rests not on the fact of organization, but on the supposed necessity of an endless series of contrivers to account for the existence of any one intelligent being, whether organized or not is of little moment. Now, this is a mere assumption, an assumption entirely destitute of proof, an assumption which is not necessarily involved even in the proposed extension of the analogy: for all that the analogy, however extended, can possibly require is a cause adequate to the production of designing minds, and that cause may be a self-existent, underived, and eternal Being. Let the analogy be extended ever so far, it must reach a point at which we are compelled, by the fundamental law of causality, to rise to a self-existent Being, exempt from all conditions of time, space, and causality. Mr. Holyoake admits the very same truth in regard to Nature which we maintain in regard to God: "I am driven to the conclusion that Nature is eternal, because we are unable to conceive a state of things when nothing was.... And in the eternity of matter, we are assured of the self-existence of matter, and self-existence is the most majestic of all attributes, and includes all others;" it is "the power of being independent of the law of other beings." Now, what is there in the proposed extension of the analogy that should exclude the idea of a self-existent First Cause, or shut us up to the admission of an endless series of designing causes? And still further, what is there in the proposed extension of the analogy which should invalidate the argument from design, or induce Mr. Holyoake to give it up, and to withdraw the concessions which he had previously made in regard to it? These concessions must be supposed to have been honestly made in deference to the claims of truth, and they are not in the least affected by the extension of the analogy. It is still true, if it ever was, that order prevails in Nature; and this is admitted: "If by Atheism is meant the belief that all that we see in Nature is the result of chance, of a fortuitous concourse of atoms, nothing would be so absurd as Atheism. Nothing can be more evident than that law and order prevail in Nature, that every species of matter, organic or inorganic, is impressed with certain laws, according to which all its properties and movements are regulated.... In denying, therefore, the existence of a personal, intelligent Deity, we do not admit that there is any chance, contingency, or disorder in Nature: we do not deny, but absolutely affirm, the constant and universal operation of law and order. This we do, because it is a matter of fact of obvious and daily experience."[290] Again, it is still true, if it ever was, that design implies a designer; and this, says Mr. Holyoake, "I am disposed to allow; and that this designer must be a person, I am quite inclined to admit. Thus far goes Paley, and, therefore, thus far I go with him. His general position, that design proves a personal designer, is so natural, so easy, and so plausible, that it invites one to admit it.... Paley insists upon it as a legitimate inference from his premises, nor would it be easy to disturb his conclusion.... This is Paley's reasoning upon the subject, and it is too natural, too rigid, and too cogent to be escaped from." Now, what is there in the proposed extension of the analogy that can invalidate either of these admissions, or that should induce us to set aside both? Extend the analogy ever so far, it is still true that law and order prevail in Nature, that design implies a designer, and that a designer must be a person. And how does Mr. Holyoake save his consistency? Simply by stretching the analogy till it snaps asunder; he begins by extending, and ends in destroying it; he admits it at first, merely "to see where it will lead and what it will prove," and finding that it must imply an organized designer, and an endless series of such beings, "he gives it up," and denies the existence of design altogether. There is a hiatus, it would seem,—an impassable gulf,—between the admission that law and order prevail in Nature, and the conclusion that law and order are manifestations of design: "What I supposed to be design in the opening of my argument is no longer design. My reverend friend is wrong in supposing that I admit DESIGN, and yet refuse to admit the force of the design argument," On the supposition, then, that law and order are manifestations of design, the design argument might be valid and conclusive: but "no conceivable order" could prove the existence of God; why? Because no conceivable order could be a manifestation of design. But how is this proved by the extension of the analogy? Does it not amount to a denial of the analogy itself? And is it not an instructive fact that his abortive attempt to disprove the design argument, results, not in the denial of the inductive inference, but in the exclusion of the very analogy which he proposed to extend, not in shaking the validity of the proof, but in disputing the fact on which it is based? The extension of the analogy cannot prove either that law and order are not manifestations of design, or that there may be design without a personal designer; all that it could prove, even were it legitimate, would be the existence of an organized instead of a spiritual Being, which, on the supposition of its self-existence,—a supposition which is not excluded by the argument, since that majestic attribute, which may be fairly held to "include all others," is expressly admitted,—neither requires nor admits of an infinite series of contrivers.

4. Secularism denies the truth of a special Providence, and also the efficacy of Prayer, while it justly holds both to be indispensable for the purposes of practical religion.

The importance of these doctrines is strongly declared, and sometimes illustrated with much apparent feeling, by Mr. Holyoake himself: "There is more mixed up with the question than the mere fact as to whether some Being exists independently of Nature; for instance, if any man would debate whether there existed a Divine Being, whether a Providence, who was the Father of His creatures, whom we could propitiate by prayer in our danger, from whom we could obtain light in darkness, and help in distress,—if any man debated a proposition like this, I should say there was much of great practical utility about it.... If you tell me God exists, that he is a power, a principle, or spirit, or light, or life, or love, or intelligence, or what you will,—if He be not a Father to whom His children may appeal, if He be not a Providence whom we may propitiate, and from whom we can obtain special help in the hour of danger,—I say, practically, it does not matter to us whether He exists or not."[291] "The great practical question is, whether there exists a Deity to whom we can appeal, who is the Father of his children, who is to be propitiated by prayer, and who will render us help in the hour of danger and distress."

With the spirit of these remarks every believer will cordially sympathize. He knows that there can be no practical religion without faith in Providence and confidence in prayer; for "he that cometh to God must believe that He is, and that He is the rewarder of them that diligently seek Him." Mr. Holyoake does not err in supposing that this is the general belief of Christians, or that it is explicitly sanctioned in Scripture. He may, and we think he does err in his interpretation of the Bible doctrine, and the inferences which he deduces from it; but assuredly Christianity would be robbed of its most attractive and endearing attributes, were it represented as silent on the paternal character of God and His providential care. He is right in saying that "the Providence man needs, the Providence the old theologies gave him, was a personal Providence, an available help.... I care only to add, that there is hardly any feature in the Christian system which is so seductive as this doctrine of a special Providence.... Do you not know that in all your appeals your success depends upon your telling all orders of people that there is One in heaven who cares for them, that every prayer will be answered, that every hair of their head is numbered, that not a sparrow falls to the ground without their heavenly Father's knowledge, and are not they worth more than many sparrows?"[292] He sees the necessity, and seems to feel the attractiveness, of the doctrine; yet he denies its truth: why? because it is contradicted, as he conceives, by experience. He adduces his own personal experience, and then appeals to the experience of his fellow-men: "I once prayed in all the fervency of this same religion. I believed once all these things. I put up prayers to Heaven which I cannot conceive how humanity could have refused to respond to,—prayers such as if put up to me I must have responded to. I saw those near and dear to me perishing around me; and I learned the secret I care no longer to conceal, that man's dependence is upon his courage and his industry, and dependence upon Heaven there seems to be none."[293] Such was his private experience; and facts of public notoriety are appealed to in confirmation: "It has long seemed to me the most serious libel on the character of the Deity to assume for one moment that he interferes in human exigencies. A mountain of desolating facts rises up to shame into silence the hazardous supposition? Was not the whole land a short time ago convulsed with horror at the fate of the Amazon? There was not a wretch in the whole country whose slumbering humanity would not have been aroused in the presence of that dismal calamity." ... "How is it that liberty is in chains all over Europe, if God be still interposing in human affairs? If the older doctrine were true, if our brother's blood still cried to God from the ground, the patriot would be released from the dungeon, and the tyrant would descend from the throne he has polluted."—"Science has shown us that we are under the dominion of general laws, and that there is no special providence, and that prayers are useless, and that propitiation is vain; that whether there be a Deity independent of Nature, or whether Nature be God, it is still the God of the iron foot, that passes on without heeding, without feeling, and without resting; that Nature acts with a fearful uniformity, stern as fate, absolute as tyranny, merciless as death; too vast to praise, too inexplicable to worship, too inexorable to propitiate, it has no ear for prayer, no heart for sympathy, no arm to save."[294]

In these and similar appeals to the facts of individual or common experience, the scriptural doctrine of Providence and Prayer is supposed to be very different from what it really is, and stated without any of the qualifications which are expressly declared by the sacred writers.

