initial commit of ebook 28673HEADmain

9 files changed, 5564 insertions, 0 deletions

diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..6833f05
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,3 @@
+* text=auto
+*.txt text
+*.md text
diff --git a/28673-8.txt b/28673-8.txt
new file mode 100644
index 0000000..4a34c1c
--- /dev/null
+++ b/28673-8.txt
@@ -0,0 +1,1814 @@
+The Project Gutenberg EBook of The Christian Foundation, Or, Scientific
+and Religious Journal, Volume I, No. 10. October, 1880, by Various
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Christian Foundation, Or, Scientific and Religious Journal,
+       Volume I, No. 10. October, 1880
+
+Author: Various
+
+Contributor: Various
+
+Editor: Aaron Walker
+
+Release Date: May 3, 2009 [EBook #28673]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION ***
+
+
+
+
+Produced by Bryan Ness, Greg Bergquist and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+book was produced from scanned images of public domain
+material from the Google Print project.)
+
+
+
+
+
+
+
+Scientific and Religious Journal.
+
+VOL. 1. OCTOBER, 1880. NO. 10.
+
+
+
+
+LAW AND ATONEMENT.
+
+     "The soul that sinneth it shall die," and it "shall not die."
+
+
+The first quotation, "The soul that sinneth it shall die," is often
+produced in support of the scholastic idea that the law of God was
+inexorable, that is absolute or unconditional, not to be moved or its
+penalty escaped by reformation or petition.
+
+The language of the text is very definite, and, when viewed aside from
+its context as an inexorable law, it certainly follows that every
+sinning soul must pay its penalty. Neither can I see how it can be
+satisfied by punishing an innocent person in the room of the guilty, for
+the innocent one was not the "soul that sinned." Yet this quality of law
+is claimed in order to make out the theory of a vicarious punishment
+endured by the Savior, that is, that He took the sinner's "law place."
+This idea was necessitated by the theory that we all sinned when Adam
+transgressed, and lost all ability to do anything for ourselves. So we
+must be redeemed by satisfaction to justice, rather than by mercy. This
+old Calvinistic system of error lays the penalty of the inexorable law
+upon Christ. But Calvinists are not alone in this theory of a "vicarious
+punishment," in order to a vicarious atonement. Neither are they alone
+in the abuse of the phrase "the law," for our Sabbatarian friends are
+constantly asserting that the law of God was, and is, simply the ten
+commandments given, they say, to Adam in Eden, and authoritatively
+published on Sinai. They assert that all the balance of the five books
+of Moses was his law, written by him, but the record justifies us in
+saying, that the ten precepts were not the tenth part of the words given
+to Moses upon Sinai; neither were they all the words that were written
+upon the tables of stone. The tables begin with the sixth verse of the
+fifth chapter of the book of Deuteronomy, in these words, "I am the Lord
+thy God which brought thee out of the land of Egypt, from the house of
+bondage," and end with the twenty-first verse. But as the sixth verse is
+fatal to the Sabbatarian theory it is clipped off along with the
+fifteenth verse, which is cut out of the middle of the matter written
+upon the tables, and both are gravely divorced from God and handed over
+to Moses. Both, however, are in perfect harmony with the second and
+third verses, which read thus: "The Lord our God made a covenant with us
+in Horeb. The Lord made not this covenant with our fathers, but with us,
+even us, who are all of us here alive this day." That the sixth and
+fifteenth verses were upon the tables of stone is evident from the
+reading of the twenty-second verse, which reads thus: "These words the
+Lord spake unto all your assembly in the mount out of the midst of the
+fire, of the cloud, and of the thick darkness, with a great voice. And
+He wrote them in two tables of stone, and delivered them unto you."
+
+Many persons who claim that the import of the term die, in the sentence
+"The soul that sinneth it shall die," was experienced by the Savior upon
+the cross dying as a substitute in the law-place of sinners, overlook
+several things of first importance. First, infants were not included in
+the provisions of a vicarious punishment and atonement unless it can be
+shown that they sinned--were sinners. Second, no innocent person can
+justly suffer in the law-place of the guilty. In all such cases justice
+is dishonored and law violated, for just law limits its penalties to the
+guilty.
+
+Our salvation "is not of the law," but "by grace" or favor. Law had
+nothing to do with the death of Christ. He, "BY THE GRACE OF GOD, tasted
+death for every man." "If it be of the law it is not of grace." Again,
+the simple sentence, "The soul that sinneth it shall die," never was
+_the law_ of God in any age, but simply a fraction of the law. Did
+Christ ever sin? No! Then He never honored this law, or satisfied its
+penalty by dying; for if, as our friends say, the inexorable quality of
+the law will forever hold the guilty to its claims, it will forever keep
+the innocent from its penalty. But I aver that the inexorable quality
+_that is claimed_ for the law of God never belonged to it. No, not even
+to the simple sentence, "The soul that sinneth it shall die." The Lord
+authorizes us to supply the condition in every instance where it is not
+expressed, thus: "When I shall say unto the wicked, thou shalt surely
+die; if he turn from his sin and do that which is lawful and right; if
+the wicked restore the pledge, give again that he had robbed, walk in
+the statutes of life, without committing iniquity, he shall surely live,
+_he shall not die_." So the prophet gives us the second quotation at the
+head of this article, "_Shall not die._" It would be just as proper to
+make this last scrap of the law inexorable as its opposite. Such
+teachings do violence to the truth by overlooking the merciful
+provisions that are found in the laws of God, by holding inexorable law
+before us as a streak of justice clothed with _black vengeance_.
+
+The gospel of Jesus Christ knows no law in connection with Christians,
+or any others, except, first, the laws of nature. Secondly, the laws of
+the state or government in which we reside. Third, the law of Christ. We
+are under law to Christ in common with all men, for the Father had put
+all things under Him. We were never under the law given to Adam. We were
+not in the garden of Eden. We believe with Paul that the first offense
+in the history of mankind was the "_offense of one_," that it was "_one
+that sinned_," that "_by one man's offense_ death reigned," that it was
+"one man's disobedience." When men talk to me as an individual, and of
+my relations to law, sin and death, I wish them to recollect that I was
+never in the garden of Eden. So I claim an alibi. Adam sinned thousands
+of years before I, as a man, had my existence; and as it is true that,
+where there is no law there is no transgression, so it is equally true
+that, where the man is not, he does not transgress. I was not in the
+garden of Eden, so there I did not sin.
+
+But we are told that the Father of mercies, by a decree of law, imputed
+Adam's offense to all his children, and that he, by the vicarious
+punishment endured by the Savior, took Adam's offense off from Adam's
+children.
+
+Admit it, and three things follow: First, we did not sin in fact when
+Adam sinned. Second, from Adam to Christ all the innocents upon earth
+were sinners by the arbitrary decree of Jehovah. Third, the Father put
+this _decree-load_ of guilt upon an innocent one, and executed the real
+penalty upon him. How is this? Suppose a legislative body legislates a
+man a murderer because his great great grand-father killed a man, should
+it not also legislate him free from the penalty of murder and never in
+cruel injustice inflict it upon him or any other innocent one simply as
+a satisfaction to justice? Law ought to always place us where we are in
+fact, otherwise it is detestably unjust. Why should any sensible man
+attribute such dealings to the Father of Spirits? The fallacy of such
+teaching is seen in the fact that the penalty of the Adamic law was
+executed _in the day of the transgression_, and not nine hundred nor
+thousands of years afterwards. The phrase, "Dying thou shalt die" does
+not help the case, for the phrase "In the day" limits the penalty as
+respects the time of its fulfillment.
+
+Adam lost citizen life in the Garden of Eden in the very day of his
+offense. The full penalty was executed when he was driven out. Physical
+death was an after result, growing out of the fact that Adam's posterity
+was unborn when he was driven from his Eden home. The Lord did not say
+to Adam, in the day thou eatest thereof you shall die and not live
+again, if he had the way of redemption would have been forever closed
+against him. Adam's first sons appear before us with a law of faith,
+embracing typical and sacrificial duties, through which they were
+brought into the way of life with reference to an ultimate arrival at
+the tree of life in the midst of the paradise of God.
+
+This law of faith was given to Adam's family outside of the Garden; and
+the law of Sinai was not given to Adam, nor to his immediate posterity,
+for in that case Cain would have been put to death for killing his
+brother Abel. It was given to Abraham's family after the exodus from
+Egypt. It was a political law, because it pertained to a community.
+
+Next in order follows the law of Christ. Beside these we know of no
+revealed law, excepting those of which we have spoken. So this vicarious
+punishment system of things, with all its consequences, rests upon a
+something that men call the inexorable law of God, which a man can not
+find in the annals of creation, providence or redemption. The prophet,
+in the language of our quotation, "The soul that sinneth it shall die,"
+is grappling with the system of things which we are endeavoring to
+overthrow. The children of Israel fell into the sentiments of our modern
+Calvinists, and claimed that "The fathers had eaten sour grapes, and the
+children's teeth were set on edge." By this proverb they understood that
+the son was to bear the iniquity of the father. The Lord rebuked them in
+the language of our topic, and more severely in the context. [See
+Ezekiel, eighteenth chapter.]
+
+The Lord said to them, "Behold, all souls are mine. * * * The soul that
+sinneth it shall die. The son shall not bear the iniquity of the father,
+neither shall the father bear the iniquity of the son."
+
+The prophet also describes a righteous man, and then adds, "If he begets
+a son that is a robber, a shedder of blood, and that doth the like to
+any one of these things, and doth none of the duties of a righteous
+life, he shall surely die." We would naturally conclude that this vile
+person would transmit moral depravity, if such was possible, but how can
+moral corruption be transmitted through physical generation? Let some of
+the wise crack this shell! If I was passing around through the little
+city of Kokomo to-morrow, and was talking upon this theme, I would hear
+some one accuse some poor soul of being a natural born thief, without
+the ability to refrain from it. There is neither morality nor
+immorality, vice nor virtue in an involuntary act. Are the rushings of
+the Wild Cat river moral or immoral? If a man could be a natural thief,
+and therefore could not help but steal, he would be no more a sinner in
+the sight of God, nor responsible, nor morally corrupt than the horse
+that breaks into your cornfield and fills himself.
+
+In the saying, "If the wicked will turn," etc., "he shall surely live,
+he shall not die," we discover two important things: First, the death
+spoken of is not physical, for all die, regardless of character; second,
+it is not moral, for the poor fellow is already morally dead--dead in
+trespasses and in sin.
+
+The term die being used in the divine law with reference to the
+government of God, and under such circumstances as already mentioned,
+must indicate simply the forfeiture of citizen life in the paradise of
+God, in the world to come, for it is said of the wicked, "They have no
+inheritance in the kingdom of God and of Christ." But if Christ took
+their law-place, and was punished in their stead, satisfied justice, of
+course it was done, and then universal salvation, regardless of
+character, and upon simple _legal merits, must obtain_, because this
+theory rests upon the hypothesis that sinners could do nothing for
+themselves. But is it true that the atonement was completed upon the
+cross or by the death of Christ only? I answer, he was victim upon the
+cross and high priest by the power of an endless life. Priest by the
+word of the oath which was subsequent to the law. He was not a priest
+while he was a victim in death. In ancient times the victim was slain
+and its blood was taken into the holy place, then the high priest
+officiated in the holy place. But the priest never entered without
+blood. So Christ, by his own blood, entered into Heaven itself, now to
+appear in the presence of God for us. But all this releases us not in
+the least from our own obligations to God and our humanity.
+
+The Savior came to our earth to give us, first, his life, in order that
+we might make it our own; second, his divine mind concerning us and our
+expectations; third to ratify the same by his death; fourth to give us
+an assurance of a resurrection from the dead, and of a future judgment.
+For the first it is said "that he consecrated for us a new and living
+way through the veil, that is to say through his flesh, into the
+holiest." For the second we have simply the gift of a second will. "He
+took away the first that he might establish the second, by the which
+will we are sanctified through the offering of the body of Christ." For
+the third it is said that "The New Testament was dedicated not without
+blood." For the fourth it is said that "He hath appointed a day in the
+which he will judge the world in righteousness by that man whom he hath
+ordained, whereof he hath given assurance unto all men in that he hath
+raised him from the dead." So every one of us shall give an account of
+himself to God, and receive according to his own works and not the works
+of another.
+
+One question, and only one, will be of interest to me in the judgment,
+and that is this, how have I lived? What are the deeds which were done
+in my body? The Lord once said of a wicked city: "Though Noah, Job and
+Daniel were in it they should save none but themselves by their
+righteousness." But we are told that the righteousness of Christ was the
+only satisfaction; that he, dying in our law-place, paid the debt. Then
+I am released. Let the debt be what it may, I can't be held to give
+satisfaction. But we were always anxious to know what we were released
+from. Was it physical death? No; we must die. Was it death in sin? No;
+there is no getting out of that without reformation and pardon.
+Vicarious punishment! What is it? What was it that Christ suffered in
+the sinners' law-place? It could not be the everlasting punishment
+threatened in the Scriptures, for the Savior was only about three hours
+upon the cross. And if the Savior paid the debt, why is it that sinners
+are to pay it themselves unless they repent?
+
+But there is still another grave objection to the theory. It is this, It
+declares that there is no forgiveness with God. He can't forgive when
+Christ paid the debt. Can you forgive a debt that is paid? Is it
+possible for such a thing to take place? One writer has called this old
+theory "the Redeemer's glory;" but if it be his glory it is the Father's
+dishonor. Elder Stockell gives the theory the very imposing title, "The
+Redeemer's Glory Unveiled." But look at the following from page 157 of
+his work thus entitled: "In a _strict_ and _proper_ sense the infinite
+God doth not forgive sin; for it is readily granted by all who are sound
+in the faith that Jesus Christ hath given full satisfaction to divine
+justice for all sin, and hath fully paid the debt of his church. And if
+Christ hath satisfied the justice of God for all the sins of his people,
+how then can it justly, or with propriety of speech, be said that God
+pardoneth our sins and transgressions? Sure I am that debt can never be
+forgiven which is paid."
+
+Others, who are not so wise, or, it may be, so frank, refuse to allow
+the logical consequences of the doctrine of vicarious sufferings. This
+theory represents mercy as always stultified until Christ satisfied
+justice. Imagine the Savior upon the cross, innocent, suffering by sheer
+necessity of justice in the sinners' law-place. Justice is standing off
+to the right and Mercy is a short distance to the left. Poor Mercy! She
+says, "I always felt stultified up to this hour, for Justice was always
+dissatisfied and frowning." Justice responds, "True; but just now I am
+being satisfied. I have always asked for this. So from this time forward
+I shall be in a smiling mood. Now we can unite and let the guilty ones
+go free, for I have wreaked my vengeance upon the innocent one."
+
+Just now the poor skeptic with common sense says, "Hold! Does not the
+law say 'It is the soul that sinneth that shall die?' Did I not hear you
+say that you had wreaked your vengeance upon the innocent one?" Justice
+and mercy both draw a veil over their faces and respond through the
+advocates of this system of things, "Without controversy, great is the
+mystery of godliness." The poor skeptic of common sense retires
+muttering to himself something like this, "Well, if such is the mystery
+of godliness, I pray that I may never fall into her hands."
+
+Just now he is accosted by a preacher, who says to him, "Look there
+upon that Roman cross. Don't you see that sinless one? He is spotless,
+pure and lovely. He never sinned, neither was guile found in His mouth,
+yet He was accounted guilty of all the sins of the whole human family,
+at least He suffered the full penalty enacted against all the sins of
+all the race, and satisfied justice." Common-sense skeptic says: "Who
+required that? Who counted him guilty of the whole? Who?" The preacher
+responds, "God and His justice--yes, His justice." Justice, you know,
+had to be satisfied, for God Himself could not forgive a man until the
+debt was paid. Do you see? Common-sense skeptic turns away disgusted,
+and as he walks off he is heard to say, "Farewell, _to all of you_!"
+
+Who can blame men who never heard any thing better for being
+unbelievers? When Jehovah proclaimed His name, He said "The Lord, the
+Lord God, merciful and gracious, long-suffering and abundant in goodness
+and truth, keeping mercy for thousands, _forgiving iniquity and
+transgression and sin_." This must be admitted by all intelligent
+Christians. Mercy was never stultified. There was in all the
+dispensations of God's providence free and unstultified mercy. The
+infinite One was never unable to forgive sins; neither was He laid under
+the necessity of punishing the innocent in the room of the guilty. No,
+He never did it. His justice never required it, and it is too mean to
+ascribe it to Him. His laws in all the dispensations were conditional,
+contained merciful provisions. Now, let us "fear God and keep His
+commandments, for this is the whole duty of man."
+
+The great thought of pardon through the abundant goodness of God runs
+through all the ages, but substitution, in the sense of vicarious
+punishment, does not. It is not taught even in connection with dying
+animals, for the "blood of animals could not take away sins." Again, the
+soul that sinneth it shall die, but animals were not sinning souls, so
+that scrap of revealed law could not be honored in the death of a goat.
+
+There is nothing in the history of the ages to necessitate the idea that
+justice could not allow the free exercise of mercy towards the penitent
+sinner, or that God's wrath must be appeased, or He made propitious by
+means of blood. He was propitious, and therefore ordered the use of
+blood for wise and benevolent purposes. The use of blood is related to
+His mercy as effect is to cause, and not as cause to effect. The mercy
+and goodness of God was always complete, full and unrestrained by all
+external causes, except the moral and virtuous qualities of their
+object. By the grace of God Jesus tasted death for every man. He did not
+go to the cross because law or justice required it, but because He loved
+the race. He came from heaven to earth and volunteered the cross as a
+commendation or demonstration of the divine love for man. The authority
+of law is never associated with the cross or death of Christ. For this
+great love for man, manifested even in his death, He gained the throne
+of Lordship, where He exercises himself as the Savior of men and as Lord
+over all. Will you obey Him and live?
+
+
+
+
+THE SIMPLICITY OF THE SCIENCE OF MIND.
+
+
+Our sphere of research is simplified by dividing its objects into matter
+and mind, so as to have but two centers of thought. Many have concluded
+that the address of matter to our senses has made it easy to pursue
+knowledge respecting bodies, while the invisibility of mind presents
+insurmountable difficulties, but this conclusion is scarcely supported
+by facts. If men have erred with reference to their own intellects, they
+have also made many and egregious blunders concerning matter and its
+qualities. We think the study of mind is just as easy as the study of
+matter. Here a man has nothing to do but look into himself. With my mind
+I think, reason, reflect, remember, hate, love, grieve, rejoice,
+imagine, contrive, invent and will, and this very mind is conscious of
+all these operations; so in this study there ought to be no mistake. We
+lay it down as a truth of first importance, that all minds are alike. As
+gold is gold, so mind is mind, throughout the universe. My mind is
+myself, which I carry with me everywhere; it is my own personality from
+which I can never part. It is the individual Walker. _Individual_ is
+defined thus: An object which is, in the strict and primary sense, one,
+and can not be logically divided.
+
+An _individual_ is not absolutely indivisible, but that which can not be
+divided without losing its name and distinctive qualities.
+Individuality, like personal identity, belongs properly to
+intelligences. Consciousness reveals it to us that no being can be put
+in our place nor confounded with us, nor we with others. I am one and
+indivisible. You can not amputate any of the faculties of the mind. It
+is a mind which no one dissects or divides. We are assured that we are
+the offspring of God. Paul says this truth had been promulgated by one
+of the Athenian poets, and it was so correct that Heaven's seal was
+placed upon it. Being the offspring of God we are essentially like our
+Great Father Spirit, for it is one of the laws of God that the child or
+descendant shall always be like its progenitor; not like him in body,
+for God is a spirit. A spirit hath not flesh and bone. We are therefore
+like Him in spirit. Being the offspring of the divine intelligence
+declares the nature of that intelligence, just as the stream declares
+the nature of the water in the fountain which feeds it. As the fountain
+is the antecedent of the stream, so God is the antecedent of life and
+intelligence, from whom all spirits came, and to whom all spirits must
+return.
+
+Our studies in respect of mind are wonderfully simplified when we
+recollect that in ourselves we see all other men, spirit or mind being
+in its essence and attributes essentially the same; but the fountain is
+always greater than the stream, so God is more wise and powerful than
+any of his offspring. But as each perfect sunbeam, however small or
+weak, has all the essential properties of light, and each grain of pure
+silver all the properties of that metal, so mind, as the living
+offspring of the divine mind, is in the "likeness and image of God."
+This branch of study becomes remarkably simple when we reflect that in
+ourselves we see all men and women, angels and demons, and even God
+himself. The whole universe of mind is reflected in that inner-man
+mirror which we call _ourself_. We have guarded this subject by the
+language, _the essential attributes of mind_. By this qualifier we wish
+it understood that mind, like body, has its accidental or acquired
+qualities. Vice, virtue, folly, wisdom, malignity and benevolence are
+not essential to mind, but like the accidents of matter known as
+roughness or smoothness, softness, hardness, blackness, etc., are merely
+qualities or attributes of its conduct. Vice is vicious action and
+virtue is virtuous action. But action arises from will and will from
+thought. All minds are free agents, being vicious or virtuous from their
+own choice. There is as much piety, morality or immorality in the
+flowing of the Wabash river as there is in involuntary action. So
+ability to choose is the great factor of morality, virtue, immorality,
+and vice.
+
+In scientific investigations lying in the realm of the physical there
+are countless objects to engage our thoughts, but here we have but one,
+and we always carry it about with us and are continually using it. Our
+_consciousness_ is to all the operations of our spirits what seeing,
+touching, hearing, tasting and smelling is to surrounding bodies. It
+enables us to examine all the minds in the universe. Would you like to
+have an organ which would enable you to see spirits? In your
+_consciousness_ you have a faculty superior to all the five senses put
+together. In our consciousness we see and feel ourselves, and in so
+doing we see not only the minds of others, but our great Father himself.
+We can not tell what instincts are in the bee, or what sagacity is in a
+spaniel, because we are neither spaniels nor bees, but we are of a more
+noble race. We are in possession of minds or spirits, and consequently
+identified with all minds or spirits, so the science of mind, or
+psychology, is the knowledge of ourselves.
+
+Christianity, as a spiritual system, takes us and all its votaries into
+this intellectual temple, where we may certainly know God through a
+correct knowledge of self. In this temple we have a sample of the
+spirits of men, angels and demons, and over all, an example of the
+spirit we worship. These invisible intelligences are the wonderful
+agencies through which good and evil are effected. Natural laws are
+only the rules by which the great Father Spirit acts. Laws are rules by
+which agents act, and they always imply agents. Men of olden times are
+often spoken of as great metaphysicians. Who has not heard of Homer,
+Herodotus, Pindar, Demosthenes, Aristotle, Plato and many others. But
+those ancient men, here as in physics, dealt so much in fancy that they
+were not disposed to enter into the simple examination of their own
+minds or spirits. Entangled in the doctrines of chance, fate and destiny
+they robbed the Creator of the sceptre of the universe. They placed
+Jove, their supreme deity, under a decree that he could not change;
+confessed that he could not, in many instances, help them when he
+desired to do so. The greatest hindrances to progress among them were
+their failures to know the true character of Jove, or their want of a
+correct knowledge of God, and the distinction between mind and matter.
+They failed to separate between the two. Their gods were continually in
+an abominable quarrel about some interest that involved human welfare,
+and for that very reason their theory of mind was nothing but a confused
+mass of childish stories. They had no starting point from which to
+reason. They, failing to separate between mind and matter, were led into
+endless theories about what they denominated the animal and intellectual
+soul. The idea of one of their own poets that we are God's offspring was
+of no avail, in science, to them, because they neither knew themselves
+nor their gods. We are, therefore, indebted to the Bible for our
+superior knowledge in the science of mind. If the Gospel had never
+reached us we would have been as great dreamers in mental science as the
+mystics of India.
+
+The doctrine of one Creator, who is a perfect spirit, and the father of
+our spirits, and that he presides over all nature for the good of the
+whole; that matter is inert, and moves not unless as it is moved; that
+all life and force is in mind or spirit; that all spirits are free
+agents, and act from choice; that all spirits have the same essential
+attributes; and that man is of the divine "_genos_" kind or sort, and,
+as an intellectual being, is therefore in the image of God, has
+simplified and extended our researches in the science of mind, and based
+them on reason and common sense as well as revelation. From such
+considerations the doctrine of universal brotherhood has proceeded along
+with the equal, civil, political and religious rights of all mankind.
+The ultimate fruit of all is the abolition of oppression and slavery
+throughout the world, and the desire to see all men elevated to their
+proper rank as intellectual and moral beings. Thus our views of God and
+nature, of mind and matter, are of immense practical value to our race.
+
+Do you say mind or spirit does not belong as a real factor to science?
+Well, we are astonished! Science is correct, or certain knowledge
+arising from a deep and rational inquiry into the object or subject of
+investigation. The question therefore comes back again, have we any
+knowledge of mind? This is to ask, whether consciousness is knowledge!
+The term comes from the Latin "_con_," which signifies together, and
+"_scio_," I know, and is used to convey the idea that we know the thing
+altogether, that is, have perfect or full knowledge. It is the mind's
+testimony concerning itself. Now, if I can become acquainted with
+external and material objects through my senses, certainly my
+consciousness of my own mental operations is, and must be, more certain
+and self-evident. In judging, reasoning, reflecting, choosing, desiring,
+remembering, loving, hating and hoping, along with all other operations
+of mind, I must know the operation intimately, perfectly and altogether.
+If I am reflecting, I know it, and this consciousness is science, is
+certain knowledge, is the very thing from which no man can escape so
+long as he is a rational being. Here is my individuality, my
+personality, in that which is the indivisible unit of my nature, from
+which I can not emigrate, and one attribute of which I can not
+amputate--the _I_! The thief may escape from justice, but he can not
+escape from the dishonest wretch--_himself_.
+
+The murderer in America may flee to England or France, but through
+conscious memory he is, and will forever be, compelled to keep company
+with the murderous villain. He has this consciousness and will keep it
+through eternity, even though he should be pardoned. Here, then, is
+certain knowledge, more than seeing, hearing, or any other sense
+belonging to the physical, for it is the conscious knowledge of that
+which sees and hears, and which reaches out through the senses and
+connects itself with the objective. It is therefore certain that, in
+case there is no such thing as mental science, there is no such thing as
+science at all, in all the realm of the universe; because the mind, in
+the act of knowing, knows itself or is conscious of its own operations,
+otherwise it could know nothing whatever, could not be mind.
+
+Have we not the most certain evidence of the existence of mind? Is light
+a certain evidence that there is light, or a source of light? Is not
+reasoning a proof that there is something which reasons? Can there be
+light without a cause? Can there be invention without an inventive
+being? The mind is like a telescope in this respect, that it shows
+itself in showing that about which it is occupied. The man who is
+content to believe what he sees, hears, tastes, smells and feels, is
+only a sensuous believer--an animal, and not a man. Reason's glory is
+that it perceives the invisible.
+
+
+
+
+OUR INDEBTEDNESS TO REVELATION--No. IV.
+
+BY P.T. RUSSELL.
+
+
+LANGUAGE AND RELIGION, FROM WHENCE?
+
+There are conditions under which circumstantial evidence is the best
+possible testimony. These conditions are found inseparably connected
+with our present subject. That men now possess the same powers of body
+and mind that they always manifested is disputed by no intelligent
+individual. Those powers have been, through all the ages, precisely the
+same both in number and kind. Has the history of humanity furnished a
+single case in which a person, perfectly deaf during all his life, had
+the ability to speak words? Such is unknown in the history of the past,
+and also in the records of the present. History is as blank at this
+point, as a barren oasis. All the other faculties are as perfect with
+the deaf as they are with those whose hearing is perfect. Their
+inventive genius is equally vigorous; this being true, why should the
+defect of the ear deprive them of the power of speech? Will the Deist
+answer this question? Mr. Skeptic, as you are in the same difficulty
+with the Deist, you may help him if you choose. If you are, as you
+pretend, free and fearless thinkers, give us your thoughts upon this
+question. If you are cowardly, then stand off and sneer at the question
+which you dare not try to answer. The facts developed at this point
+ought to be remembered, and the question, why can the deaf, described,
+never talk? ought to be pressed home to every heart.
+
+
+MATHEMATICS WILL AID US HERE.
+
+When we see a constant increase in the number of persons or things in an
+undeviating ratio, with the aid of mathematics we can pass back to the
+first of the series, to the first man living at the base of the human
+series. Ever remember that there can not be a series without a unit
+lying at its base.
+
+Why do the life-long deaf never talk? You answer: All Adam's children
+learn to talk by hearing others talk, and as those deaf ones never
+heard, so they never learned to talk. Very well. The first man, at the
+beginning of the series of humanity, had no powers or faculties which
+his descendants do not possess, and as they all have been under the
+necessity of learning to talk by hearing others talk, will you
+unbelievers and skeptics tell us, if you can, how that first man became
+a talker? Can the life-long deaf talk as well as those whose ears are
+perfect? No. Well, then, the difficulty rests upon you. That you may
+remember it, I will repeat it once more, it is this: who did the first
+man hear in order to learn the talker's trade?
