Review and Herald, Vol. 24, No. 24. (11/8/1864)

Review and Herald

Nov 8, 1864

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 8, 1864

LAW.

By Eld. E. Goodrich

ITS OBJECT—HOW FULFILLED.

BY ELD. E. GOODRICH.

(Concluded.)

BUT it may be asked, Was not the reference to law general, and did not the Saviour use the term fulfill as applicable to the entire question under consideration? Most certainly. The reference to law was full and complete; and not only is the term fulfill applicable to all classes of law, but above all others it is the most appropriate word that may be used in discussing the law of God. It means the very opposite of annul or destroy. To fulfill, is to fill up full. And applied to law as to any design, it signifies to accomplish the end or purpose. And Matt. v, 18, in the strongest possible language, teaches that though heaven and earth pass, not one jot or tittle of the law can fail of accomplishing the end for which it was ordained. And as no item of law can pass until, and only as, it is fulfilled, the only sense in which law can be said to have been done away is that of having been fulfilled.

The above being true as a theory, if it be true as a fact, that the law of God has all been abolished—done away, then it is equally true as a matter of conclusion, that the law of God has all been fulfilled. But if in reality applies to all men. How else could it be? for there is no need of redeeming any but those that are lost. The remedy provided is equal, and only equal to the necessity that called it forth. And not only is the remedy equal to the necessity, but just as soon as the disease manifested itself the cure was applied.

There are some, however, who seem to understand the Scriptures as teaching that God tried for several thousand years to perfect, justify, and save, man by law, but that, as the experiment was a failure, when Christ came the whole thing was set aside, and now we have nothing but faith and grace. Such is not the case. For it was not all law then, neither is it all grace now. True the law began with Adam. But it is also true that as soon as sin manifested itself, the remedy, the grace of God, was preached. And from that time to this, God has had but one Saviour, but one system of salvation, and but one rule by which men are justified. The Saviour is ever preached as Christ "the seed of the woman," the only name given under heaven or among men whereby we may be saved.

The system is redemption through Christ. And it will be said of all who are saved, "These have washed their robes and made them white in the blood of the Lamb."

The rule by which men are justified is faith. As it is written, "The just shall live by faith." And it may be interesting to add, that of the long line of worthies referred to by the apostle, Heb. xi, there is not an instance in which God ever even tried to justify Jew or Gentile by law. Not that there is imperfection in the law; the imperfection is in man. As it is written, "For we know that the law is spiritual: but I am carnal, sold under sin." Rom. vii, 14. And as a perfect law cannot justify an imperfect action, the weakness of the flesh to obey, renders the law weak to justify. As we read: "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin (or by a sacrifice for sin, margin) condemned sin in the flesh." Rom. viii, 3. There is no fault found with the law. There is no condemnation of the law; but "sin in the flesh." And we continue to read, "That the righteousness of the law might be fulfilled (not done away), in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace." Rom. viii, 4-6.

But why all these results from minding the things of the flesh? The next verse shows: Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. The argument of the apostle, that to be carnally minded is death, because the carnal mind is enmity against God, necessarily rests upon and at the same time demonstrates the fact that the law of God is supreme. And it is not the death of the law of God, but the death of the carnal mind, that is everywhere taught in the New Testament.

There are no promises to the natural man whatever. To him belongeth cursing and death. All the promises of God are made to, and through Christ, the Lord of life and glory. Hence if we belong to the former, we are without hope; and the scripture to us is, "So then they that are in the flesh cannot please God."

"For if ye live after the flesh ye shall die." Rom. viii, 8, 13. Again, "But he who was of the bond-woman was born after the flesh" of whom it is said, "Cast out the bond-woman and her son; for the son of the bond-woman shall not be heir with the son of the free woman."

But if we belong to Christ, then the scripture is, "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. iii, 29. Again, "If ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the spirit of God, they are the sons of God." And the main effort of the apostle seems to be to show the necessity of being born again; not of the flesh, but of the Spirit. And the doctrine of the cross is the doctrine of the crucifixion of the flesh in every instance.

This truth is beautifully and fully set forth by the apostle in the following language: "Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore are we buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. * Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him; knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Rom. vi, 3-11.

