{"1": {"fulltext": "", "height": "3340", "width": "2044", "jp2-path": "bookofsimilitude00barb_0001.jp2"}, "2": {"fulltext": "", "height": "3357", "width": "1809", "jp2-path": "bookofsimilitude00barb_0002.jp2"}, "3": {"fulltext": "", "height": "3357", "width": "1959", "jp2-path": "bookofsimilitude00barb_0003.jp2"}, "4": {"fulltext": "", "height": "3357", "width": "1809", "jp2-path": "bookofsimilitude00barb_0004.jp2"}, "5": {"fulltext": "", "height": "3357", "width": "1959", "jp2-path": "bookofsimilitude00barb_0005.jp2"}, "6": {"fulltext": "Kiel i es. Fame kedempt him aside: hut if he heeds tfie divhti\\n7i Iredktrs storms 3c floods.- old age totters with wasting years\\n\u00e2\u0080\u00a2t flight, or rise to endless, Uissfid, glorious day/", "height": "3350", "width": "1919", "jp2-path": "bookofsimilitude00barb_0006.jp2"}, "7": {"fulltext": "THE\\nBOOK OF SIMILITUDES:\\nILLUSTRATED BT A SERIES OF\\nEMBLEMATIC ENGRAVINGS j\\nALSO\\n%\\\\t Jnnnpl (E tnis\\nCONNECTED WITH THE\\nRELIGIOUS HISTORY\\nOF THE WORLD,\\nFROM THE EARLIEST PERIOD TO THE PRESENT TIME:\\nWITH X PARTICULAR DESCRIPTION OF MANY\\nREMARKABLE EVENTS.\\nBY JOHN W. BARBER,\\nAUTHOR OF SEVERAL HISTORICAL AND RELIGIOUS WORKS.\\nI have used similitudes. Hosea xii. 1\\nNEW HAVEN, CONN.:\\nPUBLISHED BY THE AUTHOR FOR\\nJUSTUS H. BK^DLEJY.\\nJ. H. BENHAM, PRINTER.\\n1860.", "height": "3357", "width": "1959", "jp2-path": "bookofsimilitude00barb_0007.jp2"}, "8": {"fulltext": "MANHOOD\\n^tf j*** T \u00c2\u00ab*x*xxrmm i\\nM iHK!51ffp l\\n\u00c2\u00a9SL\u00c2\u00a9\\n7\\n61;*--\\n,WlMr Delight nltheSfe.\\ni/ /,-ii//iT, Mt /miiw t\\nJig Mi I\\nfheWickectilf\\n|///c M/*ih: of A\\nforever, Him\\nr-JW/Wrt\\nvuirni Ayw.v Life s Voyage A-bytt scenes:- danfrshtrk around .Fancfs liiBles float heforehim: Pleasure^ Rickes. Fame Stciempt him aside, but if he heeds tlu divine\\nGuide book, he safdy makes his passager manhood seesyAtJdul visions pass away, and guideslus loaded lark through breakers, s t onus. I- floods*- old are totters with wasting years\\nladen with Infirmities, with shattered hark passes into iln sea unknown. shoreless, fafhomtess, eternal to sink in decpeH night, or rise to endless, lUssfuL. glorious day.", "height": "2400", "width": "3601", "jp2-path": "bookofsimilitude00barb_0008.jp2"}, "9": {"fulltext": "", "height": "3357", "width": "1959", "jp2-path": "bookofsimilitude00barb_0009.jp2"}, "10": {"fulltext": "", "height": "3357", "width": "1809", "jp2-path": "bookofsimilitude00barb_0010.jp2"}, "11": {"fulltext": "THE\\nBOOK OF SIMILITUDES:\\nILLUSTRATED BT A SERIES OF\\nEMBLEMATIC ENGRAVINGS\\nALSO\\n%\\\\t f rinnpl (\u00c2\u00a3fonfs\\nCONNECTED WITH THE\\nRELIGIOUS HISTORY\\nOF THE WORLD,\\nFROM THE EARLIEST PERIOD TO THE PRESENT TIME:\\nWITH A P ARTICULAR DESCRIPTION OF MANY\\nREMARKABLE EVENTS.\\nBY JOHN W. BARBER,\\nAUTHOR OF SEVERAL HISTORICAL AND RELIGIOUS WORKS.\\nI have used similitudes. Hosea xii.\\nNEW HAVEN, CONN.:\\nPUBLISHED BY THE AUTHOR FOR\\nJUSTUS H. BK-^DILEY.\\nJ. H. BENHAM, PRINTER.\\n1860.", "height": "3357", "width": "1959", "jp2-path": "bookofsimilitude00barb_0011.jp2"}, "12": {"fulltext": "Entered, according to Act of Congress, in the year 1860,\\nBY JOHN W. BARBER,\\nIn the Clerk s office of the District Court of Connecticut.", "height": "3357", "width": "1809", "jp2-path": "bookofsimilitude00barb_0012.jp2"}, "13": {"fulltext": "PREFACE.\\nThe art of communicating truth to the understanding of all\\nmen by emblems, parables and similitudes, has bee inn use\\namong all nations from the remotest antiquity, and is sanc-\\ntioned by the highest possible authority.\\nMany portions of divine truth are forcibly and beautifully\\nillustrated by similitudes. The Prodigal Son, the Good Sa-\\nmaritan, the Good Shepherd, and many other parables are\\nstriking demonstrations of this truth. These illustrations are\\nin reality, pictures to the mind, corresponding with pictorial\\nrepresentations to the eye. When both are united in one\\npublication, on many subjects, a double advantage is gained\\nover mere precept, in language universally intelligible.