Philosophy of the plan of salvation. A book for the times.

Front matter

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PRINCETON, N. J.

Preface

TO THE FIRST EDITION.

This book is anonymous. With the exception of a few gentlemen, who kindly assisted in revising the sheets, and reviewing the authorities and notes, it is not probable that any individual out of the writer’s family will be able to conjecture, with the least degree of probability, who is the author of the book. Even the personal friends of the author would not be likely to suspect him of writing this volume. The book will, therefore, stand upon its own merits before the public ; and the author will be indulged in making some expressions which a becoming degree of modesty would forbid, were his name upon the title-page.

OCCASION OF THE WORK.

During some of the first years of the writer’s active life he was a skeptic ; he had a friend who has since been well known as a lawyer and a legislator, who was also skeptical in his opinions. We were both conversant with the common evidences of Christianity. None of them convinced our minds of the Divine origin of the Christian religion, although we both thought ourselves willing to be

XIV

PREFACE .

convinced by sufficient evidence. Circumstances which need not to he named led the writer to examine the Bible, and to search for other evidence than that which had been commended to his attention by a much esteemed clerical friend, who presided in one of our colleges. The result of the examination was a thorough conviction in the author’s mind of the truth and Divine authority of Christianity. He supposed at that time, that in his inquiries, he had adopted the only true method to settle the question, in the minds of all intelligent inquirers, in relation to the Divine origin of the Christian religion. Subsequent reflection has confirmed this opinion.

Convinced himself of the Divine origin of the religion of the Bible, the author commenced a series of letters to convey to his friend the evidence which had satisfied his own mind beyond the possibility of do ibt. The corre¬ spondence was, by the pressure of business engagements, interrupted. The investigation was continued, however, when leisure would permit, for a number of years The results of this investigation are contained in the following chapters. The epistolary form in which a portion of the book was first written will account for some x’epetition, and some varieties in the style, which otherwise might not have been introduced.

REASONS FOR PRESENTING THE WORK TO THE PUBLIC.

Book-making is not the author’s profession. But after examining his own private library, and one of the best

PREFACE.

XV public libraries in the country, he could find no treatise in which the course of reasoning was pursued which will be found in the following pages. Dr. Chalmers, in closing his Bridgewater Treatise, seems to have had an apprehen¬ sion of the plan and importance of such an argument ; and had he devoted himself to the development of the argument suggested, the effort would have been worth more to the world than all the Bridgewater Treatises put together, including his own work.

Coleridge has somewhere said, that the Levitical econ¬ omy is an enigma yet to be solved. To thousands of in¬ telligent minds it is not only an enigma, but it is an absolute barrier to their belief in the Divine origin of the Bible. The solution of the enigma was the clew which aided the writer to escape from the labyrinth of doubt ; and now, standing upon the rock of unshaken faith, he offers the clew that guided him to others.

A work of this kind is called for by the spirit of the age. Although the signs of the times are said to be pro¬ pitious, yet there are constant developments of undisci¬ plined and unsanctified mind both in Europe and America, which furnishes matter of regret to the philanthropist and the Christian. A struggle has commenced — is going on at present — and the heat of the contest is constantly in¬ creasing, in which the vital interests of man, temporal and spiritual, are involved. In relation to man’s spiritual interests, the central point of controversy is the “ cross of Christ .” In New England, some of those who have 2 *

XVI

PREFACE.

diverged from the doctrine of the fathers, have wandered into a wildness of speculation which, were it not for the evil experienced by themselves and others, ought, per¬ haps, to be pitied as the erratic aberrations of an unset¬ tled reason, rather than blamed as the manifestation of minds determinately wicked. The most painful indication connected with this subject is, that these guilty dreamers are not waked from their reveries by the rebuke of men whose positions and relations in society demand it at their hands.

The West, likewise, is overrun by sects whose teachers, under the name of Reformers, or some other inviting appellation, are using every effort to seduce men from the spiritual doctrines and duties of the gospel, or to organize them into absolute hostility against Christ. These men are not wanting in intellect, nor in acquired knowledge, and their labors have prejudiced the minds of great num¬ bers against the spiritual truths of the gospel — and ren¬ dered their hearts callous to religious influence. These facts, in the author’s opinion, render such a volume as he has endeavored to write necessary in order to meet the exigencies of the 'imes.