+
+
+WHERE DID LANGUAGE COME FROM?
+
+Do you tell us that society made language? Then society must be older
+than language, for the maker is always, of necessity, older than the
+thing made. But without language there could be no interchange of ideas,
+and without this society could not exist. Where there is no intelligent
+communication of ideas we never think of society. Society does not exist
+where there is no intelligent communication of ideas between persons.
+The trees in the grove are never spoken of as a society. They are not
+and can not be in the social state. Neither are the brutes around us.
+Man is the only being upon earth capable of becoming a constituent
+element or part of society. Mr. Blair says, in his lectures on
+Belleslettres, "It would be extremely difficult to conceive how society
+could exist without language." Now, as society can not exist without
+language, it is certain that society could not be the author of
+language, for the author must be older than his production. But Mr.
+Blair springs another difficulty. It is in these words: "It would be
+equally difficult to conceive how language could exist without society."
+A moment's reflection will satisfy all reasonable persons that language
+can not exist without society, and that which can not exist without the
+other can not be the maker--author--of the other, for the maker must be
+older than the thing made. Then, as neither of these could exist without
+the other, neither could be the author of the other. So language and
+society are both effects, and their cause is outside of or antecedent to
+both, for every effect has an antecedent cause.
+
+
+WHO, OR WHAT, IS THAT CAUSE?
+
+First, it must have existed before man. Second, it must have possessed
+the powers of speech; and, therefore, must have been an intelligence. We
+have already seen this in our reflections upon the fact that the
+life-long deaf, who are deprived of hearing words spoken, are always
+dumb; so man, if he had never heard words spoken, would have remained
+dumb. He that created the ear, could He not hear? Did He not know what
+He was doing? He that arranged the vocal powers of man, could He not
+speak? Is there no evidence of an intelligent authorship here? He who
+not only created but also endowed man with all His noble and God-like
+attributes, would He not delight in visiting man and talking with him
+and learning him the art of speech? Did man not have the privilege of
+learning to talk? Did he not hear and learn from the "ancient of
+days"--from his great author? Is it not unreasonable to suppose that the
+author of man's being took no delight in him? _Without this_ the first
+man could never have commanded the use of words. Here we have the
+"Arriere pensee" clue, that is, the clue in mental reservation; and here
+we meet the axiom. The clear is the true, and the "Ariadne," the clue
+that leads us out of the labyrinth. Language at the first must have been
+specific. This, in the nature of the case, must have been true; that is,
+each and every word must have been used in such a manner as to convey a
+certain definite idea. As we have already seen how mathematics aid us in
+passing back to the first man, so we can easily see how to reach an
+approximate idea of his mental condition. Physiologically, he might have
+been a full developed athlete, but in mentality, like the helpless
+infant. He is at the first uneducated. True, he possesses powers of
+mind, but they are inactive. No thought has passed through his mind to
+wake him up. He opens his eyes and immediately he thinks, he hears, and
+thought is increased. He is connected with the objective world of things
+by means of the five senses, and his mind goes to work upon these. His
+thoughts are all his own; he himself thought them; they were within his
+reach. He saw and heard, but his thoughts, like yours and mine, did not
+go beyond his perceivings. Yes, he wakes up and hears a rustling sound
+in the air just above his head; looking up he discovers a pair of the
+birds of Paradise flying over him; they light on the branch of a tree
+near by. These were the first things seen; he saw them in the morning of
+the first day of his life. He looks and looks, and thinks these birds
+are older than himself, for he remembers having seen them at the moment
+of the first consciousness. The question possible came up, Whence came
+they, and all the other things which I now see and hear? Were they
+always here? No answer is found. His curiosity is aroused; his reason
+is perplexed; he _would be_ puzzled. He now reaches for thoughts too
+high for him; neither bird, beast, nor any other part of all creation
+can give the light he seeks. Whichever way he turns he receives no
+answer; he is bewildered; he is now anxious for light and ready to
+receive it. Man has found his extremity, and this is God's opportunity.
+He visits man and talks to him, and man, hearing the speech of his
+Creator, learns to talk. He is now able to ask for the solution of the
+perplexing problem of the ages, From whence came all these beautiful and
+useful things with which I am surrounded? Did they come of themselves,
+or did somebody make and arrange them? Here the Lord drives away all his
+troubles, simply saying: "I created all these things; the earth and the
+heavens, and all that is in them, the sun, moon and the stars also, and
+I now place you here in this beautiful Eden, earth, to dress and keep
+it." Thus man obtained the use of language and the foundation of
+religion at the same time. Of this I will speak more at length in my
+next. Tell them farewell.
+
+N.B.--Let the determined skeptic answer these essays if he can, and if
+he can not, let him be an honest man and surrender.
+
+
+
+
+MIND AND INSTINCT, OR STRICTURES UPON THE TEACHINGS OF EVOLUTIONISTS.
+
+
+The evolution imagination ventures to affirm that man's intellectual
+superiority over the brute "is not _qualitative_ but _quantitative_."
+Then it follows, of necessity, that intellectually considered the brute
+is the image of man just as much as man is the image of God, the
+difference being _quantitative_ and not _qualitative_. Evolutionists
+claim that "man's superiority over the brute results from greater
+complexity and superior development of the brain." Now if man, as they
+say, once lived the life of the brute, and his superiority now is simply
+quantitative, why is it that his inferiors of to-day are not passing
+into real manhood? They are far superior to any creature which is "not
+far from the tadpole stage of evolution." If we were once there, and
+evolutionists say we were, why not take all brutes in as our
+_kins-folk_.
+
+Now, since evolutionists have learned the secret of mind-making by
+training dogs and other animals to certain habits, and giving time for
+heredity to transmit those habits, they being "immediately petrified in
+brain structure," why should we not go to work and bring about a
+millennial glory, at least by the third or fourth generation? If so much
+has been overcome as lies between man and the tadpole, with the tadpole
+capital only to work upon, perhaps we might, with our present capital,
+bring into existence a race of gods. Why not? We are taught that
+"instinct is habit petrified in brain structure and transmitted by
+heredity," that it is, consequently, "organized ancestral experiences
+that are the source of instinct, but not always." Why this modification
+in the teachings of evolutionists? Do they not know that the
+acknowledgment of the existence of an original instinctive endowment
+breaks down the whole theory of mind-being from environments? And what
+right have Atheists to claim instinct as an original endowment, in
+certain cases? The very idea is destructive of their speculation, for in
+order to an original endowment, as they term it, over and above that
+which is the result of ancestral experiences petrified in brain
+structure and transmitted, there must be the endowment, that which
+endows, and the endowed. These three things stand or fall together. But
+why should they claim this exception of an original endowment? The
+answer is easy. Facts that are utterly against them are known to exist
+in the world of instincts. We have an example in the instinct of the
+honey bee. Neither the drone nor the queen ever built a cell. So this is
+conceded to be an original endowment. O, ye evolutionists! will you tell
+us where this cell-building instinct came from? You claim that it was,
+or is, an original endowment. _From whom?_ Again you tell us that
+instinct depends upon brain structure in every instance; then what is
+the difference between instinct and intellect or mind? You tell us that
+mind also depends on brain structure, and you say that intelligence is
+unlike instinct, because it works by experience, not ancestral, but, on
+the contrary, by individual experience.
+
+Then we have it thus:
+
+First. Instinct works by ancestral experience, petrified in brain
+structure, and transmitted.
+
+Second. Mind works by individual and not ancestral experience.
+
+Third. Instinct is sometimes an original endowment.
+
+Now, can we or any others tell how it is that mind depends, just like
+instinct, wholly upon brain structure, and is, at the same time, unlike
+instinct in that it is wholly dependent on individual, not ancestral
+experience? And if mind or intelligence does not depend on ancestral
+experience, how is its origin to be accounted for on the hypothesis of
+heredity through evolution of species, starting, without life, instinct
+or mind, by blind forces operating on dead matter, and the forces
+themselves simply the forces of dead matter? The capacity for
+intellectual improvement is a remarkable peculiarity of man's nature.
+The instinctive habits of the lower animals are limited, are peculiar to
+each species, and have immediate reference to their bodily wants. Where
+a particular adaptation of means to ends, of actions to circumstances,
+is made by an individual the rest do not seem to profit by that
+experience, so that, although the instincts of particular animals may be
+modified by the training of man, or by the education of circumstances,
+so as to show themselves after a few generations under new forms, no
+elevation of intelligence ever appears to _take place spontaneously_, no
+physical improvement is manifested in the species at large. On the other
+hand, we observe in man not merely the capability of profiting by
+experience, but the determination to do so, which he is enabled to put
+into action by the power which his will, when properly disciplined,
+comes to possess, of directing and controlling his current of thought by
+fixing his attention upon any subject which he desires to keep before
+his mental vision. This power, so far as we know, is peculiar to man,
+and the presence or absence of it constitutes the difference between a
+being possessed of powers to determine his own course of thought and
+action, and a mere thinking automaton.--_Carpenter's Physiology._
+
+
+
+
+REVIVAL OF LEARNING.
+
+
+TO WHOM ARE WE INDEBTED?
+
+Charlemagne, Emperor of Germany, who is known as a Christian prince, and
+Alfred the Great, of England, lived in the eight and ninth centuries.
+The darkest period in the dark ages was between the fifth and the
+eleventh, but they are known as the _earliest_ luminaries of the modern
+world. They encouraged learning both by example and patronage, but they
+could not overcome the gross ignorance of their times; nevertheless they
+shed a strong and living lustre over the age in which they lived. (See
+_Elements of General Knowledge_, by Henry Kelt, Fellow and Tutor of
+Trinity College, Oxford, p. 246.) Where, and under what circumstances,
+were their schools established? They were confined to churches and
+monasteries, and the monks presided over them, but they were inadequate
+to the task of diffusing knowledge in any extensive circle. The reign of
+heathenism and ignorance continued.
+
+The Arabians had introduced the knowledge of arithmetic, geometry,
+astronomy, chemistry, medicine, and the philosophy of Aristotle into
+Spain. (See Warton on Pope, vol. 1, p. 184.) At the beginning of the
+eleventh century several enlightened scholars undertook to educate the
+youth of the cities of Italy, and at a later period those of France,
+England and Germany. To the stability and prevalence of the education
+thus begun is the establishment of the universities of Europe
+attributable. Those of Paris and Oxford carry their claims to antiquity
+to the times of Alfred and Charlemagne, but it is said that the real
+claims of Paris stop with Phillip Augustus in the twelfth century. In
+the year 1264 Merton College was founded by Walter de Merton, Lord
+Chancellor of England and Bishop of Rochester, but the honorable title,
+"Mother of Universities of Europe" is due to Bologna. It was in her
+walls that learning, in the eleventh century, first attempted to raise
+her head.
+
+It is said upon good authority that 10,000 students were assembled here
+in the next century, that is, somewhere about the beginning of the
+fourteenth century, and that each country in Europe had its resident
+regents and professors at Bologna. Here the studies of the civil and
+canon law constituted the almost exclusive objects of application, but
+Paris directed the attention of her scholars to theology. Oxford began
+at this time to acquire fame and to rival the foreign universities in
+the ability of its professors and the multitude of its members; in the
+year 1340 they amounted to 30,000. Many other universities were soon
+established upon the models of Bologna, Paris and Oxford. In these logic
+and scholastic divinity were for centuries the reigning subjects of
+pursuit. The works of Aristotle were studied with great eagerness. Upon
+the logic of Aristotle was founded the cultivation of scholastic
+theology and casuistry, which is a department of morals; its object is
+to lay down rules for directing us _how_ to act where there is any room
+for doubt or hesitation. To this belongs the decision of what are called
+cases of conscience, that is, cases in which we are under obligation,
+but which, from certain surroundings, give rise to doubt, or how far the
+obligation may be dissolved; such as the obligation to keep a promise
+obtained by fraud or force.
+
+To make nice distinctions between one word and another, to separate
+subjects by infinite divisions, not as the real nature of things, but as
+fancy directed, and to draw conclusions with no moral end in view, were
+the pursuits of the schoolmen. The decrees of the councils of the Church
+of Rome, its edicts and ceremonial and ritual observances, were
+scrupulously regarded instead of obedience to the pure and practical
+elements of Christianity. Classical learning was entirely neglected.
+Here is the feature of Roman church history which infidels have
+endeavored to use falsely against _even Rome_, to wit: the opposition of
+the churchmen of those times to _classical learning_. This was
+considered dangerous to true piety, and calculated to corrupt the pure
+theology of the gospel, because the orators of Greece and Rome were
+regarded as blind guides of erring reason and seducers to the paths of
+sin and destruction. Virgil and Horace were looked upon merely as the
+advocates of a profane and idolatrous mythology, and Cicero was regarded
+as a vain declaimer, impiously elated with the talent of Pagan
+eloquence, but the infidel charge that the church has always been in the
+way of scientific education, _expressed in unqualified terms_, is simply
+false in fact. That there was a time when she was opposed to classical
+learning is a well attested fact, but she, at the same time, taught and
+operated in universities and monasteries, as stated above. The first
+dawnings of modern literature are seen in connection with the
+cultivation of the language of Provence and the productions of the
+Troubadours. The first great teacher in this connection was William,
+Count of Poiton, a nobleman, distinguished by his powers in the
+crusades. Many of the men of note who were in the crusades, were of his
+character. Their writings upon the topics of war, gallantry, satire and
+history, first roused Europe from her ignorance and lethargy, first
+taught her to think and reflect and judge upon subjects of imagination.
+The Troubadours sustained the middle place between Gothic ignorance and
+Italian excellence, and literature is indebted to them for rearing the
+first fruits of European genius and inspiring the moderns with the love
+of poetry. Their influence and language spread over all the countries of
+Europe. Their bards were in the courts of kings and the castles of
+barons. The commencement of the crusades and the beginning of the
+fifteenth century, mark the limits of their fame. Their romance had its
+rise in the manners of chivalry, and fell into disrepute when chivalry
+declined. In the fourteenth century men of intellectual genius in Italy
+resolved to cultivate their own native language and to combine with its
+grandeur the charms of imagination and the acquirements of classical
+learning. The poetry of the Tuscan school, the works of Dante, Ariosto,
+Boccio and Petrarch, have never yet been excelled by four succeeding
+centuries of genius and literature. The way was open for the revival of
+classical learning in the fifteenth century, and for the cultivation of
+all the arts and sciences connected with its cultivation.
+
+The downfall of the Roman Empire in the east and the discovery of the
+art of printing happened about the same time. Scholars had long trembled
+in view of the approach of Mahomet the second. Constantinople was
+captured by the Turks in 1458; then Chrysoloras, Gaza of Thessalonica,
+Demetrius Chalcondyles, Johannes Lascaris, Callistus, Constantius,
+Johannes Andronicus, and many other learned Greeks, fled into Italy for
+protection, where they found, at Florence, several Greek professors who
+had been persuaded by Cosmo de Medici to settle in that city. They
+settled in Florence and there interpreted the ancient writings which had
+been kept in the eastern metropolis. The best Italian scholars fell in
+with them and soon became enamored with the spirit of poetry, eloquence
+and history. Here a better philosophy was soon taken up, and the cunning
+of scholasticism, as known in the empty speculations of metaphysicians,
+gave place to the more profitable principles of moral philosophy. The
+study of the Greek language was introduced in England by William Grocyn,
+a fellow of New College, Oxford, who died about the year 1520.
+
+"To the mechanical genius of Holland we must ascribe the discovery of
+the art of printing, for the original inventor was Laurentius John
+Coster, of Haerlem, who made his first essay with wooden types about the
+year 1430. The art was communicated by his servant to John Faust and
+John Guttenberg, of Mentz. It was carried to perfection by Peter
+Shoeffer, the son-in-law of Faustus, who invented the modes of casting
+metal types."
+
+Trihemius, in his Chronicle, written A.D. 1514, says he had it from the
+mouth of Peter Shoeffer that the first book they printed with movable
+types was the Bible, about the year 1450, in which the expenses were so
+great that 4,000 florins were expended before they completed twelve
+sheets. The author of a manuscript, Chronicle of Cologne, compiled in
+1499, also says that he was told by Ulric Zell, of Cologne, who himself
+introduced printing there in 1466, that the Latin Bible was first begun
+to be printed in the year of Jubilee, 1450, and that it was in large
+type. Mr. Edwards, of Pall Mall possessed a copy of this curious Bible
+in three volumes, bound in morocco. In his catalogue it was valued at
+£126. There, is a beautiful copy of this work in the Bodleian (or
+Bodleyan) Library in the University at Oxford.
+
+The art of printing soon spread over the greater part of Europe, and
+to-day our world is a world of books, and the love of the Bible was the
+origin of printing.
+
+
+
+
+COUNCILS.
+
+UNITY OF ROMAN CHURCH.
+
+
+The Council of Nice assembled in Asia Minor by the direction of
+Constantine in the year 325. Here we see more than two hundred and fifty
+bishops, mostly from the east, with presbyters, deacons and others,
+engaged in an effort to settle the Arian heresy, which consisted in
+maintaining that Christ was the most exalted of all created things, but
+inferior to God the Father. This opinion was first ventilated in the
+year 318. It was publicly condemned by the Council of Alexandria in the
+year 320, and then by the Council of Nice. This Council maintained the
+perfect equality of essence of both Father and Son, and could only
+express their relation by terming it eternal generation, which Dr. Adam
+Clark calls eternal nonsense.
+
+"Arius and his partisans were banished by the Council of Alexandria, but
+as he had powerful adherents he found means to return at the express
+command of Constantine. He was on his way to receive the oath of
+ministerial allegiance when he very suddenly, as some say, died by
+poison. His death was in the year 336. It is said that Constantine was
+baptized into the Arian communion in the year 337. The followers of
+Arius increased greatly after his death. Under Constantius, called
+_Flavius Julius_, Arianism became the religion of the court, and it even
+penetrated as far as Rome, which was obliged to receive into its
+communion Felix, an Arian bishop. But the divisions which grew among the
+Arians themselves prepared for the Catholic church an easy victory over
+them and led to their final extinction." It is worthy of being
+remembered at all times, and under all circumstances, that this whole
+controversy is unauthorized in the Gospel of Jesus Christ, faith in him
+as the Son of the living God being the great truth upon which the Church
+of God is built. What eternal nonsense it is to be quarreling about
+whether he and his Father are of the same essence. The truths of
+Christianity and of Protestantism are found in the teachings of the
+anti-Nicene fathers, but we must remember that these were uninspired
+men, and therefore displayed no _standard_ of truth. The term fathers,
+without qualification, includes a vast range, comprising a period of
+eleven hundred years, from Clemens to Bernard, from the Bishop of Rome
+to the Monk of Clairvaux.
+
+Immediately after the Council of Nice their works took on the infections
+of popery. Each succeeding writer in each succeeding century added to
+the gathering mass of error and superstition. The filth and dirt
+accumulated until the system of delusion was fully developed in the "man
+of sin." The Fathers, as they are called, are entitled to no more than
+other men. They should never be resorted to as authoritative or
+inspired, for they were not. They may be used as witnesses to show the
+customs of their times. So far as they are concerned as _the standard_
+of truth, we may just as well, with safety and without remorse, deliver
+them to the Vatican to rot with the lumber and legends of the dark ages.
+The anti-Nicene fathers had many errors, but theirs were not the errors
+of Romanism. The religious productions of the first three centuries of
+our era contain, in the main, the principles of Protestantism. The
+post-Nicene fathers, or popery, may be compared to a field of wheat
+overrun with weeds. The great work of the Protestant reformers was to
+eradicate the weeds. Failing to accomplish this in the Roman field, they
+gathered the pure seed grain and sowed it in the Lord's field, "the
+world," where it now waves in beauty, tending to a glorious harvest.
+Once on a time a person was asked where Protestantism was before the
+Reformation. He answered in turn, It was where your face was this
+morning before it was washed. The reply was just. Dirt could be no part
+of the human countenance, and removing the filth by washing could
+neither change the features of the face nor destroy its identity. By
+this cleansing operation the face only assumed its normal and natural
+appearance. In like manner the superstitious traditions of the Roman
+church were no part of Christianity. It was but proper that the
+reformers should dismiss the adulterations of the ages and plant their
+feet away back in the land of Israel with the Christ of God.
+
+Arius was regarded as an innovater on the true faith. The great enemy of
+Arianism was simply Trinitarianism. The council of Nice was presided
+over by Hosius. The assembled fathers declared the consubstantiality of
+the son for the establishment of Trinitarianism and the extermination of
+Arianism. This wonderful term, _consubstantiality_, had been rejected by
+the synod of Antioch sixty years before, and by Dionysius, of
+Alexandria, in opposition to Sabellianism.
+
+In 359 the Emperor Constantius assembled the council of Rimini, a city
+of Central Italy. Six hundred bishops and a number of priests now undo
+all that the council of Nice had done. This council was as accommodating
+to Arian Constantius as to the Trinitarian Constantine. Constantius,
+forsaking the Trinitarian system, adopted Arianism, and Greeks and
+Latins complied with the imperial wishes, and, like dutiful subjects,
+signed the Arian and semi-Arian confessions of Sirneium, Seleucia, Milan
+and Ariminum. The western and eastern prelacy subscribed in compliance
+with their sovereign to the Arian creed, which, as Du Pin has shown, was
+signed by his infallibility, Pope Liberius.
+
+Next in our programme comes Theodosius I., assembling a council of one
+hundred and fifty bishops at Constantinople in the year 381. Theodosius
+was a zealous Catholic; he was baptized before the end of the first
+year of his reign, and immediately published an edict in support of the
+doctrine of the Trinity, branding all who did not hold it as heretics.
+His council was presided over by St. Gregory Nazianzen. The chief work
+of this council was to anathematise the Council of Rimini, which was
+composed of six hundred bishops and a multitude of priests. This work
+was done, and so one hundred and fifty bishops curse and denounce as
+heretical and false six hundred bishops and a multitude of priests; so
+the voice of the many is not always the voice of God, nor yet the voice
+of a council the voice of a Pope; neither is the infallibility of a Pope
+always found in a council, nor is the infallibility of one Pope always
+found in the voice of another.
+
+Theodosius II. convened a council in 431. Nestorius, bishop of
+Constantinople, seems to have been the cause of this convocation, having
+persecuted all who were not of his opinions; now undergoes persecution
+for having plead that the Holy Virgin Mary was not the mother of God. He
+plead that Jesus Christ being the word, _consubstantial_ with the
+Father, Mary could not, at the same time, be the mother of God the
+Father and of God the Son. To settle this quarrel Nestorius demands a
+council and obtains it. This council condemned Nestorius, and one of its
+committees displaced Cyril. The Emperor, Theodosius II., reversed all
+that was done, and then permitted it to reassemble. The deputies from
+Rome, John, Patriarch of Antioch, with twenty-six suffragans, arrived
+five days after the transaction, and it is on record that his arrival
+was followed by one of the most distinguished cursing matches of
+antiquity. The Roman bishops on occasions of this character always had
+recourse to cursing, and they scarcely ever failed to ease themselves up
+with an overflow of anathemas and execrations. Cyril and Nestorius
+exchanged mutual imprecations, even before the sitting of the council.
+The saint, it is said, had launched twelve anathemas at the heretic in
+an Alexandrian synod in the year 430, and the heretic Nestorius thanked
+the saint by returning the same number of inverted blessings. This has
+been a heavy business among Popes for many centuries. John and Cyril
+engaged in the same kind of warfare immediately after John's arrival at
+Ephesus. John and his party congratulated Cyril, Memnon, and their
+accomplices by deposing and excommunicating them, and now the parties
+continue, for some time, to give vent to their feelings in mutual
+anathemas. These benedictions were the only articles of mutual exchange,
+current and of legal tender value between the parties. At last the
+Emperor had Nestorius and Cyril arrested, and ordered all the bishops to
+return each to his church, and so no conclusion was reached. The Greeks
+called the second assembly at Ephesus a gang of felons, but the first,
+it is said, excelled it in all the arts of villainy. The contest was
+finally ended, not by the church, but by the state. The Emperor
+reinstated Cyril and banished Nestorius, and the western diocese was in
+the end reduced to submission and the church to unity, not by
+ecclesiastical authority, but by imperial power. (See Evagrius 1, 5;
+Liberatus c. 6; Godeau 3, 310.) The Council of Chalcedon met in the year
+451. St. Leo, bishop of Rome, took the advantage of the troubles which
+the quarrel about the two natures occasioned in the empire, and presided
+at the council by his legates, which was a new feature in councils. But
+the fathers of the council apprehending that the church of the west
+would, from this precedent, pretend to the superiority over the eastern
+church, decided, by their twenty-eighth canon, that the see of
+Constantinople and the see of Rome should enjoy alike the same
+advantages and privileges. This was the origin of the long enmity which
+prevailed and still prevails between the two churches, the eastern and
+the western. This council endorsed and established the "two natures in
+one person." The twenty-eighth canon of this council has been rejected
+and condemned by the Latins, yet Pelagius, Gregory, Pascal and Boniface
+acknowledged this council, thereby placing the seal of infallibility
+upon it as much as they ever did upon other councils.
+
+In 553 Justinian assembled a council at Constantinople to discuss the
+three chapters, as they were designated, composed by Ibas, Theodoret and
+Theodorus. Vigilius, bishop of Rome, with bishops and deacons from
+Italy, Africa and the east, was in Constantinople during the entire
+sittings of this council, and refused to attend although invited. But
+the council went on, all the same. His infallibility, supported by his
+clique, opposed the emperor and his council, but in vain. He formed his
+bishops and deacons into a separate council, published a constitution
+defending, in _modified terms_, the three chapters, and interdicting all
+further discussion upon the subject by the authority of the Apostolic
+See; pronounced anathemas against the persons and defenders of the
+authors of the three chapters. Having now made himself a partisan of the
+authors, who were condemned by the emperor's council, he was cursed for
+promoting heresy, and banished in dishonor. This served to bring him to
+his senses upon several matters, and so he turned about and approved
+what he had before condemned. And so heresy was converted into orthodoxy
+by the magical power of an emperor at the expense of the infallibility
+of Vigilius. The Italians, Tuscans, Ligurians, Istrians, French,
+Illyrians and Africans, who took a stand against the emperor, were like
+the pope, the "vicar general of God," converted by the sword of
+Justinian. The Italian clergy who resisted were banished.
+
+"In 681 there was a council at Constantinople, convoked by Constantine,
+_the bearded_. This council was called by the Latins '_in trullo_,'
+because it was held in an apartment of the imperial palace. The emperor
+himself presided. The bishops of Constantinople and Antioch were on his
+right hand, and the deputies from Jerusalem and Rome were on his left.
+In this council it was decided that Jesus Christ had two wills." Here
+"Pope Honorius I. was condemned as a monothelite, that is, as wishing
+Jesus Christ to have but one will." O, shame! What will come next? Well,
+we are out at sea in the very darkest periods of the dark ages, and
+there is no telling how much our senses may be shocked. We find next
+what is known as the Second Council of Nice. It was assembled by a
+woman, Mrs. Irene, in the name of her son, whose eyes she had caused to
+be put out. Her husband, Leo, had abolished the worship of images as
+leading to idolatry. This woman re-established this worship. During
+Constantine's minority she executed the imperial power. She was a bold
+defender and patron of emblematic or image worship. It is said that she
+had the ambition of Lucifer and the malignity of a demon. She is accused
+of being connected with the murder of her husband. "She put out the eyes
+of Nicephorus, and amputated the tongues of Christopher, Nicetas,
+Athenius and Eudoxas, Constantine's sons, for _suspicion_ of conspiracy.
+She destroyed the eyes of her own son." "No woman," says Bruys, "was
+ever less worthy of life than this princess." Her ambition, says Godeau,
+made her violate all the laws of God and man. Now listen, but first
+prepare to experience all that the opposite extreme can possibly
+produce. Is there any place in your nature where life and death, or
+heaven and hell, can meet in festive joys? No. Then bear with my story
+the best you can, for it must be told. Here it is: Theodorus and
+Theophanes extol that vile woman for her VIRTUE AND EXCELLENCE(?). The
+Greeks placed her among the saints in their menology, and in holy
+festivity celebrate her anniversary. Hartman and Binius, in more modern
+times, flatter her prudence and piety(?). Alexander lauds her religion
+and faith as worthy of immortal honor(?), though the blinding of her
+son, he admits, exposed her to reprehension. Baronius justifies the
+assassination of her son. He commends the inhumanity which arose from
+zeal for religion. Here let the curtain drop till my next on councils
+makes its appearance.
+
+
+
+
+INFIDELS IN EVIDENCE IN FAVOR OF CHRISTIANITY.