In the case of our Lord Jesus Christ, the doctrine of the cross teaches that, "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the Devil." Heb. ii, 14. And as he was "made of a woman, made under the law, to redeem them that were under the law," Gal. iv, 4, 5, before his crucifixion, he was a proper subject of temptation, law and death. But when he was crucified he was "put to death in the flesh." And "in that he died, he died unto sin once," so that when he was raised up by the glory of the Father, quickened by the Spirit of God, he arose to a new life, a triumphant conqueror, freed from all the demands of the law of sin and death.

From the above arguments the following conclusive deductions may be made; viz., that to be in the flesh is to be under the law—an enemy of God and his law; and a subject of death. And the only way of escape is by a change of relation; by getting rid of the body of sin, by being crucified with Christ, and by being quickened by the Spirit of God.

And as additional evidence confirming the above we may read, "So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life, because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." Rom. viii, 8-11.

And yet, notwithstanding the great amount of plain Bible testimony showing that the entire race of Adam is under law and doomed to certain death, and the only way of escape is by being crucified with Christ and quickened into a new life by the Spirit of God, there are those who understand that it is the law of God that is killed. And they read, "For ye are not under the law, but under grace." Certainly we are not under the law, but under grace, and the apostle in thirteen and a half verses that precede the half just read, Rom. vi, 14, shows just how we get out from under the law.

Again they read, "But now we are delivered from the law, that being dead (or being dead to that, margin,) wherein we were held." True, we are delivered from the law, but we are delivered in the same manner that Christ was delivered. Christ was freed from sin in dying unto sin. He was freed from the law in satisfying its utmost demands, even death. And he was delivered from death by the Spirit of God—by virtue of his power to conquer. And if this is true of Christ who knew no sin, we cannot expect the sinner to be delivered in a less painful way.

There is a sense, however, in which the law of God may be said to be killed. It is that of legally killing a bond by satisfying all its demands. And we ought always to remember that it is penal law that binds, that curses, and that stings to death; hence in all these places where it is said that we are under law, that the law curses, or that we are delivered from law, penal law is necessarily meant.

There is certainly no sense in which precept law—those commandments that express our moral obligation to God and our fellow men, can be said to be done away. And it is a matter of fact that from Christ's sermon on the mount to the last chapter of the Revelation through John, the commandments of God are preached, and a blessing pronounced upon them who do and keep them.

Edinboro, Pa.

Advent Hymn.

ETERNAL Father, hear ! Haste to fulfill Thy word ! Let Israel's Hope appear ! Reveal to earth her Lord ! We wait for Jesus from the skies;— When shall His glories greet our eyes ?

How long shall Death yet reign, And Hell our race oppress ? When shall earth bloom again In Eden's blessedness ?— We wait for Jesus from the skies;— When shall His glories greet our eyes ?

The waves of ill are high ; The world with trouble reels ; All lands and creatures cry ;— Speed Judgment's chariot-wheels ! We wait for Jesus from the skies !— When shall His glories greet our eyes ?

The times are prophets now ; They preach impending doom ; Let each, repentant, bow, And saints prepare for home. We wait for Jesus from the skies;— Soon shall His glories greet our eyes.

Hail to the dawning day, By holy seers foretold !— Hail to Messiah's sway, One Shepherd and one fold. We wait for Jesus from the skies;— Soon shall His glories greet our eyes.—Sel.

Important Statistics.

WHO can read the following statistics relative to the unparalleled growth, power, and influence, of these United States, and not believe that they are somewhere noted in prophecy? That a people occupying so prominent a position as we do among the nations of the earth, should be passed in silence by the prophetic pen, while others are mentioned, would be to us unaccountable. In the following article, the contrast is drawn between the condition of the United States in 1860, and its condition when the present constitutional government was adopted in 1789.

The new Government was found to be fully adequate to all the purposes for which Government is instituted among men.

In no age of the world was there a higher appreciation of the moral duties of life; the spirit of truth and justice pervaded the whole people; they had laid broad and deep the foundations of public liberty, opened the career of the Republic, and consigned its fortunes and its fate to the generations that were to follow. WHAT! FROM THIS SUBLIME COMMENCEMENT OF OUR CAREER, HAS BEEN OUR PROGRESS?

We have grown in territorial extent, from 800,000 square miles, to three millions, two hundred and fifty thousand; from a population of 3,900,000, to thirty-three millions; from thirteen sovereign States, to thirty-four, with a promise to enter the next century with one hundred and twenty millions, with an assessed value of property rising, since 1790, from four hundred and eighty millions of dollars, to the immense aggregate of sixteen thousand millions, yielding an annual profit to the people of between five and six hundred millions of dollars, and with a commercial marine rapidly verging toward six millions of tonnage.