AUTHOR’S PREFACE

TO THE SECOND EDITION.

The increasing demand for the “ Philosophy of the Plan of Salvation,” and the general and very favorable notices which it received from the secular and religious presses of the country, as well as from distinguished individuals, had produced in the mind of the author the desire to make some additions to the volume, with the hope of rendering it more worthy of the favor with which the first edition was received. A second edition, howrever, being called for so soon, and the copyright being transferred to a pub¬ lisher who desires to stereotype the work immediately, leisure has not been obtained to make the designed addi¬ tions ; and furthermore, it has been doubted whether any enlargement of the volume, at the present time, would add much to its value, or to its circulation. It is issued, therefore, in its original form, with only a few verbal emendations.

It is a fact grateful to the feelings of the author, and one which perhaps ought to be mentioned, that copies of the first edition were put into the hands of several intelli¬ gent skeptics: in ail but a single case the individuals expressed a favorable change in their views, either in relation to the truth and authority of the dispensations proper of Moses and Christ, or of the exclusive adapted¬ ness of the Christian dispensation to meet all the spiritual wants of men.

xviii author’s preface.

In the reviews of the book the final conclusion derived synthetically, by combining the results produced by an analysis of the different propositions examined, is not noticed so fully as some other features of the work. The book is a series of independent demonstrations, the results of which accumulate to the final conclusion, that the Christian religion is necessarily the only religion possible to meet the spiritual icants of mankind.

In arriving at this conclusion, the different parts and processes of revealed religion are examined, and their adaptedness to perform their several functions in elevating, purifying, and actuating the human soul to benevolent effort, is determined, and, finally, the practical operation of the system is shown, as a matter of undeniable expe¬ rience, to produce the complete and necessary result required.

By this method the conclusion is brought out with a degree of accuracy approaching, if it does not reach, mathematical demonstration, that the truths and manifes¬ tations of the Christian religion are adapted to carry for¬ ward man’s moral powers to their ultimate development ; that the power applied fills the capacity of the human soul. As four is contained in twelve three times, and as twelve is the only number in which four is three times contained ; so the capacities and susceptibilities of the human soul being given, and the power and adaptations of revelation being ascertained, the result is obtained (may it not be said with mathematical certainty?) that Christianity, as taught by the interpretation and experience of evangelical Christians, is the true religion , and the only religion possible for human nature.

CHAPTER I. PiOl

Man will worship — He will become assimilated to the char¬ acter of the object that he worships — Character of heathen deities defective and earthly — From this corrupting wor¬ ship man has no power to extricate himself, . 50

Chapter III

Concerning Miracles — particularly the miracles which accom¬ panied the deliverance of the Israelites from bondage in Egypt, . 59

CHAPTER IY.

Concerning what was necessary as the first step in the process of Revelation, .

XX

CONTENTS.

CHAPTER Y.

Concerning tlie necessity of affectionate obedience to God, and the manner of producing that obedience in the hearts of the Israelites, . 70

CHAPTER YI.

Concerning the design and necessity of the Moral Law, . 81

CHAPTER Y II

Concerning the development of the idea of holiness, and its transfer to Jehovah as an attribute, . 90

CHAPTER VIII.

Concerning the origin of the ideas of justice and mercy, and their transfer to the character of Jehovah . 101

CHAPTER IX.

Concerning the transition from the material system, by which religious ideas were conveyed through the senses to the spiritual system, in which abstract ideas were conveyed by words and parables, . Ill

CONTENTS.

XXI

CHAPTER X.

Concerning the medium of conveying to men perfect instruc¬ tion in doctrine and duty . 122

CHAPTER XI.

Concerning some of the peculiar proofs of the Mcssiahship of Christ, . 123

CHAPTER XII.