+
+
+We should not be surprised when wicked men of every grade of character
+assail our religion, for its great Author erected a standard of duty too
+perfect to suit their unruly passions and lusts. Opposition to
+Christianity is the natural correllate of an unregenerated heart. This
+fact was the cause of all the sufferings of the primitive Christians,
+not the only cause, but the _first_ and _leading_ cause. One striking
+circumstance is worthy of notice, which is, that they have censured
+Christians for their zeal with an unsparing tongue, and, at the same
+time, they have shown as much if not more vehemence and obstinacy in
+their own good-for-nothing opposition. Every kind of opposition has been
+manifested which the ingenuity of man could dictate. Indeed, there is
+little urged against Christianity in our day that is original. Almost
+every cavil and argument may be traced to Voltaire, Porphyry, Celsus and
+Julian, the old enemies of the Christ. Infidels, who dislike (will you
+hear it?) the labor and trouble of investigating the question of the
+claims of the Christian religion upon their intelligence, seize with
+avidity upon the labors of others and parade them before the public
+mind. Just now there is no question put so often by men who feign to be
+unbelievers as, "What do you think of Colonel Ingersoll?" "He stirs you
+up." The little city of Logansport was favored not a great while in the
+past with a visit and lecture from the Colonel. After the lecture was
+over some half a dozen gentlemen were taking a lunch at an eating
+restaurant, and there was one very talkative creature in the group who
+had much to say of the Colonel's effort and of the "unscientific and
+absurd character of the Bible." Finally, one noble-hearted gentleman
+said to the boasting skeptic, Now you have said a great deal about the
+Bible, and I venture the assertion that you can't quote one verse that
+is in it. I challenge you to do it. Just give us one, long or short,
+from any chapter in all the Bible. The man failed. He couldn't do it.
+Then, said the Christian gentleman, you fellows are always talking about
+science and about the "unscientific character of the Bible," so I will
+now ask you one of the most simple questions known in science, and we
+will see whether you will answer it. It is this: How many teeth have you
+got in your mouth; how many does a man have? To the utter astonishment
+of the company the man failed again, and the company told him laughingly
+that he must treat to the cigars. Such fellows know comparatively
+nothing, and yet they are always championing their men, who contain all
+their knowledge and do their thinking for them. Ask the infidel who his
+leaders are and he will point you to Hume, Voltaire, Thomas Paine, etc.
+Are Christians always holding up their great minds? Suppose we test the
+merits of the case in this manner, then who are your infidels that will
+compare with Jesus Christ and his apostles? or, with such men, even, as
+Milton, Clarendon, Hale, Bacon, Boyle, Locke, Newton, Addison,
+Lyttleton, West, Johnson and Campbell? Where are your persons of such
+profound understanding? To compare such persons as these with Voltaire,
+Hume, Gibbon and Thomas Paine, is as silly as to compare manhood with
+infancy. No infidels try Christianity upon its own merits. If they were
+candid men they would separate Christianity from all foreign and
+irrelative circumstances, and test its evidences seriously, as the
+magnitude of the question deserves. Apply the same unbelief to the
+common and ancient records of history and you will at once get the
+credit of being rash and foolish. The scoffs and sarcasms and
+sophistries of infidels are not from a love of truth. Whatever the cause
+or causes may be, one thing is certain, and that is, that they do not
+understand Christianity itself, nor the nature and magnitude of its
+evidences. They condemn that which they never gave themselves the
+trouble to investigate.
+
+Whoever investigates the religion of Jesus Christ will find that the
+character of its founder is far superior to any other character, and his
+apostles far superior to any other fishermen. To believe that his
+religion is of simple human origin is like believing that a first-class
+ship of war is the invention of a child. "The majesty of Christ and the
+divinity of his religion appears in nothing more than this, that in
+proportion to our acquaintance with the Scriptures of the New Testament
+does the light of truth shine upon the mind." The seeming successes of
+infidelity, and the multitude of apostates scattered over our country,
+makes us naturally more anxious to warn the rising generation against
+the errors of those who would mislead them. But there is nothing in
+these fearful signs of the times to shake our faith or excite our
+fears, because the faithful Bible student finds the condition of our
+world just such as the Scriptures have foretold. All the surroundings
+that characterize the conduct of infidels; their expertness in ridicule;
+their extreme folly and resoluteness; their licentiousness and anxiety
+for change in laws as well as society; the snares laid out by them to
+catch the unsteadfast, and their vain professions to free the world from
+slavery, while they themselves are in bondage to corruption, are drawn
+by the divine pencil of prophecy with so much exactness that "he who
+runs may read." By examining the word of God you will find that the
+_Free-thinkers_ of our country, the _Illuminati_ of Germany, Darwin,
+Strauss, Huxley, Tyndal, Renan, and the man of our own land who is most
+noted in our midst for oratorical accomplishments without logic,
+argument or truthfulness of statements touching the Christian religion,
+are all present evidences of the divinity of the prophetic words of the
+New Testament.
+
+
+
+
+WOMAN AND HER RANK.
+
+
+I presume that Adam knew nothing of the subject of woman's inferiority.
+I do not think that he ever said to Eve, Don't soar so high nor dive so
+deep into philosophy, science and religion, because you are a woman. I
+don't think he ever said to his wife, Astronomy is beyond your reach,
+nor Science is too deep for your slender powers.
+
+Home is a woman's empire, but this very fact demands that her
+intellectual powers should not be inferior to her husband's. A vast
+majority of people have their minds influenced and their characters
+formed by their mothers. Foolish and silly, as well as lazy women
+generally, have their counterparts in their offspring. By following the
+outlines of nature in her facts we have become scientific, and all the
+wisdom we can get from this source will be still more advantageous. The
+woman's physical nature should ever teach us that she is not to be taxed
+with physical labor beyond her strength and sphere of life. Such
+taxation is barbarism and savageness. This heathenism always _destroys
+home_. The American Indian has no home; he lives an idle, lazy,
+good-for-nothing life, while his wife, or woman, as the case may be,
+does all the drudgery. For this _very reason_ he was never elevated, as
+a general rule, above a shot-gun and a hound dog, and never had a home
+superior to Doolittle's birth-place, which, he said, was "at Cape Cod,
+Nantucket, and all along up and down the shore."
+
+It is said that the English is the only language in which the word
+"home" occurs. What infamous hours many bachelors keep; many of them die
+of dissipation because they have no mother, sister, or wife to look
+after them and render their homes pleasant and attractive. What an odd
+looking thing a house is without a female occupant. "Won't you tarry
+awhile?" "Can't you stay awhile?" "O, don't be in a hurry." Such is
+often heard, and the reply is, "No, I am much obliged to you, I must go,
+for my mother, my sister, or my wife, is expecting me." But for these
+sentiments he would stay until midnight; so some unmarried men are the
+most contemptible _bores_. When you get acquainted with them you
+naturally hate to see them coming. Some married men fall into the same
+way of _boring_ their neighbors. When I see a man doing this I suspect
+that he has lost his love of home associations, and ask myself the
+question, What is the trouble?
+
+There is always an adequate cause for every effect. Modern "Freeloveism"
+looks to the annihilation of home, for the reason that it proposes no
+definite home for male or female. No people destitute of the light of
+the Bible ever possessed a home, such an one as ours.
+
+One of the great abominations of infidelity is often met within the
+advocacy of _Freeloveism_, and matrimony binding at the option, simply,
+of the parties. What is a vagabond on the earth but a man without a
+home? Slaves have been the same in every age, and a government that does
+everything for its subjects will always keep them in degradation. A
+father and mother who would not effectually ruin their children must not
+raise them in indolence and affluence, doing everything for them and
+teaching them nothing in a practical way; even so a woman must be
+elevated until her post is one of honor. You might as well tie a man
+hand and foot, and command him to run a race, as to deprive women or
+others of their natural rights, and then expect them to rise or progress
+the same as those who are in the full possession of all their liberties.
+Give to all freedom and scope for their talents, and allow them to rise
+or fall at pleasure, but ever point them upward and onward.
+
+Women were slaves in Egypt, in Babylon, in Ninevah, in Persia, in Greece
+and Rome, and all those nations _sunk_. She is now a slave in China, in
+India and in Turkey.
+
+Adam said: "She is bone of my bone and flesh of my flesh; she shall be
+called woman for she was taken from man. Therefore shall a man leave his
+father and his mother, and shall cleave to his wife, and they shall be
+one flesh."
+
+Say what you will of gallantry, and of the flattery of the sex, but here
+you have the intelligent and affectionate language of the first man,
+which, for beauty and love, as well as simplicity, has never been
+surpassed. "She is bone of my bone," and consequently of my own rank. We
+are one. She is flesh of my flesh and therefore is my equal. "She shall
+be called woman," that is, a female man.
+
+It is authoritatively asserted that the Hebrew term translated woman
+signifies a female man, just as in Latin "equa" is the feminine of
+"equus," "Julia" is the feminine of "Julius." But if she was a female
+man she possessed all the attributes of humanity, and therefore her
+dignity was and is the same as the other sex. Adam gave to Eve a
+position, an honorable position, for he took her in as a part of
+himself. His honor was her honor, his rank was her rank, and she was his
+helpmeet. My ideal woman is not one who is good for nothing, "bred only
+and polished to the taste of lustful appetence; to sing, to dance, to
+dress, to troll the tongue and roll the eye." She should be a helpmeet
+as termed in the Bible. She should be a creature not too bright and good
+to labor in her proper sphere, that is, to prepare daily food, serve it
+up and guide the house. A high legal dignitary placed an epitaph upon
+the tomb of his wife, that read: "An excellent woman and a good cook."
+
+When a stout, able-bodied woman sits herself down and whines out, "I
+can't work," she gets down very low. What is such a woman good for?
+
+It has been said that woman is man's imaginative side. Well, I imagine
+that there is a great deal of truth in the remark so far as many men are
+concerned, and this simple fact has ruined many a wife. A woman may
+operate very well upon a man's imagination, but that will never help him
+to make a living.
+
+Let woman be, to all intents and purposes, the equal of man, trained for
+the work of every-day life, for this is what the word education means.
+Then throw open to her all the employments lying within her strength,
+which are now monopolized by men, and let this new advantage work a
+reformation in her education. What is her education even now, and in our
+own country? Instead of being educated for health and long life, they
+are trained in many instances for disease and a premature death. The
+history of woman, as woman, is not in our reach; at least I am not
+prepared to say it has been written. I wish it had, for I am persuaded
+that woman has been the great redeeming element upon the human side of
+bliss, without which our world could not exist.
+
+      *      *      *      *      *
+
+"And they charge that he (Thomas Paine) was a drunkard. That is another
+falsehood. He drank liquor in his day, as did the preachers. It was no
+unusual thing for the preacher going home to stop in a tavern and take a
+drink of hot rum with a deacon, and it was no unusual thing for the
+deacon to help the preacher home."--_Ingersoll._
+
+Therefore, if a man stops at a hotel and drinks till he has to be helped
+home, he is no drunkard? No! Ingersoll is a temperance man (?) and he
+knows.
+
+
+
+
+THE TESTIMONY OF AN INFIDEL IN WHOSE HEART EVERY SPARK OF TRUTH AND
+JUSTICE WAS NOT EXTINGUISHED.
+
+
+J.J. Rousseau says: The gospel, that divine book, the only one necessary
+to a Christian, and the most useful of all to the man who may not be
+one, only requires reflection upon it to impress the mind with love of
+its author and resolution to fulfill his precepts. Virtue never spoke in
+gentler terms; the profoundest wisdom was never uttered with greater
+energy or more simplicity. It is impossible to rise from the reading of
+it without feeling a moral improvement. Look at the books of the
+philosophers with all their pomp, how little they are compared with
+this. Shall we say that the history of the gospel is a pure fiction?
+This is not the style of fiction, and the history of Socrates, which
+nobody doubts, rests upon less evidence than that of Jesus Christ; and,
+after all, this is but shifting the difficulty, not answering it. The
+supposition that several persons had united to fabricate this book, is
+more inconceivable than that one person should have supplied the subject
+of it. The spirit which it breathes, the morality which it inculcates,
+could never have been the invention of Jewish authors, and the gospel
+possesses characters of truth so striking, so perfectly inimitable, that
+the inventor would be a more astonishing object than the hero.--_J.J.
+Rousseau, vol. 36, pp. 36, 39._
+
+      *      *      *      *      *
+
+Have infidels been martyred on account of their infidelity? Men are not
+so foolish as to have themselves devoured by wild beasts or perish in
+slow fires rather than recant from a theory they never espoused, Col.
+Ingersoll to the contrary, _notwithstanding_. Men do not prefer red-hot
+iron chains to denying a Lord in whom they never believed. Infidels have
+nothing to lose by recanting. Colonel Ingersoll says, "I think I would.
+There is not much of the martyr about me," _so we think of the Colonel_!
+
+
+
+
+THE JEWISH RELIGION AND INSTITUTIONS KNOWN AMONG HEATHEN WRITERS.
+
+BY HENRY KETT, B.D.,
+
+     _Fellow and Tutor of Trinity College, Oxford. Published first in
+     1812._
+
+
+"The transactions and literature of the ancient Jews were too remarkable
+to escape the attention of the learned and inquisitive Pagans when Judea
+became a province of the Roman Empire. Many particulars relative to the
+eminent character of Joseph as a minister to Pharaoh, and as an inspired
+prophet, to the emigration of the Jews from Egypt, their miraculous
+passage through the Red Sea, their settlement in the Holy Land, the
+institutions and ceremonies of the law, the splendor of Jerusalem in its
+most flourishing times, the magnificence of the temple, and the supreme,
+eternal and immutable nature of their worship, are related by Diodorus
+Siculus, Strabo, Pliny the Elder, Tacitus and Justin."
+
+
+
+
+CENTURIES BEFORE CHRIST.
+
+
+The fragments of Sanchoniathon, the most ancient historian of Phenicia,
+who is supposed to have flourished not long after the death of Moses,
+confirms the Bible account of the origin of the world and of many men
+and places mentioned in the Pentateuch. Berosus, the Chaldean, and
+Manetho, the Egyptian, who lived in the reign of Ptolemy Philadelphus,
+king of Egypt, represent several circumstances known in the accounts
+given by Moses. They wrote about the time when the Old Testament was
+translated into Greek. Their evidence, to say the least, shows the honor
+that was paid by the most learned persons of the East to the records of
+the Bible.
+
+      *      *      *      *      *
+
+I know the Bible is inspired, because it finds me at greater depths of
+my being than any other book.--_Coleridge._
+
+
+Transcriber's Note
+
+The punctuation and spelling from the original text have been faithfully
+preserved. Only obvious typographical errors have been corrected.
+
+
+
+
+
+End of the Project Gutenberg EBook of The Christian Foundation, Or,
+Scientific and Religious Journal, Volume I, No. 10. October, 1880, by Various
+
+*** END OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION ***
+
+***** This file should be named 28673-8.txt or 28673-8.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/2/8/6/7/28673/
+
+Produced by Bryan Ness, Greg Bergquist and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+book was produced from scanned images of public domain
+material from the Google Print project.)
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+http://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit: http://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     http://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/28673-8.zip b/28673-8.zip
new file mode 100644
index 0000000..3789494
--- /dev/null
+++ b/28673-8.zip
diff --git a/28673-h.zip b/28673-h.zip
new file mode 100644
index 0000000..76bf164
--- /dev/null
+++ b/28673-h.zip
diff --git a/28673-h/28673-h.htm b/28673-h/28673-h.htm
new file mode 100644
index 0000000..a8cce2b
--- /dev/null
+++ b/28673-h/28673-h.htm
@@ -0,0 +1,1920 @@
+<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
+
+<html xmlns="http://www.w3.org/1999/xhtml">
+  <head>
+    <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" />
+    <title>
+The Project Gutenberg eBook of The Christian Foundation, Or, Scientific And Religious Journal, Volume 1,
+      October, 1880, by Various.
+    </title>
+    <style type="text/css">
+<!--
+   p {  margin-top: .75em; text-align: justify;
+         margin-bottom: .75em; text-indent: 1.25em;
+         line-height: 130%;}
+
+    h1,h2,h3,h4 {
+         text-align: center; font-family: garamond, serif;
+         clear: both;
+         }
+    hr { width: 50%; margin-top: 2em; margin-bottom: 2em;
+         margin-left: auto; margin-right: auto; clear: both;}
+
+
+    table {margin-left: auto; margin-right: auto;}
+    .tr1 td {border-bottom: double; border-top: double;}
+
+    a {text-decoration: none;}
+    body{margin-left: 10%;
+         margin-right: 10%;
+        }
+
+    .pagenum  {display: inline;	font-size: 0.8em; text-align: right;
+               position: absolute; right: 2%; text-indent: 0em;
+               padding: 1px 1px; font-style: normal; font-family: garamond, serif;
+               font-variant: normal; font-weight: normal; text-decoration: none;
+               color: #000; background-color: #CCFF66;}
+
+    .tn       {background-color: #EEE; padding: 0.5em 1em 0.5em 1em;}
+    .noin          {text-indent: 0em;}
+
+    .caps     {text-transform: lowercase; font-variant: small-caps;}
+
+    .center        {text-align: center; text-indent: 0em;}
+    .right         {text-align: right; padding-right: 2em;}
+    .smcap         {font-variant: small-caps;}
+
+    .poem   {margin-left:10%; margin-right:10%; text-align: left; text-indent: 0em;}
+
+    .blockquot {margin-left: 5%; margin-right: 10%; font-size: 0.9em;}
+-->
+    </style>
+  </head>
+<body>
+
+
+<pre>
+
+The Project Gutenberg EBook of The Christian Foundation, Or, Scientific
+and Religious Journal, Volume I, No. 10. October, 1880, by Various
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Christian Foundation, Or, Scientific and Religious Journal,
+       Volume I, No. 10. October, 1880
+
+Author: Various
+
+Contributor: Various
+
+Editor: Aaron Walker
+
+Release Date: May 3, 2009 [EBook #28673]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION ***
+
+
+
+
+Produced by Bryan Ness, Greg Bergquist and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+book was produced from scanned images of public domain
+material from the Google Print project.)
+
+
+
+
+
+
+</pre>
+
+
+<p><span class='pagenum'><a name="Page_361" id="Page_361">[Pg 361]</a></span></p>
+<h1>Scientific and Religious Journal.</h1>
+
+
+<div class='center'>
+<table border="0" width="100%" cellpadding="4" cellspacing="0" summary="Publish Date">
+<tr class='tr1'>
+ <td align='left'><span class="smcap"><big><b>Vol. I.</b></big></span></td>
+ <td align='center'><big><b>OCTOBER, 1880.</b></big></td>
+
+ <td align='right'><span class="smcap"><big><b>No. 10.</b></big></span></td>
+
+</tr>
+</table></div>
+
+
+<div class='center'><br />
+<table border="0" cellpadding="4" cellspacing="0" summary="Contents">
+<tr><td align='left'><a href="#LAW_AND_ATONEMENT"><b>LAW AND ATONEMENT.</b></a></td></tr>
+<tr><td align='left'><a href="#THE_SIMPLICITY_OF_THE_SCIENCE_OF_MIND"><b>THE SIMPLICITY OF THE SCIENCE OF MIND.</b></a></td></tr>
+<tr><td align='left'><a href="#OUR_INDEBTEDNESS_TO_REVELATION_No_IV"><b>OUR INDEBTEDNESS TO REVELATION&mdash;No. IV.</b></a></td></tr>
+<tr><td align='left'><a href="#MIND_AND_INSTINCT_OR_STRICTURES_UPON_THE_TEACHINGS_OF_EVOLUTIONISTS"><b>MIND AND INSTINCT, OR STRICTURES UPON THE TEACHINGS OF EVOLUTIONISTS.</b></a></td></tr>
+<tr><td align='left'><a href="#REVIVAL_OF_LEARNING"><b>REVIVAL OF LEARNING.</b></a></td></tr>
+<tr><td align='left'><a href="#COUNCILS"><b>COUNCILS.</b></a></td></tr>
+<tr><td align='left'><a href="#INFIDELS_IN_EVIDENCE_IN_FAVOR_OF_CHRISTIANITY"><b>INFIDELS IN EVIDENCE IN FAVOR OF CHRISTIANITY.</b></a></td></tr>
+<tr><td align='left'><a href="#WOMAN_AND_HER_RANK"><b>WOMAN AND HER RANK.</b></a></td></tr>
+<tr><td align='left'><a href="#THE_TESTIMONY_OF_AN_INFIDEL_IN_WHOSE_HEART_EVERY_SPARK_OF_TRUTH_AND"><b>THE TESTIMONY OF AN INFIDEL IN WHOSE HEART EVERY SPARK OF TRUTH AND</b></a></td></tr>
+<tr><td align='left'><a href="#THE_JEWISH_RELIGION_AND_INSTITUTIONS_KNOWN_AMONG_HEATHEN_WRITERS"><b>THE JEWISH RELIGION AND INSTITUTIONS KNOWN AMONG HEATHEN WRITERS.</b></a></td></tr>
+<tr><td align='left'><a href="#CENTURIES_BEFORE_CHRIST"><b>CENTURIES BEFORE CHRIST.</b></a></td></tr>
+</table></div>
+
+
+
+<h2><a name="LAW_AND_ATONEMENT" id="LAW_AND_ATONEMENT"></a>LAW AND ATONEMENT.</h2>
+
+<div class="blockquot"><p>"The soul that sinneth it shall die," and it "shall not die." </p></div>
+
+
+<p>The first quotation, "The soul that sinneth it shall die," is often
+produced in support of the scholastic idea that the law of God was
+inexorable, that is absolute or unconditional, not to be moved or its
+penalty escaped by reformation or petition.</p>
+
+<p>The language of the text is very definite, and, when viewed aside from
+its context as an inexorable law, it certainly follows that every
+sinning soul must pay its penalty. Neither can I see how it can be
+satisfied by punishing an innocent person in the room of the guilty, for
+the innocent one was not the "soul that sinned." Yet this quality of law
+is claimed in order to make out the theory of a vicarious punishment
+endured by the Savior, that is, that He took the sinner's "law place."
+This idea was necessitated by the theory that we all sinned when Adam
+transgressed, and lost all ability to do anything for ourselves. So we
+must be redeemed by satisfaction to justice, rather than by mercy. This
+old Calvinistic system of error lays the penalty of the inexorable law
+upon Christ. But Calvinists are not alone in this theory of a "vicarious
+punishment," in order to a vicarious atonement. Neither are they alone
+in the abuse of the phrase "the law," for our Sabbatarian friends are
+constantly asserting that the law of God was, and is, simply the ten
+commandments given, they say, to Adam in Eden, and authoritatively
+published on Sinai. They assert that all the balance of the five books
+<span class='pagenum'><a name="Page_362" id="Page_362">[Pg 362]</a></span>of Moses was his law, written by him, but the record justifies us in
+saying, that the ten precepts were not the tenth part of the words given
+to Moses upon Sinai; neither were they all the words that were written
+upon the tables of stone. The tables begin with the sixth verse of the
+fifth chapter of the book of Deuteronomy, in these words, "I am the Lord
+thy God which brought thee out of the land of Egypt, from the house of
+bondage," and end with the twenty-first verse. But as the sixth verse is
+fatal to the Sabbatarian theory it is clipped off along with the
+fifteenth verse, which is cut out of the middle of the matter written
+upon the tables, and both are gravely divorced from God and handed over
+to Moses. Both, however, are in perfect harmony with the second and
+third verses, which read thus: "The Lord our God made a covenant with us
+in Horeb. The Lord made not this covenant with our fathers, but with us,
+even us, who are all of us here alive this day." That the sixth and
+fifteenth verses were upon the tables of stone is evident from the
+reading of the twenty-second verse, which reads thus: "These words the
+Lord spake unto all your assembly in the mount out of the midst of the
+fire, of the cloud, and of the thick darkness, with a great voice. And
+He wrote them in two tables of stone, and delivered them unto you."</p>
+
+<p>Many persons who claim that the import of the term die, in the sentence
+"The soul that sinneth it shall die," was experienced by the Savior upon
+the cross dying as a substitute in the law-place of sinners, overlook
+several things of first importance. First, infants were not included in
+the provisions of a vicarious punishment and atonement unless it can be
+shown that they sinned&mdash;were sinners. Second, no innocent person can
+justly suffer in the law-place of the guilty. In all such cases justice
+is dishonored and law violated, for just law limits its penalties to the
+guilty.</p>
+
+<p>Our salvation "is not of the law," but "by grace" or favor. Law had
+nothing to do with the death of Christ. He, "<span class="caps">BY THE GRACE OF GOD</span>, tasted
+death for every man." "If it be of the law it is not of grace." Again,
+the simple sentence, "The soul that sinneth it shall die," never was
+<span class='pagenum'><a name="Page_363" id="Page_363">[Pg 363]</a></span><i>the law</i> of God in any age, but simply a fraction of the law. Did
+Christ ever sin? No! Then He never honored this law, or satisfied its
+penalty by dying; for if, as our friends say, the inexorable quality of
+the law will forever hold the guilty to its claims, it will forever keep
+the innocent from its penalty. But I aver that the inexorable quality
+<i>that is claimed</i> for the law of God never belonged to it. No, not even
+to the simple sentence, "The soul that sinneth it shall die." The Lord
+authorizes us to supply the condition in every instance where it is not
+expressed, thus: "When I shall say unto the wicked, thou shalt surely
+die; if he turn from his sin and do that which is lawful and right; if
+the wicked restore the pledge, give again that he had robbed, walk in
+the statutes of life, without committing iniquity, he shall surely live,
+<i>he shall not die</i>." So the prophet gives us the second quotation at the
+head of this article, "<i>Shall not die.</i>" It would be just as proper to
+make this last scrap of the law inexorable as its opposite. Such
+teachings do violence to the truth by overlooking the merciful
+provisions that are found in the laws of God, by holding inexorable law
+before us as a streak of justice clothed with <i>black vengeance</i>.</p>
+
+<p>The gospel of Jesus Christ knows no law in connection with Christians,
+or any others, except, first, the laws of nature. Secondly, the laws of
+the state or government in which we reside. Third, the law of Christ. We
+are under law to Christ in common with all men, for the Father had put
+all things under Him. We were never under the law given to Adam. We were
+not in the garden of Eden. We believe with Paul that the first offense
+in the history of mankind was the "<i>offense of one</i>," that it was "<i>one
+that sinned</i>," that "<i>by one man's offense</i> death reigned," that it was
+"one man's disobedience." When men talk to me as an individual, and of
+my relations to law, sin and death, I wish them to recollect that I was
+never in the garden of Eden. So I claim an alibi. Adam sinned thousands
+of years before I, as a man, had my existence; and as it is true that,
+where there is no law there is no transgression, so it is equally true
+that, where the man is not, he does not<span class='pagenum'><a name="Page_364" id="Page_364">[Pg 364]</a></span> transgress. I was not in the
+garden of Eden, so there I did not sin.</p>
+
+<p>But we are told that the Father of mercies, by a decree of law, imputed
+Adam's offense to all his children, and that he, by the vicarious
+punishment endured by the Savior, took Adam's offense off from Adam's
+children.</p>
+
+<p>Admit it, and three things follow: First, we did not sin in fact when
+Adam sinned. Second, from Adam to Christ all the innocents upon earth
+were sinners by the arbitrary decree of Jehovah. Third, the Father put
+this <i>decree-load</i> of guilt upon an innocent one, and executed the real
+penalty upon him. How is this? Suppose a legislative body legislates a
+man a murderer because his great great grand-father killed a man, should
+it not also legislate him free from the penalty of murder and never in
+cruel injustice inflict it upon him or any other innocent one simply as
+a satisfaction to justice? Law ought to always place us where we are in
+fact, otherwise it is detestably unjust. Why should any sensible man
+attribute such dealings to the Father of Spirits? The fallacy of such
+teaching is seen in the fact that the penalty of the Adamic law was
+executed <i>in the day of the transgression</i>, and not nine hundred nor
+thousands of years afterwards. The phrase, "Dying thou shalt die" does
+not help the case, for the phrase "In the day" limits the penalty as
+respects the time of its fulfillment.</p>
+
+<p>Adam lost citizen life in the Garden of Eden in the very day of his
+offense. The full penalty was executed when he was driven out. Physical
+death was an after result, growing out of the fact that Adam's posterity
+was unborn when he was driven from his Eden home. The Lord did not say
+to Adam, in the day thou eatest thereof you shall die and not live
+again, if he had the way of redemption would have been forever closed
+against him. Adam's first sons appear before us with a law of faith,
+embracing typical and sacrificial duties, through which they were
+brought into the way of life with reference to an ultimate arrival at
+the tree of life in the midst of the paradise of God.</p>
+
+<p>This law of faith was given to Adam's family outside of<span class='pagenum'><a name="Page_365" id="Page_365">[Pg 365]</a></span> the Garden; and
+the law of Sinai was not given to Adam, nor to his immediate posterity,
+for in that case Cain would have been put to death for killing his
+brother Abel. It was given to Abraham's family after the exodus from
+Egypt. It was a political law, because it pertained to a community.</p>
+
+<p>Next in order follows the law of Christ. Beside these we know of no
+revealed law, excepting those of which we have spoken. So this vicarious
+punishment system of things, with all its consequences, rests upon a
+something that men call the inexorable law of God, which a man can not
+find in the annals of creation, providence or redemption. The prophet,
+in the language of our quotation, "The soul that sinneth it shall die,"
+is grappling with the system of things which we are endeavoring to
+overthrow. The children of Israel fell into the sentiments of our modern
+Calvinists, and claimed that "The fathers had eaten sour grapes, and the
+children's teeth were set on edge." By this proverb they understood that
+the son was to bear the iniquity of the father. The Lord rebuked them in
+the language of our topic, and more severely in the context. [See
+Ezekiel, eighteenth chapter.]</p>
+
+<p>The Lord said to them, "Behold, all souls are mine. * * * The soul that
+sinneth it shall die. The son shall not bear the iniquity of the father,
+neither shall the father bear the iniquity of the son."</p>
+
+<p>The prophet also describes a righteous man, and then adds, "If he begets
+a son that is a robber, a shedder of blood, and that doth the like to
+any one of these things, and doth none of the duties of a righteous
+life, he shall surely die." We would naturally conclude that this vile
+person would transmit moral depravity, if such was possible, but how can
+moral corruption be transmitted through physical generation? Let some of
+the wise crack this shell! If I was passing around through the little
+city of Kokomo to-morrow, and was talking upon this theme, I would hear
+some one accuse some poor soul of being a natural born thief, without
+the ability to refrain from it. There is neither morality nor
+immorality, vice nor virtue in an involuntary act. Are the rushings of
+the<span class='pagenum'><a name="Page_366" id="Page_366">[Pg 366]</a></span> Wild Cat river moral or immoral? If a man could be a natural thief,
+and therefore could not help but steal, he would be no more a sinner in
+the sight of God, nor responsible, nor morally corrupt than the horse
+that breaks into your cornfield and fills himself.</p>
+
+<p>In the saying, "If the wicked will turn," etc., "he shall surely live,
+he shall not die," we discover two important things: First, the death
+spoken of is not physical, for all die, regardless of character; second,
+it is not moral, for the poor fellow is already morally dead&mdash;dead in
+trespasses and in sin.</p>
+
+<p>The term die being used in the divine law with reference to the
+government of God, and under such circumstances as already mentioned,
+must indicate simply the forfeiture of citizen life in the paradise of
+God, in the world to come, for it is said of the wicked, "They have no
+inheritance in the kingdom of God and of Christ." But if Christ took
+their law-place, and was punished in their stead, satisfied justice, of
+course it was done, and then universal salvation, regardless of
+character, and upon simple <i>legal merits, must obtain</i>, because this
+theory rests upon the hypothesis that sinners could do nothing for
+themselves. But is it true that the atonement was completed upon the
+cross or by the death of Christ only? I answer, he was victim upon the
+cross and high priest by the power of an endless life. Priest by the
+word of the oath which was subsequent to the law. He was not a priest
+while he was a victim in death. In ancient times the victim was slain
+and its blood was taken into the holy place, then the high priest
+officiated in the holy place. But the priest never entered without
+blood. So Christ, by his own blood, entered into Heaven itself, now to
+appear in the presence of God for us. But all this releases us not in
+the least from our own obligations to God and our humanity.</p>
+
+<p>The Savior came to our earth to give us, first, his life, in order that
+we might make it our own; second, his divine mind concerning us and our
+expectations; third to ratify the same by his death; fourth to give us
+an assurance of a resurrection<span class='pagenum'><a name="Page_367" id="Page_367">[Pg 367]</a></span> from the dead, and of a future judgment.