Nearly fifty thousand ships belonging to the Republic are scattered either over the ocean, traversing our great inland seas, or are penetrating the great streams that flow within our limits.

Fifty thousand miles of Railroad are projected, and thirty thousand completed, at a cost of over eleven hundred millions of dollars.

Forty thousand miles of telegraphic line have been established, at a cost of five millions of dollars.

From 75 post offices in 1790, we have increased to 30,000 in 1860; from 1,875 miles of post routes in 1790, to 275,000 in 1860; from 1,500 miles of sea coast in 1790, to 5,100 miles in 1860.

Recurring to the contrast of what, as a nation, our condition was at the foundation of the Constitutional Government, when compared with the results under its benign influences, we find that, in the year 1791, our country exported 2,065,000 bushels of grain, in 1855, 1,000,000,000 of bushels, worth $400,000,000.

The wheat crop alone of 1860 was 230,000,000 bushels, furnishing, with the surplus of the previous year, 75,000,000 for exportation.

Chicago, in 1829, was not even in existence. A century previous to that date, CHARLEVOIX, the Jesuit explorer, designated its locality as a point destined to be of the highest commercial importance in the future.

As a grain depot, it is now the first in the world; its warehouses capable of storing nearly eight millions of bushels; its ability to ship in ten hours one million and a half of bushels.

In 1860, its grain shipments were between thirty-five and forty millions of bushels. St. Louis, Cincinnati, Toledo, Cleveland, Detroit, Buffalo, and Rochester, vie with the Illinois commercial capital in this vast domestic and extensive grain trade.

The agricultural products of the Union, for 1860, have been estimated at sixteen hundred millions of dollars, and the fertile fields within the Union are capable of producing a hundred times that value.

The food products in England in 1824 fell below the consumption of the British Islands, and in 1847 nearly half a million of people died of starvation in Ireland.

Now the necessities of the people of the British Islands require an annual importation of $225,000,000 worth of wheat, flour, corn, meal, and oats, and this trade, of which we already enjoy the largest share, will doubtless increase and continue to be of additional value to us.

The increase in the population of the Union has been, since 1790,

FOUR TIMES GREATER THAN RUSSIA; SIX TIMES GREATER THAN GREAT BRITAIN; NINE TIMES GREATER THAN AUSTRIA; AND TEN TIMES GREATER THAN FRANCE.

Our territory, if peopled as densely as France, would hold five hundred millions; or as England, seven hundred and fifty millions; or as Belgium, eleven hundred and fifty millions—a number greater than the aggregate population of the globe.

The farms and plantations have reached, from the sparse settlements of 1790, in the year 1860, to 2,150,000 farms and plantations. The dwellings, from 250,000 in 1790, worth $130,000,000, to 4,340,000, houses, valued at $4,000,000,000, the increase of population demanding yearly the erection of 130,000 new houses—whilst 50,000 churches, erected to the worship of the Most High, attest the wide-spread religious feeling of the American family.

The average of our domestic exports to foreign countries, from 1790 to 1794, was $22,000,000. In the year 1860, our exports were $400,000,000. The value of our manufactures in 1790, too inconsiderable for estimate, were, in 1820, $62,000,000; in 1855, $1,055,000,000; in 1860, $2,000,000,000; whilst the land value in thirty-four States equals nine thousand three hundred and seventeen millions of dollars.

The navigation laws, taking their date from the protectorate of England, restricted the importation into that island of imports from Asia, Africa, or America, except by British vessels.

The retaliatory laws of our Constitutional Government forced a treaty of equal rights in this respect, still further liberalized by extending the privilege to American vessels as carriers to British colonies, thus dissolving the exclusive system of Great Britain.

The fruits and wines of the Mediterranean, valued annually at $7,500,000, employing over six hundred vessels, have now a competitor in the large supply from California, on the Pacific, which furnished in 1860 a grape crop valued at $8,000,000. The wine capabilities of three counties alone in this State, when fully developed, it is estimated, will be over one hundred millions of gallons per annum.

In 1791, our cotton export to Great Britain was 189,518 pounds; in 1860, eleven hundred millions, whilst 300,000 citizens, who went to the Pacific twelve years ago, have sent back six hundred millions of dollars in the precious metal.

To these results may be added the aggregate total of imports and exports respectively, for the seventy years that succeeded the adoption of the Constitution, at 8,000 to 8,500 millions of dollars, which represent the industry of our country.