Concerning the condition in life which it was necessary the Messiah should assume, in order to benefit the human fam¬ ily in the greatest degree, by his example and instructions, 135

CHAPTER XIII.

Concerning the essential principles -which must, according to the nature of things, lie at the foundation of the instruc¬ tion of Christ . 142

CHAPTER XI Y.

Concerning Faith, as the exercise through which truth reaches and affects the soul, .

xxn

CONTENTS.

CHAPTER XY.

Concerning the manifestations of God which would be neces¬ sary, under the new and Spiritual dispensation, to produce in the soul of man affectionate obedience, . 156

CHAPTER X Y I.

Concerning the influence of faith in Christ upon the moral disposition and moral powers of the soul, . 197

CHAPTER XYII.

Concerning the design and importance of the Means of Grace — Prayer — Praise — Preaching, . 221

CHAPTER XVIII.

Concerning the agency of God in carrying on the work of Redemption, and the manner in which that agency is ex¬ erted, . 240

CHAPTER XIX.

Concerning the practical effects of the system as exemplified in individual cases, . 246

SUPPLEMENTARY CHAPTER.

An Objective Revelation necessary, as a means of the Moral Culture of Mankind, . 257

Introduction

We ask not that a man should come to an investiga* lion of the evidences of the Christian revelation with a pro-judgment in its favor; we ask only that there be no prejudice in the soul against it. It is only when a man looks through a glass which is perfectly clear and pure, that he sees things as they are ; if the glass be in the least degree distorted or discolored, every object seen through it will necessarily partake of the distortion and discoloration. So our Saviour teaches us, Matth. V. 22, 23. This is said expressly in regard to the blinding power of avarice in perverting the religious judgments, (compare vs. 19, 20 ;) and the same is true of every other forbidden state' of mind and affection. When there is no mental or moral preoccupation averse to the Chris¬ tian system, the surprising adaptations of this system to meet and relieve the wants and sorrows of man, consti¬ tute a species of evidence which is real and most con¬ vincing ; some traits, which on a superficial view seemed unfavorable, on closer scrutiny are found to be among the strongest links in the chain of demonstration. Again, the mind may be in such a state that the clearest evi¬ dence of this kind will produce upon it no effect what¬ ever. There is a voluntary and perfect unsusceptibility to any impression from it.

The idea- which I wish to convey can probably be best 3

INTRODUCTION.

illustrated by an example. We will suppose a shipwreck in which every soul perishes except two passengers, whom we will name Benignus and Contumax. With nothing saved but their lives, they are cast upon the rocky shore of a desert island, where there is no pros¬ pect to cheer the eye, and neither vegetable nor animal nor human habitation to give them hope of aid or suste¬ nance.

The first emotions of Benignus, after struggling through the waves, are admiring gratitude to God for giving him his life, and a cheerful confidence that he who had aided him thus far, would not then leave him to perish. The first emotions of Contumax are mur¬ muring regret that he has lost his voyage and lost his money, and is thrown upon a desolate coast with no immediate prospect of getting away. He wonders why such ill luck should always happen to him ; he is indig¬ nant that he was ever such a fool as to trust himself to the sea ; he wonders he could not have had sense enough to remain at home. ,

Presently Benignus discovers in the rock, far above the reach of the waves, a spacious cavern, the entrance to which is protected by an artificial wall, and its sides pierced, evidently by a human hand, for the admission of light and air. Benignus is delighted ; he immediately concludes that some benevolent individuals, or some paternal government, had provided this shelter on pur¬ pose for unfortunate mariners who might be shipwrecked on the inhospitable shore.

Contumax scorns any such inference ; he cannot see why benevolent people should wish to drive poor ship¬ wrecked wretches into such a dismal hole in the rock,

INTRODUCTION.

instead of providing them with a comfortable and pleas¬ ant home. Benignus reminds him that a house with windows and doors could not endure the storms of such a coast ; and as no one would live there to take care of it, it would be continually out of repair, and far less comfortable than the cavern; and therefore the very nature of the shelter provided should he regarded as a striking proof not only of the benevolence, but also of the wisdom of the provider. But Contumax is thinking of a handsome house in a green yard, filled with the shrub¬ bery of a fine climate, and cannot see a particle of either wisdom or benevolence in the rocky grotto. He, how¬ ever, avails himself of the shelter for want of a better.