—It is nowhere declared in Scripture that every prayer must receive an immediate answer, whatever may be the object for which it is presented, or the spirit in which it is offered. On the contrary it is expressly written, "If I regard iniquity in my heart, the Lord will not hear me." "But let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea driven with the wind and tossed: For let not that man think that he shall receive anything of the Lord." "Ye ask, and receive not, because ye ask amiss, that ye may consume it on your lusts."[295]

—It is nowhere declared in Scripture that man is to obtain whatever he asks, irrespective of that Sovereign Will which is guided by unerring wisdom as well as infinite love. On the contrary, prayer is an expression of dependence and subjection, and must ever be qualified by submission to His sovereignty: "Nevertheless not my will, but Thine be done."[296]

—It is nowhere declared in Scripture that Providence will suspend, or that Prayer will counteract, the operation of the general laws of Nature, excepting only in the case of those to whom a promise of miraculous power was vouchsafed. On the contrary, these laws are declared to be stable and permanent: "Thou hast established the earth, and it abideth: they continue this day according to thine ordinances: for all are thy servants;" and any wilful neglect or violation of these laws is a sinful tempting of Providence, even when it may seem to be sanctioned by a perverse application of Scripture itself; for the Saviour himself was solicited on this wise, "If thou be the Son of God, cast thyself down; for it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone;" but he answered, "It is written again, Thou shalt not tempt the Lord thy God."[297]

—It is nowhere declared in Scripture that Providence will secure, or Prayer obtain, exemption from the afflictions and calamities of life. On the contrary it is written, "Many are the afflictions of the righteous, but the Lord delivereth him out of them all." "In the world ye shall have tribulation: but be of good cheer, I have overcome the world." "If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?" "Now no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." "We glory in tribulations also; knowing that tribulation worketh patience, and patience experience, and experience hope." "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." "And we know that all things work together for good to them that love God!... Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through him that loved us."[298]

—It is nowhere declared in Scripture that Providence will award, or that Prayer may hope to secure, a regular and equal distribution of good and evil in the present life. On the contrary the present state is described as a scene of probation, trial, and discipline, which is preparatory to a state of retribution hereafter: "I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. I said in mine heart, God shall judge the righteous and the wicked; for there is a time for every purpose and for every work." "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Though a sinner do evil a hundred times, and his days be prolonged, yet surely I know that it shall be well with those that fear God, which fear before Him: but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God."[299] "This is the faith and patience of the saints;" a faith which is often staggered, a patience which may be ready to fail, in the view of the darker aspects of Providence; for many a true believer may say, "As for me, my feet were almost gone, my steps had well-nigh slipped; for I was envious at the foolish, when I saw the prosperity of the wicked;" and even "the spirits of just men made perfect" sing the song, "O Lord! how long?"

—It is nowhere declared in Scripture that Providence excludes the aid of Science, or that Prayer supersedes the diligent use of ordinary means. On the contrary it is written, "When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul, discretion shall preserve thee, understanding shall keep thee;" and believers are required to be "not slothful in business," while they are "fervent in spirit, serving the Lord."[300]

On all these points, so clearly involved in the Christian doctrine of Providence and Prayer, Mr. Holyoake's argument rests on assumptions which are utterly groundless, and hence he imagines that the doctrine is contradicted by experience, when a more scriptural view of it would be sufficient to obviate all his objections. He reasons as if there could be no truth in the doctrine of a special Providence, and no efficacy in Prayer, unless every petition were immediately heard and answered; unless the cry of nature in distress were sufficient to ward off the stroke of disease and bereavement, and to avert all the calamities of life; unless the operation of the general laws of Nature were forthwith suspended; unless the present state of trial and discipline were converted into one of strict and impartial retribution; and unless man's wisdom and man's agency were to be superseded altogether by dependence on a higher power. But not one of these suppositions has any place in the doctrine of Scripture on the subject. It speaks of a special Providence, but not such as is incompatible with the constant operation of natural laws; it ascribes a certain efficacy to Prayer, but not such as implies a miraculous interference with the ordinary course of Nature, and still less an exemption from affliction, or an equal distribution of good and evil in the present life. If it be said that such being the doctrine of Scripture, it can afford little or no consolation, since it holds out no hope of sure and instant relief in circumstances of distress and danger, may we not ask, Is there no comfort in knowing that our affairs are under the superintendence of a Being everywhere present, infinitely wise and good, whose ear is ever open to our cry, who is able to do for us exceeding abundantly above all that we can ask, and who has promised to sustain us in all our trials, to sanctify us by means of them, and to make all things work together for our good? Is there no comfort in being able to say, "God is our refuge and strength, a very present help in trouble, therefore will not we fear though the earth be removed, and though the mountains be carried into the midst of the sea." "The Lord is my Shepherd, I shall not want. Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me." "The Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom"?[301] Is there not enough for all the purposes of practical religion in the assurance, "Ask, and it shall be given you; seek, and ye shall find; ... for if ye, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him?" "Your heavenly Father knoweth that ye have need of all these things. Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you"?[302] And when the believer is enabled in any measure to comply with the injunctions of Scripture,—"Cast thy burden on the Lord, and He will sustain it," "Commit thy way unto Him, and He will bring it to pass," "Be careful for nothing, but in everything by prayer and supplication with thanksgiving, let your requests be made known unto God, and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus,"—does he not know experimentally that it is faith in a living, personal God,—the God of providence, and the Hearer of prayer, and not the desolate doctrine of Nature,—"the God of the iron foot, stern as fate, absolute as tyranny, and merciless as death,"—that can sustain him under every trial, and nerve him with fresh vigor for the "battle of life"?

Mr. Holyoake refers to his own experience, and appeals to the experience of his fellow-men, in confirmation of his negative conclusion in regard to a special Providence and the efficacy of Prayer. But what weight is due to his testimony in such a case? Is it sufficient to countervail the experience of all in every age—"the great cloud of witnesses"—who have unanimously declared that "the Lord hath not forsaken them that seek Him," and that "He hath not said to the seed of Jacob, Seek ye my face in vain"? Which is entitled to the greater weight, the testimony of Mr. Holyoake, or that of the Psalmist, "I waited patiently for the Lord, and He inclined unto me, and heard my cry;" or that of the prophet, "I cried by reason of mine affliction unto the Lord, and He heard me: out of the belly of hell cried I, and thou heardest my voice: When my soul fainted within me I remembered the Lord, and my prayer came in unto Thee into thine holy temple;" or that of the apostle, "For this thing I besought the Lord thrice, that it might depart from me; and He said unto me, My grace is sufficient for thee, for my strength is made perfect in weakness"?[303] A cry for help may not be "the prayer of faith," but the utterance of an unsubdued and rebellious will, and can afford no test, therefore, of the truth of the doctrine of Scripture.

But "Science," says Mr. Holyoake, "is the providence of life, and spiritual dependence may be attended with material destruction." He would substitute, therefore, the Science of man for the Providence of God, and secular diligence for spiritual dependence. But is there no room for both? Are they necessarily incompatible or mutually exclusive? Why should the Science of man be opposed to the Providence of God, or secular industry to religious faith? All Christians combine the two; why should Mr. Holyoake seek to divorce them? What is Science? It is "the well-devised method of using Nature; it is in this that Science is the providence of man. It is not pretended that Science is a perfect dependence; on the contrary, it is admitted to be narrow and but partially developed; but it is the only special dependence that man has."[304] And is the wise use of Nature inconsistent with Religion? is it the exclusive monopoly of Atheism? Or is spiritual dependence necessarily incompatible with industrial pursuits? Who have been the most scientific and the most industrious members of the community, the small band of Atheists, or the great body of Christians? To the latter belong all the advantages which Science, or the wise use of Nature, can secure, while they have besides a Providence, distinct from Nature and superior to it, whose wakeful eye never slumbers, and whose ear is ever open to their cry.

5. Secularism seeks to supersede Religion, and to substitute morality in its stead,—but a morality which leaves men irresponsible for their belief, their passions, and even their actions, to any superior Power.

"The histories of all ages," says Mr. Holyoake, "and the bitter experience of mankind, prove the pernicious influence of piety. It seems a more useful work cannot be performed than to sweep away the assumed foundations of all religions." "I deem it inimical to human welfare, and should no more proceed to supply a new religion than the people who had just interred the cholera would think of raising a plague.... Religion is a distraction of social progress; once removed, no wise man will desire its restoration."

