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3. It was impossible, from the nature of man, that he should extricate himself from the corrupt ing influence of idolatry. In this place we wish to stato a principle which should be kept in view throughout the following discussion:-݃ man were ever redeemed from idolatrous worship, his redemption would have to be accomplished by means and instrumentalities adapted to his nature and the cir oumstances in which he existed. If the faculties of his nature were changed, he would not be man. If his temporal condition were changed, different means would be necessary: if, therefore, man, as man, in his present condition, were to be recovered, the means of recovery, whether instituted by God or man, must be adapted to his nature and his circumstances.

The only way, then, in which relief was possible for man, was, that an object of worship should be placed before the mind directly opposite in moral character to those he had before adored. If his heart was ever purified, it must be by tearing his affections from his gods, and fixing them upon a righteous and holy being as the proper object of his homage. But, for man to form such an object was plainly impossible. He could not transfer a better character to his gods than he himself possessed. Man could not "bring a pure thing out of an impure." The effect could not rise higher in moral purity than the cause. Human nature, in the maturity of its faculties, all agree, is imperfect and selfish; and, for an imperfect and selfish being to originate a perfect and holy character, deify it, and worship it, is to suppose what is contrary to the nature of things. thought of the eloquent and philosophic Cicero expresses all that man could do. He could transfer his own imperfect attributes to the gods, and, by

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worshipping a being characterised by these imper fections, he would receive in himself the reaction of his own depravity.

But, if some men had had the power and the disposition to form for the world a perfectly holy object of worship, still the great difficulty, as we have seen in the case of the philosophers, would have remained, that is, a want of the necessary power to arrest the progress of idolatry and substitute the better worship. To doubt the truth of the prevailing idolatry was all that men, at the highest intellectual attainment ever acquired in heathen countries, could do. And, if they had had power to convey their doubts to all minds in all the world, it would only have been to place mankind in the chaotic darkness of atheism, and leave them to be led again by their instincts into the abominations of imperfect and impure worship,

The testimony, then, is conclusive, from the history of idolatry, that the evil became greater every age-from the statements of the wisest of the heathen, that they had no power to arrest its progress-and from the nature of man, that it was not possible for him to relieve himself from the corrupting influence of idolatry, in which he had become involved.

From the foregoing facts and reasonings, it is plain, that the high-born faculties of the human soul must have been blighted for ever, by a cor rupting worship, unless two things were accomplished; neither of which it was in the power of human nature to effect: and, yet, both of which were essentially necessary to accomplish the elevation of man from the pit into which he had fallen.

The first thing necessary to be accomplished was, that a pure object of worship should be placed

before the eye of the soul. Purity of heart and conscience would be necessary in the object of worship, otherwise, the heart and conscience of the worshipper would not be purified. But, if an object were presented, whose nature was infinitely opposed to sin-to all defilement, both physical and spiritual-and who revealed, in his example, and by his precepts, a perfect standard to govern the life of man under the circumstances in which he was placed, then man's mind would be enlightened, his conscience rectified, and the hard and corrupt feelings of his heart softened and purified, by assimilation to the object of his worship:-As, according to the nature of things, an unholy object of worship would necessarily degrade and corrupt the human soul; so on the contrary, a holy object worshipped, would necessarily elevate and purify the nature of man.

The second necessary thing in order to man's redemption was, that when a holy object of worship was revealed, the revelation should be accompanied with sufficient power to influence men to forsake their former worship, and to worship the holy object made known to them. The presentation of a new and pure object, would not cause men to turn from their former opinions and practices, and become directly opposed in heart to what they had formerly loved. A display of power would be necessary, sufficient to overcome their former faith and their present fears, and to detach their affections from idols, and fix them upon the proper object of human homage.

It follows, then, that man must remain a corrupt idolater for ever, unless God interpose in his behalf. The question whether he would thus interpose, in the only way possible, to save the race from moral death, depends entirely upon the

benevolence of his nature. The question whether he has done so, may be answered by inquiring, whether any system of means has been instituted in this world, characterised by sufficient power to destroy idolatry-revealing at the same time a holy object of worship-and this revelation being accompanied by means and influences so adapted to man's nature as to secure the result.

To this inquiry the future pages of this volume will be devoted. The inquiry is not primarily concerning the truth of the Bible; but concerning the only religion possible for mankind, and the only means by which such religion could be given consistently with man's nature and circumstances.

CHAPTER II

CONCERNING THE DESIGN AND NECESSITY OF THE BONDAGE IN EGYPT.

THERE are certain bonds of union, and sources of sympathy, by which the minds of a whole people may be united into one common mind: so much so, that all hearts in the nation will be affected by the same subjects, and all minds moved by the same motives. Any cause which creates a common interest and a common feeling, common biases and common hopes, in the individual minds which compose a nation, has a tendency to unite them in this manner.

Some of the causes which have more power thau any others to bind men, as it were, into a common being, are the following:-The natural tie of consanguinity, or a common parentage, is a strong, bond of affiliation among men. And there are others, which, in some cases, seem to be even stronger than this: among these may be named a common interest; a common religion; and a common fellowship in suffering and deliverance. Any circumstance which educes the susceptibilities of the mind and twines them together, or around a common object-any event in which the interest, the feelings, the safety, or the reputation of any people is involved, causes them to be more closely allied to each other in social and civil compact.

The more firmly a people are bound together by

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