Benignus soon finds, carefully stored away beyond the reach of damp, a tinder-box with all the necessary fur¬ nishing, and a quantity of dry fuel for making a fire. “ See,” says he joyfully to his companion, “ another proof of the benevolent care of the provider of the cav¬ ern; here are all the materials for making a quick fire, of which we are so much in need.” “ How do you know,” replies Contumax, “ that these things came here in that way ? They probably belong to some poor wretch who has been shipwrecked before us, and found a chance to get away again, as I wish from my heart 1 could do.” Benignus thinks that the great care with which they were put away out of the reach of injury is a sufficient indication that they were not left by one joy¬ ously hastening away, intent only on his own selfish interest, but must have been deposited there by some benevolent hand, for the express purpose of relieving the suffering; but Contumax cherishes no such romantic ideas.

INTRODUCTION.

Benignus, greatly delighted with what he has already discovered, makes further search in the cave, and finds plain and wholesome provisions, such as would not soon be injured, together with medicines and cordials ; ana also a supply of coarse, but clean and warm clothing, carefully cased up so as to preserve them from all injury of wet or moth. “Now,” says Benignus to his com¬ panion, “you certainly will be convinced that this place was provided by some benevolent hand on purpose for the shipwrecked. Here is evidence whicn cannot be gainsaid.” “ We have more reason to apprehend,” growls Contumax, “ that we have fallen upon the haunts of pirates ; who are now absent on their depredations, but will soon return to murder us.” “ Nay,” replies Benignus, “ these are not the spoils of pirates ; here are neither jewels nor silks, here is no gold or silver — here are neither costly viands nor rich wines nor intoxicating brandies ; and besides, the things are laid away with much more care and scrupulous nicety than suits the wasteful and licentious habits of pirates.” “ Well, at any rate,” replies Contumax, “ the donor must be a vulgar, stingy fellow, to put us off with such coarse food and raiment.” “ But you do not consider,” says Benignus, “ that these things must not be so costly as to tempt cupidity, since they cannot be kept under lock and Key, — and besides, they are healthful and comfortable, and far better adapted to the condition of those most likely to need them, than if they had been of fine material; for twenty sailors suffer shipwreck, where one gentleman is subject to such a misfortune.” The only reply which Contumax has to this is, to keep the thought well up in his own mind, “ I am a gentleman ar d not a sailor.”

INTRODUCTION.

Contumax, however, does not hesitate to warm him¬ self by the fire which Benignus has made of the mate¬ rials found in the cave ; he partakes largely and with great zest of the provisions and cordials, simple as they are ; gladly lays aside his own wet and torn clothing, for the coarse but comfortable and dry raiment provided for him ; and fixing himself in the most easy position he can devise, and as near the various comforts of the grotto as he can get, he is quite ready to enter upon an argu¬ ment to any extent. He is a great reasoner, Contumax is. He can prove most philosophically that Benignus cannot prove that there was any benevolent intention at all in anybody in providing and furnishing that cavern — he can prove to a dead certainty that, for all which can be proved to the contrary, it might have been a mere accident, a blunder, a selfish enterprise ; that nobody knows anything about it — and he can account for it in twenty ways, without the least supposition of wisdom or benevolence, or anything of the kind. The only thing he is certain of is, that he is in a miserable place — he thinks somebody is greatly to blame for putting him there — and is under decided obligation to get him safely away again.

What kind of reasoning can you apply to such a mind ? What sort of evidence can such a man perceive or appre¬ ciate ? What can he see in a pure light while his eyes are suffused with jaundice ?

This character represents, and not unfairly, by far the largest class of skeptics, which exist in Christian lands.