"But one question remains to be answered, If Religion is not our proper business, what is? I answer, Morality!... By Religion I understand a system of human duties, commencing from a God: by Morality a system of human duties, commencing from man. Religion asks but one question, Is an act pleasing to Deity? Morality makes the wiser inquiry, Is an act useful to man? The standard of religion varies with fickle creeds; the standard of morality is utility."[305] "There exist (independently of Scriptural Religion) guarantees of morality in human nature, in intelligence, and utility." "Morality, that system of human duties commencing from man, we will keep distinct from Religion, that system of human duties assumed to commence from God."[306] "Nature refers us to science for help, and to humanity for sympathy; love to the lovely is our only homage, study our only praise, quiet submission to the inevitable our duty, and work is our only worship."[307] "We, by establishing morals independently of scriptural authority, and basing them on secular considerations,—more immediate, more demonstrative and universal,—attain a signal benefit; for when Inspiration is shaken, or Miracles fail you, or Prophecy eludes the believer, he breaks away, and probably falls into vice; while we hold the thinker by the thousand relations of Natural Affection, Utility, and Intelligence, which the Christian distrusts.... A man may do good because it is honest, because it is useful, because it is commanded by human law, because it is humane, because it is polite, because it is a noble pleasure."[308] Of course, when Morality is thus divorced from Religion there can be no responsibility to a higher Power, and man is not accountable to any one for his belief, his passions, his will, his character or conduct, except in so far as his actions may trench on the rights of others, and render him amenable to civil or criminal law. And Mr. Holyoake, at one time an associate and fellow-laborer of Robert Owen, still cleaves to the doctrine that his belief is entirely dependent on evidence, and that his character is, to a large extent, determined by the circumstances of his condition.

An attempt is thus made to establish the Ethics of Atheism on the ruins of Religion. But to one who calmly reflects on the subject, it must be evident that a scheme of morals founded on the negation of all religious belief can have none of that authority which belongs to the expression of a superior will, and must be utterly destitute of all sanctions excepting such as may be found in the natural consequences of our conduct. Its only standard is utility; and utility must be interpreted by every man for himself, according to his own taste and inclination. The word duty is used, but there is nothing in the system to account for the idea which that word is intended to convey, nothing to explain or justify the meaning of the phrase, I ought. For why ought I to do this, or refrain from that? Because it is useful? because it is conducive to happiness? Because it will be followed by certain natural consequences? But if I love the pleasures of sin, if I prefer them to every other kind of enjoyment, if I am willing to accept the consequences and to say, "Evil, be thou my good," what is there in the system of secular ethics that should oblige me to forego my favorite indulgences, or that can impress me with the conviction that I ought to do so? True I may suffer, and suffer much, as the drunkard and the libertine do, in the way of natural consequence, and it may be prudent to be temperate in the indulgence of my sensual appetites; there may even be a sense of inward degradation, and a politic regard to the opinions of my fellow-men, which will operate to some extent as a restraining influence; but if I be destitute of a sense of duty, and willing to brave all hazards and accept all consequences, Secularism has nothing to say to me, and is utterly powerless to govern or control me otherwise than by physical coercion or the power of brute force. But admit the idea of God as a Moral Governor, and of Conscience as His vicegerent in my soul, view the law of my moral nature as the authoritative expression of His supreme will, and instantly I recognize a Master whom I ought to obey, and a course of conduct which it is my duty to pursue, irrespective alike of my personal propensities and of all possible consequences. The "categoric imperative" within is felt to be a far more solid ground, as well as a much stronger sanction, of duty, than any that can be found in the mere consequences of my actions; while it accounts for the innate sense of right and wrong, and the sentiments of remorse, and shame, and fear which conscious guilt inspires.

But Mr. Holyoake shifts the question from this broad general ground, which is common to all earnest inquirers after truth, and seeks to entangle us in a collateral, but subordinate, discussion respecting the relation between Morality and Scripture. He proposes to show that "there exist, independently of Scriptural Religion, guarantees of morality in human nature," and that "morals may be established independently of scriptural authority." But this is not the question: the question is a wider and more comprehensive one, namely, whether a system of morals can be established apart from the recognition of God, and independently of any expression, natural or supernatural, of His supreme and authoritative will? Mr. Holyoake is bound to return and defend an affirmative to this question, and is not at liberty to take refuge in the mere denial of the absolute dependence of morals on "scriptural authority." The idea of duty may be involved in the principles of Natural Religion, and these may be presupposed and assumed in Revelation; but to make out his case, he must attempt to show that neither Natural nor Revealed Religion is necessary to establish and sanction a code of ethics, and that the natural consequences of our actions are sufficient of themselves, and without reference to the law of a Supreme Will, to awaken and sustain a sense of moral obligation. In point of fact, Christianity does not represent the duties of morality as dependent on its own sole authority. It sanctions these duties, it illustrates their nature, it enforces their observance by new and powerful motives; but it presupposes the existence of Conscience, as God's vicegerent in the heart, and appeals to "a law" by which every man is "a law to himself." The law revealed in Scripture is binding by reason of the authority of the Lawgiver; but not more binding than the law written on the heart, without which we should be incapable alike of moral instruction and of moral government. The question, then, is not whether morality be entirely dependent on the authority of Scripture, but whether it be so independent of Religion as to be equally authoritative and binding with or without the recognition of God?

And if this be the real question at issue, few will be bold enough to affirm either that the nature of moral duty is in no wise affected, or that its foundation is in no degree weakened, by the non-recognition of God and His supreme will. The will of God may not be the ultimate ground of duty, but it is the expression of the essential holiness of His nature, which is the unchangeable standard of rectitude. The supposition of His non-existence, therefore, or even the skeptical Atheism which doubts, without venturing to deny, the reality of His being, deprives morality of its only absolute support, and leaves it to depend on the fluctuating opinions or the capricious tastes of individual minds. It affects both the nature and the extent of moral duty, by resolving it into a mere regard to utility, and excluding a large class of duties which Religion sanctions, while it deprives every other class of their sacred character as acts of obedience to God. It shuts out some of the most powerful and impressive motives to virtuous conduct, by relieving men from a sense of responsibility to a higher Power, by excluding the idea of a future retribution, and still more by keeping out of sight the attributes, alike august and amiable, of a living personal God, everywhere present, beholding the evil and the good, an omniscient Witness and an impartial Judge. Christianity leaves all the secular motives to morality intact and entire, and only superadds to these certain spiritual motives of far higher power. It neither supersedes the lessons of experience nor abjures all regard to utility; but by revealing our relation to God, it extends, and elevates, and purifies our sense of duty. In vain does Mr. Holyoake pretend that by basing morals on secular considerations, he attains a signal benefit, and that he "holds the thinker by the thousand relations of Natural Affection, Utility, and Intelligence, which the Christian distrusts;" for not one of these "relations" is excluded by the scheme of Revealed Religion, not one of them is denied by the Christian; and if he may be said to distrust them, it is only because he holds them to be insufficient, without a belief in God, to maintain a pure morality in the world. But he can say, with at least as much earnestness as any Secularism can feel, "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think of these things;" and he feels that far from weakening, he greatly enhances, the force of that appeal, when he adds, "and perfect holiness in the fear of the Lord."

6. Secularism professes to be "the positive side of Atheism," and to be better than Religion at least for this world, because it pays a preeminent, if not an exclusive, regard to the duties of the present life.

This is, perhaps, the most dangerous aspect of the doctrine. It prescribes a course of systematic ungodliness, a practical disregard of the future, and an engrossing attention to things seen and temporal, as if these were virtues in which mankind are greatly deficient, and as if their general prevalence would be a prelude to a secular millennium, or the commencement of an atheistic paradise. But the purely negative part of the system, however accordant with the natural tendencies of men, is felt to be in itself somewhat unattractive; it must be associated, therefore, with some positive element, some practical aims, such as may give it a hold on the interest and a claim on the zealous support of its adherents. "Under this conviction," says Mr. Holyoake, "the Secularist applied himself to the reinspection of the general field of controversy, and the adoption of the following rules, among others, has been the consequence: 1. To disuse the term Atheist, since the public understand by that word one who is without God and also without morality, and who wishes to be without both. 2. To disuse the term Infidel, since Christians understand by that term one who is unfaithful or treacherous to the truth.... 3. To recognize, not as a matter of policy merely, but as a matter of fact, the sincerity of the clergy and the good intentions of Christians generally.... 4. To seek the maxims of duty in the relations of man to society and nature, and, as the Christian Spectator did us the honor to admit, 'to preach nature and science, morality and art: nature, the only subject of knowledge; science, the providence of life; morality, the harmony of action; art, the culture of the individual and of society.'" "We therefore resolved to choose a new name (Secularism), which should express the practical and moral element always concealed in the word Atheism.... Secularism seeks the personal Law of duty, the Sphere of duty, and the Power by which duty may work independently. The Law is found in natural, utilitarian, and artistic morals. The Sphere is this, to work with our first energies in this life, for this life,—for its growth, culture, development, and progress. The Power is discovered in Science, the providence of life, and intelligence."[309] "By 'Secularism' is meant giving the precedence to the duties of this life over those which pertain to another life;—attention to temporal things should take precedence of considerations relating to a future existence." "The positive side of our views is a more recent development of our own." "We seek the cooeperation of all who can agree to promote present human improvement by present human means."[310] ... "If there are other worlds to be inhabited after this life, those persons will best be fitted for the enjoyment of them who have made the welfare of humanity their business in this. But if there are not other worlds, men are essentially losers by neglecting the enjoyment of this. Hence Aristippus was truly wise, who agreed with Socrates in dismissing, as wholly unprofitable, all those speculations which have no connection with the business of life." "This life being the first in certainty, we give it the first place in importance; and by giving human duties in relation to men the precedence, we secure that all interpretations of spiritual duty shall be in harmony with human progress." "Secularism is the philosophy of the things of time. A Secularist is one who gives primary attention to those subjects, the issues of which can be tested by the experience of this life. The Secularist principle requires that precedence should be given to the duties of this life over those which pertain to another world."[311]