\\nThe author of this work, many years since, was engaged\\ntaring and finally issuing a work similar in its main\\no the publication now presented. From the recep-\\ntor nas received, it has encouraged another effort of the\\nsame kind, which he believes will be found equally worthy\\nof attention.\\nIn the preparation of this work, the author has acted con-\\nscientiously. He who attempts to give instruction to others\\nby any power or faculty which the Almighty has assigned\\nhim, is bound to use it for His glory and the best good of his\\nfellow men. He has no right to suppress any truth of impor-\\ntance on subjects introduced, to gain popular favor. He feels\\nin some measure the responsibility of what he is attempting\\nto perform.", "height": "3357", "width": "1959", "jp2-path": "bookofsimilitude00barb_0013.jp2"}, "14": {"fulltext": "IV PREFACE.\\nTaking the Bible for a standard, the compiler has not hesi-\\ntated to use the ideas, language, fcc., of others, whenever he\\nconsidered them adapted to the object he had in view. The\\nemblematic and historic engravings are, for the greater part,\\nalmost wholly from new and original designs.\\nBelieving that the work, as a whole, will prove to be in-\\nteresting to many readers, he trusts its influence will be found\\non the side of the great and vital interests of religion and\\nmorality.\\nJ. W. BARBER.\\nNew Haven, Conn., 1860.", "height": "3357", "width": "1809", "jp2-path": "bookofsimilitude00barb_0014.jp2"}, "15": {"fulltext": "THE BOOK OF\\nSIMILITUDES\\n(Drawn by J. W. Barber.)\\nHis days arc determined, the number of his months are with thee, thou hast,\\nappointed his bounds that he eannot pass. Job xiv. 5. For what is your life\\nit is even a vapor, that appeareth for a little time, and then vanisheth away.\\nJames iv. 14. Vanity and vexation of spirit. Eccl. i. 14.\\nA VISION, OR PICTURE OF HUMAN LIFE.\\n[Varied from the vision of Mirza, by Addison.]\\nBehold the multitude upon their march,\\nAcross the bridge upheld by many an arch", "height": "3357", "width": "1959", "jp2-path": "bookofsimilitude00barb_0015.jp2"}, "16": {"fulltext": "THE BOOK OF\\nAll ranks, all ages, all degrees we find,\\nAll ills, all joys, attendant on mankind\\nOnward they press, but see, where er they go,\\nWhat numbers fall into the depths below.\\nHere battle hurls its thousands from the brink,\\nAnd numbers more in hidden pitfalls sink:\\nBubbles, of rainbow tints, float in the view\\nTheir ranks grow thin while they the mists pursue;\\nBold adamantine rocks rear high around,\\nAlong whose base a narrow path is found\\nFair mansions shine afar on smiling plains,\\nHappy is he who entrance there obtains,\\nAnd dark his doom, of sadness and of woe,\\nWho finds no passage from those realms below.\\nOn a certain day, devoted to religious purposes?\\nI retired to an elevated situation, in a mountainous\\ndistrict, for meditation and prayer. While here, I\\nfell into a profound contemplation on the vanity of\\nhuman life: and, passing from one thought to\\nanother, surely, said I, man s existence here seems\\nbut a mysterious shadow, and his life a troublous\\ndream. While musing on this subject, I fell into\\na dream, or vision. Methought an angelic being\\nstood before me, with a look of compassion and\\naffability, and bade me follow him.\\nThis heavenly being then led me to the highest\\npinnacle of the rock, and placing me on the top of\\nit, cast thy eyes eastward, said he, and tell me\\nwhat thou seest. I see, said I, a deep valley, and\\na great tide of water flowing through it. The\\nvalley that thou seest, said he, is this lower world,\\ncalled by some the vale of misery, and the tide of\\nwater which thou seest, is part of the great tide of\\neternity.