+For the first it is said "that he consecrated for us a new and living
+way through the veil, that is to say through his flesh, into the
+holiest." For the second we have simply the gift of a second will. "He
+took away the first that he might establish the second, by the which
+will we are sanctified through the offering of the body of Christ." For
+the third it is said that "The New Testament was dedicated not without
+blood." For the fourth it is said that "He hath appointed a day in the
+which he will judge the world in righteousness by that man whom he hath
+ordained, whereof he hath given assurance unto all men in that he hath
+raised him from the dead." So every one of us shall give an account of
+himself to God, and receive according to his own works and not the works
+of another.</p>
+
+<p>One question, and only one, will be of interest to me in the judgment,
+and that is this, how have I lived? What are the deeds which were done
+in my body? The Lord once said of a wicked city: "Though Noah, Job and
+Daniel were in it they should save none but themselves by their
+righteousness." But we are told that the righteousness of Christ was the
+only satisfaction; that he, dying in our law-place, paid the debt. Then
+I am released. Let the debt be what it may, I can't be held to give
+satisfaction. But we were always anxious to know what we were released
+from. Was it physical death? No; we must die. Was it death in sin? No;
+there is no getting out of that without reformation and pardon.
+Vicarious punishment! What is it? What was it that Christ suffered in
+the sinners' law-place? It could not be the everlasting punishment
+threatened in the Scriptures, for the Savior was only about three hours
+upon the cross. And if the Savior paid the debt, why is it that sinners
+are to pay it themselves unless they repent?</p>
+
+<p>But there is still another grave objection to the theory. It is this, It
+declares that there is no forgiveness with God. He can't forgive when
+Christ paid the debt. Can you forgive a debt that is paid? Is it
+possible for such a thing to take place?<span class='pagenum'><a name="Page_368" id="Page_368">[Pg 368]</a></span> One writer has called this old
+theory "the Redeemer's glory;" but if it be his glory it is the Father's
+dishonor. Elder Stockell gives the theory the very imposing title, "The
+Redeemer's Glory Unveiled." But look at the following from page 157 of
+his work thus entitled: "In a <i>strict</i> and <i>proper</i> sense the infinite
+God doth not forgive sin; for it is readily granted by all who are sound
+in the faith that Jesus Christ hath given full satisfaction to divine
+justice for all sin, and hath fully paid the debt of his church. And if
+Christ hath satisfied the justice of God for all the sins of his people,
+how then can it justly, or with propriety of speech, be said that God
+pardoneth our sins and transgressions? Sure I am that debt can never be
+forgiven which is paid."</p>
+
+<p>Others, who are not so wise, or, it may be, so frank, refuse to allow
+the logical consequences of the doctrine of vicarious sufferings. This
+theory represents mercy as always stultified until Christ satisfied
+justice. Imagine the Savior upon the cross, innocent, suffering by sheer
+necessity of justice in the sinners' law-place. Justice is standing off
+to the right and Mercy is a short distance to the left. Poor Mercy! She
+says, "I always felt stultified up to this hour, for Justice was always
+dissatisfied and frowning." Justice responds, "True; but just now I am
+being satisfied. I have always asked for this. So from this time forward
+I shall be in a smiling mood. Now we can unite and let the guilty ones
+go free, for I have wreaked my vengeance upon the innocent one."</p>
+
+<p>Just now the poor skeptic with common sense says, "Hold! Does not the
+law say 'It is the soul that sinneth that shall die?' Did I not hear you
+say that you had wreaked your vengeance upon the innocent one?" Justice
+and mercy both draw a veil over their faces and respond through the
+advocates of this system of things, "Without controversy, great is the
+mystery of godliness." The poor skeptic of common sense retires
+muttering to himself something like this, "Well, if such is the mystery
+of godliness, I pray that I may never fall into her hands."</p>
+
+<p>Just now he is accosted by a preacher, who says to him,<span class='pagenum'><a name="Page_369" id="Page_369">[Pg 369]</a></span> "Look there
+upon that Roman cross. Don't you see that sinless one? He is spotless,
+pure and lovely. He never sinned, neither was guile found in His mouth,
+yet He was accounted guilty of all the sins of the whole human family,
+at least He suffered the full penalty enacted against all the sins of
+all the race, and satisfied justice." Common-sense skeptic says: "Who
+required that? Who counted him guilty of the whole? Who?" The preacher
+responds, "God and His justice&mdash;yes, His justice." Justice, you know,
+had to be satisfied, for God Himself could not forgive a man until the
+debt was paid. Do you see? Common-sense skeptic turns away disgusted,
+and as he walks off he is heard to say, "Farewell, <i>to all of you</i>!"</p>
+
+<p>Who can blame men who never heard any thing better for being
+unbelievers? When Jehovah proclaimed His name, He said "The Lord, the
+Lord God, merciful and gracious, long-suffering and abundant in goodness
+and truth, keeping mercy for thousands, <i>forgiving iniquity and
+transgression and sin</i>." This must be admitted by all intelligent
+Christians. Mercy was never stultified. There was in all the
+dispensations of God's providence free and unstultified mercy. The
+infinite One was never unable to forgive sins; neither was He laid under
+the necessity of punishing the innocent in the room of the guilty. No,
+He never did it. His justice never required it, and it is too mean to
+ascribe it to Him. His laws in all the dispensations were conditional,
+contained merciful provisions. Now, let us "fear God and keep His
+commandments, for this is the whole duty of man."</p>
+
+<p>The great thought of pardon through the abundant goodness of God runs
+through all the ages, but substitution, in the sense of vicarious
+punishment, does not. It is not taught even in connection with dying
+animals, for the "blood of animals could not take away sins." Again, the
+soul that sinneth it shall die, but animals were not sinning souls, so
+that scrap of revealed law could not be honored in the death of a goat.</p>
+
+<p>There is nothing in the history of the ages to necessitate the idea that
+justice could not allow the free exercise of mercy towards the penitent
+sinner, or that God's wrath must be appeased,<span class='pagenum'><a name="Page_370" id="Page_370">[Pg 370]</a></span> or He made propitious by
+means of blood. He was propitious, and therefore ordered the use of
+blood for wise and benevolent purposes. The use of blood is related to
+His mercy as effect is to cause, and not as cause to effect. The mercy
+and goodness of God was always complete, full and unrestrained by all
+external causes, except the moral and virtuous qualities of their
+object. By the grace of God Jesus tasted death for every man. He did not
+go to the cross because law or justice required it, but because He loved
+the race. He came from heaven to earth and volunteered the cross as a
+commendation or demonstration of the divine love for man. The authority
+of law is never associated with the cross or death of Christ. For this
+great love for man, manifested even in his death, He gained the throne
+of Lordship, where He exercises himself as the Savior of men and as Lord
+over all. Will you obey Him and live?</p>
+
+
+
+<hr />
+<h2><a name="THE_SIMPLICITY_OF_THE_SCIENCE_OF_MIND" id="THE_SIMPLICITY_OF_THE_SCIENCE_OF_MIND"></a>THE SIMPLICITY OF THE SCIENCE OF MIND.</h2>
+
+
+<p>Our sphere of research is simplified by dividing its objects into matter
+and mind, so as to have but two centers of thought. Many have concluded
+that the address of matter to our senses has made it easy to pursue
+knowledge respecting bodies, while the invisibility of mind presents
+insurmountable difficulties, but this conclusion is scarcely supported
+by facts. If men have erred with reference to their own intellects, they
+have also made many and egregious blunders concerning matter and its
+qualities. We think the study of mind is just as easy as the study of
+matter. Here a man has nothing to do but look into himself. With my mind
+I think, reason, reflect, remember, hate, love, grieve, rejoice,
+imagine, contrive, invent and will, and this very mind is conscious of
+all these operations; so in this study there ought to be no mistake. We
+lay it down as a truth of first importance, that all minds are alike. As
+gold is gold, so mind is mind, throughout the universe. My mind is
+myself, which I carry with me everywhere; it is my own personality<span class='pagenum'><a name="Page_371" id="Page_371">[Pg 371]</a></span> from
+which I can never part. It is the individual Walker. <i>Individual</i> is
+defined thus: An object which is, in the strict and primary sense, one,
+and can not be logically divided.</p>
+
+<p>An <i>individual</i> is not absolutely indivisible, but that which can not be
+divided without losing its name and distinctive qualities.
+Individuality, like personal identity, belongs properly to
+intelligences. Consciousness reveals it to us that no being can be put
+in our place nor confounded with us, nor we with others. I am one and
+indivisible. You can not amputate any of the faculties of the mind. It
+is a mind which no one dissects or divides. We are assured that we are
+the offspring of God. Paul says this truth had been promulgated by one
+of the Athenian poets, and it was so correct that Heaven's seal was
+placed upon it. Being the offspring of God we are essentially like our
+Great Father Spirit, for it is one of the laws of God that the child or
+descendant shall always be like its progenitor; not like him in body,
+for God is a spirit. A spirit hath not flesh and bone. We are therefore
+like Him in spirit. Being the offspring of the divine intelligence
+declares the nature of that intelligence, just as the stream declares
+the nature of the water in the fountain which feeds it. As the fountain
+is the antecedent of the stream, so God is the antecedent of life and
+intelligence, from whom all spirits came, and to whom all spirits must
+return.</p>
+
+<p>Our studies in respect of mind are wonderfully simplified when we
+recollect that in ourselves we see all other men, spirit or mind being
+in its essence and attributes essentially the same; but the fountain is
+always greater than the stream, so God is more wise and powerful than
+any of his offspring. But as each perfect sunbeam, however small or
+weak, has all the essential properties of light, and each grain of pure
+silver all the properties of that metal, so mind, as the living
+offspring of the divine mind, is in the "likeness and image of God."
+This branch of study becomes remarkably simple when we reflect that in
+ourselves we see all men and women, angels and demons, and even God
+himself. The whole universe of mind is reflected<span class='pagenum'><a name="Page_372" id="Page_372">[Pg 372]</a></span> in that inner-man
+mirror which we call <i>ourself</i>. We have guarded this subject by the
+language, <i>the essential attributes of mind</i>. By this qualifier we wish
+it understood that mind, like body, has its accidental or acquired
+qualities. Vice, virtue, folly, wisdom, malignity and benevolence are
+not essential to mind, but like the accidents of matter known as
+roughness or smoothness, softness, hardness, blackness, etc., are merely
+qualities or attributes of its conduct. Vice is vicious action and
+virtue is virtuous action. But action arises from will and will from
+thought. All minds are free agents, being vicious or virtuous from their
+own choice. There is as much piety, morality or immorality in the
+flowing of the Wabash river as there is in involuntary action. So
+ability to choose is the great factor of morality, virtue, immorality,
+and vice.</p>
+
+<p>In scientific investigations lying in the realm of the physical there
+are countless objects to engage our thoughts, but here we have but one,
+and we always carry it about with us and are continually using it. Our
+<i>consciousness</i> is to all the operations of our spirits what seeing,
+touching, hearing, tasting and smelling is to surrounding bodies. It
+enables us to examine all the minds in the universe. Would you like to
+have an organ which would enable you to see spirits? In your
+<i>consciousness</i> you have a faculty superior to all the five senses put
+together. In our consciousness we see and feel ourselves, and in so
+doing we see not only the minds of others, but our great Father himself.
+We can not tell what instincts are in the bee, or what sagacity is in a
+spaniel, because we are neither spaniels nor bees, but we are of a more
+noble race. We are in possession of minds or spirits, and consequently
+identified with all minds or spirits, so the science of mind, or
+psychology, is the knowledge of ourselves.</p>
+
+<p>Christianity, as a spiritual system, takes us and all its votaries into
+this intellectual temple, where we may certainly know God through a
+correct knowledge of self. In this temple we have a sample of the
+spirits of men, angels and demons, and over all, an example of the
+spirit we worship. These invisible intelligences are the wonderful
+agencies<span class='pagenum'><a name="Page_373" id="Page_373">[Pg 373]</a></span> through which good and evil are effected. Natural laws are
+only the rules by which the great Father Spirit acts. Laws are rules by
+which agents act, and they always imply agents. Men of olden times are
+often spoken of as great metaphysicians. Who has not heard of Homer,
+Herodotus, Pindar, Demosthenes, Aristotle, Plato and many others. But
+those ancient men, here as in physics, dealt so much in fancy that they
+were not disposed to enter into the simple examination of their own
+minds or spirits. Entangled in the doctrines of chance, fate and destiny
+they robbed the Creator of the sceptre of the universe. They placed
+Jove, their supreme deity, under a decree that he could not change;
+confessed that he could not, in many instances, help them when he
+desired to do so. The greatest hindrances to progress among them were
+their failures to know the true character of Jove, or their want of a
+correct knowledge of God, and the distinction between mind and matter.
+They failed to separate between the two. Their gods were continually in
+an abominable quarrel about some interest that involved human welfare,
+and for that very reason their theory of mind was nothing but a confused
+mass of childish stories. They had no starting point from which to
+reason. They, failing to separate between mind and matter, were led into
+endless theories about what they denominated the animal and intellectual
+soul. The idea of one of their own poets that we are God's offspring was
+of no avail, in science, to them, because they neither knew themselves
+nor their gods. We are, therefore, indebted to the Bible for our
+superior knowledge in the science of mind. If the Gospel had never
+reached us we would have been as great dreamers in mental science as the
+mystics of India.</p>
+
+<p>The doctrine of one Creator, who is a perfect spirit, and the father of
+our spirits, and that he presides over all nature for the good of the
+whole; that matter is inert, and moves not unless as it is moved; that
+all life and force is in mind or spirit; that all spirits are free
+agents, and act from choice; that all spirits have the same essential
+attributes; and that man is of the divine "<i>genos</i>" kind or sort, and,
+as an intellectual being,<span class='pagenum'><a name="Page_374" id="Page_374">[Pg 374]</a></span> is therefore in the image of God, has
+simplified and extended our researches in the science of mind, and based
+them on reason and common sense as well as revelation. From such
+considerations the doctrine of universal brotherhood has proceeded along
+with the equal, civil, political and religious rights of all mankind.
+The ultimate fruit of all is the abolition of oppression and slavery
+throughout the world, and the desire to see all men elevated to their
+proper rank as intellectual and moral beings. Thus our views of God and
+nature, of mind and matter, are of immense practical value to our race.</p>
+
+<p>Do you say mind or spirit does not belong as a real factor to science?
+Well, we are astonished! Science is correct, or certain knowledge
+arising from a deep and rational inquiry into the object or subject of
+investigation. The question therefore comes back again, have we any
+knowledge of mind? This is to ask, whether consciousness is knowledge!
+The term comes from the Latin "<i>con</i>," which signifies together, and
+"<i>scio</i>," I know, and is used to convey the idea that we know the thing
+altogether, that is, have perfect or full knowledge. It is the mind's
+testimony concerning itself. Now, if I can become acquainted with
+external and material objects through my senses, certainly my
+consciousness of my own mental operations is, and must be, more certain
+and self-evident. In judging, reasoning, reflecting, choosing, desiring,
+remembering, loving, hating and hoping, along with all other operations
+of mind, I must know the operation intimately, perfectly and altogether.
+If I am reflecting, I know it, and this consciousness is science, is
+certain knowledge, is the very thing from which no man can escape so
+long as he is a rational being. Here is my individuality, my
+personality, in that which is the indivisible unit of my nature, from
+which I can not emigrate, and one attribute of which I can not
+amputate&mdash;the <i>I</i>! The thief may escape from justice, but he can not
+escape from the dishonest wretch&mdash;<i>himself</i>.</p>
+
+<p>The murderer in America may flee to England or France, but through
+conscious memory he is, and will forever be, compelled to keep company
+with the murderous villain. He has<span class='pagenum'><a name="Page_375" id="Page_375">[Pg 375]</a></span> this consciousness and will keep it
+through eternity, even though he should be pardoned. Here, then, is
+certain knowledge, more than seeing, hearing, or any other sense
+belonging to the physical, for it is the conscious knowledge of that
+which sees and hears, and which reaches out through the senses and
+connects itself with the objective. It is therefore certain that, in
+case there is no such thing as mental science, there is no such thing as
+science at all, in all the realm of the universe; because the mind, in
+the act of knowing, knows itself or is conscious of its own operations,
+otherwise it could know nothing whatever, could not be mind.</p>
+
+<p>Have we not the most certain evidence of the existence of mind? Is light
+a certain evidence that there is light, or a source of light? Is not
+reasoning a proof that there is something which reasons? Can there be
+light without a cause? Can there be invention without an inventive
+being? The mind is like a telescope in this respect, that it shows
+itself in showing that about which it is occupied. The man who is
+content to believe what he sees, hears, tastes, smells and feels, is
+only a sensuous believer&mdash;an animal, and not a man. Reason's glory is
+that it perceives the invisible.</p>
+
+
+
+<hr />
+<h2><a name="OUR_INDEBTEDNESS_TO_REVELATION_No_IV" id="OUR_INDEBTEDNESS_TO_REVELATION_No_IV"></a>OUR INDEBTEDNESS TO REVELATION&mdash;No. IV.</h2>
+
+<h3>BY P.T. RUSSELL.</h3>
+
+
+<h4>LANGUAGE AND RELIGION, FROM WHENCE?</h4>
+
+<p>There are conditions under which circumstantial evidence is the best
+possible testimony. These conditions are found inseparably connected
+with our present subject. That men now possess the same powers of body
+and mind that they always manifested is disputed by no intelligent
+individual. Those powers have been, through all the ages, precisely the
+same both in number and kind. Has the history of humanity furnished a
+single case in which a person, perfectly deaf during all his life, had
+the ability to speak words? Such is unknown in<span class='pagenum'><a name="Page_376" id="Page_376">[Pg 376]</a></span> the history of the past,
+and also in the records of the present. History is as blank at this
+point, as a barren oasis. All the other faculties are as perfect with
+the deaf as they are with those whose hearing is perfect. Their
+inventive genius is equally vigorous; this being true, why should the
+defect of the ear deprive them of the power of speech? Will the Deist
+answer this question? Mr. Skeptic, as you are in the same difficulty
+with the Deist, you may help him if you choose. If you are, as you
+pretend, free and fearless thinkers, give us your thoughts upon this
+question. If you are cowardly, then stand off and sneer at the question
+which you dare not try to answer. The facts developed at this point
+ought to be remembered, and the question, why can the deaf, described,
+never talk? ought to be pressed home to every heart.</p>
+
+
+<h4>MATHEMATICS WILL AID US HERE.</h4>
+
+<p>When we see a constant increase in the number of persons or things in an
+undeviating ratio, with the aid of mathematics we can pass back to the
+first of the series, to the first man living at the base of the human
+series. Ever remember that there can not be a series without a unit
+lying at its base.</p>
+
+<p>Why do the life-long deaf never talk? You answer: All Adam's children
+learn to talk by hearing others talk, and as those deaf ones never
+heard, so they never learned to talk. Very well. The first man, at the
+beginning of the series of humanity, had no powers or faculties which
+his descendants do not possess, and as they all have been under the
+necessity of learning to talk by hearing others talk, will you
+unbelievers and skeptics tell us, if you can, how that first man became
+a talker? Can the life-long deaf talk as well as those whose ears are
+perfect? No. Well, then, the difficulty rests upon you. That you may
+remember it, I will repeat it once more, it is this: who did the first
+man hear in order to learn the talker's trade?</p>
+
+
+<h4>WHERE DID LANGUAGE COME FROM?</h4>
+
+<p>Do you tell us that society made language? Then society must be older
+than language, for the maker is always, of necessity,<span class='pagenum'><a name="Page_377" id="Page_377">[Pg 377]</a></span> older than the
+thing made. But without language there could be no interchange of ideas,
+and without this society could not exist. Where there is no intelligent
+communication of ideas we never think of society. Society does not exist
+where there is no intelligent communication of ideas between persons.
+The trees in the grove are never spoken of as a society. They are not
+and can not be in the social state. Neither are the brutes around us.
+Man is the only being upon earth capable of becoming a constituent
+element or part of society. Mr. Blair says, in his lectures on
+Belleslettres, "It would be extremely difficult to conceive how society
+could exist without language." Now, as society can not exist without
+language, it is certain that society could not be the author of
+language, for the author must be older than his production. But Mr.
+Blair springs another difficulty. It is in these words: "It would be
+equally difficult to conceive how language could exist without society."
+A moment's reflection will satisfy all reasonable persons that language
+can not exist without society, and that which can not exist without the
+other can not be the maker&mdash;author&mdash;of the other, for the maker must be
+older than the thing made. Then, as neither of these could exist without
+the other, neither could be the author of the other. So language and
+society are both effects, and their cause is outside of or antecedent to
+both, for every effect has an antecedent cause.</p>
+
+
+<h4>WHO, OR WHAT, IS THAT CAUSE?</h4>
+
+<p>First, it must have existed before man. Second, it must have possessed
+the powers of speech; and, therefore, must have been an intelligence. We
+have already seen this in our reflections upon the fact that the
+life-long deaf, who are deprived of hearing words spoken, are always
+dumb; so man, if he had never heard words spoken, would have remained
+dumb. He that created the ear, could He not hear? Did He not know what
+He was doing? He that arranged the vocal powers of man, could He not
+speak? Is there no evidence of an intelligent authorship here? He who
+not only created but also endowed<span class='pagenum'><a name="Page_378" id="Page_378">[Pg 378]</a></span> man with all His noble and God-like
+attributes, would He not delight in visiting man and talking with him
+and learning him the art of speech? Did man not have the privilege of
+learning to talk? Did he not hear and learn from the "ancient of
+days"&mdash;from his great author? Is it not unreasonable to suppose that the
+author of man's being took no delight in him? <i>Without this</i> the first
+man could never have commanded the use of words. Here we have the
+"Arriere pensee" clue, that is, the clue in mental reservation; and here
+we meet the axiom. The clear is the true, and the "Ariadne," the clue
+that leads us out of the labyrinth. Language at the first must have been
+specific. This, in the nature of the case, must have been true; that is,
+each and every word must have been used in such a manner as to convey a
+certain definite idea. As we have already seen how mathematics aid us in
+passing back to the first man, so we can easily see how to reach an
+approximate idea of his mental condition. Physiologically, he might have
+been a full developed athlete, but in mentality, like the helpless
+infant. He is at the first uneducated. True, he possesses powers of
+mind, but they are inactive. No thought has passed through his mind to
+wake him up. He opens his eyes and immediately he thinks, he hears, and
+thought is increased. He is connected with the objective world of things
+by means of the five senses, and his mind goes to work upon these. His
+thoughts are all his own; he himself thought them; they were within his
+reach. He saw and heard, but his thoughts, like yours and mine, did not
+go beyond his perceivings. Yes, he wakes up and hears a rustling sound
+in the air just above his head; looking up he discovers a pair of the
+birds of Paradise flying over him; they light on the branch of a tree
+near by. These were the first things seen; he saw them in the morning of
+the first day of his life. He looks and looks, and thinks these birds
+are older than himself, for he remembers having seen them at the moment
+of the first consciousness. The question possible came up, Whence came
+they, and all the other things which I now see and hear? Were they
+always here? No answer is found. His curiosity is aroused; his<span class='pagenum'><a name="Page_379" id="Page_379">[Pg 379]</a></span> reason
+is perplexed; he <i>would be</i> puzzled. He now reaches for thoughts too
+high for him; neither bird, beast, nor any other part of all creation
+can give the light he seeks. Whichever way he turns he receives no
+answer; he is bewildered; he is now anxious for light and ready to
+receive it. Man has found his extremity, and this is God's opportunity.
+He visits man and talks to him, and man, hearing the speech of his
+Creator, learns to talk. He is now able to ask for the solution of the
+perplexing problem of the ages, From whence came all these beautiful and
+useful things with which I am surrounded? Did they come of themselves,
+or did somebody make and arrange them? Here the Lord drives away all his
+troubles, simply saying: "I created all these things; the earth and the
+heavens, and all that is in them, the sun, moon and the stars also, and
+I now place you here in this beautiful Eden, earth, to dress and keep
+it." Thus man obtained the use of language and the foundation of
+religion at the same time. Of this I will speak more at length in my
+next. Tell them farewell.</p>
+
+<p>N.B.&mdash;Let the determined skeptic answer these essays if he can, and if
+he can not, let him be an honest man and surrender.</p>
+
+
+
+<hr />
+<h2><a name="MIND_AND_INSTINCT_OR_STRICTURES_UPON_THE_TEACHINGS_OF_EVOLUTIONISTS" id="MIND_AND_INSTINCT_OR_STRICTURES_UPON_THE_TEACHINGS_OF_EVOLUTIONISTS"></a>MIND AND INSTINCT, OR STRICTURES UPON THE TEACHINGS OF EVOLUTIONISTS.</h2>
+
+
+<p>The evolution imagination ventures to affirm that man's intellectual
+superiority over the brute "is not <i>qualitative</i> but <i>quantitative</i>."