Secularism, then, professes to be the positive or practical side of Atheism, and it claims to be better than Religion at least for this world, because it pays a preeminent, if not exclusive, regard to the duties of the present life. We cannot consider this "new development" of an old system, in connection with its recent change of name, and the reasons that are assigned for it, without seeing that the force of public opinion, whether well or ill founded, has compelled its advocates to alter their tactics at least in two respects: they are anxious to withdraw from offensive prominence the negative articles of their creed, and to put forward the positive elements of truth which may still survive after the ruin of Religion; and they evince a disposition, somewhat new, to conciliate the Christian community, by admitting the sincerity of the clergy and the good intentions of believers generally, and inviting their cooeperation in plans of secular improvement. But Atheism still lurks under the disguise of Secularism; and men of earnest religion are not likely to be tempted to any close alliance or active cooeperation with those who misrepresent the character of that God in whom they believe, and of that Saviour in whom they trust. There may be some nominal Christians, however, already as unconcerned about the future and devoted to the present life, as Mr. Holyoake himself could wish them to be, who will eagerly grasp at this "new development," as a plausible pretext for continuing in their present course; for "with the exception of those who compose the real Church of Christ, whose faith is not a mere name and an unthinking assent to Christianity, but a real, living, constant power over their life, the whole world is practically secularist, and is living solely by the light of the present, and under the impulse of the motives which it supplies."[312] For "Secularism is only the Latin term for the old Saxon worldliness: Secularism has more elements of union than perhaps any other phase of infidelity; it has the worldliness of mere nominal Christians, as well as of real infidels."[313] They are really Secularists, but as yet they may not be at ease in their Secularism. There may be a secret monitor within, which reminds them occasionally of death, and judgment, and eternity; and the rapid flight of time, or the incipient sense of disease, or the ever-recurring instances of mortality, may awaken them to transient thoughts of another life for which it were well to be better prepared. What they want is a theory,—of plausible aspect and easy application,—which might serve to quell these rising thoughts, and allay their foreboding fears; and just such a theory they may seem to find in the proverbial maxim of Secularism, "Work in this life, for this life." We are not sure, however, that even with such men the zeal of the new propaganda will be altogether successful. It may seem to some to be out of place, and may even excite a sense of the ludicrous. "Just fancy for a moment," says the author already quoted, "some missionary of this principle going into the Royal Exchange at London, or the Stock Exchange at Leeds or Bradford, or the Cloth-halls of any of our manufacturing towns, summoning around him the merchants and the brokers, and then beginning with much earnestness and point to urge them not to live for eternity, but to be very careful about the present life: insisting that it was very, very doubtful if earth were not all,—the present existence the whole of human existence; and that therefore until there was more certainty they had better make the most of this; be industrious and prudent, and make themselves as comfortable as possible; get as much money as they could honestly, and by no means let any dread of retribution hereafter fetter them in any of their actions here. Why, these merchants would turn away laughing and saying, 'Either the man is mocking us, or he is mad: that is just what we are doing with all our might.' They would see at least that Mr. Holyoake's teaching is very different from that of Him who said, 'Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? But seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you.' 'For what is a man profited, if he shall gain the whole world, and lose his soul? or what shall a man give in exchange for his soul?' And marking that vast difference, they will feel, at least, that no man is entitled to address them as rational beings in the style of Secularism, unless he can give them an absolute assurance that there is and can be no future state of existence,—that the present is man's only life, and that death is an eternal sleep."

But does Mr. Holyoake give, or pretend to give, any such assurance? "We do not say," he tells us, "that every man ought to give an exclusive attention to this world, because that would be to commit the old sin of dogmatism, and exclude the possibility of another world, and of walking by a different light from that by which alone we are able to walk. But as our knowledge is confined to this life, and testimony, and conjecture, and probability are all that can be set forth with respect to another life, we think we are justified in giving precedence to the duties of this state, and of attaching primary importance to the morality of man to man." It is not certain, then, that there is no future life; it is even possible that there may be one; the supposition is not in itself incredible, it may even have "testimony, conjecture, and probability" in its favor:—some attention to it, therefore, cannot be forbidden without "committing the old sin of dogmatism, and excluding the possibility of another world;" but its comparative uncertainty is urged as a reason for "giving precedence to the duties of this state, and attaching primary importance to the morality of man to man." The question would seem to be, not whether any attention should be bestowed on a future life, but whether it should be less or more than the attention which we bestow on the present world. It is a question of degree; and the settlement of that question is made to hinge entirely on the comparative uncertainty of our prospect after death. Suppose it were more uncertain, might not the magnitude of the interests that must be involved in a new and untried existence hereafter, and which must be measured on the scale of eternity, be more than sufficient to counterbalance the difference? "Let us be only fully convinced that our present life is (or may be) the beginning of an eternal duration, and how irresistibly are we urged to a mode of conduct answerable to that accession of importance which our present condition in the world derives from the peculiar point of view in which we then contemplate it!"[314] But, in point of fact, can it be reasonably said that the future of our present life is in any respect more certain than our prospects after death: "What is our life? is it not like a vapor, which appeareth for a little time, and then vanisheth away?" And yet, in spite of its proverbial uncertainty, is it not a fundamental principle of Secularism that "true life begins in renunciation," and that "the future must rule the present?" Extend these maxims, which are of unquestionable authority with reference to the present life, to our prospects beyond the grave, whether they be regarded as certain, or probable, or possible only, and they will abundantly vindicate the position that our conduct now and here should be regulated to some extent by a regard to what may be before us. In both cases alike, present gratification must give place to future safety, and self-denial, according to the shrewd remark of Franklin, is neither more nor less in the case of a prudent man than self-owning, the recognition of his own dignity, and the preference of a greater and more permanent to a smaller and transitory good. It might still, therefore, be alike our interest and our duty to have some regard to a possible future in the scheme of our present life. And aware of this Mr. Holyoake solaces himself, and attempts to sustain the spirits of his friends with the assurance, "Whatever is likely to secure your best interests here will procure for you the same hereafter,"—a strange inversion of the scriptural maxim, for it practically amounts to this, "Seek first the things of this world, and the kingdom of heaven shall be added unto you." And he states the ground or reason of his confidence in this respect: "If there be other worlds to be inhabited after this life, those persons will best be fitted for the enjoyment of them who have made the welfare of humanity their business in this." To make "the welfare of humanity their business in this life," is a duty which may be discharged by the Christian not less than the Secularist, and perhaps with all the greater zeal in proportion to his estimate of men as responsible and immortal beings, all passing on, like himself, to an interminable future. But if there be another state of being after death, will he be best prepared for it who lives "without God" in this world, without serious forethought in regard to his eternal prospects, without any deliberate preparation for his certain and solemn change? Or will it be a consolation to him then to reflect that he disbelieved or doubted now, and that he exerted his talents and spent his life on earth in undermining the faith of his fellow-men, and weakening their impressions of things unseen and eternal?

