cepts, a perfect standard to govern the life of man under the circumstances in which he was placed, then man's mind would be enlightened, his conscience rectified, and the hard and corrupt feelings of his heart softened and purified, by assimilation to the object of his worship: as, according to the nature of things, an unholy object of worship would necessarily degrade and corrupt the human soul; so, on the contrary, a holy object worshipped, would necessarily elevate and purify the nature of man.

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

It follows, then, that man must remain a corrupt idolater for ever, unless God interpose in his behalf. The question whether he would thus interpose, in the only way possible, to save the race from moral death, depends entirely upon the benevolence of his nature. The question whether he has done so, may be answered by inquiring, whether any system of means has been instituted in the world, characterised

by sufficient power to destroy idolatry-revealing at the same time a holy object of worship—and this revelation being accompanied by means and influences so adapted to man's nature as to secure the result.

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

CHAPTER II.

CONCERNING THE DESIGN AND NECESSITY OF THE BONDAGE IN EGYPT.

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

manner.

Some of the causes which have more power than any others to bind men as it were into a common being, are the following:-The natural tie of con

C

sanguinity, or a common parentage, is a strong bond of affiliation among men. And there are others, which, in some cases, seem to be even stronger than this among those may be named a common interest; a common religion; and a common fellowship in suffering and deliverance. Any circumstance which educes the susceptibilities of the mind, and twines them together, or around a common objectany event in which the interest, the feelings, the safety, or the reputation of any people is involved, causes them to be more closely allied to each other in social and civil compact.

The more firmly a people are bound together by these ties of union, the more strength they will possess to resist opposing interests and opinions from without; while, at the same time, every thing national, or peculiar to them as a people, will be cherished with warmer and more tenacious attachment.

From the operation of this principle originates the maxim "Union is strength :" and whether the conflict be mental or physical, the people who are united together by the most numerous and powerful sympathies, will oppose the strongest and the longest resistance to the innovations of external forces. On the contrary, if the bonds of moral union are few and easily sundered, the strength of the nation is soon broken, and the fragments easily repelled from each other.

According to this principle, in all cases in which a whole nation are to be instructed, or prepared for offence and defence, or in any wise fitted to be acted

upon, or to act as a nation, it would be necessary that the bonds of national union should be numerous and strong, and that, as far as possible, a perfect oneness of interest and feeling should pervade the nation.

So long as the human mind and human circumstances continue what they are, no power in heaven or on earth could unite a people together, except by the same or similar means as have been stated. If, therefore, God designed to form a nation, either to be acted upon or to act as a nation, he would put in operation those agencies which would bind them firmly and permanently into one mass.

Now, mark the application of these deductions to the case of the Israelites. About the period when the corruptions of idolatry were becoming generally prevalent, Abraham, the Bible record states, was extricated by Divine interposition. He was assured that his descendants should suffer a long bondage, and afterwards become a numerous nation. Abraham was their common ancestor, one whom they remembered with reverence and pride, and each individual felt himself honoured by the fact that the blood of the "father of the faithful" circled in his veins. The tie of consanguinity, in their case, was bound in the strongest manner, and encircled the whole nation. In Egypt their circumstances and employments were the same; and in the endurance of a protracted and most galling bondage they had a common lot. Their liberation was likewise a national deliverance, which affected alike the whole people; the anniversary of which was celebrated by

distant posterity with strong and peculiar national enthusiasm.

Now, it has been said, that the events of our colonial servitude, and the achievement of American independence, are points in our history which will ever operate upon our national character, impressing clear views of the great principles of republicanism, and uniting all hearts in support of those principles: -how much more affecting and indelible, then, was the impress made upon the national heart of the Israelites by their bondage and deliverance! They were bound by blood, by interest, feeling, hopes, fears, by bondage and by faith.

And how firmly did these providences weave into one web the sympathies and views of the Jewish people! It is a fact which is the miracle of history, and the wonder of the world, that the ties which unite this people seem to be indissoluble. While other nations have risen, and reigned, and fallen ; while the ties which united them have been sundered, and their fragments lost amid earth's teeming population, the stock of Abraham endures, like an incorruptible monument of gold, undestroyed by the attrition of the waves of time, which have dashed in pieces and washed away other nations, whose origin was but yesterday, compared with this ancient and wonderful people.

In this manner was this nation prepared for peculiar duties, and to discharge those duties under peculiar circumstances. Many of the nations by which they were surrounded were more powerful than themselves; all were warlike; and each had