+Then it follows, of necessity, that intellectually considered the brute
+is the image of man just as much as man is the image of God, the
+difference being <i>quantitative</i> and not <i>qualitative</i>. Evolutionists
+claim that "man's superiority over the brute results from greater
+complexity and superior development of the brain." Now if man, as they
+say, once lived the life of the brute, and his superiority now is simply
+quantitative, why is it that his inferiors of to-day are not passing
+into real manhood? They are far superior to any creature which is "not
+far from the tadpole<span class='pagenum'><a name="Page_380" id="Page_380">[Pg 380]</a></span> stage of evolution." If we were once there, and
+evolutionists say we were, why not take all brutes in as our
+<i>kins-folk</i>.</p>
+
+<p>Now, since evolutionists have learned the secret of mind-making by
+training dogs and other animals to certain habits, and giving time for
+heredity to transmit those habits, they being "immediately petrified in
+brain structure," why should we not go to work and bring about a
+millennial glory, at least by the third or fourth generation? If so much
+has been overcome as lies between man and the tadpole, with the tadpole
+capital only to work upon, perhaps we might, with our present capital,
+bring into existence a race of gods. Why not? We are taught that
+"instinct is habit petrified in brain structure and transmitted by
+heredity," that it is, consequently, "organized ancestral experiences
+that are the source of instinct, but not always." Why this modification
+in the teachings of evolutionists? Do they not know that the
+acknowledgment of the existence of an original instinctive endowment
+breaks down the whole theory of mind-being from environments? And what
+right have Atheists to claim instinct as an original endowment, in
+certain cases? The very idea is destructive of their speculation, for in
+order to an original endowment, as they term it, over and above that
+which is the result of ancestral experiences petrified in brain
+structure and transmitted, there must be the endowment, that which
+endows, and the endowed. These three things stand or fall together. But
+why should they claim this exception of an original endowment? The
+answer is easy. Facts that are utterly against them are known to exist
+in the world of instincts. We have an example in the instinct of the
+honey bee. Neither the drone nor the queen ever built a cell. So this is
+conceded to be an original endowment. O, ye evolutionists! will you tell
+us where this cell-building instinct came from? You claim that it was,
+or is, an original endowment. <i>From whom?</i> Again you tell us that
+instinct depends upon brain structure in every instance; then what is
+the difference between instinct and intellect or mind? You tell us that
+mind also depends on brain structure, and you say that intelligence is
+unlike instinct, because it<span class='pagenum'><a name="Page_381" id="Page_381">[Pg 381]</a></span> works by experience, not ancestral, but, on
+the contrary, by individual experience.</p>
+
+<p>Then we have it thus:</p>
+
+<p>First. Instinct works by ancestral experience, petrified in brain
+structure, and transmitted.</p>
+
+<p>Second. Mind works by individual and not ancestral experience.</p>
+
+<p>Third. Instinct is sometimes an original endowment.</p>
+
+<p>Now, can we or any others tell how it is that mind depends, just like
+instinct, wholly upon brain structure, and is, at the same time, unlike
+instinct in that it is wholly dependent on individual, not ancestral
+experience? And if mind or intelligence does not depend on ancestral
+experience, how is its origin to be accounted for on the hypothesis of
+heredity through evolution of species, starting, without life, instinct
+or mind, by blind forces operating on dead matter, and the forces
+themselves simply the forces of dead matter? The capacity for
+intellectual improvement is a remarkable peculiarity of man's nature.
+The instinctive habits of the lower animals are limited, are peculiar to
+each species, and have immediate reference to their bodily wants. Where
+a particular adaptation of means to ends, of actions to circumstances,
+is made by an individual the rest do not seem to profit by that
+experience, so that, although the instincts of particular animals may be
+modified by the training of man, or by the education of circumstances,
+so as to show themselves after a few generations under new forms, no
+elevation of intelligence ever appears to <i>take place spontaneously</i>, no
+physical improvement is manifested in the species at large. On the other
+hand, we observe in man not merely the capability of profiting by
+experience, but the determination to do so, which he is enabled to put
+into action by the power which his will, when properly disciplined,
+comes to possess, of directing and controlling his current of thought by
+fixing his attention upon any subject which he desires to keep before
+his mental vision. This power, so far as we know, is peculiar to man,
+and the presence or absence of it constitutes the difference between<span class='pagenum'><a name="Page_382" id="Page_382">[Pg 382]</a></span> a
+being possessed of powers to determine his own course of thought and
+action, and a mere thinking automaton.&mdash;<i>Carpenter's Physiology.</i></p>
+
+
+
+<hr />
+<h2><a name="REVIVAL_OF_LEARNING" id="REVIVAL_OF_LEARNING"></a>REVIVAL OF LEARNING.</h2>
+
+
+<h4>TO WHOM ARE WE INDEBTED?</h4>
+
+<p>Charlemagne, Emperor of Germany, who is known as a Christian prince, and
+Alfred the Great, of England, lived in the eight and ninth centuries.
+The darkest period in the dark ages was between the fifth and the
+eleventh, but they are known as the <i>earliest</i> luminaries of the modern
+world. They encouraged learning both by example and patronage, but they
+could not overcome the gross ignorance of their times; nevertheless they
+shed a strong and living lustre over the age in which they lived. (See
+<i>Elements of General Knowledge</i>, by Henry Kelt, Fellow and Tutor of
+Trinity College, Oxford, p. 246.) Where, and under what circumstances,
+were their schools established? They were confined to churches and
+monasteries, and the monks presided over them, but they were inadequate
+to the task of diffusing knowledge in any extensive circle. The reign of
+heathenism and ignorance continued.</p>
+
+<p>The Arabians had introduced the knowledge of arithmetic, geometry,
+astronomy, chemistry, medicine, and the philosophy of Aristotle into
+Spain. (See Warton on Pope, vol. 1, p. 184.) At the beginning of the
+eleventh century several enlightened scholars undertook to educate the
+youth of the cities of Italy, and at a later period those of France,
+England and Germany. To the stability and prevalence of the education
+thus begun is the establishment of the universities of Europe
+attributable. Those of Paris and Oxford carry their claims to antiquity
+to the times of Alfred and Charlemagne, but it is said that the real
+claims of Paris stop with Phillip Augustus in the twelfth century. In
+the year 1264 Merton College was founded by Walter de Merton, Lord
+Chancellor of England and Bishop of<span class='pagenum'><a name="Page_383" id="Page_383">[Pg 383]</a></span> Rochester, but the honorable title,
+"Mother of Universities of Europe" is due to Bologna. It was in her
+walls that learning, in the eleventh century, first attempted to raise
+her head.</p>
+
+<p>It is said upon good authority that 10,000 students were assembled here
+in the next century, that is, somewhere about the beginning of the
+fourteenth century, and that each country in Europe had its resident
+regents and professors at Bologna. Here the studies of the civil and
+canon law constituted the almost exclusive objects of application, but
+Paris directed the attention of her scholars to theology. Oxford began
+at this time to acquire fame and to rival the foreign universities in
+the ability of its professors and the multitude of its members; in the
+year 1340 they amounted to 30,000. Many other universities were soon
+established upon the models of Bologna, Paris and Oxford. In these logic
+and scholastic divinity were for centuries the reigning subjects of
+pursuit. The works of Aristotle were studied with great eagerness. Upon
+the logic of Aristotle was founded the cultivation of scholastic
+theology and casuistry, which is a department of morals; its object is
+to lay down rules for directing us <i>how</i> to act where there is any room
+for doubt or hesitation. To this belongs the decision of what are called
+cases of conscience, that is, cases in which we are under obligation,
+but which, from certain surroundings, give rise to doubt, or how far the
+obligation may be dissolved; such as the obligation to keep a promise
+obtained by fraud or force.</p>
+
+<p>To make nice distinctions between one word and another, to separate
+subjects by infinite divisions, not as the real nature of things, but as
+fancy directed, and to draw conclusions with no moral end in view, were
+the pursuits of the schoolmen. The decrees of the councils of the Church
+of Rome, its edicts and ceremonial and ritual observances, were
+scrupulously regarded instead of obedience to the pure and practical
+elements of Christianity. Classical learning was entirely neglected.
+Here is the feature of Roman church history which infidels have
+endeavored to use falsely against <i>even Rome</i>, to wit: the opposition of
+the churchmen of those times to <i>classical learning</i>.<span class='pagenum'><a name="Page_384" id="Page_384">[Pg 384]</a></span> This was
+considered dangerous to true piety, and calculated to corrupt the pure
+theology of the gospel, because the orators of Greece and Rome were
+regarded as blind guides of erring reason and seducers to the paths of
+sin and destruction. Virgil and Horace were looked upon merely as the
+advocates of a profane and idolatrous mythology, and Cicero was regarded
+as a vain declaimer, impiously elated with the talent of Pagan
+eloquence, but the infidel charge that the church has always been in the
+way of scientific education, <i>expressed in unqualified terms</i>, is simply
+false in fact. That there was a time when she was opposed to classical
+learning is a well attested fact, but she, at the same time, taught and
+operated in universities and monasteries, as stated above. The first
+dawnings of modern literature are seen in connection with the
+cultivation of the language of Provence and the productions of the
+Troubadours. The first great teacher in this connection was William,
+Count of Poiton, a nobleman, distinguished by his powers in the
+crusades. Many of the men of note who were in the crusades, were of his
+character. Their writings upon the topics of war, gallantry, satire and
+history, first roused Europe from her ignorance and lethargy, first
+taught her to think and reflect and judge upon subjects of imagination.
+The Troubadours sustained the middle place between Gothic ignorance and
+Italian excellence, and literature is indebted to them for rearing the
+first fruits of European genius and inspiring the moderns with the love
+of poetry. Their influence and language spread over all the countries of
+Europe. Their bards were in the courts of kings and the castles of
+barons. The commencement of the crusades and the beginning of the
+fifteenth century, mark the limits of their fame. Their romance had its
+rise in the manners of chivalry, and fell into disrepute when chivalry
+declined. In the fourteenth century men of intellectual genius in Italy
+resolved to cultivate their own native language and to combine with its
+grandeur the charms of imagination and the acquirements of classical
+learning. The poetry of the Tuscan school, the works of Dante, Ariosto,
+Boccio and Petrarch, have never yet been excelled by four succeeding
+centuries of genius and literature.<span class='pagenum'><a name="Page_385" id="Page_385">[Pg 385]</a></span> The way was open for the revival of
+classical learning in the fifteenth century, and for the cultivation of
+all the arts and sciences connected with its cultivation.</p>
+
+<p>The downfall of the Roman Empire in the east and the discovery of the
+art of printing happened about the same time. Scholars had long trembled
+in view of the approach of Mahomet the second. Constantinople was
+captured by the Turks in 1458; then Chrysoloras, Gaza of Thessalonica,
+Demetrius Chalcondyles, Johannes Lascaris, Callistus, Constantius,
+Johannes Andronicus, and many other learned Greeks, fled into Italy for
+protection, where they found, at Florence, several Greek professors who
+had been persuaded by Cosmo de Medici to settle in that city. They
+settled in Florence and there interpreted the ancient writings which had
+been kept in the eastern metropolis. The best Italian scholars fell in
+with them and soon became enamored with the spirit of poetry, eloquence
+and history. Here a better philosophy was soon taken up, and the cunning
+of scholasticism, as known in the empty speculations of metaphysicians,
+gave place to the more profitable principles of moral philosophy. The
+study of the Greek language was introduced in England by William Grocyn,
+a fellow of New College, Oxford, who died about the year 1520.</p>
+
+<p>"To the mechanical genius of Holland we must ascribe the discovery of
+the art of printing, for the original inventor was Laurentius John
+Coster, of Haerlem, who made his first essay with wooden types about the
+year 1430. The art was communicated by his servant to John Faust and
+John Guttenberg, of Mentz. It was carried to perfection by Peter
+Sh&#339;ffer, the son-in-law of Faustus, who invented the modes of casting
+metal types."</p>
+
+<p>Trihemius, in his Chronicle, written A.D. 1514, says he had it from the
+mouth of Peter Sh&#339;ffer that the first book they printed with movable
+types was the Bible, about the year 1450, in which the expenses were so
+great that 4,000 florins were expended before they completed twelve
+sheets. The author of a manuscript, Chronicle of Cologne, compiled in
+1499, also says that he was told by Ulric Zell, of Cologne,<span class='pagenum'><a name="Page_386" id="Page_386">[Pg 386]</a></span> who himself
+introduced printing there in 1466, that the Latin Bible was first begun
+to be printed in the year of Jubilee, 1450, and that it was in large
+type. Mr. Edwards, of Pall Mall possessed a copy of this curious Bible
+in three volumes, bound in morocco. In his catalogue it was valued at
+&pound;126. There, is a beautiful copy of this work in the Bodleian (or
+Bodleyan) Library in the University at Oxford.</p>
+
+<p>The art of printing soon spread over the greater part of Europe, and
+to-day our world is a world of books, and the love of the Bible was the
+origin of printing.</p>
+
+
+
+<hr />
+<h2><a name="COUNCILS" id="COUNCILS"></a>COUNCILS.</h2>
+
+<h4>UNITY OF ROMAN CHURCH.</h4>
+
+
+<p>The Council of Nice assembled in Asia Minor by the direction of
+Constantine in the year 325. Here we see more than two hundred and fifty
+bishops, mostly from the east, with presbyters, deacons and others,
+engaged in an effort to settle the Arian heresy, which consisted in
+maintaining that Christ was the most exalted of all created things, but
+inferior to God the Father. This opinion was first ventilated in the
+year 318. It was publicly condemned by the Council of Alexandria in the
+year 320, and then by the Council of Nice. This Council maintained the
+perfect equality of essence of both Father and Son, and could only
+express their relation by terming it eternal generation, which Dr. Adam
+Clark calls eternal nonsense.</p>
+
+<p>"Arius and his partisans were banished by the Council of Alexandria, but
+as he had powerful adherents he found means to return at the express
+command of Constantine. He was on his way to receive the oath of
+ministerial allegiance when he very suddenly, as some say, died by
+poison. His death was in the year 336. It is said that Constantine was
+baptized into the Arian communion in the year 337. The followers of
+Arius increased greatly after his death. Under Constantius,<span class='pagenum'><a name="Page_387" id="Page_387">[Pg 387]</a></span> called
+<i>Flavius Julius</i>, Arianism became the religion of the court, and it even
+penetrated as far as Rome, which was obliged to receive into its
+communion Felix, an Arian bishop. But the divisions which grew among the
+Arians themselves prepared for the Catholic church an easy victory over
+them and led to their final extinction." It is worthy of being
+remembered at all times, and under all circumstances, that this whole
+controversy is unauthorized in the Gospel of Jesus Christ, faith in him
+as the Son of the living God being the great truth upon which the Church
+of God is built. What eternal nonsense it is to be quarreling about
+whether he and his Father are of the same essence. The truths of
+Christianity and of Protestantism are found in the teachings of the
+anti-Nicene fathers, but we must remember that these were uninspired
+men, and therefore displayed no <i>standard</i> of truth. The term fathers,
+without qualification, includes a vast range, comprising a period of
+eleven hundred years, from Clemens to Bernard, from the Bishop of Rome
+to the Monk of Clairvaux.</p>
+
+<p>Immediately after the Council of Nice their works took on the infections
+of popery. Each succeeding writer in each succeeding century added to
+the gathering mass of error and superstition. The filth and dirt
+accumulated until the system of delusion was fully developed in the "man
+of sin." The Fathers, as they are called, are entitled to no more than
+other men. They should never be resorted to as authoritative or
+inspired, for they were not. They may be used as witnesses to show the
+customs of their times. So far as they are concerned as <i>the standard</i>
+of truth, we may just as well, with safety and without remorse, deliver
+them to the Vatican to rot with the lumber and legends of the dark ages.
+The anti-Nicene fathers had many errors, but theirs were not the errors
+of Romanism. The religious productions of the first three centuries of
+our era contain, in the main, the principles of Protestantism. The
+post-Nicene fathers, or popery, may be compared to a field of wheat
+overrun with weeds. The great work of the Protestant reformers was to
+eradicate the weeds. Failing to accomplish this in the Roman field, they
+gathered<span class='pagenum'><a name="Page_388" id="Page_388">[Pg 388]</a></span> the pure seed grain and sowed it in the Lord's field, "the
+world," where it now waves in beauty, tending to a glorious harvest.
+Once on a time a person was asked where Protestantism was before the
+Reformation. He answered in turn, It was where your face was this
+morning before it was washed. The reply was just. Dirt could be no part
+of the human countenance, and removing the filth by washing could
+neither change the features of the face nor destroy its identity. By
+this cleansing operation the face only assumed its normal and natural
+appearance. In like manner the superstitious traditions of the Roman
+church were no part of Christianity. It was but proper that the
+reformers should dismiss the adulterations of the ages and plant their
+feet away back in the land of Israel with the Christ of God.</p>
+
+<p>Arius was regarded as an innovater on the true faith. The great enemy of
+Arianism was simply Trinitarianism. The council of Nice was presided
+over by Hosius. The assembled fathers declared the consubstantiality of
+the son for the establishment of Trinitarianism and the extermination of
+Arianism. This wonderful term, <i>consubstantiality</i>, had been rejected by
+the synod of Antioch sixty years before, and by Dionysius, of
+Alexandria, in opposition to Sabellianism.</p>
+
+<p>In 359 the Emperor Constantius assembled the council of Rimini, a city
+of Central Italy. Six hundred bishops and a number of priests now undo
+all that the council of Nice had done. This council was as accommodating
+to Arian Constantius as to the Trinitarian Constantine. Constantius,
+forsaking the Trinitarian system, adopted Arianism, and Greeks and
+Latins complied with the imperial wishes, and, like dutiful subjects,
+signed the Arian and semi-Arian confessions of Sirneium, Seleucia, Milan
+and Ariminum. The western and eastern prelacy subscribed in compliance
+with their sovereign to the Arian creed, which, as Du Pin has shown, was
+signed by his infallibility, Pope Liberius.</p>
+
+<p>Next in our programme comes Theodosius I., assembling a council of one
+hundred and fifty bishops at Constantinople in the year 381. Theodosius
+was a zealous Catholic; he was<span class='pagenum'><a name="Page_389" id="Page_389">[Pg 389]</a></span> baptized before the end of the first
+year of his reign, and immediately published an edict in support of the
+doctrine of the Trinity, branding all who did not hold it as heretics.
+His council was presided over by St. Gregory Nazianzen. The chief work
+of this council was to anathematise the Council of Rimini, which was
+composed of six hundred bishops and a multitude of priests. This work
+was done, and so one hundred and fifty bishops curse and denounce as
+heretical and false six hundred bishops and a multitude of priests; so
+the voice of the many is not always the voice of God, nor yet the voice
+of a council the voice of a Pope; neither is the infallibility of a Pope
+always found in a council, nor is the infallibility of one Pope always
+found in the voice of another.</p>
+
+<p>Theodosius II. convened a council in 431. Nestorius, bishop of
+Constantinople, seems to have been the cause of this convocation, having
+persecuted all who were not of his opinions; now undergoes persecution
+for having plead that the Holy Virgin Mary was not the mother of God. He
+plead that Jesus Christ being the word, <i>consubstantial</i> with the
+Father, Mary could not, at the same time, be the mother of God the
+Father and of God the Son. To settle this quarrel Nestorius demands a
+council and obtains it. This council condemned Nestorius, and one of its
+committees displaced Cyril. The Emperor, Theodosius II., reversed all
+that was done, and then permitted it to reassemble. The deputies from
+Rome, John, Patriarch of Antioch, with twenty-six suffragans, arrived
+five days after the transaction, and it is on record that his arrival
+was followed by one of the most distinguished cursing matches of
+antiquity. The Roman bishops on occasions of this character always had
+recourse to cursing, and they scarcely ever failed to ease themselves up
+with an overflow of anathemas and execrations. Cyril and Nestorius
+exchanged mutual imprecations, even before the sitting of the council.
+The saint, it is said, had launched twelve anathemas at the heretic in
+an Alexandrian synod in the year 430, and the heretic Nestorius thanked
+the saint by returning the same number of inverted blessings. This has
+been a heavy business among Popes for<span class='pagenum'><a name="Page_390" id="Page_390">[Pg 390]</a></span> many centuries. John and Cyril
+engaged in the same kind of warfare immediately after John's arrival at
+Ephesus. John and his party congratulated Cyril, Memnon, and their
+accomplices by deposing and excommunicating them, and now the parties
+continue, for some time, to give vent to their feelings in mutual
+anathemas. These benedictions were the only articles of mutual exchange,
+current and of legal tender value between the parties. At last the
+Emperor had Nestorius and Cyril arrested, and ordered all the bishops to
+return each to his church, and so no conclusion was reached. The Greeks
+called the second assembly at Ephesus a gang of felons, but the first,
+it is said, excelled it in all the arts of villainy. The contest was
+finally ended, not by the church, but by the state. The Emperor
+reinstated Cyril and banished Nestorius, and the western diocese was in
+the end reduced to submission and the church to unity, not by
+ecclesiastical authority, but by imperial power. (See Evagrius 1, 5;
+Liberatus c. 6; Godeau 3, 310.) The Council of Chalcedon met in the year
+451. St. Leo, bishop of Rome, took the advantage of the troubles which
+the quarrel about the two natures occasioned in the empire, and presided
+at the council by his legates, which was a new feature in councils. But
+the fathers of the council apprehending that the church of the west
+would, from this precedent, pretend to the superiority over the eastern
+church, decided, by their twenty-eighth canon, that the see of
+Constantinople and the see of Rome should enjoy alike the same
+advantages and privileges. This was the origin of the long enmity which
+prevailed and still prevails between the two churches, the eastern and
+the western. This council endorsed and established the "two natures in
+one person." The twenty-eighth canon of this council has been rejected
+and condemned by the Latins, yet Pelagius, Gregory, Pascal and Boniface
+acknowledged this council, thereby placing the seal of infallibility
+upon it as much as they ever did upon other councils.</p>
+
+<p>In 553 Justinian assembled a council at Constantinople to discuss the
+three chapters, as they were designated, composed by Ibas, Theodoret and
+Theodorus. Vigilius, bishop of<span class='pagenum'><a name="Page_391" id="Page_391">[Pg 391]</a></span> Rome, with bishops and deacons from
+Italy, Africa and the east, was in Constantinople during the entire
+sittings of this council, and refused to attend although invited. But
+the council went on, all the same. His infallibility, supported by his
+clique, opposed the emperor and his council, but in vain. He formed his
+bishops and deacons into a separate council, published a constitution
+defending, in <i>modified terms</i>, the three chapters, and interdicting all
+further discussion upon the subject by the authority of the Apostolic
+See; pronounced anathemas against the persons and defenders of the
+authors of the three chapters. Having now made himself a partisan of the
+authors, who were condemned by the emperor's council, he was cursed for
+promoting heresy, and banished in dishonor. This served to bring him to
+his senses upon several matters, and so he turned about and approved
+what he had before condemned. And so heresy was converted into orthodoxy
+by the magical power of an emperor at the expense of the infallibility
+of Vigilius. The Italians, Tuscans, Ligurians, Istrians, French,
+Illyrians and Africans, who took a stand against the emperor, were like
+the pope, the "vicar general of God," converted by the sword of
+Justinian. The Italian clergy who resisted were banished.</p>
+
+<p>"In 681 there was a council at Constantinople, convoked by Constantine,
+<i>the bearded</i>. This council was called by the Latins '<i>in trullo</i>,'
+because it was held in an apartment of the imperial palace. The emperor
+himself presided. The bishops of Constantinople and Antioch were on his
+right hand, and the deputies from Jerusalem and Rome were on his left.
+In this council it was decided that Jesus Christ had two wills." Here
+"Pope Honorius I. was condemned as a monothelite, that is, as wishing
+Jesus Christ to have but one will." O, shame! What will come next? Well,
+we are out at sea in the very darkest periods of the dark ages, and
+there is no telling how much our senses may be shocked. We find next
+what is known as the Second Council of Nice. It was assembled by a
+woman, Mrs. Irene, in the name of her son, whose eyes she had caused to
+be put out. Her husband, Leo, had<span class='pagenum'><a name="Page_392" id="Page_392">[Pg 392]</a></span> abolished the worship of images as
+leading to idolatry. This woman re-established this worship. During
+Constantine's minority she executed the imperial power. She was a bold
+defender and patron of emblematic or image worship. It is said that she
+had the ambition of Lucifer and the malignity of a demon. She is accused
+of being connected with the murder of her husband. "She put out the eyes
+of Nicephorus, and amputated the tongues of Christopher, Nicetas,
+Athenius and Eudoxas, Constantine's sons, for <i>suspicion</i> of conspiracy.
+She destroyed the eyes of her own son." "No woman," says Bruys, "was
+ever less worthy of life than this princess." Her ambition, says Godeau,
+made her violate all the laws of God and man. Now listen, but first
+prepare to experience all that the opposite extreme can possibly
+produce. Is there any place in your nature where life and death, or
+heaven and hell, can meet in festive joys? No. Then bear with my story
+the best you can, for it must be told. Here it is: Theodorus and
+Theophanes extol that vile woman for her <span class="caps">VIRTUE AND EXCELLENCE</span>(?). The
+Greeks placed her among the saints in their menology, and in holy
+festivity celebrate her anniversary. Hartman and Binius, in more modern
+times, flatter her prudence and piety(?). Alexander lauds her religion
+and faith as worthy of immortal honor(?), though the blinding of her
+son, he admits, exposed her to reprehension. Baronius justifies the
+assassination of her son. He commends the inhumanity which arose from
+zeal for religion. Here let the curtain drop till my next on councils
+makes its appearance.</p>
+
+
+
+<hr />
+<h2><a name="INFIDELS_IN_EVIDENCE_IN_FAVOR_OF_CHRISTIANITY" id="INFIDELS_IN_EVIDENCE_IN_FAVOR_OF_CHRISTIANITY"></a>INFIDELS IN EVIDENCE IN FAVOR OF CHRISTIANITY.</h2>
+
+
+<p>We should not be surprised when wicked men of every grade of character
+assail our religion, for its great Author erected a standard of duty too
+perfect to suit their unruly passions and lusts. Opposition to
+Christianity is the natural correllate of an unregenerated heart. This
+fact was the cause of all the sufferings<span class='pagenum'><a name="Page_393" id="Page_393">[Pg 393]</a></span> of the primitive Christians,
+not the only cause, but the <i>first</i> and <i>leading</i> cause. One striking
+circumstance is worthy of notice, which is, that they have censured
+Christians for their zeal with an unsparing tongue, and, at the same
+time, they have shown as much if not more vehemence and obstinacy in
+their own good-for-nothing opposition. Every kind of opposition has been
+manifested which the ingenuity of man could dictate. Indeed, there is
+little urged against Christianity in our day that is original. Almost
+every cavil and argument may be traced to Voltaire, Porphyry, Celsus and
+Julian, the old enemies of the Christ. Infidels, who dislike (will you
+hear it?) the labor and trouble of investigating the question of the
+claims of the Christian religion upon their intelligence, seize with
+avidity upon the labors of others and parade them before the public
+mind. Just now there is no question put so often by men who feign to be
+unbelievers as, "What do you think of Colonel Ingersoll?" "He stirs you
+up." The little city of Logansport was favored not a great while in the
+past with a visit and lecture from the Colonel. After the lecture was
+over some half a dozen gentlemen were taking a lunch at an eating
+restaurant, and there was one very talkative creature in the group who
+had much to say of the Colonel's effort and of the "unscientific and
+absurd character of the Bible." Finally, one noble-hearted gentleman
+said to the boasting skeptic, Now you have said a great deal about the
+Bible, and I venture the assertion that you can't quote one verse that
+is in it. I challenge you to do it. Just give us one, long or short,
+from any chapter in all the Bible. The man failed. He couldn't do it.
+Then, said the Christian gentleman, you fellows are always talking about
+science and about the "unscientific character of the Bible," so I will
+now ask you one of the most simple questions known in science, and we
+will see whether you will answer it. It is this: How many teeth have you
+got in your mouth; how many does a man have? To the utter astonishment
+of the company the man failed again, and the company told him laughingly
+that he must treat to the cigars. Such fellows know comparatively
+nothing, and yet<span class='pagenum'><a name="Page_394" id="Page_394">[Pg 394]</a></span> they are always championing their men, who contain all
+their knowledge and do their thinking for them. Ask the infidel who his
+leaders are and he will point you to Hume, Voltaire, Thomas Paine, etc.