Mr. Holyoake seems to imagine that whether there be or be not a future state after death, Secularism is the "safest side," and he puts the alternative thus: "If there are other worlds to be inhabited after this life, those persons will best be fitted for the enjoyment of them who have made the welfare of humanity their business in this. But if there are not other worlds, men are essentially losers by neglecting the enjoyment of this." On either supposition, it would seem, the Secularist has the advantage of the Christian: on the one, because he and not the Christian, "makes the welfare of humanity his business;" on the other, because he, and not the Christian, has the true "enjoyment" of the present life. It might be difficult to prove either of these convenient assumptions, or to show that there is anything in Christianity to prevent, anything in Atheism to promote, the care of humanity on the one hand, or the enjoyment of life on the other. On the contrary, all experience testifies that Religion is the only sure spring of philanthropy, and that, on the whole, none have a sweeter enjoyment of the present life than those who can look abroad on the works of Nature and say, "My Father made them all," and who can look forward to death itself with "a hope full of immortality." It is true, that the serious expectation of a future state must impose a certain restraint on the indulgence of our appetites and passions; but is it such a restraint as is injurious even to our temporal welfare? is it not the dictate of enlightened prudence, were we to look no further than to the present life? Mr. Holyoake himself repudiates the language which the apostle puts into the mouth of the unbeliever, "Let us eat and drink, for to-morrow we die,"—language which is expressive of what would be the natural tendency of men, were they assured of non-existence hereafter, but which Mr. Holyoake rejects, with something like virtuous indignation, saying, "That is the sentiment of the sensualist: it is not the sentiment of a man who is at all conscious that right and wrong are inherent in human nature, that there are wide distinctions between virtue and vice." This is not the sentiment of the man who comprehends that if we do well, it will be well with us, that if we do harm, the evil influence will follow us; who sees distinctly that "our acts, if good, our angels are," and "if ill, our fatal shadows that walk by us still."[315] It is not the apostle's sentiment nor the sentiment of any believer; it is, as Mr. Holyoake says, "the sentiment of the sensualist;" but it is represented as the natural offspring of unbelief in regard to a future state, just as sensualism is naturally generated and fostered by unbelief in regard to those moral principles which have respect to the present life; and if these principles may and should exert a controlling influence over our conduct, even to the extent of imposing restraint and self-denial with a view to our welfare in time, may they not be expected to be all the more powerful when we include also our welfare in eternity? and may it not thus become manifest that "godliness hath the promise of the life that now is, as well as of that which is to come?" It would be difficult to say in what respect believers "neglect the enjoyment of this life," or are "essentially losers" by their religion. They will gratefully ascribe to it their highest and purest happiness; and rather than part with it they will cheerfully submit to "the loss of all other things," and even to persecution and martyrdom itself. But it is asked, "If Christianity be false, is it nothing that you are troubled with a thousand anxieties and cares about what shall become of you after death? If Christianity be false, is it nothing that day after day you have the fear of death before your eyes? If Christianity be false, it makes you slaves while you live, and cowards in death."[316] We might answer, If Christianity be true, what then? but we prefer a different course: we say that the reality of a future state is in nowise dependent on the truth of Christianity, however much we may be indebted to Christianity for our certain knowledge of it; that even on the principles of Atheism there is no security against the everlasting continuance of self-consciousness, any more than there is against the inevitable stroke of death; that Christianity in either case assumes the fact, and addresses men as dying yet immortal creatures, while it reveals a way in which those "who through fear of death were all their lifetime subject to bondage" may be delivered from that fear, and raised to "a hope full of immortality." As death is not created or called into being by Christianity, so neither is the awful future which lies beyond it: the Secularist not less than the Christian has to do with it. Mr. Holyoake seems, at least occasionally, to be sensible of this solemn truth. "I am as much concerned," he says, "as this reverend gentleman can be, as to what shall be the issue of my own condition in the future; I am as much concerned in the solution of this question as he is himself; and I believe that the view I entertain, or that any of us may entertain, conscientiously, will be our justification in that issue, if we should come to want justification. When we pass through the inexorable gates of the future; when we pass through that vestibule where death stands opening his everlasting gates as widely to the pauper as to the king; when we pass out here into the dim mysteries of the future, to confront, it may be, the interrogations of the Eternal,—I apprehend every man's responsibility will go with him, and no second-hand opinions will answer for us."[317] Is there not something here that should arrest the attention and awaken the anxiety even of the Secularist himself? He sees before him the inevitable event of death, and beyond it "the dim mysteries of the future;" he may be called to "confront the interrogations of the Eternal," and then "every man's responsibility will go with him." Surely there is enough in the bare possibility of such a prospect to justify more than all the interest which has ever been expended upon it even by the most "anxious inquirer." But, haunted by these solemn thoughts, Mr. Holyoake takes refuge in the other alternative of his dilemma: "If there are other worlds, those will best be fitted for the enjoyment of them who have made the welfare of humanity their business in this." Secular philanthropy is the best, and only needful, preparation. With this any belief in regard to the future is unnecessary, without it no belief will be of any avail: for "the view which any of us may entertain, conscientiously, will be our justification in that issue, if we should come to want justification;" "No second-hand opinions will answer for us. Nothing can justify us, nothing can give us confidence, but the conscientious nature of our own conclusions; nothing can give us courage but innocence; nothing can serve our turn but having believed according to the best of our judgment, and having followed those principles which seem to us to be the truth." He takes refuge, then, first in his good works, and secondly in the sincerity of his convictions, as the sole grounds of his confidence in the prospect of "confronting the interrogations of the Eternal!"

Is it wonderful,—such being his only hope in death,—that when cholera appeared in London, and multitudes were suddenly removed by that appalling visitation, he should have felt it necessary to deliver a series of Lectures,—now reprinted as "The Logic of Death,"—"with a view to the assurance of his friends?" Might there not be some among them who would shrink from a future judgment on the ground of their "innocence" or "good works," and many more who would feel that they were making an awful venture in leaving their eternity to depend on the mere sincerity of their convictions, in whatever way these convictions may have been formed, and whether they were true or false? And could they be reassured or comforted by any other article of the Secular Creed? They might be told, as Mr. Holyoake tells them, "I am not an unbeliever, if that implies the rejection of Christian truth, since all I reject is Christian error:" I reject "the fall of man, the atonement, the sin of unbelief, the doctrine of future punishment; a disbeliever in all these doctrines, why should I fear to die?" But the more thoughtful among them, all who were really in earnest, might desiderate something more; they might see that disbelief, however dogmatic, does not amount to disproof, and that the real ground of fear is not in the least removed by it. Does his question imply, that if these doctrines were true, he would have just reason to fear death? or does it mean merely, that whether they be true or false, he can have no reason to fear death, simply because he disbelieves them? On the former supposition, how vast the difference between the Secularist and the Christian? The one would have reason to fear because these doctrines are or may be true; the other believes them to be true, and finds in that very belief a deliverance from the fear of death, and a firm ground of confidence and hope! On the latter supposition,—which we believe to be the correct one,—what an amazing confidence must that man possess in the sincerity of his convictions, the conscientiousness of his judgment, and the rigid impartiality of his inquiries after truth, who can peril his eternal prospects on the mere fact that he disbelieves these doctrines, whether they be true or false! Suppose that disbelief may diminish the intensity of his fears, can it alter the real state of the case, or remove the only just ground of apprehension and anxiety in regard to the future? The truth of these doctrines is not dependent either on our belief or disbelief; and in the way of natural consequence, even were there no additional penal infliction, they may vindicate themselves hereafter in the case of those who neglect or disbelieve them here, by leaving them destitute of all the advantages which flow only from the cordial reception of the truth. Thus much at least would be in entire accordance with the analogy of our experience with reference to the interests of the present life; for we do suffer, even now and here, in consequence of our ignorance, or neglect, or practical disbelief of truth,—and it may be so hereafter, in the way simply of inevitable natural consequence, but much more in the way of righteous penal retribution, if there be any truth in that philosophy of unbelief, so true to nature and so solemnly proclaimed, "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil; for every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved."[318]

* * * * *

We have endeavored to estimate the claims of Secularism, and to examine the foundations on which it rests. In doing so, we have not denied either the right or the duty of any man to inquire and to decide for himself on his own solemn responsibility. We admit as fully as Mr. Holyoake himself, that personal responsibility implies the right, or rather the duty, of inquiry. He has our entire sympathy when he says, "It is my business to take care, if I walk from time to eternity, that I walk by that light which satisfies my own understanding. If it were true that any of you would take my place, if we should eventually find ourselves at the bar of God, and I should find myself to be made answerable for the opinions which I entertain, or for beliefs which I had in time, if any of you, or all of you, would take my place, and answer for me, then I might be content to take your opinions, then I might stand on the side of the world: but what does it matter to me what Newton believed, what Locke believed, or what the world believes, unless the world will answer for me if I believe as the world believes?" But while the right of inquiry is frankly admitted, it can scarcely be denied that the mind may be biased by prejudice and involved in error; and the ultimate question is, not, what are your opinions? but, what are the grounds on which they rest?—not, what is your belief? but, what is the truth? Mr. Holyoake is the Coryphaeus of his party. As a popular writer and speaker, his talents and zeal, devoted to a better cause, might have fitted him for extensive usefulness, and rendered him a benefactor to his country. As it is, no man in England rests under a heavier load of responsibility. He has placed himself at the head of the propaganda of popular infidelity. Is it yet too late for him to reconsider his opinions, and retrace his steps? For his own sake, for the sake of those who are near and dear to him, for the sake of the multitudes who must be influenced, for good or evil, by his speeches and writings, let him lay to heart the solemn words of Sir Humphrey Davy;—"I envy no quality of mind or intellect in others,—not genius, power, wit, or fancy: but if I could choose what would be most delightful, and I believe most useful to me, I should prefer a firm religious belief to every other blessing; for it makes life a discipline of goodness, creates new hopes when all earthly hopes vanish, and throws over the decay, the destruction of existence, the most gorgeous of all lights, calling up the most delightful visions, where the sensualist and skeptic view only gloom, decay, and annihilation."