\\nWhat is the reason, said I, that the tide I see\\nrises out of a thick mist, at one end, and again loses", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0016.jp2"}, "17": {"fulltext": "SIMILITUDES. 7\\nitself in a thick mist at the other What thou\\nseest, said he, is that portion of eternity called time,\\nmeasured out by the sun, and reaching from the\\nbeginning of the world to its consummation. Ex-\\namine now, said he, this sea which is bounded at\\nboth ends, and tell me what thou discoverest in it.\\nI see a bridge, said I, standing in the midst of the\\ntide. The bridge thou seest, said he, is human life\\nconsider it attentively.\\nUpon a more leisurely survey of it, I found that\\nit consisted of threescore and ten entire arches,\\nwith several broken arches, which, added to those\\nthat were entire, made up the number of about an\\nhundred. As I was counting the arches, my con-\\nductor told me that this bridge consisted, at the\\nfirst, of one thousand arches, but that a great flood\\nswept away the rest, and left the bridge in the\\nruinous condition I now beheld it but tell me fur-\\nther, said he, what thou discoverest on it. I see\\nmultitudes of people passing over it, said I, and a\\nblack cloud hanging on the end of it.\\nAs I looked more attentively I saw several pas-\\nsengers dropping through the bridge into the great\\ntide flowing underneath it and upon further ex-\\namination, perceived that there were innumerable\\ntrap-doors that lay concealed in the bridge, which\\nthe passengers no sooner trod upon, than they fell\\nthrough them into the tide and instantly disappear-\\ned. These pit-falls were set very thick at the en-\\ntrance of the bridge, so that throngs of human be-\\nings no sooner broke through the cloud, but many", "height": "3364", "width": "1889", "jp2-path": "bookofsimilitude00barb_0017.jp2"}, "18": {"fulltext": "8 THE BOOK OF\\nof them fell into them. They grew thinner towards\\nthe middle, but multiplied and lay closer together\\ntoward the arches that were entire.\\nThere were indeed some persons, but their num-\\nber was very small, that continued a kind of hob-\\nbling march on the broken arches, but fell through\\none after another, being quite tired and spent, after\\nso long a walk. I observed also that several per-\\nsons, about the middle of the bridge, had become\\nso weary of their journey that they refused to tra-\\nverse the bridge any longer, but threw themselves\\nover its side into the dark waters below.\\nI passed some time in the contemplation of the\\nwonderful scene before me, and the great variety\\nof objects which it presented. My heart was quite\\nmoved, and filled with melancholy, to see several\\ndropping unexpectedly in the midst of mirth and\\njollity, and catching at every thing that stood by\\nto save themselves. Multitudes were very busy in\\ncatching at bubbles which glittered in their eyes,\\nand danced before them; but often when they\\nthought themselves in reach of them, their footing\\ngave way, and they sunk into the depths below.\\nSome were looking up towards the heavens in a\\nthoughtful posture, and in the midst of a specula-\\ntion, stumbled and fell out of sight.\\nAbout the middle of the bridge, I observed bodies\\nof armed men running to and fro, and thrusting\\nlarge numbers of their fellows on the trap-doors\\nand pit-falls, which did not seem to lie in their way,\\nand which they might have escaped, had they not", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0018.jp2"}, "19": {"fulltext": "SIMILITUDES. 9\\nbeen thus forced upon them. I observed, also, that\\nhe who was the most expert, and who succeeded\\nin casting the largest number into the tide below,\\nwas held in the greatest estimation by his fellows,\\nand his name was proclaimed from one end of the\\nbridge to the other.