+Are Christians always holding up their great minds? Suppose we test the
+merits of the case in this manner, then who are your infidels that will
+compare with Jesus Christ and his apostles? or, with such men, even, as
+Milton, Clarendon, Hale, Bacon, Boyle, Locke, Newton, Addison,
+Lyttleton, West, Johnson and Campbell? Where are your persons of such
+profound understanding? To compare such persons as these with Voltaire,
+Hume, Gibbon and Thomas Paine, is as silly as to compare manhood with
+infancy. No infidels try Christianity upon its own merits. If they were
+candid men they would separate Christianity from all foreign and
+irrelative circumstances, and test its evidences seriously, as the
+magnitude of the question deserves. Apply the same unbelief to the
+common and ancient records of history and you will at once get the
+credit of being rash and foolish. The scoffs and sarcasms and
+sophistries of infidels are not from a love of truth. Whatever the cause
+or causes may be, one thing is certain, and that is, that they do not
+understand Christianity itself, nor the nature and magnitude of its
+evidences. They condemn that which they never gave themselves the
+trouble to investigate.</p>
+
+<p>Whoever investigates the religion of Jesus Christ will find that the
+character of its founder is far superior to any other character, and his
+apostles far superior to any other fishermen. To believe that his
+religion is of simple human origin is like believing that a first-class
+ship of war is the invention of a child. "The majesty of Christ and the
+divinity of his religion appears in nothing more than this, that in
+proportion to our acquaintance with the Scriptures of the New Testament
+does the light of truth shine upon the mind." The seeming successes of
+infidelity, and the multitude of apostates scattered over our country,
+makes us naturally more anxious to warn the rising generation against
+the errors of those who would mislead them. But there is nothing in
+these fearful signs of<span class='pagenum'><a name="Page_395" id="Page_395">[Pg 395]</a></span> the times to shake our faith or excite our
+fears, because the faithful Bible student finds the condition of our
+world just such as the Scriptures have foretold. All the surroundings
+that characterize the conduct of infidels; their expertness in ridicule;
+their extreme folly and resoluteness; their licentiousness and anxiety
+for change in laws as well as society; the snares laid out by them to
+catch the unsteadfast, and their vain professions to free the world from
+slavery, while they themselves are in bondage to corruption, are drawn
+by the divine pencil of prophecy with so much exactness that "he who
+runs may read." By examining the word of God you will find that the
+<i>Free-thinkers</i> of our country, the <i>Illuminati</i> of Germany, Darwin,
+Strauss, Huxley, Tyndal, Renan, and the man of our own land who is most
+noted in our midst for oratorical accomplishments without logic,
+argument or truthfulness of statements touching the Christian religion,
+are all present evidences of the divinity of the prophetic words of the
+New Testament.</p>
+
+
+
+<hr />
+<h2><a name="WOMAN_AND_HER_RANK" id="WOMAN_AND_HER_RANK"></a>WOMAN AND HER RANK.</h2>
+
+
+<p>I presume that Adam knew nothing of the subject of woman's inferiority.
+I do not think that he ever said to Eve, Don't soar so high nor dive so
+deep into philosophy, science and religion, because you are a woman. I
+don't think he ever said to his wife, Astronomy is beyond your reach,
+nor Science is too deep for your slender powers.</p>
+
+<p>Home is a woman's empire, but this very fact demands that her
+intellectual powers should not be inferior to her husband's. A vast
+majority of people have their minds influenced and their characters
+formed by their mothers. Foolish and silly, as well as lazy women
+generally, have their counterparts in their offspring. By following the
+outlines of nature in her facts we have become scientific, and all the
+wisdom we can get from this source will be still more advantageous. The
+woman's physical nature should ever teach us that she is not to be taxed
+with physical labor beyond her strength and sphere of life.<span class='pagenum'><a name="Page_396" id="Page_396">[Pg 396]</a></span> Such
+taxation is barbarism and savageness. This heathenism always <i>destroys
+home</i>. The American Indian has no home; he lives an idle, lazy,
+good-for-nothing life, while his wife, or woman, as the case may be,
+does all the drudgery. For this <i>very reason</i> he was never elevated, as
+a general rule, above a shot-gun and a hound dog, and never had a home
+superior to Doolittle's birth-place, which, he said, was "at Cape Cod,
+Nantucket, and all along up and down the shore."</p>
+
+<p>It is said that the English is the only language in which the word
+"home" occurs. What infamous hours many bachelors keep; many of them die
+of dissipation because they have no mother, sister, or wife to look
+after them and render their homes pleasant and attractive. What an odd
+looking thing a house is without a female occupant. "Won't you tarry
+awhile?" "Can't you stay awhile?" "O, don't be in a hurry." Such is
+often heard, and the reply is, "No, I am much obliged to you, I must go,
+for my mother, my sister, or my wife, is expecting me." But for these
+sentiments he would stay until midnight; so some unmarried men are the
+most contemptible <i>bores</i>. When you get acquainted with them you
+naturally hate to see them coming. Some married men fall into the same
+way of <i>boring</i> their neighbors. When I see a man doing this I suspect
+that he has lost his love of home associations, and ask myself the
+question, What is the trouble?</p>
+
+<p>There is always an adequate cause for every effect. Modern "Freeloveism"
+looks to the annihilation of home, for the reason that it proposes no
+definite home for male or female. No people destitute of the light of
+the Bible ever possessed a home, such an one as ours.</p>
+
+<p>One of the great abominations of infidelity is often met within the
+advocacy of <i>Freeloveism</i>, and matrimony binding at the option, simply,
+of the parties. What is a vagabond on the earth but a man without a
+home? Slaves have been the same in every age, and a government that does
+everything for its subjects will always keep them in degradation. A
+father and mother who would not effectually ruin their children must not
+raise them in indolence and affluence, doing everything for<span class='pagenum'><a name="Page_397" id="Page_397">[Pg 397]</a></span> them and
+teaching them nothing in a practical way; even so a woman must be
+elevated until her post is one of honor. You might as well tie a man
+hand and foot, and command him to run a race, as to deprive women or
+others of their natural rights, and then expect them to rise or progress
+the same as those who are in the full possession of all their liberties.
+Give to all freedom and scope for their talents, and allow them to rise
+or fall at pleasure, but ever point them upward and onward.</p>
+
+<p>Women were slaves in Egypt, in Babylon, in Ninevah, in Persia, in Greece
+and Rome, and all those nations <i>sunk</i>. She is now a slave in China, in
+India and in Turkey.</p>
+
+<p>Adam said: "She is bone of my bone and flesh of my flesh; she shall be
+called woman for she was taken from man. Therefore shall a man leave his
+father and his mother, and shall cleave to his wife, and they shall be
+one flesh."</p>
+
+<p>Say what you will of gallantry, and of the flattery of the sex, but here
+you have the intelligent and affectionate language of the first man,
+which, for beauty and love, as well as simplicity, has never been
+surpassed. "She is bone of my bone," and consequently of my own rank. We
+are one. She is flesh of my flesh and therefore is my equal. "She shall
+be called woman," that is, a female man.</p>
+
+<p>It is authoritatively asserted that the Hebrew term translated woman
+signifies a female man, just as in Latin "equa" is the feminine of
+"equus," "Julia" is the feminine of "Julius." But if she was a female
+man she possessed all the attributes of humanity, and therefore her
+dignity was and is the same as the other sex. Adam gave to Eve a
+position, an honorable position, for he took her in as a part of
+himself. His honor was her honor, his rank was her rank, and she was his
+helpmeet. My ideal woman is not one who is good for nothing, "bred only
+and polished to the taste of lustful appetence; to sing, to dance, to
+dress, to troll the tongue and roll the eye." She should be a helpmeet
+as termed in the Bible. She should be a creature not too bright and good
+to labor in her proper sphere, that is, to prepare daily food, serve it
+up and guide the<span class='pagenum'><a name="Page_398" id="Page_398">[Pg 398]</a></span> house. A high legal dignitary placed an epitaph upon
+the tomb of his wife, that read: "An excellent woman and a good cook."</p>
+
+<p>When a stout, able-bodied woman sits herself down and whines out, "I
+can't work," she gets down very low. What is such a woman good for?</p>
+
+<p>It has been said that woman is man's imaginative side. Well, I imagine
+that there is a great deal of truth in the remark so far as many men are
+concerned, and this simple fact has ruined many a wife. A woman may
+operate very well upon a man's imagination, but that will never help him
+to make a living.</p>
+
+<p>Let woman be, to all intents and purposes, the equal of man, trained for
+the work of every-day life, for this is what the word education means.
+Then throw open to her all the employments lying within her strength,
+which are now monopolized by men, and let this new advantage work a
+reformation in her education. What is her education even now, and in our
+own country? Instead of being educated for health and long life, they
+are trained in many instances for disease and a premature death. The
+history of woman, as woman, is not in our reach; at least I am not
+prepared to say it has been written. I wish it had, for I am persuaded
+that woman has been the great redeeming element upon the human side of
+bliss, without which our world could not exist.</p>
+
+<hr style='width: 25%;' />
+
+<p>"<span class="smcap">And</span> they charge that he (Thomas Paine) was a drunkard. That is another
+falsehood. He drank liquor in his day, as did the preachers. It was no
+unusual thing for the preacher going home to stop in a tavern and take a
+drink of hot rum with a deacon, and it was no unusual thing for the
+deacon to help the preacher home."&mdash;<i>Ingersoll.</i></p>
+
+<p>Therefore, if a man stops at a hotel and drinks till he has to be helped
+home, he is no drunkard? No! Ingersoll is a temperance man (?) and he
+knows.</p>
+
+
+
+<hr /><p><span class='pagenum'><a name="Page_399" id="Page_399">[Pg 399]</a></span></p>
+<h2><a name="THE_TESTIMONY_OF_AN_INFIDEL_IN_WHOSE_HEART_EVERY_SPARK_OF_TRUTH_AND" id="THE_TESTIMONY_OF_AN_INFIDEL_IN_WHOSE_HEART_EVERY_SPARK_OF_TRUTH_AND"></a>THE TESTIMONY OF AN INFIDEL IN WHOSE HEART EVERY SPARK OF TRUTH AND
+JUSTICE WAS NOT EXTINGUISHED.</h2>
+
+
+<p>J.J. Rousseau says: The gospel, that divine book, the only one necessary
+to a Christian, and the most useful of all to the man who may not be
+one, only requires reflection upon it to impress the mind with love of
+its author and resolution to fulfill his precepts. Virtue never spoke in
+gentler terms; the profoundest wisdom was never uttered with greater
+energy or more simplicity. It is impossible to rise from the reading of
+it without feeling a moral improvement. Look at the books of the
+philosophers with all their pomp, how little they are compared with
+this. Shall we say that the history of the gospel is a pure fiction?
+This is not the style of fiction, and the history of Socrates, which
+nobody doubts, rests upon less evidence than that of Jesus Christ; and,
+after all, this is but shifting the difficulty, not answering it. The
+supposition that several persons had united to fabricate this book, is
+more inconceivable than that one person should have supplied the subject
+of it. The spirit which it breathes, the morality which it inculcates,
+could never have been the invention of Jewish authors, and the gospel
+possesses characters of truth so striking, so perfectly inimitable, that
+the inventor would be a more astonishing object than the hero.&mdash;<i>J.J.
+Rousseau, vol. 36, pp. 36, 39.</i></p>
+
+<hr style='width: 25%;' />
+
+<p><span class="smcap">Have</span> infidels been martyred on account of their infidelity? Men are not
+so foolish as to have themselves devoured by wild beasts or perish in
+slow fires rather than recant from a theory they never espoused, Col.
+Ingersoll to the contrary, <i>notwithstanding</i>. Men do not prefer red-hot
+iron chains to denying a Lord in whom they never believed. Infidels have
+nothing to lose by recanting. Colonel Ingersoll says, "I think I would.
+There is not much of the martyr about me," <i>so we think of the Colonel</i>!</p>
+
+
+
+<hr /><p><span class='pagenum'><a name="Page_400" id="Page_400">[Pg 400]</a></span></p>
+<h2><a name="THE_JEWISH_RELIGION_AND_INSTITUTIONS_KNOWN_AMONG_HEATHEN_WRITERS" id="THE_JEWISH_RELIGION_AND_INSTITUTIONS_KNOWN_AMONG_HEATHEN_WRITERS"></a>THE JEWISH RELIGION AND INSTITUTIONS KNOWN AMONG HEATHEN WRITERS.</h2>
+
+<h3>BY HENRY KETT, B.D.,</h3>
+
+<p class="center"><small><i>Fellow and Tutor of Trinity College, Oxford. Published first in
+1812.</i></small></p>
+
+
+<p>"The transactions and literature of the ancient Jews were too remarkable
+to escape the attention of the learned and inquisitive Pagans when Judea
+became a province of the Roman Empire. Many particulars relative to the
+eminent character of Joseph as a minister to Pharaoh, and as an inspired
+prophet, to the emigration of the Jews from Egypt, their miraculous
+passage through the Red Sea, their settlement in the Holy Land, the
+institutions and ceremonies of the law, the splendor of Jerusalem in its
+most flourishing times, the magnificence of the temple, and the supreme,
+eternal and immutable nature of their worship, are related by Diodorus
+Siculus, Strabo, Pliny the Elder, Tacitus and Justin."</p>
+
+
+
+<hr />
+<h2><a name="CENTURIES_BEFORE_CHRIST" id="CENTURIES_BEFORE_CHRIST"></a>CENTURIES BEFORE CHRIST.</h2>
+
+
+<p>The fragments of Sanchoniathon, the most ancient historian of Phenicia,
+who is supposed to have flourished not long after the death of Moses,
+confirms the Bible account of the origin of the world and of many men
+and places mentioned in the Pentateuch. Berosus, the Chaldean, and
+Manetho, the Egyptian, who lived in the reign of Ptolemy Philadelphus,
+king of Egypt, represent several circumstances known in the accounts
+given by Moses. They wrote about the time when the Old Testament was
+translated into Greek. Their evidence, to say the least, shows the honor
+that was paid by the most learned persons of the East to the records of
+the Bible.</p>
+
+<hr style='width: 25%;' />
+
+<p><span class="smcap">I know</span> the Bible is inspired, because it finds me at greater depths of
+my being than any other book.&mdash;<i>Coleridge.</i></p>
+
+<hr />
+<div class="tn"><br /><br />
+<p class="center"><big><b>Transcriber&#8217;s Note</b></big></p>
+
+<p class="noin">The punctuation and spelling from the original text have been faithfully preserved. Only obvious
+typographical errors have been corrected.</p>
+
+<p class="noin">A table of contents has been generated for the HTML edition.</p>
+
+</div>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of The Christian Foundation, Or,
+Scientific and Religious Journal, Volume I, No. 10. October, 1880, by Various
+
+*** END OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION ***
+
+***** This file should be named 28673-h.htm or 28673-h.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/2/8/6/7/28673/
+
+Produced by Bryan Ness, Greg Bergquist and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+book was produced from scanned images of public domain
+material from the Google Print project.)
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+http://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit: http://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     http://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+
+</pre>
+
+</body>
+</html>
diff --git a/28673.txt b/28673.txt
new file mode 100644
index 0000000..64895f7
--- /dev/null
+++ b/28673.txt
@@ -0,0 +1,1814 @@
+The Project Gutenberg EBook of The Christian Foundation, Or, Scientific
+and Religious Journal, Volume I, No. 10. October, 1880, by Various
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Christian Foundation, Or, Scientific and Religious Journal,
+       Volume I, No. 10. October, 1880
+
+Author: Various
+
+Contributor: Various
+
+Editor: Aaron Walker
+
+Release Date: May 3, 2009 [EBook #28673]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION ***
+
+
+
+
+Produced by Bryan Ness, Greg Bergquist and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+book was produced from scanned images of public domain
+material from the Google Print project.)
+
+
+
+
+
+
+
+Scientific and Religious Journal.
+
+VOL. 1. OCTOBER, 1880. NO. 10.
+
+
+
+
+LAW AND ATONEMENT.
+
+     "The soul that sinneth it shall die," and it "shall not die."
+
+
+The first quotation, "The soul that sinneth it shall die," is often
+produced in support of the scholastic idea that the law of God was
+inexorable, that is absolute or unconditional, not to be moved or its
+penalty escaped by reformation or petition.
+
+The language of the text is very definite, and, when viewed aside from
+its context as an inexorable law, it certainly follows that every
+sinning soul must pay its penalty. Neither can I see how it can be
+satisfied by punishing an innocent person in the room of the guilty, for
+the innocent one was not the "soul that sinned." Yet this quality of law
+is claimed in order to make out the theory of a vicarious punishment
+endured by the Savior, that is, that He took the sinner's "law place."
+This idea was necessitated by the theory that we all sinned when Adam
+transgressed, and lost all ability to do anything for ourselves. So we
+must be redeemed by satisfaction to justice, rather than by mercy. This
+old Calvinistic system of error lays the penalty of the inexorable law
+upon Christ. But Calvinists are not alone in this theory of a "vicarious
+punishment," in order to a vicarious atonement. Neither are they alone
+in the abuse of the phrase "the law," for our Sabbatarian friends are
+constantly asserting that the law of God was, and is, simply the ten
+commandments given, they say, to Adam in Eden, and authoritatively
+published on Sinai. They assert that all the balance of the five books
+of Moses was his law, written by him, but the record justifies us in
+saying, that the ten precepts were not the tenth part of the words given
+to Moses upon Sinai; neither were they all the words that were written
+upon the tables of stone. The tables begin with the sixth verse of the
+fifth chapter of the book of Deuteronomy, in these words, "I am the Lord
+thy God which brought thee out of the land of Egypt, from the house of
+bondage," and end with the twenty-first verse. But as the sixth verse is
+fatal to the Sabbatarian theory it is clipped off along with the
+fifteenth verse, which is cut out of the middle of the matter written
+upon the tables, and both are gravely divorced from God and handed over
+to Moses. Both, however, are in perfect harmony with the second and
+third verses, which read thus: "The Lord our God made a covenant with us
+in Horeb. The Lord made not this covenant with our fathers, but with us,
+even us, who are all of us here alive this day." That the sixth and
+fifteenth verses were upon the tables of stone is evident from the
+reading of the twenty-second verse, which reads thus: "These words the
+Lord spake unto all your assembly in the mount out of the midst of the
+fire, of the cloud, and of the thick darkness, with a great voice. And
+He wrote them in two tables of stone, and delivered them unto you."
+
+Many persons who claim that the import of the term die, in the sentence
+"The soul that sinneth it shall die," was experienced by the Savior upon
+the cross dying as a substitute in the law-place of sinners, overlook
+several things of first importance. First, infants were not included in
+the provisions of a vicarious punishment and atonement unless it can be
+shown that they sinned--were sinners. Second, no innocent person can
+justly suffer in the law-place of the guilty. In all such cases justice
+is dishonored and law violated, for just law limits its penalties to the
+guilty.
+
+Our salvation "is not of the law," but "by grace" or favor. Law had
+nothing to do with the death of Christ. He, "BY THE GRACE OF GOD, tasted
+death for every man." "If it be of the law it is not of grace." Again,
+the simple sentence, "The soul that sinneth it shall die," never was
+_the law_ of God in any age, but simply a fraction of the law. Did
+Christ ever sin? No! Then He never honored this law, or satisfied its
+penalty by dying; for if, as our friends say, the inexorable quality of
+the law will forever hold the guilty to its claims, it will forever keep
+the innocent from its penalty. But I aver that the inexorable quality
+_that is claimed_ for the law of God never belonged to it. No, not even
+to the simple sentence, "The soul that sinneth it shall die." The Lord
+authorizes us to supply the condition in every instance where it is not
+expressed, thus: "When I shall say unto the wicked, thou shalt surely
+die; if he turn from his sin and do that which is lawful and right; if
+the wicked restore the pledge, give again that he had robbed, walk in
+the statutes of life, without committing iniquity, he shall surely live,
+_he shall not die_." So the prophet gives us the second quotation at the
+head of this article, "_Shall not die._" It would be just as proper to
+make this last scrap of the law inexorable as its opposite. Such
+teachings do violence to the truth by overlooking the merciful
+provisions that are found in the laws of God, by holding inexorable law
+before us as a streak of justice clothed with _black vengeance_.
+
+The gospel of Jesus Christ knows no law in connection with Christians,
+or any others, except, first, the laws of nature. Secondly, the laws of
+the state or government in which we reside. Third, the law of Christ. We
+are under law to Christ in common with all men, for the Father had put
+all things under Him. We were never under the law given to Adam. We were
+not in the garden of Eden. We believe with Paul that the first offense
+in the history of mankind was the "_offense of one_," that it was "_one
+that sinned_," that "_by one man's offense_ death reigned," that it was
+"one man's disobedience." When men talk to me as an individual, and of
+my relations to law, sin and death, I wish them to recollect that I was
+never in the garden of Eden. So I claim an alibi. Adam sinned thousands
+of years before I, as a man, had my existence; and as it is true that,
+where there is no law there is no transgression, so it is equally true
+that, where the man is not, he does not transgress. I was not in the
+garden of Eden, so there I did not sin.
+
+But we are told that the Father of mercies, by a decree of law, imputed
+Adam's offense to all his children, and that he, by the vicarious
+punishment endured by the Savior, took Adam's offense off from Adam's
+children.
+
+Admit it, and three things follow: First, we did not sin in fact when
+Adam sinned. Second, from Adam to Christ all the innocents upon earth
+were sinners by the arbitrary decree of Jehovah. Third, the Father put
+this _decree-load_ of guilt upon an innocent one, and executed the real
+penalty upon him. How is this? Suppose a legislative body legislates a
+man a murderer because his great great grand-father killed a man, should
+it not also legislate him free from the penalty of murder and never in
+cruel injustice inflict it upon him or any other innocent one simply as
+a satisfaction to justice? Law ought to always place us where we are in
+fact, otherwise it is detestably unjust. Why should any sensible man
+attribute such dealings to the Father of Spirits? The fallacy of such
+teaching is seen in the fact that the penalty of the Adamic law was
+executed _in the day of the transgression_, and not nine hundred nor
+thousands of years afterwards. The phrase, "Dying thou shalt die" does
+not help the case, for the phrase "In the day" limits the penalty as
+respects the time of its fulfillment.
+
+Adam lost citizen life in the Garden of Eden in the very day of his
+offense. The full penalty was executed when he was driven out. Physical
+death was an after result, growing out of the fact that Adam's posterity
+was unborn when he was driven from his Eden home. The Lord did not say
+to Adam, in the day thou eatest thereof you shall die and not live
+again, if he had the way of redemption would have been forever closed
+against him. Adam's first sons appear before us with a law of faith,
+embracing typical and sacrificial duties, through which they were
+brought into the way of life with reference to an ultimate arrival at
+the tree of life in the midst of the paradise of God.
+
+This law of faith was given to Adam's family outside of the Garden; and
+the law of Sinai was not given to Adam, nor to his immediate posterity,
+for in that case Cain would have been put to death for killing his
+brother Abel. It was given to Abraham's family after the exodus from
+Egypt. It was a political law, because it pertained to a community.
+
+Next in order follows the law of Christ. Beside these we know of no
+revealed law, excepting those of which we have spoken. So this vicarious
+punishment system of things, with all its consequences, rests upon a
+something that men call the inexorable law of God, which a man can not
+find in the annals of creation, providence or redemption. The prophet,
+in the language of our quotation, "The soul that sinneth it shall die,"
+is grappling with the system of things which we are endeavoring to
+overthrow. The children of Israel fell into the sentiments of our modern
+Calvinists, and claimed that "The fathers had eaten sour grapes, and the
+children's teeth were set on edge." By this proverb they understood that
+the son was to bear the iniquity of the father. The Lord rebuked them in
+the language of our topic, and more severely in the context. [See
+Ezekiel, eighteenth chapter.]
+
+The Lord said to them, "Behold, all souls are mine. * * * The soul that
+sinneth it shall die. The son shall not bear the iniquity of the father,
+neither shall the father bear the iniquity of the son."
+
+The prophet also describes a righteous man, and then adds, "If he begets
+a son that is a robber, a shedder of blood, and that doth the like to
+any one of these things, and doth none of the duties of a righteous
+life, he shall surely die." We would naturally conclude that this vile
+person would transmit moral depravity, if such was possible, but how can
+moral corruption be transmitted through physical generation? Let some of
+the wise crack this shell! If I was passing around through the little
+city of Kokomo to-morrow, and was talking upon this theme, I would hear
+some one accuse some poor soul of being a natural born thief, without
+the ability to refrain from it. There is neither morality nor
+immorality, vice nor virtue in an involuntary act. Are the rushings of
+the Wild Cat river moral or immoral? If a man could be a natural thief,
+and therefore could not help but steal, he would be no more a sinner in
+the sight of God, nor responsible, nor morally corrupt than the horse
+that breaks into your cornfield and fills himself.
+
+In the saying, "If the wicked will turn," etc., "he shall surely live,
+he shall not die," we discover two important things: First, the death
+spoken of is not physical, for all die, regardless of character; second,
+it is not moral, for the poor fellow is already morally dead--dead in
+trespasses and in sin.
+
+The term die being used in the divine law with reference to the
+government of God, and under such circumstances as already mentioned,
+must indicate simply the forfeiture of citizen life in the paradise of
+God, in the world to come, for it is said of the wicked, "They have no
+inheritance in the kingdom of God and of Christ." But if Christ took
+their law-place, and was punished in their stead, satisfied justice, of
+course it was done, and then universal salvation, regardless of
+character, and upon simple _legal merits, must obtain_, because this
+theory rests upon the hypothesis that sinners could do nothing for
+themselves. But is it true that the atonement was completed upon the
+cross or by the death of Christ only? I answer, he was victim upon the
+cross and high priest by the power of an endless life. Priest by the
+word of the oath which was subsequent to the law. He was not a priest
+while he was a victim in death. In ancient times the victim was slain
+and its blood was taken into the holy place, then the high priest
+officiated in the holy place. But the priest never entered without
+blood. So Christ, by his own blood, entered into Heaven itself, now to
+appear in the presence of God for us. But all this releases us not in
+the least from our own obligations to God and our humanity.
+
+The Savior came to our earth to give us, first, his life, in order that
+we might make it our own; second, his divine mind concerning us and our
+expectations; third to ratify the same by his death; fourth to give us
+an assurance of a resurrection from the dead, and of a future judgment.
+For the first it is said "that he consecrated for us a new and living
+way through the veil, that is to say through his flesh, into the
+holiest." For the second we have simply the gift of a second will. "He
+took away the first that he might establish the second, by the which
+will we are sanctified through the offering of the body of Christ." For
+the third it is said that "The New Testament was dedicated not without
+blood." For the fourth it is said that "He hath appointed a day in the
+which he will judge the world in righteousness by that man whom he hath
+ordained, whereof he hath given assurance unto all men in that he hath
+raised him from the dead." So every one of us shall give an account of
+himself to God, and receive according to his own works and not the works
+of another.
+
+One question, and only one, will be of interest to me in the judgment,
+and that is this, how have I lived? What are the deeds which were done
+in my body? The Lord once said of a wicked city: "Though Noah, Job and
+Daniel were in it they should save none but themselves by their
+righteousness." But we are told that the righteousness of Christ was the
+only satisfaction; that he, dying in our law-place, paid the debt. Then
+I am released. Let the debt be what it may, I can't be held to give
+satisfaction. But we were always anxious to know what we were released
+from. Was it physical death? No; we must die. Was it death in sin? No;
+there is no getting out of that without reformation and pardon.
+Vicarious punishment! What is it? What was it that Christ suffered in
+the sinners' law-place? It could not be the everlasting punishment
+threatened in the Scriptures, for the Savior was only about three hours
+upon the cross. And if the Savior paid the debt, why is it that sinners
+are to pay it themselves unless they repent?
+
+But there is still another grave objection to the theory. It is this, It
+declares that there is no forgiveness with God. He can't forgive when
+Christ paid the debt. Can you forgive a debt that is paid? Is it
+possible for such a thing to take place? One writer has called this old
+theory "the Redeemer's glory;" but if it be his glory it is the Father's
+dishonor. Elder Stockell gives the theory the very imposing title, "The
+Redeemer's Glory Unveiled." But look at the following from page 157 of
+his work thus entitled: "In a _strict_ and _proper_ sense the infinite
+God doth not forgive sin; for it is readily granted by all who are sound
+in the faith that Jesus Christ hath given full satisfaction to divine
+justice for all sin, and hath fully paid the debt of his church. And if
+Christ hath satisfied the justice of God for all the sins of his people,
+how then can it justly, or with propriety of speech, be said that God
+pardoneth our sins and transgressions? Sure I am that debt can never be
+forgiven which is paid."
+
+Others, who are not so wise, or, it may be, so frank, refuse to allow
+the logical consequences of the doctrine of vicarious sufferings. This
+theory represents mercy as always stultified until Christ satisfied
+justice. Imagine the Savior upon the cross, innocent, suffering by sheer
+necessity of justice in the sinners' law-place. Justice is standing off
+to the right and Mercy is a short distance to the left. Poor Mercy! She
+says, "I always felt stultified up to this hour, for Justice was always
+dissatisfied and frowning." Justice responds, "True; but just now I am
+being satisfied. I have always asked for this. So from this time forward
+I shall be in a smiling mood. Now we can unite and let the guilty ones
+go free, for I have wreaked my vengeance upon the innocent one."
+
+Just now the poor skeptic with common sense says, "Hold! Does not the
+law say 'It is the soul that sinneth that shall die?' Did I not hear you
+say that you had wreaked your vengeance upon the innocent one?" Justice
+and mercy both draw a veil over their faces and respond through the
+advocates of this system of things, "Without controversy, great is the
+mystery of godliness." The poor skeptic of common sense retires
+muttering to himself something like this, "Well, if such is the mystery
+of godliness, I pray that I may never fall into her hands."