There is in them all a tinge of disaffection, of misan¬ thropy, or rather, of theomisey — if we may be allowed 1o coin a word, to expi’ess an idea which is often a reality, 3 *

INTRODUCTION.

but which in our proper English tongue as yet has no name. This gives a dark shade to all their views of evidence, and prevents their seeing any decided proof in trains of reasoning which, in other states of mind, would have all the force of absolute demonstration.

The man who has long held raw brandy in his mouth, cannot immediately distinguish the. taste of delicate wines ; and he who has accustomed his soul to the un¬ feeling roughness of a godless style of thought, loses the delicacy of moral perception, which to the experienced Christian is the very organ by which he receives and appropriates evidence on moral and religious subjects.

All reflecting men, when they seriously contemplate their moral condition in this world, feel very much like shipwrecked sailors. In regard to this single point there is very little difference between the believer and the un¬ believer — between Benignus and Contumax. But there is a great difference in their feelings in reference to their condition after it has been surveyed. The believer feels that he yet has much to thank God for ; he feels real gratitude that his position is not still worse than it proves to be. The unbeliever, on the other hand, when he knows God, glorifies him not as God, neither is he thankful ; and as a necessary consequence, he becomes vain in his imagination, and his foolish heart is darkened. He feels under no particular obligation to God ; on the contrary, he rather thinks that God is under decided obligation to him, to treat him very well, and bring him easily and safely through the bad place into which he has thrown him.

In this state of mind he looks upon the divine arrange¬ ments actually made for his spiritual good, and almost

INTRODUCTION.

as a matter of course, he is dissatisfied. Such being the different state of mind of the two classes of persons, the facts of the Christian revelation, although substantially the same as they present themselves to both, yet produce very diverse and even opposite effects ; to the believer establishing his faith, to the unbeliever confirming his skepticism ; to the one a savor of life unto life , to the other a savor of death unto death.

Meanwhile, the most scornful unbeliever quietly avails himself of all the incidental advantages which, the Chris¬ tian system brings, makes himself very comfortable with all the social improvements which it originates, and em¬ ploys the mental culture which he himself owes to it, in strenuous exertions to disprove its intelligent and benev¬ olent origin.

We will endeavor to show, in a few particulars, the different effects which the same aspects of revelation pro¬ duce on the two different classes of mind under consid¬ eration.

To both, revelation presents itself as, in the main, very plain and homely in its garb. To the unbeliever, this is offensive, unworthy of God. He would have some¬ thing more in accordance with the ambitious style of the little greatness of this world, for he has never learned that the foolishness of God is iviser than men , and the weakness of God is strqnger than men. The believer understands that the greater part of God’s children, tor whom revelation is designed, are plain and homely peo¬ ple, that their souls are as precious as the souls of the proud and mighty, and in eternity may be altogether more elevated ; and he knows if one cannot perceive the real dignity and refinement of Scripture, it must be

INTRODUCTION.

because his ideas of dignity and refinement are fac¬ titious, and not natural.

Both the believer and the unbeliever see things in the Bible that are severe and rough. The destruction of Sodom, the stoning of the Sabbath-breaker, -the extirpa¬ tion of the Canaanites, are matters of fact in the eyes of both. But in this atmosphere, the philosophic infidel feels as uncomfortably as Contumax in the cave. The believer, however, reflects that since God does not choose to purify men by physical omnipotence, but by moral means and influences only, he must of course address each age by means adapted to the condition of each, and rough generations must be met with severe measures ; just as Benignus sees that a cavern with loop-holes and guard-walls, instead of a house with doors and windows, is admirably fitted to a desolate and stormy coast.

Both understand that the vicious, the indolent and the careless cannot attain to correct views of revealed truth ; for the truth is so revealed that labor, effort, care and even energetic stragglings are essential to the acqui¬ sition of religious knowledge in its purity. To the un¬ believer, this is all distasteful. He feels as if God were under obligations to make the way of salvation such that men would walk in it as a matter of course, without either effort or thought of their own ; that all the means of salvation should not only be such that they can be used, but such that they cannot be abused ; that mer should not only be able to find the way of life, but abso lutely unable to lose it. The believer perceives at onct the total unreasonableness of these demands, and their entire inconsistency with all the arrangements of nature tt would be as easy for God to cover the earth witn r&j.