Such is but an imperfect outline of the growth and progress of the American people under their Constitutional Government, as founded in 1789.

Dancing.

By Editor

Is dancing sinful? If so, why is it sinful?

These are inquiries which, for substance, have several times recently been proposed to us. It is alleged that there is a growing tendency to countenance dancing as an amusement among Christian people, and much desire is felt that the true character of this practice should be set forth for the instruction and warning of the young. A full consideration of this subject would require more space and time than we have now at command. A few words only we will venture to advance, and those simply as hints at the principles which we regard as involved in it.

Dancing, as it is commonly practiced in balls and public assemblies in which the two sexes unite, we regard as positively wrong, for the simplest of all reasons, that it is of licentious tendencies. Not that those who engage in them are corrupt, or are always conscious of those tendencies. But this is no proof that they do not exist. The attitudes, the motions, the familiarities connected with the waltz, and all kindred movements, can not, as human nature is, be practiced without a tendency to influence the sensual passions. We were once made an involuntary spectator of them while traveling in one of our elegant Western steamers, and can never forget the feelings of astonishment and shame we felt at the exhibition. They were practiced in the ancient heathen origies, for the very reason of their impure tendencies. They have ever characterized the corrupting worship of pagan deities, as all who are familiar with the history of Egypt, Assyria, Greece, Rome, and other nations, both ancient and modern, are aware, and they form a part of the disgusting revelries of the lowest haunts of vice in our cities. We repeat it, that many of our youth who are attracted by the music and gaiety of the ballroom, are not themselves aware of the nature of the influences it exerts. We are very sure that if the truly refined ladies, who often grace it with their presence, could overhear the remarks which are drawn forth from those with whom they share in the gaiety, they would blush at the revelation made to them, and henceforth as carefully refuse their presence as from the more open and recognized haunts of dissipation.

We need say nothing, then, about the evil effect of balls upon health, or their waste of valuable time, or their tendency to promote a taste for frivolity, and dispel serious thought and feelings,—if the essentially corrupting influence now charged upon promiscuous dancing really exists, it is enough to determine its moral character. If to this be added these last-mentioned effects, all of which are undeniable and of grave importance, they surely put it beyond the possibility of question whether the indulgence is wrong, or should ever be tolerated by a Christian.

In respect to dancing in families and schools, or among children, we may freely admit that it is far less objectionable than that just described. But so far as it involves the intercourse of the two sexes, the principle is not essentially different. It is for judicious parents to judge to what extent children can engage in parlor dances without approaching that dangerous ground. We fear it would be at an earlier age than many suspect. Whenever the practice falls short of that, it is to be classed with those other amusements, of which it is not too much to say, they are not needful to the development of the mental or physical character, while they may sow the seeds of what will ultimately be a fatal harvest.

In a word, then, this is our test of dancing. As commonly practiced among adults, it is wrong, because it is of impure tendencies. If it be thought there is a kind which is free from those tendencies, that fact should be made certain before it is permitted. And even then we think that Christian parents, with all the facilities for interesting and instructing their children and promoting their health which are so abundantly furnished at the present day, may, without difficulty, find for them amusements equally attractive and far more consonant with the solemn ends of human life, and its relations to eternity.—The Tract Journal.

True Rest.

If thou should'st fail to find true rest, On earth, thou'lt find it not in Heaven; Here must it dwell within thy breast, Or thou must tempest-tost be driven.

For what is rest? not indolence Of body or of mind or soul; Not in the loss of sight or sense, Not in the grave our earthly goal.

It is not freedom from the ills Which flesh is heir to—sickness, pain, Malice that wounds, or Death that kills, Temptation's lure or penury's chain.

In vain in nature's solitude 'Tis fondly sought—in hermit's cell Where stranger footsteps ne'er intrude— On mountain top, in silent dell; It reigns not in the peasant's cot, Nor in the palace of the king. It is not found by chance or lot; 'Tis not a partial, birthright thing.

Gold cannot buy, nor valor win, Nor power command, nor station gain it, Whatever bears the taint of sin, Unpurified cannot obtain it.

Thou mayest have beauty, wit and parts That shall secure thee vast acclaim, And be the idol of all hearts, And gather universal fame; And by the potentates of earth Be honored as a chosen guest; And be exalted from thy birth— Yet never know one hour of REST.