\\nWhile viewing these melancholy scenes, I per-\\nceived nights of birds hovering about the bridge,\\nand settling upon it from time to time some of\\nthese were of beautiful plumage, but most of them\\nwere of the unclean kind, such as vultures, ravens,\\ncormorants, c. Not comprehending this, I looked\\nup to my conductor for information. These, said\\nhe, are malice, envy, avarice, superstition, despair,\\nlove, with the like passions and cares that infest\\nhuman life.\\nI here fetched a deep sigh. Alas, said I, man\\nwas made in vain how is he given away to misery\\nand mortality tortured in life, and swallowed up\\nin death My heavenly conductor being moved\\nwith compassion towards me, bid me quit so un-\\ncomfortable a prospect. Look no more, said he,\\non man in the first stage of his existence, in his\\nsetting out for eternity but cast thy eye into that\\nthick mist into which the tide bears the several\\ngenerations of mortals that fall into it.\\nI directed my sight, as I was ordered, somewhat\\nupward, and (whether or no the good conductor\\nstrengthened it with any supernatural force, or dis-\\nsipated part of the mist that was before too thick\\nfor the eye to penetrate,) I saw the valley opened", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0019.jp2"}, "20": {"fulltext": "10 THE BOOK OP\\nat one end, and spreading forth into an immense\\nocean, that had a high rock of adamant running\\nthrough the midst of it, and dividing it into two\\nequal parts. Clouds and pitch darkness appeared\\non the left of the adamantine wall, while on the\\nright, amid the bright waters, were discovered in-\\nnumerable islands, having beautiful mansions, de-\\nlicious fruits, and flowers of every hue. I perceived\\nthat all the wicked, when they fell from the bridge,\\npassed into the abode of darkness, while the right-\\neous were conducted to regions of light and glory.\\nI could see persons dressed in glorious habits,\\nwith crowns and garlands upon their heads, pass-\\ning among the trees, lying down by the side of\\nfountains, or resting on beds of flowers. I also\\nheard the voice of harpers, harping upon their\\nharps. Ever and anon I heard heavenly music\\nfrom myriad voices round, rising like the voice of\\nmany waters, soft, solemn, and sweet. The light\\nof the glory of the Eternal beamed into every habi-\\ntation, and into every heart. The joy of every one\\nwas full, for God himself dwelt among them, and\\nall sorrow and sighing had forever fled away.\\nMy soul was filled with gladness at the discovery\\nof such a delightful and heavenly scene, and I wish-\\ned myself in that blessed region. I wished for the\\nwings of an eagle, that I might fly away to those\\nhappy mansions, but my conductor told me there\\nwas no passage to them, except through the gates\\nof death, that I saw every moment upon the bridge.\\nThe islands, said he, that lie so fresh and green", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0020.jp2"}, "21": {"fulltext": "SIMILITUDES. 11\\nbefore thee, studding everywhere the vast expanse\\nof bright waters, are more than thou canst number.\\nThe mansions that thou seest are imperishable,\\nthey endure forever the trees and bowers, clad in\\nliving green, decay not the bright and beautiful\\nflowers wither not, but bloom in an eternal spring.\\nThese heavenly places are prepared for the abode\\nof the good of all ages and nations, after death each\\nof the numberless islands and mansions are adapted\\nprecisely to the wants and capacity of those who\\ninhabit them. There are degrees in human virtue\\nsome excel others, and will be rewarded accord.,\\ningly. All the righteous will be happy, but there\\nare different degrees, as there will be in the punish-\\nment of the wicked. As one star differeth from\\nanother in glory, so will it be hereafter with the\\nsouls of the righteous.