"Attempt how vain,— With things of earthly sort, with aught but God, With aught but moral excellence, truth, and love To satisfy and fill the immortal soul! To satisfy the ocean with a drop;— To marry immortality to death; And with the unsubstantial Shade of Time To fill the embrace of all Eternity."

THE END.

FOOTNOTES:

[251] GEORGE JACOB HOLYOAKE, "Paley Refuted in his own Words," Third Edition. London, 1850. TOWNLEY AND HOLYOAKE, "A Public Discussion on the Being of a God," Third Thousand. London, 1852. GRANT AND HOLYOAKE, "Christianity and Secularism; a Public Discussion held on six successive Thursday evenings," Seventh Thousand. London, 1853.

[252] "The Reasoner," New Series, No. VIII. 115. Of this serial it is said (XII. 6, 81), "The Reasoner, which was established in 1846, has come to be regarded as the accredited organ of Freethinking in Great Britain. Indeed, for a long time, it has been the principal professed exponent of these views, addressed to the working and thinking classes."

[253] Ibid., XI. 15, 222; XII. 4, 6, 49, 81.

[254] "The Reasoner," XII. 4, 50.

[255] Ibid., XI. 18, 271.

[256] Ibid., XI. 15, 232.

[257] "The Reasoner," XII. 24, 376.

[258] Ibid., New Series, pp. 9, 130.

[259] Ibid., XI. 24, 368.

[260] DR. CHALMERS' "Works," I. 64.

[261] "Paley Refuted," p. 12.

[262] GRANT AND HOLYOAKE, "Discussion," pp. 5. 8, 221.

[263] "The Reasoner Reasoned with," p. 13. "Holyoake's Reply to Dr. Forbes of Glasgow."

[264] "The Logic of 'Logic of Death,'" p. 10.

[265] "Paley Refuted," p. 37.

[266] TOWNLEY AND HOLYOAKE, "Discussion," p. 13.

[267] "The Converted Atheist's Testimony."

[268] TOWNLEY AND HOLYOAKE, "Discussion," pp. 56, 57.

[269] HOLYOAKE, "Logic of Death."

[270] TOWNLEY AND HOLYOAKE, "Discussion," pp. 22, 37, 55.

[271] HOLYOAKE, "Logic of Death."

[272] "Paley Refuted," p. 31.

[273] TOWNLEY AND HOLYOAKE, "Discussion," pp. 17, 24.

[274] TOWNLEY AND HOLYOAKE, "Discussion," p. 25.

[275] HOLYOAKE, "Logic of Death."

[276] HOLYOAKE, "Paley Refuted," p. 37.

[277] TOWNLEY AND HOLYOAKE, "Discussion," pp. 23, 47.

[278] DE GRIMM, Title page of "Paley Refuted."

[279] HOLYOAKE, "Paley Refuted," pp. 8, 11.

[280] HOLYOAKE, "Paley Refuted," pp. 19, 23.

[281] TOWNLEY AND HOLYOAKE, "Discussion," p. 27.

[282] HOLYOAKE, "Paley Refuted," pp. 19, 24, 25.

[283] Ibid., pp. 26, 32, 39. See also TOWNLEY AND HOLYOAKE, "Discussion," pp. 27, 29, 34, 43, 45.

[284] TOWNLEY AND HOLYOAKE, "Discussion," pp. 7, 414.

[285] PROF. FERRIER, "Institutes of Metaphysic," Epistemology, Prop. XXII. p. 377, also pp. 381, 385, 506.

[286] DR. HAMPDEN, "Essay on the Philosophical Evidence of Christianity," pp. 60, 64.

[287] ROBERT BOYLE, "Theological Works," on the term "Nature."

[288] PROFESSOR NICOLAS, "Quelques Considerations sur le Pantheisme," pp. 30, 33, 35, 38.

[289] "The Reasoner," XI. 8, 119, 23, 356. New Series, pp. 9, 141.

[290] "The Reasoner," XI. 23, 357.

[291] TOWNLEY AND HOLYOAKE, "Discussion," pp. 16, 59.

[292] GRANT AND HOLYOAKE, "Discussion," pp. 80, 81.

[293] Ibid., pp. 66, 80.

[294] TOWNLEY AND HOLYOAKE, "Discussion." p. 58.

[295] Psalm 66: 18; James 1: 6; 4: 3.

[296] Matt. 26: 39.

[297] Psalm 119: 90; Matt. 4: 6.

[298] Psalm 34: 19; John 16: 33; Heb. 12: 7, 11; Rom. 5: 3; 2 Cor. 4: 17; Rom. 8: 28, 35, 37.

[299] Eccles. 3: 16, 17; 8: 11.

[300] Proverbs 2: 10; Rom. 12: 11.

[301] Psalm 46: 1, 2; 23: 1, 4; 2 Tim. 4: 18.

[302] Matt. 7: 7, 11; 6: 32, 33.

[303] Psalm 40: 1; Jonah 2: 2, 7; 2 Cor. 12: 8.

[304] GRANT AND HOLYOAKE, V. 8, 40, 50, 57.

[305] "Paley Refuted," p. 38, 43.

[306] GRANT AND HOLYOAKE, "Discussion," pp. V. 7.

[307] TOWNLEY AND HOLYOAKE, "Discussion," p. 58.

[308] GRANT AND HOLYOAKE, "Discussion," p. 223.

[309] GRANT AND HOLYOAKE, "Discussion," pp. 4, 221.

[310] Ibid., V., VI. 7.

[311] HOLYOAKE, "Paley Refuted," p. 43. GRANT AND HOLYOAKE, "Discussion," pp. 7, 8.

[312] "Modern Atheism, or the Pretensions of Secularism Examined," p. 59.

[313] Logic of "Logic of Death," p. 4.

[314] DR. HAMPDEN, "Philosophical Evidence of Christianity," p. 28.

[315] HOLYOAKE AND GRANT, "Discussion," p. 125.

[316] "Modern Atheism," p. 14.

[317] TOWNLEY AND HOLYOAKE, "Discussion," p. 18.

[318] John 3: 20, 21.



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DR. BUCKLAND said, "He would give his left hand to possess such powers of description as this man."

THE NATURAL HISTORY OF THE HUMAN SPECIES.

Its Typical Forms and Primeval Distribution. By CHARLES HAMILTON SMITH, With an Introduction, containing and Abstract of the Views of Blumenbach, Prichard, Bachman, Agassiz, and other writers of repute. By SAMUEL KNEELAND, Jr., M. D. With elegant Illustrations. 12mo, cloth, $1.25.

It is a book of learning, and full of interest, and may be regarded as among the comparatively few real contributions to science.—[Christian Witness.

THESAURUS OF ENGLISH WORDS AND PHRASES.

So classified and arranged as to facilitate the expression of ideas, and assist in literary composition. By PETER MARK ROGET. Revised and Edited, with a List of Foreign Words Defined in English, and other additions, by BARNAS SEARS, D. D., President of Brown University. A New American, from the late stereotype London edition, with ADDITIONS AND IMPROVEMENTS. 12mo, cloth, $1.50.

This edition contains important additions of words and phrases NOT IN THE ENGLISH EDITION, making it in all respects MORE FULL AND PERFECT THAN THE AUTHOR'S EDITION. The work has already become one of standard authority, both in this country and in Great Britain.

THE ELEMENTS OF GEOLOGY.

Adapted to Schools and Colleges. With numerous Illustrations. By J. R. LOOMIS, Lewisburg University, Pa. 12mo, cloth, 75 cts.