Thou mayest upon thy very knees Have gone on many a pilgrimage, And far excelled all devotees That ever trod this mortal stage, In self-inflicted agonies, All sinful lusts to crucify; In vain thy tears, and groans, and cries, REST by such acts thou canst not buy.

Thou mayest have joined some chosen sect, And given thy sanction to a creed, And been pronounced among the elect, And zealous been in word and deed— Most orthodox of proselytes Strict in observing seasons, days, Church order, ceremonies, rites, Constant at church to pray and praise Munificent in all good works, That with the gospel may be blest All heathen tribes, Jews, Greeks and Turks, Yet still a stranger be to REST.

For what is REST? 'Tis not to be Half saint, half sinner, day by day; Half saved, half lost, half bound, half free; Half in the fold and half astray; Faithless this hour, the next most true; Just half alive, half crucified; Half washed and half polluted too; To Christ and Belial both allied!

Now trembling at Mount Sinai's base, Anon on Calvary's summit shouting One instant boasting of free grace— The next God's pardoning mercy doubting Now sinning, now denouncing sin, Filled with alternate joy and sorrow; To-day feel all renewed within, But fear a sad relapse to-morrow!

All ardent now and eloquent, And bold for God with soul on fire, At once complete extinguishment Ensues, and all the sparks expire;

O, most unhappy of mankind, In thee what contradictions meet, Seeing thy way yet groping blind; Most conscientious, yet a cheat! This is 'the old man with his deeds,' Striving to do his very best. 'Tis crucifixion that he needs— Self-righteous, how can he know rest?

What then is REST? It is to be Perfect in love and holiness, From sin eternally made free; Not under law but under grace.

Once cleansed from guilt, forever pure; Once pardoned, ever reconciled; Once healed, to find a perfect cure; As Jesus blameless, undefiled; Once saved, no more to go astray; Once crucified, then always dead; Once in the new and living way, True ever to our living Head; Dwelling in God and God in us; From every spot and wrinkle clear, Safely delivered from the curse; Incapable of doubt or fear.

It is to have eternal life, To follow where the Saviour trod, To be removed from earthly strife— Joint-heirs of Christ and sons of God, Never from rectitude to swerve, Though by the powers of hell pursued, To consecrate, without reserve, All we possess in doing good.

It is to glory in the cross, Endure reproach, despise the shame, And wisely count as dung and dross, All earthly grandeur, homage, fame, It is to be all prayer and praise, Not in set form or phrase expressed, But ceaseless as angelic lays— This, only this, is CHRISTIAN REST.

He who, believing, hath obtained THIS REST, shall ne'er be troubled more Though round him lions fierce, unchained, For his destruction rage and roar.

He may be famishing for bread, Or be of men the jest and mirth, And have no where to lay his head, No spot to call his own on earth; Temptation with its endless wiles May strive to turn his feet aside, And flattery with its treacherous smiles May hope to flush some latent pride;

He may be hunted as a beast— As heretic dragged to the stake Placed on the rack Revenge to feast, And Bigotry's fierce wrath to slake; Or whether death or hell assail, It matters not; within his breast Is joy and peace that cannot fail; Nought shall destroy his CHRISTIAN REST.

Lamartine on the Psalms of David.

THE last Psalm ends with a chorus to the praise of God in which the poet calls on all people, all instruments of sacred music, all the elements, and all the stars to join. Sublime finale of that opera of sixty years, sung by the shepherd, the hero, the king, and the old man! In this closing Psalm we see the almost inarticulate enthusiasm of the lyric poet; so rapidly do the words press to his lips, floating upward toward God their source, like the smoke of a great fire of the soul wafted by the tempest! Here we see David, or rather the human heart itself with all its God-given notes of grief, joy, tears, and adoration—poetry sanctified to its highest expression; a vase of perfume broken on the steps of the temple, and shedding abroad its odors from the heart of David to the heart of humanity! Hebrew, Christian, or even Mahometan, every religion, every complaint, every prayer has taken from this vase, shed on the heights of Jerusalem, wherewith to give forth their accents. The little shepherd has become the master of the sacred choir of the universe. There is not a worshiper on earth which prays not with his words, or sings with his voice. A chord of his harp is to be found in all choirs, resounding everywhere, and forever in unison with the echoes of Horeb and Engedi! David is the psalmist of eternity; what a destiny—what a power hath poetry when inspired by God! As for myself, when my spirit is excited, or devotional, or sad, and seeks an echo to its enthusiasm, its devotion, or its melancholy, I do not open Pindar, or Horace, or Hafiz, those purely academic poets; neither do I find within myself murmurings to express my emotion. I open the book of Psalms, and there I find words which seem to issue from the soul of the ages, and which penetrate even to the heart of all generations. Happy the bard who has thus become the eternal hymn, the personified prayer and complaint of all humanity! If we look back to that remote age when such songs resounded over the world, if we consider that, while the lyric poetry of all the most cultivated nations only sang of wine, love, blood, and the victories of coursers at the games of Elis, we are seized with profound astonishment at the mystic accents of the shepherd prophet, who speaks to God the Creator, as one friend to another, who understands and praises his great works, admires his justice, implores his mercy, and becomes, as it were, an anticipated echo of evangelic poetry, speaking the soft words of Christ before his coming. Prophet or not, as he may be considered by Christian or skeptic, none can deny in the poet king an inspiration granted to no other man. Read Greek or Latin poetry after a Psalm and see how pale it looks!