\\nAre not the rewards of the righteous worth con-\\ntending for said my conductor. Is death to be\\nfeared, that conveys thee to so happy an existence\\nI gazed with inexpressible pleasure on these happy\\nislands. Beholding some new manifestation of the\\ndivine presence and glory, I sunk overpowered with\\necstacy. Recovering, my conductor had left me\\nthe vision had departed. I was alone, and instead\\nof the vast flowing tide, the arched bridge, the mul-\\ntitude passing over it, and the happy islands, I was\\nin the midst of a familiar grove and, instead of\\nheavenly and ravishing music, I heard, in the dis-\\ntance, the church-going bell calling the villagers\\nto their evening worship.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0021.jp2"}, "22": {"fulltext": "12\\nTHE BO OK OF\\nThe heart is deceitful above all things and desperately wicked. Jer. xvii.\\n9. Filled with all unrighteousness. Rom. i. 29. The habitation of devils.\\nRev. xviii. 2. For out of the heart proceed evil thoughts, murders, adulteries,\\n^c. Matt. xv. 19.\\nTHE UNREGENERATE HEART.\\nSee here, the heart of sinful man it swarms\\nWith unclean beasts, the vices various forms\\nThe flaunting Peacock, well his Pride portrays,\\nAnd Folly by the Ape s unmeaning ways:\\nDeceit, the Serpent s wily arts disclose,\\nAnd Murder s form, the foul Hyena shows.\\nIll-will and anger in the Tiger live,\\nAnd fierce Revenge, that knows not to forgive\\nFraud aptly shows the weeping Crocodile,\\nWhieh draws its victim by its piteous wile\\nThe servile Toad, the type of Covetoumess,\\nThe Goat, the emblem of Licentiousness", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0022.jp2"}, "23": {"fulltext": "SIMILITUDES. 13\\nThe grovelling Swine, the gluttonous man must show,\\nWho sinks his nature, meanest brute below,\\nBlindness of mind, the darkness of the soul,\\nWe find depicted in the groping Mole\\nAll these, the emblems of the soul are seen,\\nA cage of beasts and reptiles, base, unclean.\\nThe engraving annexed is an emblematic repre-\\nsentation of the heart of man, while in his unregene-\\nrate state, in the sight of God. It is filled with\\nliving and hateful creatures, who make it their\\nabode, and are represented as breaking out from\\nits surface on every side. From the number, va-\\nriety, and character of the beasts, reptiles, c, ex-\\nhibited, it may be said to be like fallen Babylon,\\nthe habitation of devils, the hold of every foul\\nspirit, and a cage of every unclean and hateful bird.\\nWhatever infidels may say respecting the in-\\nnocence and virtue of mankind, says a celebrated\\ndivine, He that made man, and that best knows\\nwhat he has made, gives a different account of him.\\nHe informs us that the heart of man, of all man-\\nkind, of every man born into the world, is despe-\\nrately wicked, and that it is deceitful above all\\nthings so that we may well ask, Who can\\nknow it\\nPride and Folly, represented by the Peacock\\nand Ape, are seen as rising from the unregenerate\\nheart. This was first in heaven itself, by Lucifer,\\nson of the morning, till then, undoubtedly one\\nof the first, if not the first, arch-angel. Thou\\nsaidst, I will sit upon the side of the north I will\\nbe like the Most High. Here was pride here was", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0023.jp2"}, "24": {"fulltext": "14\\nTHE BOOK OF\\nthe true origin of evil. Hence came the inexhaust-\\nible flood of evils upon the lower world. When\\nSatan had once transfused his own self-will and\\npride into the parents of mankind, all manner of\\nwickedness soon rushed in all ungodliness and\\nunrighteousness, shooting out into crimes of every\\nkind, soon filling the earth with all manner of abomi-\\nnations. Folly may oftentimes have the semblance\\nof wisdom, but it is appearance only, as the form\\nof an ape has a resemblance to that of a human\\nbeing, but upon a closer inspection he is found to\\nbe nothing but a beast.