
 officers. The articles are numerous, important, and easily understood. 1 can 
 wi A much satisfaction reeommend it to all employed in teaching the boys and 
 young men of our country." 
 
 James Dixon, Esq., Counsellor at Law, Hartford, Conn., writing his opinion 
 of the book, says : 
 
 " Permit me to say that in my humble judgment, its merit is of the highest 
 order, and will greatly add to the already enviable reputation of its author." 
 
 Wendell Phillips, Esq., of Boston, writes thus to the author in reference to 
 the book : 
 
 " Your main purpose the skeleton of your whole system, I heartily concur 
 
 in and sincerely applaud, bringing all points to the test of right and wrong. 
 ' Where will the consequences of the American Revolution end! 1 used to be a 
 Sivorite exclamation of John Adams. One now-a-days is tempted to ask like- 
 wise — ' Where will the consequences of Paley's doctrine of expediency end V 
 Thanks to you that in International Law you have thrown, I believe, the first 
 stone at the head of the foul doctrine." 
 
 Speaking of bringing all questions to the test of the Moral Law of God, he 
 says : 
 
 "This, I take it, is the vital essence of your philosophy of International Ju- 
 risprudence, but I never saw it carried out into detail, and the illustrations 
 which your work furnishes." 
 
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 UNIVERSITY OF CALIFORNIA LIBRARY 
 
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