+
+Just now he is accosted by a preacher, who says to him, "Look there
+upon that Roman cross. Don't you see that sinless one? He is spotless,
+pure and lovely. He never sinned, neither was guile found in His mouth,
+yet He was accounted guilty of all the sins of the whole human family,
+at least He suffered the full penalty enacted against all the sins of
+all the race, and satisfied justice." Common-sense skeptic says: "Who
+required that? Who counted him guilty of the whole? Who?" The preacher
+responds, "God and His justice--yes, His justice." Justice, you know,
+had to be satisfied, for God Himself could not forgive a man until the
+debt was paid. Do you see? Common-sense skeptic turns away disgusted,
+and as he walks off he is heard to say, "Farewell, _to all of you_!"
+
+Who can blame men who never heard any thing better for being
+unbelievers? When Jehovah proclaimed His name, He said "The Lord, the
+Lord God, merciful and gracious, long-suffering and abundant in goodness
+and truth, keeping mercy for thousands, _forgiving iniquity and
+transgression and sin_." This must be admitted by all intelligent
+Christians. Mercy was never stultified. There was in all the
+dispensations of God's providence free and unstultified mercy. The
+infinite One was never unable to forgive sins; neither was He laid under
+the necessity of punishing the innocent in the room of the guilty. No,
+He never did it. His justice never required it, and it is too mean to
+ascribe it to Him. His laws in all the dispensations were conditional,
+contained merciful provisions. Now, let us "fear God and keep His
+commandments, for this is the whole duty of man."
+
+The great thought of pardon through the abundant goodness of God runs
+through all the ages, but substitution, in the sense of vicarious
+punishment, does not. It is not taught even in connection with dying
+animals, for the "blood of animals could not take away sins." Again, the
+soul that sinneth it shall die, but animals were not sinning souls, so
+that scrap of revealed law could not be honored in the death of a goat.
+
+There is nothing in the history of the ages to necessitate the idea that
+justice could not allow the free exercise of mercy towards the penitent
+sinner, or that God's wrath must be appeased, or He made propitious by
+means of blood. He was propitious, and therefore ordered the use of
+blood for wise and benevolent purposes. The use of blood is related to
+His mercy as effect is to cause, and not as cause to effect. The mercy
+and goodness of God was always complete, full and unrestrained by all
+external causes, except the moral and virtuous qualities of their
+object. By the grace of God Jesus tasted death for every man. He did not
+go to the cross because law or justice required it, but because He loved
+the race. He came from heaven to earth and volunteered the cross as a
+commendation or demonstration of the divine love for man. The authority
+of law is never associated with the cross or death of Christ. For this
+great love for man, manifested even in his death, He gained the throne
+of Lordship, where He exercises himself as the Savior of men and as Lord
+over all. Will you obey Him and live?
+
+
+
+
+THE SIMPLICITY OF THE SCIENCE OF MIND.
+
+
+Our sphere of research is simplified by dividing its objects into matter
+and mind, so as to have but two centers of thought. Many have concluded
+that the address of matter to our senses has made it easy to pursue
+knowledge respecting bodies, while the invisibility of mind presents
+insurmountable difficulties, but this conclusion is scarcely supported
+by facts. If men have erred with reference to their own intellects, they
+have also made many and egregious blunders concerning matter and its
+qualities. We think the study of mind is just as easy as the study of
+matter. Here a man has nothing to do but look into himself. With my mind
+I think, reason, reflect, remember, hate, love, grieve, rejoice,
+imagine, contrive, invent and will, and this very mind is conscious of
+all these operations; so in this study there ought to be no mistake. We
+lay it down as a truth of first importance, that all minds are alike. As
+gold is gold, so mind is mind, throughout the universe. My mind is
+myself, which I carry with me everywhere; it is my own personality from
+which I can never part. It is the individual Walker. _Individual_ is
+defined thus: An object which is, in the strict and primary sense, one,
+and can not be logically divided.
+
+An _individual_ is not absolutely indivisible, but that which can not be
+divided without losing its name and distinctive qualities.
+Individuality, like personal identity, belongs properly to
+intelligences. Consciousness reveals it to us that no being can be put
+in our place nor confounded with us, nor we with others. I am one and
+indivisible. You can not amputate any of the faculties of the mind. It
+is a mind which no one dissects or divides. We are assured that we are
+the offspring of God. Paul says this truth had been promulgated by one
+of the Athenian poets, and it was so correct that Heaven's seal was
+placed upon it. Being the offspring of God we are essentially like our
+Great Father Spirit, for it is one of the laws of God that the child or
+descendant shall always be like its progenitor; not like him in body,
+for God is a spirit. A spirit hath not flesh and bone. We are therefore
+like Him in spirit. Being the offspring of the divine intelligence
+declares the nature of that intelligence, just as the stream declares
+the nature of the water in the fountain which feeds it. As the fountain
+is the antecedent of the stream, so God is the antecedent of life and
+intelligence, from whom all spirits came, and to whom all spirits must
+return.
+
+Our studies in respect of mind are wonderfully simplified when we
+recollect that in ourselves we see all other men, spirit or mind being
+in its essence and attributes essentially the same; but the fountain is
+always greater than the stream, so God is more wise and powerful than
+any of his offspring. But as each perfect sunbeam, however small or
+weak, has all the essential properties of light, and each grain of pure
+silver all the properties of that metal, so mind, as the living
+offspring of the divine mind, is in the "likeness and image of God."
+This branch of study becomes remarkably simple when we reflect that in
+ourselves we see all men and women, angels and demons, and even God
+himself. The whole universe of mind is reflected in that inner-man
+mirror which we call _ourself_. We have guarded this subject by the
+language, _the essential attributes of mind_. By this qualifier we wish
+it understood that mind, like body, has its accidental or acquired
+qualities. Vice, virtue, folly, wisdom, malignity and benevolence are
+not essential to mind, but like the accidents of matter known as
+roughness or smoothness, softness, hardness, blackness, etc., are merely
+qualities or attributes of its conduct. Vice is vicious action and
+virtue is virtuous action. But action arises from will and will from
+thought. All minds are free agents, being vicious or virtuous from their
+own choice. There is as much piety, morality or immorality in the
+flowing of the Wabash river as there is in involuntary action. So
+ability to choose is the great factor of morality, virtue, immorality,
+and vice.
+
+In scientific investigations lying in the realm of the physical there
+are countless objects to engage our thoughts, but here we have but one,
+and we always carry it about with us and are continually using it. Our
+_consciousness_ is to all the operations of our spirits what seeing,
+touching, hearing, tasting and smelling is to surrounding bodies. It
+enables us to examine all the minds in the universe. Would you like to
+have an organ which would enable you to see spirits? In your
+_consciousness_ you have a faculty superior to all the five senses put
+together. In our consciousness we see and feel ourselves, and in so
+doing we see not only the minds of others, but our great Father himself.
+We can not tell what instincts are in the bee, or what sagacity is in a
+spaniel, because we are neither spaniels nor bees, but we are of a more
+noble race. We are in possession of minds or spirits, and consequently
+identified with all minds or spirits, so the science of mind, or
+psychology, is the knowledge of ourselves.
+
+Christianity, as a spiritual system, takes us and all its votaries into
+this intellectual temple, where we may certainly know God through a
+correct knowledge of self. In this temple we have a sample of the
+spirits of men, angels and demons, and over all, an example of the
+spirit we worship. These invisible intelligences are the wonderful
+agencies through which good and evil are effected. Natural laws are
+only the rules by which the great Father Spirit acts. Laws are rules by
+which agents act, and they always imply agents. Men of olden times are
+often spoken of as great metaphysicians. Who has not heard of Homer,
+Herodotus, Pindar, Demosthenes, Aristotle, Plato and many others. But
+those ancient men, here as in physics, dealt so much in fancy that they
+were not disposed to enter into the simple examination of their own
+minds or spirits. Entangled in the doctrines of chance, fate and destiny
+they robbed the Creator of the sceptre of the universe. They placed
+Jove, their supreme deity, under a decree that he could not change;
+confessed that he could not, in many instances, help them when he
+desired to do so. The greatest hindrances to progress among them were
+their failures to know the true character of Jove, or their want of a
+correct knowledge of God, and the distinction between mind and matter.
+They failed to separate between the two. Their gods were continually in
+an abominable quarrel about some interest that involved human welfare,
+and for that very reason their theory of mind was nothing but a confused
+mass of childish stories. They had no starting point from which to
+reason. They, failing to separate between mind and matter, were led into
+endless theories about what they denominated the animal and intellectual
+soul. The idea of one of their own poets that we are God's offspring was
+of no avail, in science, to them, because they neither knew themselves
+nor their gods. We are, therefore, indebted to the Bible for our
+superior knowledge in the science of mind. If the Gospel had never
+reached us we would have been as great dreamers in mental science as the
+mystics of India.
+
+The doctrine of one Creator, who is a perfect spirit, and the father of
+our spirits, and that he presides over all nature for the good of the
+whole; that matter is inert, and moves not unless as it is moved; that
+all life and force is in mind or spirit; that all spirits are free
+agents, and act from choice; that all spirits have the same essential
+attributes; and that man is of the divine "_genos_" kind or sort, and,
+as an intellectual being, is therefore in the image of God, has
+simplified and extended our researches in the science of mind, and based
+them on reason and common sense as well as revelation. From such
+considerations the doctrine of universal brotherhood has proceeded along
+with the equal, civil, political and religious rights of all mankind.
+The ultimate fruit of all is the abolition of oppression and slavery
+throughout the world, and the desire to see all men elevated to their
+proper rank as intellectual and moral beings. Thus our views of God and
+nature, of mind and matter, are of immense practical value to our race.
+
+Do you say mind or spirit does not belong as a real factor to science?
+Well, we are astonished! Science is correct, or certain knowledge
+arising from a deep and rational inquiry into the object or subject of
+investigation. The question therefore comes back again, have we any
+knowledge of mind? This is to ask, whether consciousness is knowledge!
+The term comes from the Latin "_con_," which signifies together, and
+"_scio_," I know, and is used to convey the idea that we know the thing
+altogether, that is, have perfect or full knowledge. It is the mind's
+testimony concerning itself. Now, if I can become acquainted with
+external and material objects through my senses, certainly my
+consciousness of my own mental operations is, and must be, more certain
+and self-evident. In judging, reasoning, reflecting, choosing, desiring,
+remembering, loving, hating and hoping, along with all other operations
+of mind, I must know the operation intimately, perfectly and altogether.
+If I am reflecting, I know it, and this consciousness is science, is
+certain knowledge, is the very thing from which no man can escape so
+long as he is a rational being. Here is my individuality, my
+personality, in that which is the indivisible unit of my nature, from
+which I can not emigrate, and one attribute of which I can not
+amputate--the _I_! The thief may escape from justice, but he can not
+escape from the dishonest wretch--_himself_.
+
+The murderer in America may flee to England or France, but through
+conscious memory he is, and will forever be, compelled to keep company
+with the murderous villain. He has this consciousness and will keep it
+through eternity, even though he should be pardoned. Here, then, is
+certain knowledge, more than seeing, hearing, or any other sense
+belonging to the physical, for it is the conscious knowledge of that
+which sees and hears, and which reaches out through the senses and
+connects itself with the objective. It is therefore certain that, in
+case there is no such thing as mental science, there is no such thing as
+science at all, in all the realm of the universe; because the mind, in
+the act of knowing, knows itself or is conscious of its own operations,
+otherwise it could know nothing whatever, could not be mind.
+
+Have we not the most certain evidence of the existence of mind? Is light
+a certain evidence that there is light, or a source of light? Is not
+reasoning a proof that there is something which reasons? Can there be
+light without a cause? Can there be invention without an inventive
+being? The mind is like a telescope in this respect, that it shows
+itself in showing that about which it is occupied. The man who is
+content to believe what he sees, hears, tastes, smells and feels, is
+only a sensuous believer--an animal, and not a man. Reason's glory is
+that it perceives the invisible.
+
+
+
+
+OUR INDEBTEDNESS TO REVELATION--No. IV.
+
+BY P.T. RUSSELL.
+
+
+LANGUAGE AND RELIGION, FROM WHENCE?
+
+There are conditions under which circumstantial evidence is the best
+possible testimony. These conditions are found inseparably connected
+with our present subject. That men now possess the same powers of body
+and mind that they always manifested is disputed by no intelligent
+individual. Those powers have been, through all the ages, precisely the
+same both in number and kind. Has the history of humanity furnished a
+single case in which a person, perfectly deaf during all his life, had
+the ability to speak words? Such is unknown in the history of the past,
+and also in the records of the present. History is as blank at this
+point, as a barren oasis. All the other faculties are as perfect with
+the deaf as they are with those whose hearing is perfect. Their
+inventive genius is equally vigorous; this being true, why should the
+defect of the ear deprive them of the power of speech? Will the Deist
+answer this question? Mr. Skeptic, as you are in the same difficulty
+with the Deist, you may help him if you choose. If you are, as you
+pretend, free and fearless thinkers, give us your thoughts upon this
+question. If you are cowardly, then stand off and sneer at the question
+which you dare not try to answer. The facts developed at this point
+ought to be remembered, and the question, why can the deaf, described,
+never talk? ought to be pressed home to every heart.
+
+
+MATHEMATICS WILL AID US HERE.
+
+When we see a constant increase in the number of persons or things in an
+undeviating ratio, with the aid of mathematics we can pass back to the
+first of the series, to the first man living at the base of the human
+series. Ever remember that there can not be a series without a unit
+lying at its base.
+
+Why do the life-long deaf never talk? You answer: All Adam's children
+learn to talk by hearing others talk, and as those deaf ones never
+heard, so they never learned to talk. Very well. The first man, at the
+beginning of the series of humanity, had no powers or faculties which
+his descendants do not possess, and as they all have been under the
+necessity of learning to talk by hearing others talk, will you
+unbelievers and skeptics tell us, if you can, how that first man became
+a talker? Can the life-long deaf talk as well as those whose ears are
+perfect? No. Well, then, the difficulty rests upon you. That you may
+remember it, I will repeat it once more, it is this: who did the first
+man hear in order to learn the talker's trade?
+
+
+WHERE DID LANGUAGE COME FROM?
+
+Do you tell us that society made language? Then society must be older
+than language, for the maker is always, of necessity, older than the
+thing made. But without language there could be no interchange of ideas,
+and without this society could not exist. Where there is no intelligent
+communication of ideas we never think of society. Society does not exist
+where there is no intelligent communication of ideas between persons.
+The trees in the grove are never spoken of as a society. They are not
+and can not be in the social state. Neither are the brutes around us.
+Man is the only being upon earth capable of becoming a constituent
+element or part of society. Mr. Blair says, in his lectures on
+Belleslettres, "It would be extremely difficult to conceive how society
+could exist without language." Now, as society can not exist without
+language, it is certain that society could not be the author of
+language, for the author must be older than his production. But Mr.
+Blair springs another difficulty. It is in these words: "It would be
+equally difficult to conceive how language could exist without society."
+A moment's reflection will satisfy all reasonable persons that language
+can not exist without society, and that which can not exist without the
+other can not be the maker--author--of the other, for the maker must be
+older than the thing made. Then, as neither of these could exist without
+the other, neither could be the author of the other. So language and
+society are both effects, and their cause is outside of or antecedent to
+both, for every effect has an antecedent cause.
+
+
+WHO, OR WHAT, IS THAT CAUSE?
+
+First, it must have existed before man. Second, it must have possessed
+the powers of speech; and, therefore, must have been an intelligence. We
+have already seen this in our reflections upon the fact that the
+life-long deaf, who are deprived of hearing words spoken, are always
+dumb; so man, if he had never heard words spoken, would have remained
+dumb. He that created the ear, could He not hear? Did He not know what
+He was doing? He that arranged the vocal powers of man, could He not
+speak? Is there no evidence of an intelligent authorship here? He who
+not only created but also endowed man with all His noble and God-like
+attributes, would He not delight in visiting man and talking with him
+and learning him the art of speech? Did man not have the privilege of
+learning to talk? Did he not hear and learn from the "ancient of
+days"--from his great author? Is it not unreasonable to suppose that the
+author of man's being took no delight in him? _Without this_ the first
+man could never have commanded the use of words. Here we have the
+"Arriere pensee" clue, that is, the clue in mental reservation; and here
+we meet the axiom. The clear is the true, and the "Ariadne," the clue
+that leads us out of the labyrinth. Language at the first must have been
+specific. This, in the nature of the case, must have been true; that is,
+each and every word must have been used in such a manner as to convey a
+certain definite idea. As we have already seen how mathematics aid us in
+passing back to the first man, so we can easily see how to reach an
+approximate idea of his mental condition. Physiologically, he might have
+been a full developed athlete, but in mentality, like the helpless
+infant. He is at the first uneducated. True, he possesses powers of
+mind, but they are inactive. No thought has passed through his mind to
+wake him up. He opens his eyes and immediately he thinks, he hears, and
+thought is increased. He is connected with the objective world of things
+by means of the five senses, and his mind goes to work upon these. His
+thoughts are all his own; he himself thought them; they were within his
+reach. He saw and heard, but his thoughts, like yours and mine, did not
+go beyond his perceivings. Yes, he wakes up and hears a rustling sound
+in the air just above his head; looking up he discovers a pair of the
+birds of Paradise flying over him; they light on the branch of a tree
+near by. These were the first things seen; he saw them in the morning of
+the first day of his life. He looks and looks, and thinks these birds
+are older than himself, for he remembers having seen them at the moment
+of the first consciousness. The question possible came up, Whence came
+they, and all the other things which I now see and hear? Were they
+always here? No answer is found. His curiosity is aroused; his reason
+is perplexed; he _would be_ puzzled. He now reaches for thoughts too
+high for him; neither bird, beast, nor any other part of all creation
+can give the light he seeks. Whichever way he turns he receives no
+answer; he is bewildered; he is now anxious for light and ready to
+receive it. Man has found his extremity, and this is God's opportunity.
+He visits man and talks to him, and man, hearing the speech of his
+Creator, learns to talk. He is now able to ask for the solution of the
+perplexing problem of the ages, From whence came all these beautiful and
+useful things with which I am surrounded? Did they come of themselves,
+or did somebody make and arrange them? Here the Lord drives away all his
+troubles, simply saying: "I created all these things; the earth and the
+heavens, and all that is in them, the sun, moon and the stars also, and
+I now place you here in this beautiful Eden, earth, to dress and keep
+it." Thus man obtained the use of language and the foundation of
+religion at the same time. Of this I will speak more at length in my
+next. Tell them farewell.
+
+N.B.--Let the determined skeptic answer these essays if he can, and if
+he can not, let him be an honest man and surrender.
+
+
+
+
+MIND AND INSTINCT, OR STRICTURES UPON THE TEACHINGS OF EVOLUTIONISTS.
+
+
+The evolution imagination ventures to affirm that man's intellectual
+superiority over the brute "is not _qualitative_ but _quantitative_."
+Then it follows, of necessity, that intellectually considered the brute
+is the image of man just as much as man is the image of God, the
+difference being _quantitative_ and not _qualitative_. Evolutionists
+claim that "man's superiority over the brute results from greater
+complexity and superior development of the brain." Now if man, as they
+say, once lived the life of the brute, and his superiority now is simply
+quantitative, why is it that his inferiors of to-day are not passing
+into real manhood? They are far superior to any creature which is "not
+far from the tadpole stage of evolution." If we were once there, and
+evolutionists say we were, why not take all brutes in as our
+_kins-folk_.
+
+Now, since evolutionists have learned the secret of mind-making by
+training dogs and other animals to certain habits, and giving time for
+heredity to transmit those habits, they being "immediately petrified in
+brain structure," why should we not go to work and bring about a
+millennial glory, at least by the third or fourth generation? If so much
+has been overcome as lies between man and the tadpole, with the tadpole
+capital only to work upon, perhaps we might, with our present capital,
+bring into existence a race of gods. Why not? We are taught that
+"instinct is habit petrified in brain structure and transmitted by
+heredity," that it is, consequently, "organized ancestral experiences
+that are the source of instinct, but not always." Why this modification
+in the teachings of evolutionists? Do they not know that the
+acknowledgment of the existence of an original instinctive endowment
+breaks down the whole theory of mind-being from environments? And what
+right have Atheists to claim instinct as an original endowment, in
+certain cases? The very idea is destructive of their speculation, for in
+order to an original endowment, as they term it, over and above that
+which is the result of ancestral experiences petrified in brain
+structure and transmitted, there must be the endowment, that which
+endows, and the endowed. These three things stand or fall together. But
+why should they claim this exception of an original endowment? The
+answer is easy. Facts that are utterly against them are known to exist
+in the world of instincts. We have an example in the instinct of the
+honey bee. Neither the drone nor the queen ever built a cell. So this is
+conceded to be an original endowment. O, ye evolutionists! will you tell
+us where this cell-building instinct came from? You claim that it was,
+or is, an original endowment. _From whom?_ Again you tell us that
+instinct depends upon brain structure in every instance; then what is
+the difference between instinct and intellect or mind? You tell us that
+mind also depends on brain structure, and you say that intelligence is
+unlike instinct, because it works by experience, not ancestral, but, on
+the contrary, by individual experience.
+
+Then we have it thus:
+
+First. Instinct works by ancestral experience, petrified in brain
+structure, and transmitted.
+
+Second. Mind works by individual and not ancestral experience.
+
+Third. Instinct is sometimes an original endowment.
+
+Now, can we or any others tell how it is that mind depends, just like
+instinct, wholly upon brain structure, and is, at the same time, unlike
+instinct in that it is wholly dependent on individual, not ancestral
+experience? And if mind or intelligence does not depend on ancestral
+experience, how is its origin to be accounted for on the hypothesis of
+heredity through evolution of species, starting, without life, instinct
+or mind, by blind forces operating on dead matter, and the forces
+themselves simply the forces of dead matter? The capacity for
+intellectual improvement is a remarkable peculiarity of man's nature.
+The instinctive habits of the lower animals are limited, are peculiar to
+each species, and have immediate reference to their bodily wants. Where
+a particular adaptation of means to ends, of actions to circumstances,
+is made by an individual the rest do not seem to profit by that
+experience, so that, although the instincts of particular animals may be
+modified by the training of man, or by the education of circumstances,
+so as to show themselves after a few generations under new forms, no
+elevation of intelligence ever appears to _take place spontaneously_, no
+physical improvement is manifested in the species at large. On the other
+hand, we observe in man not merely the capability of profiting by
+experience, but the determination to do so, which he is enabled to put
+into action by the power which his will, when properly disciplined,
+comes to possess, of directing and controlling his current of thought by
+fixing his attention upon any subject which he desires to keep before
+his mental vision. This power, so far as we know, is peculiar to man,
+and the presence or absence of it constitutes the difference between a
+being possessed of powers to determine his own course of thought and
+action, and a mere thinking automaton.--_Carpenter's Physiology._
+
+
+
+
+REVIVAL OF LEARNING.
+
+
+TO WHOM ARE WE INDEBTED?
+
+Charlemagne, Emperor of Germany, who is known as a Christian prince, and
+Alfred the Great, of England, lived in the eight and ninth centuries.
+The darkest period in the dark ages was between the fifth and the
+eleventh, but they are known as the _earliest_ luminaries of the modern
+world. They encouraged learning both by example and patronage, but they
+could not overcome the gross ignorance of their times; nevertheless they
+shed a strong and living lustre over the age in which they lived. (See
+_Elements of General Knowledge_, by Henry Kelt, Fellow and Tutor of
+Trinity College, Oxford, p. 246.) Where, and under what circumstances,
+were their schools established? They were confined to churches and
+monasteries, and the monks presided over them, but they were inadequate
+to the task of diffusing knowledge in any extensive circle. The reign of
+heathenism and ignorance continued.
+
+The Arabians had introduced the knowledge of arithmetic, geometry,
+astronomy, chemistry, medicine, and the philosophy of Aristotle into
+Spain. (See Warton on Pope, vol. 1, p. 184.) At the beginning of the
+eleventh century several enlightened scholars undertook to educate the
+youth of the cities of Italy, and at a later period those of France,
+England and Germany. To the stability and prevalence of the education
+thus begun is the establishment of the universities of Europe
+attributable. Those of Paris and Oxford carry their claims to antiquity
+to the times of Alfred and Charlemagne, but it is said that the real
+claims of Paris stop with Phillip Augustus in the twelfth century. In
+the year 1264 Merton College was founded by Walter de Merton, Lord
+Chancellor of England and Bishop of Rochester, but the honorable title,
+"Mother of Universities of Europe" is due to Bologna. It was in her
+walls that learning, in the eleventh century, first attempted to raise
+her head.
+
+It is said upon good authority that 10,000 students were assembled here
+in the next century, that is, somewhere about the beginning of the
+fourteenth century, and that each country in Europe had its resident
+regents and professors at Bologna. Here the studies of the civil and
+canon law constituted the almost exclusive objects of application, but
+Paris directed the attention of her scholars to theology. Oxford began
+at this time to acquire fame and to rival the foreign universities in
+the ability of its professors and the multitude of its members; in the
+year 1340 they amounted to 30,000. Many other universities were soon
+established upon the models of Bologna, Paris and Oxford. In these logic
+and scholastic divinity were for centuries the reigning subjects of
+pursuit. The works of Aristotle were studied with great eagerness. Upon
+the logic of Aristotle was founded the cultivation of scholastic
+theology and casuistry, which is a department of morals; its object is
+to lay down rules for directing us _how_ to act where there is any room
+for doubt or hesitation. To this belongs the decision of what are called
+cases of conscience, that is, cases in which we are under obligation,
+but which, from certain surroundings, give rise to doubt, or how far the
+obligation may be dissolved; such as the obligation to keep a promise
+obtained by fraud or force.
+
+To make nice distinctions between one word and another, to separate
+subjects by infinite divisions, not as the real nature of things, but as
+fancy directed, and to draw conclusions with no moral end in view, were
+the pursuits of the schoolmen. The decrees of the councils of the Church
+of Rome, its edicts and ceremonial and ritual observances, were
+scrupulously regarded instead of obedience to the pure and practical
+elements of Christianity. Classical learning was entirely neglected.
+Here is the feature of Roman church history which infidels have
+endeavored to use falsely against _even Rome_, to wit: the opposition of
+the churchmen of those times to _classical learning_. This was
+considered dangerous to true piety, and calculated to corrupt the pure
+theology of the gospel, because the orators of Greece and Rome were
+regarded as blind guides of erring reason and seducers to the paths of
+sin and destruction. Virgil and Horace were looked upon merely as the
+advocates of a profane and idolatrous mythology, and Cicero was regarded
+as a vain declaimer, impiously elated with the talent of Pagan
+eloquence, but the infidel charge that the church has always been in the
+way of scientific education, _expressed in unqualified terms_, is simply
+false in fact. That there was a time when she was opposed to classical
+learning is a well attested fact, but she, at the same time, taught and
+operated in universities and monasteries, as stated above. The first
+dawnings of modern literature are seen in connection with the
+cultivation of the language of Provence and the productions of the
+Troubadours. The first great teacher in this connection was William,
+Count of Poiton, a nobleman, distinguished by his powers in the
+crusades. Many of the men of note who were in the crusades, were of his
+character. Their writings upon the topics of war, gallantry, satire and
+history, first roused Europe from her ignorance and lethargy, first
+taught her to think and reflect and judge upon subjects of imagination.
+The Troubadours sustained the middle place between Gothic ignorance and
+Italian excellence, and literature is indebted to them for rearing the
+first fruits of European genius and inspiring the moderns with the love
+of poetry. Their influence and language spread over all the countries of
+Europe. Their bards were in the courts of kings and the castles of
+barons. The commencement of the crusades and the beginning of the
+fifteenth century, mark the limits of their fame. Their romance had its
+rise in the manners of chivalry, and fell into disrepute when chivalry
+declined. In the fourteenth century men of intellectual genius in Italy
+resolved to cultivate their own native language and to combine with its
+grandeur the charms of imagination and the acquirements of classical
+learning. The poetry of the Tuscan school, the works of Dante, Ariosto,
+Boccio and Petrarch, have never yet been excelled by four succeeding
+centuries of genius and literature. The way was open for the revival of
+classical learning in the fifteenth century, and for the cultivation of
+all the arts and sciences connected with its cultivation.
+
+The downfall of the Roman Empire in the east and the discovery of the
+art of printing happened about the same time. Scholars had long trembled
+in view of the approach of Mahomet the second. Constantinople was
+captured by the Turks in 1458; then Chrysoloras, Gaza of Thessalonica,
+Demetrius Chalcondyles, Johannes Lascaris, Callistus, Constantius,
+Johannes Andronicus, and many other learned Greeks, fled into Italy for
+protection, where they found, at Florence, several Greek professors who
+had been persuaded by Cosmo de Medici to settle in that city. They
+settled in Florence and there interpreted the ancient writings which had
+been kept in the eastern metropolis. The best Italian scholars fell in
+with them and soon became enamored with the spirit of poetry, eloquence
+and history. Here a better philosophy was soon taken up, and the cunning
+of scholasticism, as known in the empty speculations of metaphysicians,
+gave place to the more profitable principles of moral philosophy. The
+study of the Greek language was introduced in England by William Grocyn,
+a fellow of New College, Oxford, who died about the year 1520.