It is surpassed by no work before the American public. We hope that every teacher among our readers will examine the work and put the justness of our remarks to the test of his judgment and experience.—M. B. ANDERSON, LL. D.—[Pres. of Rochester University, N. Y.

This is just such a work as is needed for all our schools. It should take its place as a text-book in all the schools of the land.—[N. Y. Observer.

THE EARTH AND MAN.

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INFLUENCE OF THE HISTORY OF SCIENCE UPON INTELLECTUAL EDUCATION.

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This work places us in possession of information half a century in advance of all our elementary works on this subject.—PROF. JAMES HALL.

A work emanating from so high a source hardly requires commendation to give it currency. Simple and elementary in its style, full in its illustrations, comprehensive in its range.—[Silliman's Journal.

The best book of the kind in our language.—[Christian Examiner.

Zoology is an interesting science, and is here treated with a masterly hand.—[Scientific American.

THE LANDING AT CAPE ANNE;

Or, The Charter of the First Permanent Colony on the Territory of the Massachusetts Company. Now discovered and first published from the original manuscript. By JOHN WINGATE THORNTON. Octavo, cloth, $1.50.

GEOLOGICAL MAP OF THE UNITED STATES AND BRITISH PROVINCES.

With an Explanatory Text, Geological Sections, and Plates of the Fossils which characterize the Formations. By JULES MARCOU. Two volumes. Octavo, cloth, $3.00.

==> The Map is elegantly colored, and done up with linen cloth back, and folded in octavo form, with thick cloth covers.

KNOWLEDGE IS POWER.

A view of the Productive Forces of Modern Society, and the Results of Labor, Capital and Skill. By CHARLES KNIGHT. With numerous Illustrations. American edition. Revised, with Additions, by DAVID A. WELLS, editor of the "Annual of Scientific Discovery." 12mo, cloth, $1.25.

CYCLOPAEDIA OF ANECDOTES OF LITERATURE AND THE FINE ARTS.

A choice selection of Anecdotes of the various forms of Literature, of the Arts, of Architecture, Engravings, Music, Poetry, Painting and Sculpture, and of the most celebrated Literary Characters and Artists of different Countries and Ages, &c. By KAZLITT ARVINE, A. M. With numerous Illustrations. 725 pages, octavo, cloth, $8.00.

This is unquestionably the choicest collection of ANECDOTES ever published. It contains THREE THOUSAND AND FORTY ANECDOTES, and more than ONE HUNDRED AND FIFTY ILLUSTRATIONS. It is admirably adapted to literary and scientific men, to artists, mechanics, and others, as a DICTIONARY FOR REFERENCE, in relation to facts on the numberless subjects and characters introduced.

KITTO'S POPULAR CYCLOPAEDIA OF BIBLICAL LITERATURE.

Condensed from the larger work, by the author JOHN KITTO, D. D. Assisted by JAMES TAYLOR, D. D. With over 500 Illustrations. Octavo, 812 pp., cloth, $8.00.

This work answers the purpose of a commentary, while at the same time it furnishes a complete DICTIONARY OF THE BIBLE, embodying the products of the best and most recent researches in biblical literature, in which the scholars of Europe and America have been engaged. It is not only intended for ministers and theological students, but is also particularly adapted to parents, Sabbath-school teachers, and the great body of the religious public.

HISTORY OF PALESTINE.

With the Geography and Natural History of the Country, the Customs and Institutions of the Hebrews, etc. By JOHN KITTO, D. D. With upwards of 200 Illustrations. 12mo, cloth, $1.25.

Beyond all dispute this is the best historical compendium of the Holy Land, from the days of Abraham to those of the late Pasha of Egypt, Mehemet Ali.—[Edinburgh Review.

==> In the numerous notices and reviews, the work has been strongly recommended, as not only admirably adapted to the FAMILY, but also as a text-book for SABBATH and WEEK DAY SCHOOLS.

CHAMBERS'S CYCLOPAEDIA OF ENGLISH LITERATURE.

Two large imperial octavo volumes of 1400 pages; with upwards of 300 elegant Illustrations. By ROBERT CHAMBERS. Embossed cloth, $5.00.

This work embraces about ONE THOUSAND AUTHORS, chronologically arranged and classed as Poets, Historians, Dramatists, Philosophers, Metaphysicians, Divines, etc., with choice selections from their writings, connected by a Biographical, Historical, and Critical Narrative; thus presenting a complete view of English literature from the earliest to the present time. Let the reader open where he will, he cannot fail to find matter for profit and delight. The selections are gems—infinite riches in a little room; in the language of another, "A WHOLE ENGLISH LIBRARY FUSED DOWN INTO ONE CHEAP BOOK!"

CHAMBERS'S MISCELLANY OF USEFUL AND ENTERTAINING KNOWLEDGE.

By WILLIAM CHAMBERS. With Illustrations. Ten vols., 16mo, cloth, $7.00.

CHAMBERS'S HOME BOOK AND POCKET MISCELLANY.

A choice Selection of Interesting and Instructive Reading for the Old and the Young. Six vols. 16mo, cloth, $3.00.

This work is fully equal, if not superior, to either of the Chambers's other works in interest, containing a vast fund of valuable information, furnishing ample variety for every class of readers.

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With Illustrations. 16mo, cloth, bound, 4 vols. in two, $1.75; and 4 vols. in one, $1.50.



VALUABLE WORKS

PUBLISHED BY

GOULD AND LINCOLN,

59 WASHINGTON STREET, BOSTON.

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THE CHRISTIAN'S DAILY TREASURY.

A Religious Exercise for Every Day in the Year. By E. TEMPLE. A new and improved edition. 12mo, cloth, $1.00.

A work for every Christian. It is indeed a "Treasury" of good things.

THE SCHOOL OF CHRIST;

Or, Christianity Viewed in its Leading Aspects. By the Rev. A. L. R. FOOTE, author of "Incidents in the Life of our Saviour," etc. 16mo, cloth, 50 cents.

THE CHRISTIAN LIFE,

Social and Individual. By PETER BAYNE, M. A. 12mo, cloth, $1.25.

The demand for this extraordinary work, commencing before its publication, is still eager and constant. There is but one voice respecting it; men of all denominations agree in pronouncing it one of the most admirable works of the age.

GOD REVEALED IN THE PROCESS OF CREATION,

And by the Manifestation of Jesus Christ. Including an Examination of the Development Theory contained in the "Vestiges of the Natural History of Creation." By JAMES B. WALKER, author of "Philosophy of the Plan of Salvation." 12mo, cloth, $1.00.

PHILOSOPHY OF THE PLAN OF SALVATION.

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New improved edition, with a SUPPLEMENTARY CHAPTER. 12mo, cloth, 75 cts.

This book is generally admitted to be one of the best in the English language. The work has been translated into several different languages in Europe. A capital book to circulate among young men.

A WREATH AROUND THE CROSS;

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THE BETTER LAND;

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A most charming and instructive book for all now journeying to the "Better Land," and especially for those who have friends already entered upon its never-ending joys.

THE MISSION OF THE COMFORTER.

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DR. WAYLAND'S UNIVERSITY SERMON

Delivered in the Chapel of Brown University. 12mo, cloth, $1.00.

THE RELIGIONS OF THE WORLD.

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SACRED RHETORIC;

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THE PREACHER AND THE KING;

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It combines substantial history with the highest charm of romance. Its attractions are so various that it can hardly fail to find readers of almost every description.—[Puritan Recorder.

THE PRIEST AND THE HUGUENOT;

Or, Persecution in the Age of Louis XV. Translated from the French of L. F. BUNGENER. 2 vols., 12mo, cloth, $2.25.

==> This is truly a masterly production, full of interest, and may be set down as one of the greatest Protestant works of the age.

FOOTSTEPS OF OUR FOREFATHERS.

What they Suffered and what they Sought. Describing Localities and portraying Personages and Events conspicuous in the Struggles for Religious Liberty. By JAMES G. MIALL. Thirty-six fine Illustrations. 12mo, $1.00.

An exceedingly entertaining work. The reader soon becomes so deeply entertained that he finds it difficult to lay aside the book till finished.—[Ch. Parlor Mag.

A work absorbingly interesting, and very instructive.—[Western Lit. Magazine.

MEMORIALS OF EARLY CHRISTIANITY.

Presenting, in a graphic, compact, and popular form, Memorable Events of Early Ecclesiastical History, etc. By JAMES G. MIALL. With numerous elegant Illustrations. 12mo, cloth, $1.00.