\\nDeceit and Murder are among the first crimes\\nwhich appear in the human heart. The Serpent,\\nthe form and emblem of the first deceiver of man-\\nkind, may be considered as an emblem of deceit\\nand the Hyena, who, wild and savage in appear-\\nance, tears open graves and feasts upon the bodies\\nof the dead, may represent the murderer. Deceit,\\nin some form, is universally prevalent among man-\\nkind. The celebrated John Wesley, in 1 733, made\\nthe following entry in his memorandum book I\\nam this day thirty years old; and till this day, I\\nknow not that I have met with one person of that\\nage, except in my father s house, who did not use\\nguile, more or less. The devil is stated to be a\\nmurderer from the beginning a liar, and his\\nchildren, or those over whom he has influence, have\\nthe spirit within.\\nAnger and Ill-will, represented by a growling\\ntiger, have been defined by an ancient philosopher,", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0024.jp2"}, "25": {"fulltext": "SIMILITUDES. 15\\na sense of injury received, with a desire of re-\\nvenge. This passion seems inherent in the hu-\\nman heart, and where is the human being who has\\nnot been guilty of indulging this feeling Revenge,\\none of the direst of passions, is nearly allied to\\nanger, and it may be said to proceed from it. It\\nstops at nothing that is violent, or wicked. The\\nhistories of all ages are full of the tragical outrages\\nthat have been executed by this diabolical feeling.\\nSee how it glows in the breast of the Indian savage,\\non account of real or supposed injuries. Neither\\ntime nor distance can assuage his thirst for revenge.\\nHe pursues his victim through forests, floods, and\\nfields, by night and day, through cold and heat, if\\nso that he can imbrue his hands in the blood of his\\nenemy.\\nA certain Italian, having disarmed his enemy,\\nand got him completely into his power, told him\\nthat there was no possible way for him to save his\\nlife, but to renounce and curse Jesus Christ, the\\nSavior of the world. The miserable and timorous\\nwretch, in order to save his life, immediately did\\nit. With a demoniacal smile, the Italian exclaimed,\\nI will now have my full revenge I will destroy\\nthy soul and body at one blow and immediately\\nstruck him dead on the spot.\\nFraud, the vice so common among the wicked,\\nhas been often represented by the Crocodile, as this\\ncreature, it is said, in order to bring men or beasts\\nwithin reach of its rapacious jaws, utters forth a\\npiteous and distressful cry. Some say that it de-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0025.jp2"}, "26": {"fulltext": "16 THE BOOK OF\\nyours whatever it catches, all but the head, and\\nthen weeps because there is no more to satisfy its\\nravenous appetite. However this may be, Croco-\\ndile s tears have become a proverb. A covetous\\nand earthly-minded disposition is sometimes repre-\\nsented by the figure of the toad, who gets its living\\nclose to the earth.\\nLicentiousness and Gluttony, (represented by a\\nGoat and Hog,) are termed beastly vices, as by them\\nman is assimilated and degraded to the level of a\\nbeast. Guilt is represented by the Bat, a creature\\npartly partaking of the nature of a beast, and partly\\nthat of a bird. It seeks obscurity, and generally\\nmoves, or flies about, during the shades of night,\\nand appears to have a peculiar aversion to the light\\nof the sun. Blindness, moral or spiritual, is repre-\\nsented by the mole. The eyes of this animal are\\nextremely small, and perfectly hid in its fur, and it\\nis said by naturalists, that it has the power of\\nwithdrawing or exerting them at pleasure. He\\nthat is spiritually blind, becomes so by his own\\nchoice, and, like the mole, has the power to with-\\ndraw his eyesight from objects he does not like to\\ncontemplate.