+
+"To the mechanical genius of Holland we must ascribe the discovery of
+the art of printing, for the original inventor was Laurentius John
+Coster, of Haerlem, who made his first essay with wooden types about the
+year 1430. The art was communicated by his servant to John Faust and
+John Guttenberg, of Mentz. It was carried to perfection by Peter
+Shoeffer, the son-in-law of Faustus, who invented the modes of casting
+metal types."
+
+Trihemius, in his Chronicle, written A.D. 1514, says he had it from the
+mouth of Peter Shoeffer that the first book they printed with movable
+types was the Bible, about the year 1450, in which the expenses were so
+great that 4,000 florins were expended before they completed twelve
+sheets. The author of a manuscript, Chronicle of Cologne, compiled in
+1499, also says that he was told by Ulric Zell, of Cologne, who himself
+introduced printing there in 1466, that the Latin Bible was first begun
+to be printed in the year of Jubilee, 1450, and that it was in large
+type. Mr. Edwards, of Pall Mall possessed a copy of this curious Bible
+in three volumes, bound in morocco. In his catalogue it was valued at
+L126. There, is a beautiful copy of this work in the Bodleian (or
+Bodleyan) Library in the University at Oxford.
+
+The art of printing soon spread over the greater part of Europe, and
+to-day our world is a world of books, and the love of the Bible was the
+origin of printing.
+
+
+
+
+COUNCILS.
+
+UNITY OF ROMAN CHURCH.
+
+
+The Council of Nice assembled in Asia Minor by the direction of
+Constantine in the year 325. Here we see more than two hundred and fifty
+bishops, mostly from the east, with presbyters, deacons and others,
+engaged in an effort to settle the Arian heresy, which consisted in
+maintaining that Christ was the most exalted of all created things, but
+inferior to God the Father. This opinion was first ventilated in the
+year 318. It was publicly condemned by the Council of Alexandria in the
+year 320, and then by the Council of Nice. This Council maintained the
+perfect equality of essence of both Father and Son, and could only
+express their relation by terming it eternal generation, which Dr. Adam
+Clark calls eternal nonsense.
+
+"Arius and his partisans were banished by the Council of Alexandria, but
+as he had powerful adherents he found means to return at the express
+command of Constantine. He was on his way to receive the oath of
+ministerial allegiance when he very suddenly, as some say, died by
+poison. His death was in the year 336. It is said that Constantine was
+baptized into the Arian communion in the year 337. The followers of
+Arius increased greatly after his death. Under Constantius, called
+_Flavius Julius_, Arianism became the religion of the court, and it even
+penetrated as far as Rome, which was obliged to receive into its
+communion Felix, an Arian bishop. But the divisions which grew among the
+Arians themselves prepared for the Catholic church an easy victory over
+them and led to their final extinction." It is worthy of being
+remembered at all times, and under all circumstances, that this whole
+controversy is unauthorized in the Gospel of Jesus Christ, faith in him
+as the Son of the living God being the great truth upon which the Church
+of God is built. What eternal nonsense it is to be quarreling about
+whether he and his Father are of the same essence. The truths of
+Christianity and of Protestantism are found in the teachings of the
+anti-Nicene fathers, but we must remember that these were uninspired
+men, and therefore displayed no _standard_ of truth. The term fathers,
+without qualification, includes a vast range, comprising a period of
+eleven hundred years, from Clemens to Bernard, from the Bishop of Rome
+to the Monk of Clairvaux.
+
+Immediately after the Council of Nice their works took on the infections
+of popery. Each succeeding writer in each succeeding century added to
+the gathering mass of error and superstition. The filth and dirt
+accumulated until the system of delusion was fully developed in the "man
+of sin." The Fathers, as they are called, are entitled to no more than
+other men. They should never be resorted to as authoritative or
+inspired, for they were not. They may be used as witnesses to show the
+customs of their times. So far as they are concerned as _the standard_
+of truth, we may just as well, with safety and without remorse, deliver
+them to the Vatican to rot with the lumber and legends of the dark ages.
+The anti-Nicene fathers had many errors, but theirs were not the errors
+of Romanism. The religious productions of the first three centuries of
+our era contain, in the main, the principles of Protestantism. The
+post-Nicene fathers, or popery, may be compared to a field of wheat
+overrun with weeds. The great work of the Protestant reformers was to
+eradicate the weeds. Failing to accomplish this in the Roman field, they
+gathered the pure seed grain and sowed it in the Lord's field, "the
+world," where it now waves in beauty, tending to a glorious harvest.
+Once on a time a person was asked where Protestantism was before the
+Reformation. He answered in turn, It was where your face was this
+morning before it was washed. The reply was just. Dirt could be no part
+of the human countenance, and removing the filth by washing could
+neither change the features of the face nor destroy its identity. By
+this cleansing operation the face only assumed its normal and natural
+appearance. In like manner the superstitious traditions of the Roman
+church were no part of Christianity. It was but proper that the
+reformers should dismiss the adulterations of the ages and plant their
+feet away back in the land of Israel with the Christ of God.
+
+Arius was regarded as an innovater on the true faith. The great enemy of
+Arianism was simply Trinitarianism. The council of Nice was presided
+over by Hosius. The assembled fathers declared the consubstantiality of
+the son for the establishment of Trinitarianism and the extermination of
+Arianism. This wonderful term, _consubstantiality_, had been rejected by
+the synod of Antioch sixty years before, and by Dionysius, of
+Alexandria, in opposition to Sabellianism.
+
+In 359 the Emperor Constantius assembled the council of Rimini, a city
+of Central Italy. Six hundred bishops and a number of priests now undo
+all that the council of Nice had done. This council was as accommodating
+to Arian Constantius as to the Trinitarian Constantine. Constantius,
+forsaking the Trinitarian system, adopted Arianism, and Greeks and
+Latins complied with the imperial wishes, and, like dutiful subjects,
+signed the Arian and semi-Arian confessions of Sirneium, Seleucia, Milan
+and Ariminum. The western and eastern prelacy subscribed in compliance
+with their sovereign to the Arian creed, which, as Du Pin has shown, was
+signed by his infallibility, Pope Liberius.
+
+Next in our programme comes Theodosius I., assembling a council of one
+hundred and fifty bishops at Constantinople in the year 381. Theodosius
+was a zealous Catholic; he was baptized before the end of the first
+year of his reign, and immediately published an edict in support of the
+doctrine of the Trinity, branding all who did not hold it as heretics.
+His council was presided over by St. Gregory Nazianzen. The chief work
+of this council was to anathematise the Council of Rimini, which was
+composed of six hundred bishops and a multitude of priests. This work
+was done, and so one hundred and fifty bishops curse and denounce as
+heretical and false six hundred bishops and a multitude of priests; so
+the voice of the many is not always the voice of God, nor yet the voice
+of a council the voice of a Pope; neither is the infallibility of a Pope
+always found in a council, nor is the infallibility of one Pope always
+found in the voice of another.
+
+Theodosius II. convened a council in 431. Nestorius, bishop of
+Constantinople, seems to have been the cause of this convocation, having
+persecuted all who were not of his opinions; now undergoes persecution
+for having plead that the Holy Virgin Mary was not the mother of God. He
+plead that Jesus Christ being the word, _consubstantial_ with the
+Father, Mary could not, at the same time, be the mother of God the
+Father and of God the Son. To settle this quarrel Nestorius demands a
+council and obtains it. This council condemned Nestorius, and one of its
+committees displaced Cyril. The Emperor, Theodosius II., reversed all
+that was done, and then permitted it to reassemble. The deputies from
+Rome, John, Patriarch of Antioch, with twenty-six suffragans, arrived
+five days after the transaction, and it is on record that his arrival
+was followed by one of the most distinguished cursing matches of
+antiquity. The Roman bishops on occasions of this character always had
+recourse to cursing, and they scarcely ever failed to ease themselves up
+with an overflow of anathemas and execrations. Cyril and Nestorius
+exchanged mutual imprecations, even before the sitting of the council.
+The saint, it is said, had launched twelve anathemas at the heretic in
+an Alexandrian synod in the year 430, and the heretic Nestorius thanked
+the saint by returning the same number of inverted blessings. This has
+been a heavy business among Popes for many centuries. John and Cyril
+engaged in the same kind of warfare immediately after John's arrival at
+Ephesus. John and his party congratulated Cyril, Memnon, and their
+accomplices by deposing and excommunicating them, and now the parties
+continue, for some time, to give vent to their feelings in mutual
+anathemas. These benedictions were the only articles of mutual exchange,
+current and of legal tender value between the parties. At last the
+Emperor had Nestorius and Cyril arrested, and ordered all the bishops to
+return each to his church, and so no conclusion was reached. The Greeks
+called the second assembly at Ephesus a gang of felons, but the first,
+it is said, excelled it in all the arts of villainy. The contest was
+finally ended, not by the church, but by the state. The Emperor
+reinstated Cyril and banished Nestorius, and the western diocese was in
+the end reduced to submission and the church to unity, not by
+ecclesiastical authority, but by imperial power. (See Evagrius 1, 5;
+Liberatus c. 6; Godeau 3, 310.) The Council of Chalcedon met in the year
+451. St. Leo, bishop of Rome, took the advantage of the troubles which
+the quarrel about the two natures occasioned in the empire, and presided
+at the council by his legates, which was a new feature in councils. But
+the fathers of the council apprehending that the church of the west
+would, from this precedent, pretend to the superiority over the eastern
+church, decided, by their twenty-eighth canon, that the see of
+Constantinople and the see of Rome should enjoy alike the same
+advantages and privileges. This was the origin of the long enmity which
+prevailed and still prevails between the two churches, the eastern and
+the western. This council endorsed and established the "two natures in
+one person." The twenty-eighth canon of this council has been rejected
+and condemned by the Latins, yet Pelagius, Gregory, Pascal and Boniface
+acknowledged this council, thereby placing the seal of infallibility
+upon it as much as they ever did upon other councils.
+
+In 553 Justinian assembled a council at Constantinople to discuss the
+three chapters, as they were designated, composed by Ibas, Theodoret and
+Theodorus. Vigilius, bishop of Rome, with bishops and deacons from
+Italy, Africa and the east, was in Constantinople during the entire
+sittings of this council, and refused to attend although invited. But
+the council went on, all the same. His infallibility, supported by his
+clique, opposed the emperor and his council, but in vain. He formed his
+bishops and deacons into a separate council, published a constitution
+defending, in _modified terms_, the three chapters, and interdicting all
+further discussion upon the subject by the authority of the Apostolic
+See; pronounced anathemas against the persons and defenders of the
+authors of the three chapters. Having now made himself a partisan of the
+authors, who were condemned by the emperor's council, he was cursed for
+promoting heresy, and banished in dishonor. This served to bring him to
+his senses upon several matters, and so he turned about and approved
+what he had before condemned. And so heresy was converted into orthodoxy
+by the magical power of an emperor at the expense of the infallibility
+of Vigilius. The Italians, Tuscans, Ligurians, Istrians, French,
+Illyrians and Africans, who took a stand against the emperor, were like
+the pope, the "vicar general of God," converted by the sword of
+Justinian. The Italian clergy who resisted were banished.
+
+"In 681 there was a council at Constantinople, convoked by Constantine,
+_the bearded_. This council was called by the Latins '_in trullo_,'
+because it was held in an apartment of the imperial palace. The emperor
+himself presided. The bishops of Constantinople and Antioch were on his
+right hand, and the deputies from Jerusalem and Rome were on his left.
+In this council it was decided that Jesus Christ had two wills." Here
+"Pope Honorius I. was condemned as a monothelite, that is, as wishing
+Jesus Christ to have but one will." O, shame! What will come next? Well,
+we are out at sea in the very darkest periods of the dark ages, and
+there is no telling how much our senses may be shocked. We find next
+what is known as the Second Council of Nice. It was assembled by a
+woman, Mrs. Irene, in the name of her son, whose eyes she had caused to
+be put out. Her husband, Leo, had abolished the worship of images as
+leading to idolatry. This woman re-established this worship. During
+Constantine's minority she executed the imperial power. She was a bold
+defender and patron of emblematic or image worship. It is said that she
+had the ambition of Lucifer and the malignity of a demon. She is accused
+of being connected with the murder of her husband. "She put out the eyes
+of Nicephorus, and amputated the tongues of Christopher, Nicetas,
+Athenius and Eudoxas, Constantine's sons, for _suspicion_ of conspiracy.
+She destroyed the eyes of her own son." "No woman," says Bruys, "was
+ever less worthy of life than this princess." Her ambition, says Godeau,
+made her violate all the laws of God and man. Now listen, but first
+prepare to experience all that the opposite extreme can possibly
+produce. Is there any place in your nature where life and death, or
+heaven and hell, can meet in festive joys? No. Then bear with my story
+the best you can, for it must be told. Here it is: Theodorus and
+Theophanes extol that vile woman for her VIRTUE AND EXCELLENCE(?). The
+Greeks placed her among the saints in their menology, and in holy
+festivity celebrate her anniversary. Hartman and Binius, in more modern
+times, flatter her prudence and piety(?). Alexander lauds her religion
+and faith as worthy of immortal honor(?), though the blinding of her
+son, he admits, exposed her to reprehension. Baronius justifies the
+assassination of her son. He commends the inhumanity which arose from
+zeal for religion. Here let the curtain drop till my next on councils
+makes its appearance.
+
+
+
+
+INFIDELS IN EVIDENCE IN FAVOR OF CHRISTIANITY.
+
+
+We should not be surprised when wicked men of every grade of character
+assail our religion, for its great Author erected a standard of duty too
+perfect to suit their unruly passions and lusts. Opposition to
+Christianity is the natural correllate of an unregenerated heart. This
+fact was the cause of all the sufferings of the primitive Christians,
+not the only cause, but the _first_ and _leading_ cause. One striking
+circumstance is worthy of notice, which is, that they have censured
+Christians for their zeal with an unsparing tongue, and, at the same
+time, they have shown as much if not more vehemence and obstinacy in
+their own good-for-nothing opposition. Every kind of opposition has been
+manifested which the ingenuity of man could dictate. Indeed, there is
+little urged against Christianity in our day that is original. Almost
+every cavil and argument may be traced to Voltaire, Porphyry, Celsus and
+Julian, the old enemies of the Christ. Infidels, who dislike (will you
+hear it?) the labor and trouble of investigating the question of the
+claims of the Christian religion upon their intelligence, seize with
+avidity upon the labors of others and parade them before the public
+mind. Just now there is no question put so often by men who feign to be
+unbelievers as, "What do you think of Colonel Ingersoll?" "He stirs you
+up." The little city of Logansport was favored not a great while in the
+past with a visit and lecture from the Colonel. After the lecture was
+over some half a dozen gentlemen were taking a lunch at an eating
+restaurant, and there was one very talkative creature in the group who
+had much to say of the Colonel's effort and of the "unscientific and
+absurd character of the Bible." Finally, one noble-hearted gentleman
+said to the boasting skeptic, Now you have said a great deal about the
+Bible, and I venture the assertion that you can't quote one verse that
+is in it. I challenge you to do it. Just give us one, long or short,
+from any chapter in all the Bible. The man failed. He couldn't do it.
+Then, said the Christian gentleman, you fellows are always talking about
+science and about the "unscientific character of the Bible," so I will
+now ask you one of the most simple questions known in science, and we
+will see whether you will answer it. It is this: How many teeth have you
+got in your mouth; how many does a man have? To the utter astonishment
+of the company the man failed again, and the company told him laughingly
+that he must treat to the cigars. Such fellows know comparatively
+nothing, and yet they are always championing their men, who contain all
+their knowledge and do their thinking for them. Ask the infidel who his
+leaders are and he will point you to Hume, Voltaire, Thomas Paine, etc.
+Are Christians always holding up their great minds? Suppose we test the
+merits of the case in this manner, then who are your infidels that will
+compare with Jesus Christ and his apostles? or, with such men, even, as
+Milton, Clarendon, Hale, Bacon, Boyle, Locke, Newton, Addison,
+Lyttleton, West, Johnson and Campbell? Where are your persons of such
+profound understanding? To compare such persons as these with Voltaire,
+Hume, Gibbon and Thomas Paine, is as silly as to compare manhood with
+infancy. No infidels try Christianity upon its own merits. If they were
+candid men they would separate Christianity from all foreign and
+irrelative circumstances, and test its evidences seriously, as the
+magnitude of the question deserves. Apply the same unbelief to the
+common and ancient records of history and you will at once get the
+credit of being rash and foolish. The scoffs and sarcasms and
+sophistries of infidels are not from a love of truth. Whatever the cause
+or causes may be, one thing is certain, and that is, that they do not
+understand Christianity itself, nor the nature and magnitude of its
+evidences. They condemn that which they never gave themselves the
+trouble to investigate.
+
+Whoever investigates the religion of Jesus Christ will find that the
+character of its founder is far superior to any other character, and his
+apostles far superior to any other fishermen. To believe that his
+religion is of simple human origin is like believing that a first-class
+ship of war is the invention of a child. "The majesty of Christ and the
+divinity of his religion appears in nothing more than this, that in
+proportion to our acquaintance with the Scriptures of the New Testament
+does the light of truth shine upon the mind." The seeming successes of
+infidelity, and the multitude of apostates scattered over our country,
+makes us naturally more anxious to warn the rising generation against
+the errors of those who would mislead them. But there is nothing in
+these fearful signs of the times to shake our faith or excite our
+fears, because the faithful Bible student finds the condition of our
+world just such as the Scriptures have foretold. All the surroundings
+that characterize the conduct of infidels; their expertness in ridicule;
+their extreme folly and resoluteness; their licentiousness and anxiety
+for change in laws as well as society; the snares laid out by them to
+catch the unsteadfast, and their vain professions to free the world from
+slavery, while they themselves are in bondage to corruption, are drawn
+by the divine pencil of prophecy with so much exactness that "he who
+runs may read." By examining the word of God you will find that the
+_Free-thinkers_ of our country, the _Illuminati_ of Germany, Darwin,
+Strauss, Huxley, Tyndal, Renan, and the man of our own land who is most
+noted in our midst for oratorical accomplishments without logic,
+argument or truthfulness of statements touching the Christian religion,
+are all present evidences of the divinity of the prophetic words of the
+New Testament.
+
+
+
+
+WOMAN AND HER RANK.
+
+
+I presume that Adam knew nothing of the subject of woman's inferiority.
+I do not think that he ever said to Eve, Don't soar so high nor dive so
+deep into philosophy, science and religion, because you are a woman. I
+don't think he ever said to his wife, Astronomy is beyond your reach,
+nor Science is too deep for your slender powers.
+
+Home is a woman's empire, but this very fact demands that her
+intellectual powers should not be inferior to her husband's. A vast
+majority of people have their minds influenced and their characters
+formed by their mothers. Foolish and silly, as well as lazy women
+generally, have their counterparts in their offspring. By following the
+outlines of nature in her facts we have become scientific, and all the
+wisdom we can get from this source will be still more advantageous. The
+woman's physical nature should ever teach us that she is not to be taxed
+with physical labor beyond her strength and sphere of life. Such
+taxation is barbarism and savageness. This heathenism always _destroys
+home_. The American Indian has no home; he lives an idle, lazy,
+good-for-nothing life, while his wife, or woman, as the case may be,
+does all the drudgery. For this _very reason_ he was never elevated, as
+a general rule, above a shot-gun and a hound dog, and never had a home
+superior to Doolittle's birth-place, which, he said, was "at Cape Cod,
+Nantucket, and all along up and down the shore."
+
+It is said that the English is the only language in which the word
+"home" occurs. What infamous hours many bachelors keep; many of them die
+of dissipation because they have no mother, sister, or wife to look
+after them and render their homes pleasant and attractive. What an odd
+looking thing a house is without a female occupant. "Won't you tarry
+awhile?" "Can't you stay awhile?" "O, don't be in a hurry." Such is
+often heard, and the reply is, "No, I am much obliged to you, I must go,
+for my mother, my sister, or my wife, is expecting me." But for these
+sentiments he would stay until midnight; so some unmarried men are the
+most contemptible _bores_. When you get acquainted with them you
+naturally hate to see them coming. Some married men fall into the same
+way of _boring_ their neighbors. When I see a man doing this I suspect
+that he has lost his love of home associations, and ask myself the
+question, What is the trouble?
+
+There is always an adequate cause for every effect. Modern "Freeloveism"
+looks to the annihilation of home, for the reason that it proposes no
+definite home for male or female. No people destitute of the light of
+the Bible ever possessed a home, such an one as ours.
+
+One of the great abominations of infidelity is often met within the
+advocacy of _Freeloveism_, and matrimony binding at the option, simply,
+of the parties. What is a vagabond on the earth but a man without a
+home? Slaves have been the same in every age, and a government that does
+everything for its subjects will always keep them in degradation. A
+father and mother who would not effectually ruin their children must not
+raise them in indolence and affluence, doing everything for them and
+teaching them nothing in a practical way; even so a woman must be
+elevated until her post is one of honor. You might as well tie a man
+hand and foot, and command him to run a race, as to deprive women or
+others of their natural rights, and then expect them to rise or progress
+the same as those who are in the full possession of all their liberties.
+Give to all freedom and scope for their talents, and allow them to rise
+or fall at pleasure, but ever point them upward and onward.
+
+Women were slaves in Egypt, in Babylon, in Ninevah, in Persia, in Greece
+and Rome, and all those nations _sunk_. She is now a slave in China, in
+India and in Turkey.
+
+Adam said: "She is bone of my bone and flesh of my flesh; she shall be
+called woman for she was taken from man. Therefore shall a man leave his
+father and his mother, and shall cleave to his wife, and they shall be
+one flesh."
+
+Say what you will of gallantry, and of the flattery of the sex, but here
+you have the intelligent and affectionate language of the first man,
+which, for beauty and love, as well as simplicity, has never been
+surpassed. "She is bone of my bone," and consequently of my own rank. We
+are one. She is flesh of my flesh and therefore is my equal. "She shall
+be called woman," that is, a female man.
+
+It is authoritatively asserted that the Hebrew term translated woman
+signifies a female man, just as in Latin "equa" is the feminine of
+"equus," "Julia" is the feminine of "Julius." But if she was a female
+man she possessed all the attributes of humanity, and therefore her
+dignity was and is the same as the other sex. Adam gave to Eve a
+position, an honorable position, for he took her in as a part of
+himself. His honor was her honor, his rank was her rank, and she was his
+helpmeet. My ideal woman is not one who is good for nothing, "bred only
+and polished to the taste of lustful appetence; to sing, to dance, to
+dress, to troll the tongue and roll the eye." She should be a helpmeet
+as termed in the Bible. She should be a creature not too bright and good
+to labor in her proper sphere, that is, to prepare daily food, serve it
+up and guide the house. A high legal dignitary placed an epitaph upon
+the tomb of his wife, that read: "An excellent woman and a good cook."
+
+When a stout, able-bodied woman sits herself down and whines out, "I
+can't work," she gets down very low. What is such a woman good for?
+
+It has been said that woman is man's imaginative side. Well, I imagine
+that there is a great deal of truth in the remark so far as many men are
+concerned, and this simple fact has ruined many a wife. A woman may
+operate very well upon a man's imagination, but that will never help him
+to make a living.
+
+Let woman be, to all intents and purposes, the equal of man, trained for
+the work of every-day life, for this is what the word education means.
+Then throw open to her all the employments lying within her strength,
+which are now monopolized by men, and let this new advantage work a
+reformation in her education. What is her education even now, and in our
+own country? Instead of being educated for health and long life, they
+are trained in many instances for disease and a premature death. The
+history of woman, as woman, is not in our reach; at least I am not
+prepared to say it has been written. I wish it had, for I am persuaded
+that woman has been the great redeeming element upon the human side of
+bliss, without which our world could not exist.
+
+      *      *      *      *      *
+
+"And they charge that he (Thomas Paine) was a drunkard. That is another
+falsehood. He drank liquor in his day, as did the preachers. It was no
+unusual thing for the preacher going home to stop in a tavern and take a
+drink of hot rum with a deacon, and it was no unusual thing for the
+deacon to help the preacher home."--_Ingersoll._
+
+Therefore, if a man stops at a hotel and drinks till he has to be helped
+home, he is no drunkard? No! Ingersoll is a temperance man (?) and he
+knows.
+
+
+
+
+THE TESTIMONY OF AN INFIDEL IN WHOSE HEART EVERY SPARK OF TRUTH AND
+JUSTICE WAS NOT EXTINGUISHED.
+
+
+J.J. Rousseau says: The gospel, that divine book, the only one necessary
+to a Christian, and the most useful of all to the man who may not be
+one, only requires reflection upon it to impress the mind with love of
+its author and resolution to fulfill his precepts. Virtue never spoke in
+gentler terms; the profoundest wisdom was never uttered with greater
+energy or more simplicity. It is impossible to rise from the reading of
+it without feeling a moral improvement. Look at the books of the
+philosophers with all their pomp, how little they are compared with
+this. Shall we say that the history of the gospel is a pure fiction?
+This is not the style of fiction, and the history of Socrates, which
+nobody doubts, rests upon less evidence than that of Jesus Christ; and,
+after all, this is but shifting the difficulty, not answering it. The
+supposition that several persons had united to fabricate this book, is
+more inconceivable than that one person should have supplied the subject
+of it. The spirit which it breathes, the morality which it inculcates,
+could never have been the invention of Jewish authors, and the gospel
+possesses characters of truth so striking, so perfectly inimitable, that
+the inventor would be a more astonishing object than the hero.--_J.J.
+Rousseau, vol. 36, pp. 36, 39._
+
+      *      *      *      *      *
+
+Have infidels been martyred on account of their infidelity? Men are not
+so foolish as to have themselves devoured by wild beasts or perish in
+slow fires rather than recant from a theory they never espoused, Col.
+Ingersoll to the contrary, _notwithstanding_. Men do not prefer red-hot
+iron chains to denying a Lord in whom they never believed. Infidels have
+nothing to lose by recanting. Colonel Ingersoll says, "I think I would.
+There is not much of the martyr about me," _so we think of the Colonel_!
+
+
+
+
+THE JEWISH RELIGION AND INSTITUTIONS KNOWN AMONG HEATHEN WRITERS.
+
+BY HENRY KETT, B.D.,
+
+     _Fellow and Tutor of Trinity College, Oxford. Published first in
+     1812._
+
+
+"The transactions and literature of the ancient Jews were too remarkable
+to escape the attention of the learned and inquisitive Pagans when Judea
+became a province of the Roman Empire. Many particulars relative to the
+eminent character of Joseph as a minister to Pharaoh, and as an inspired
+prophet, to the emigration of the Jews from Egypt, their miraculous
+passage through the Red Sea, their settlement in the Holy Land, the
+institutions and ceremonies of the law, the splendor of Jerusalem in its
+most flourishing times, the magnificence of the temple, and the supreme,
+eternal and immutable nature of their worship, are related by Diodorus
+Siculus, Strabo, Pliny the Elder, Tacitus and Justin."
+
+
+
+
+CENTURIES BEFORE CHRIST.
+
+
+The fragments of Sanchoniathon, the most ancient historian of Phenicia,
+who is supposed to have flourished not long after the death of Moses,
+confirms the Bible account of the origin of the world and of many men
+and places mentioned in the Pentateuch. Berosus, the Chaldean, and
+Manetho, the Egyptian, who lived in the reign of Ptolemy Philadelphus,
+king of Egypt, represent several circumstances known in the accounts
+given by Moses. They wrote about the time when the Old Testament was
+translated into Greek. Their evidence, to say the least, shows the honor
+that was paid by the most learned persons of the East to the records of
+the Bible.
+
+      *      *      *      *      *
+
+I know the Bible is inspired, because it finds me at greater depths of
+my being than any other book.--_Coleridge._
+
+
+Transcriber's Note
+
+The punctuation and spelling from the original text have been faithfully
+preserved. Only obvious typographical errors have been corrected.
+
+
+
+
+
+End of the Project Gutenberg EBook of The Christian Foundation, Or,
+Scientific and Religious Journal, Volume I, No. 10. October, 1880, by Various
+
+*** END OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION ***
+
+***** This file should be named 28673.txt or 28673.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/2/8/6/7/28673/
+
+Produced by Bryan Ness, Greg Bergquist and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+book was produced from scanned images of public domain
+material from the Google Print project.)
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+http://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit: http://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     http://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/28673.zip b/28673.zip
new file mode 100644
index 0000000..111a039
--- /dev/null
+++ b/28673.zip
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..ea3a04a
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #28673 (https://www.gutenberg.org/ebooks/28673)