==> This, like the "Footsteps of our Forefathers," will be found a work of uncommon interest.

WORKS BY JOHN HARRIS, D. D.

THE PRE-ADAMITE EARTH. Contributions to Theological Science. 12mo, cloth, $1.00.

MAN PRIMEVAL; or, the Constitution and Primitive Condition of the Human Being. With a fine Portrait of the Author. 12mo, cloth, $1.25.

PATRIARCHY; or, THE FAMILY. Its Constitution and Probation; being the third volume of "Contributions to Theological Science." $1.25.

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THE GREAT COMMISSION; or, the Christian Church constituted and charged to convey the Gospel to the World. Introductory Essay by W. R. WILLIAMS, D. D. 12mo, cloth, $1.00.

ZEBULON; Or, the Moral Claims of Seamen. 18mo, cloth, 25 cts.

PHILIP DODDRIDGE.

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THE EVIDENCES OF CHRISTIANITY,

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THE CHURCH MEMBER'S GUIDE; Edited by J. O. CHOULES, D. D. New edition. With an Introductory Essay by Rev. HUBBARD WINSLOW. Cloth, 33c.

CHRISTIAN PROGRESS. A Sequel to the Anxious Inquirer. 18mo, cloth, 31c.

==> one of the best and most useful works of this popular author.

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MOTHERS OF THE WISE AND GOOD.

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MY MOTHER;

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==> This elegant volume is an appropriate and valuable "gift book" for the husband to present the wife, or the child the mother.

MEMORIES OF A GRANDMOTHER.

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THE MARRIAGE RING;

Or, How to make Home Happy. By JOHN ANGELL JAMES. Beautiful illustrated edition. 16mo, cloth, gilt, 75 cents.

A beautiful volume, and a very suitable present to a newly-married couple.—[N. Y. Christian Intelligencer.

WORKS BY WILLIAM R. WILLIAMS, D. D.

RELIGIOUS PROGRESS; Discourses on the Development of the Christian Character. 12mo, cloth, 85 cts.

This work is from the pen of one of the brightest lights of the American pulpit. We scarcely know of any living writer who has a finer command of powerful thought and glowing, impressive language than he.—[DR. SPRAGUE, Alb. Atl.

LECTURES ON THE LORD'S PRAYER Third edition. 12mo, cloth, 85 cts.

Their breadth of view, strength of logic, and stirring eloquence place them among the very best homilitical efforts of the age. Every page is full of suggestions as well as eloquence.—Ch. Parlor Mag.

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AMOS LAWRENCE.

DIARY AND CORRESPONDENCE OF THE LATE AMOS LAWRENCE; with a brief account of some Incidents in his Life. Edited by his son, WILLIAM R. LAWRENCE, M. D. With fine steel Portraits of AMOS and ABBOTT LAWRENCE, an Engraving of their Birth-place, a Fac-simile page of Mr. Lawrence's Hand-writing, and a copious Index. Octavo edition, cloth, $1.60. Royal duodecimo edition, $1.00.

This work was first published in an elegant octavo volume, and sold at the unusually low price of $1.50. At the solicitation of numerous benevolent individuals who were desirous of circulating the work—so remarkably adapted to do good, especially to young men—gratuitously, and of giving those of moderate means, of every class, an opportunity of possessing it, the royal duodecimo, or "cheap edition," was issued, varying from the other edition, only in a reduction in the size (allowing less margin), and the thickness of the paper.

Within six months after the first publication of this work, twenty-two thousand copies had been sold. This extraordinary sale is to be accounted for by the character of the man and the merits of the book. It is the memoir of a Boston merchant, who became distinguished for his great wealth, but more distinguished for the manner in which he used it. It is the memoir of a man, who, commencing business with only $20, gave away in public and private charities, during his lifetime more, probably than any other person in America. It is substantially an autobiography, containing a full account of Mr. Lawrence's career as a merchant, of his various multiplied charities, and of his domestic life.

"We have by us another work, the 'Life of Amos Lawrence.' We heard it once said in the pulpit, 'There is no work of art like a noble life,' and for that reason he who has achieved one, takes rank with the great artists and becomes the world's property. WE ARE PROUD OF THIS BOOK. WE ARE WILLING TO LET IT GO FORTH TO OTHER LANDS AS A SPECIMEN OF WHAT AMERICA CAN PRODUCE. In the old world, reviewers have called Barnum THE characteristic American man. We are willing enough to admit that he is a characteristic American man: he is ONE fruit of our soil, but Amos Lawrence is another. Let our country have credit for him also. THE GOOD EFFECT WHICH THIS LIFE MAY HAVE IN DETERMINING THE COURSE OF YOUNG MEN TO HONOR AND VIRTUE IS INCALCULABLE."—MRS. STOWE, IN N. Y. INDEPENDENT.

"We are glad to know that our large business houses are purchasing copies of this work for each of their numerous clerks. Its influence on young men cannot be otherwise than highly salutory. As a business man, Mr. Lawrence was a pattern for the young clerk."—BOSTON TRAVELLER.

"We are thankful for the volume before us. It carries us back to the farm-house of Mr. Lawrence's birth, and the village store of his first apprenticeship. It exhibits a charity noble and active, while the young merchant was still poor. And above all, it reveals to us a beautiful cluster of sister graces, a keen sense of honor, integrity which never knew the shadow of suspicion, candor in the estimate of character, filial piety, rigid fidelity in every domestic relation, and all these connected with and flowing from steadfast religious principle, profound sentiments of devotion, and a vivid realization of spiritual truth."—NORTH AMERICAN REVIEW.

"We are glad that American Biography has been enriched by such a contribution to its treasures. In all that composes the career of 'the good man,' and the practical Christian, we have read few memoirs more full of instruction, or richer in lessons of wisdom and virtue. We cordially unite in the opinion that the publication of this memoir was a duty owed to society."—NATIONAL INTELLIGENCER.

"With the intention of placing it within the reach of a large number, the mere cost price is charged, and a more beautifully printed volume, or one calculated to do more good, has not been issued from the press of late years."—EVENING GAZETTE.

"This book, besides being of a different class from most biographies, has another peculiar charm. It shows the inside life of the man. You have, as it were, a peep behind the curtain, and see Mr. Lawrence as he went in and out among business men, as he appeared on change, as he received his friends, as he poured out, 'with liberal hand and generous heart,' his wealth for the benefit of others, as he received the greetings and salutations of children, and as he appeared in the bosom of his family at his own hearth stone."—BRUNSWICK TELEGRAPH.

"It is printed on new type, the best paper, and is illustrated by four beautiful plates. How it can be sold for the price named is a marvel."—NORFOLK CO. JOURNAL.

"It was first privately printed, and a limited number of copies were distributed among the relatives and near friends of the deceased. This volume was read with the deepest interest by those who were so favored as to obtain a copy, and it passed from friend to friend as rapidly as it could be read. Dr. Lawrence has yielded to the general wish, and made public the volume. It will now be widely circulated, will certainly prove a standard work, and be read over and over again."—BOSTON DAILY ADVERTISER.

[June 1st, 1856.

SUPPLEMENTARY CATALOGUE

OF

VALUABLE WORKS,

RECENTLY PUBLISHED.

* * * * *

THE CAMEL: His Organization, Habits and Uses, considered with reference to his Introduction into the United States. By GEORGE P. MARSH, late U. S. Minister at Constantinople. 16mo, cloth. 75 cents.

This book treats of a subject of great interest, especially at the present time. It furnishes a more complete and reliable account of the Camel than any other in the language: Indeed, it is believed that there is no other. It is the result of long study, extensive research, and much personal observation on the part the author; and it has been prepared with special reference to the experiment of domesticating the Camel in this country, now going on under the auspices of the United States government. It is written in a style worthy of the distinguished author's reputation for great learning and fine scholarship.

DR. GRANT AND THE MOUNTAIN NESTORIANS. BY REV. THOMAS LAURIE. With a Portrait, Map of the Country, and Illustrations. 12mo, cloth. Price $1.25. Third edition revised.

This edition has been thoroughly revised by the author, with the view of making the work scrupulously accurate. The map is the first correct one of the Nestorian country yet published. The work itself is one of the most permanently valuable of its class, while it presents a full view of the life and labors of the heroic missionary whose name it bears; it also makes the reader familiar with the striking features of a country which, both in ancient and modern times, has been memorable in history. It embraces the scene of Xenophon's immortal Anabasis, the site of Nineveh, that mighty seat of ancient civilization, and the cities of Kars and Erzerum, so recently the scene of deadly strife between the Russians and the Allies.

THE END