Seven Things the Lord Hates

☞ THESE six things doth the Lord hate; yea seven an abomination unto him:

A proud look.
A lying tongue.
And hands that shed innocent blood.
An heart that deviseth wicked imaginations.
Feet that be swift in running to mischief.
A false witness that speaketh lies.
And he that soweth discord among brethren.

Prov. vi, 16–19.

The Immortal Soul Located.

It has been no small puzzle to the believers in the popular view to determine in what part of the human system that invisible and unimaginable entity called the immortal soul, has its special abode. Most persons, we presume, if requested to designate, as nearly as possible its invisible dwelling place, would lay their hand upon their breast. But it has been decided that it has fixed its residence "higher up;" namely, in the head, or rather that it is confined there; for the soul itself seems not to be a free agent in this matter. We will listen to Dr. Fitch on the subject. He says:

"The first chamber I will notice, is the skull. This is a dark chamber, remarkable for being the room in which the brain is located; and it is also remarkable for the place where mind and matter meet. In the brain resides that inscrutable and awful being, the human soul. The eye does not see, the ear does not hear, all the senses are only means and instruments that convey knowledge to the soul. The soul is imprisoned in this dark chamber. Its food is knowledge. No man can explain, no man can comprehend it. It is an emanation from the Most High; and in control, holds the same relation to man's body that the Almighty does to it. Imprisoned now, it will one day leave its prison-house, and wing its way to immortality." Fitch's Lectures, pp. 22, 23.

"The eye does not see, the ear does not hear," says our worthy Dr. Then it is the immortal soul that does all these things; and as a corollary we may add, that wherever there is seeing, hearing, &c., somewhere behind those operations lies an immortal soul. But animals have eyes and ears; they see, hear, feel, &c., therefore we are borne by this theory to the conclusion, that every individual brute, peregrinating on four legs, more or less, bears about an immortal soul shut up in its head! Will immortal-soulists feel flattered by the introduction of this new class of associates? Will they any more accuse us of degrading man to a level with the brute, when their own theory brings them to the same level? All we contend for is that Solomon was correct when he declared that in respect to death and its concomitants, man hath no pre-eminence above a beast; and their own theory, prop it up as they will, when legitimately carried out, leads to the same results, and they cannot avoid it; for beasts are endowed more or less with all those attributes, upon which they rely to prove immortality in man.

But we are told that this immortal soul is "imprisoned in this dark chamber," the skull. The question at once arises, what keeps it in this prison? If the soul is of itself an entity distinct from the body, and only clogged and hindered by the body, and vastly freer in its operations without than with it, why does it not leave? What holds it in the body? How is it fastened? Any man who was imprisoned, imprisoned not from any fault of his, and under no obligations which would make it criminal for him to leave, would be considered very foolish, if he did not leave. Are the immortal souls of popular theology the imbecile or stupid things that they cannot act as wisely? Or is the body superior to the soul so that it can hold it in its prison at pleasure; and so that the soul must needs wait till the body is relaxed in death, before, like a trembling fugitive, it can slip out?

But we are digressing. These are independent questions having a field of their own, and inviting separate investigation. We only took our pen to congratulate our friends of the popular view, on having settled this much of their theory, that the mysterious inhabitant of their bodies is imprisoned in the skull. Let them take heed, lest at some unlucky moment their prisoner should "break jail," and leave them in the lurch.

Continue reading: Drawing His own Portrait