INTRODUCTION.

roads as with i lountains, with canals as with rivers — to cause houses, all finished and furnished, to spring out of the ground as well as trees, and make the wheat-stalk bear a well-baked loaf of bread just as easily as the grain of wheat — and thus save men all the hard labor of tonsome travelling, of digging and building, of ploughing and planting, of harvesting and grinding and baking But has God done this? And what would man be good for if he had? So in religion, what would a free agent be who had nothing to do ? In all nature, that which can be used is susceptible also of abuse ; that which can do good can be perverted also to evil. Why does not the infidel require, as proof of the wisdom and goodness of the God of nature, a kind of water that can quench his thirst and clean his skin and float his ships, but which will never on any occasion drown anybody or make an inundation ; a kind of rain that will refresh his grass, but never wet his hay ; a kind of axe that will cut wood, but never penetrate the flesh of the wood-cutter; a kind of fire that will cook his food and warm him when he is cold, but can never burn him or reduce his dwelling to ashes ? These demands are all quite as reasonable as those which the infidel makes as conditions of his ideal levelation ; and the objections which are urged with so much confidence against the Bible, and gain so easy a reception among men, proceed on a principle which would be scouted and scorned by all the world as un¬ speakably ridiculous if applied to nature. The believer recognizes the God of the Bible and the God of nature as the same ; and when he sees the same kind of analo gies running through both, it confirms his faith, instead of shaking it.

IWTRODOC T ION.

These illustrations might be pursued to almost any extent, at least till they had made a book much larger than the unpretending little volume which they are de¬ signed to introduce to the reader.

o

Having known something of this work from its incep¬ tion to its completion, having "witnessed with pleasure its remarkable success with the public, being confident that its influence must be good and only good in these times when philosophical skepticism and superstitious credu¬ lity are equally abundant and equally mischievous, 1 would gladly do whatever may be in my power to in¬ crease its circulation.

The argument itself, if not entirely original, is devel¬ oped. with a care, a consistency, and a thoroughness which can nowhere else be found, certainly in the same compass ; and the whole style of thought from beginning to end shows it to be the author’s own work and not a thing which he has borrowed from others.

Such books add just so much to our stock of real intel¬ lectual wealth. They are like introducing into a com¬ munity the gold and silver coins in full weight, instead of setting up a new bank on paper capital and issuing paper.

The argument will always be entirely satisfactory to Benignus ; and though Contumax may still continue to cavil, every one will see that cavilling and refuting are two very different matters.

C. E. Stowe.

Walnut Hills, Cincinnati, Ohio, May 22d, 1845.

PHILOSOPHY

OF THE

PLAN OF SALVATION.

Chapter I. Introductory

MAN WILL WORSHIP — H E WILL BECOME ASSIMI¬ LATED TO THE CHARACTER OF THE OBJECT THAT HE WORSHIPS — CHARACTER OF HEATHEN DEITIES DEFECTIVE AND UNHOLY — FROM THIS CORRUPTING WORSHIP MAN HAS NO POWER TO EXTRICATE HIMSELF.

There are three facts, each of them fully devel¬ oped in the experience of the human family, a con¬ sideration of which will prepare the mind for the investigation which follows. When considered in their relation to each other, and in their healing upon the moral interests of mankind, they will be seen to be of exceeding importance. WTe will ad¬ duce these facts, in conne :tion with the statements • and principles upon which they rest, and show how vital are the interests which depend upon them.

tHILOSOPlIY OF THE

THE FIRST FACT STATED.

There is in the nature of man, or in the circum¬ stances in which he is conditioned, something which leads him to recognize and worship a superior being. What that something is, is not important in our present inquiry : — whether it be a constitutional in¬ stinct inwrought by the Maker — whether it be a de¬ duction of universal reason, inferring a first cause from the things that are made — whether it be the effect of tradition, descending from the first worship¬ pers, through all the tribes of the human family — whether any or all of these be the cause, the fact is the same — Man is a religious being — he will