\\nThe wisest of heathens have borne testimony to\\nthe universal depravity of the human heart. It\\nwas indeed their common opinion, that there was\\na time when men in general were virtuous and\\nhappy this they called the golden age. The ac-\\ncount of this was spread throughout almost all na-\\ntions, which probably had its origin in the account", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0026.jp2"}, "27": {"fulltext": "SIMILITUDES.. 17\\ngiven by inspiration of our first parents in the gar-\\nden of Eden. But it was generally believed that\\nthis happy age had expired long ago, and men are\\nnow living in the midst of the iron age, at the com-\\nmencement of which, the poet says\\nImmediately broke in,\\nWith a full tide, all wickedness and sin,\\nShame, truth, fidelity, swift fled away,\\nAnd cursed thirst of gold bore unresisted sway.\\nDeceit, anger and murder stalked abroad. The\\nearth soon became a field of blood. Revenge,\\ncruelty, ambition, with all sorts of injustice, every\\nspecies of public and private wrongs, were diffused\\nthrough every part of the earth. Hatred, envy,\\nmalice, blood-thirstiness, with every species of\\nfalsehood, rode triumphant till the Creator, look-\\ning down from heaven, would be no more entreat-\\ned for an incorrigible race, but swept them off from\\nthe face of the earth. But how little were the\\nfollowing generations improved by the severe judg-\\nment Those that lived after the flood do not ap-\\npear to have been much, if any, better than those\\nwho lived before it.\\nWickedness, in all its forms, soon overspread the\\nearth, in every nation, city and family. Hence, it\\nis a melancholy truth, that (unless the Spirit of God\\nhas made a difference) all mankind now, as well as\\nthose four thousand years since, have corrupted\\ntheir ways before the Lord and every imagination\\nof the thoughts of man s heart is evil, only evil, and\\nthat continually. From the heart springs every", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0027.jp2"}, "28": {"fulltext": "18 THE BOOK OF\\nspecies of vice and wickedness hence every sin\\nagainst God, our neighbors, and ourselves. Against\\nGod forgetfulness and contempt of God, of his\\nname, his worship, his word, his ordinances athe-\\nism on the one hand, and idolatry on the other,\\nlove of the world, desires of the flesh, pride of life,\\ncovetousness, c. The love of honor, that cometh\\nfrom men, the love of the creature more than the\\nCreator.\\nThere is in the unregenerate heart such an inex-\\nhaustible source of ungodliness and unrighteouness\\ndeeply and strongly rooted in the soul, that nothing\\nless than Almighty grace can remove it. Hence\\narises a harvest of evils, among which is\\nThat foul monster, War, that we meet,\\nLays deep the work, the noblest work of the creation\\nWhich wears in vain its Maker s glorious image,\\nUnprivileged from thee.\\nIn the train of war, are murder, violence and\\ncruelty of every kind. And all these abominations\\nare not only found in heathen nations, but also in\\nwhat are called christian countries. How artfully\\ndoes the unregenerate heart conceal from itself its\\ndesperate wickedness! Who knoweth his own\\nheart Who can tell the depth of its enemy against\\nGod Who knoweth how deeply it is sunk into\\nthe nature of Satan From these considerations,\\nmay we not learn that he who trusts his own\\nheart is a fool How many, even in this life, by\\ncasting off the fear of God, and trusting their own\\nhearts, have reduced themselves to miserable ex-", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0028.jp2"}, "29": {"fulltext": "SIMILITUDES. 19\\ntremities. There is a striking example of this in\\nthe life of George Yilliers, created, by James I,\\nEarl, Marquis, and afterwards Duke of Bucking-\\nham, and invested with many high and lucrative\\noffices. He is described as a gay, witty, noble-\\nman, with great vivacity, but a pretended atheist,\\nwithout any principles of honor or integrity. He\\nwas finally disgraced and sent to prison, where he\\ndied in great want and obscurity, despised by all\\nthe world, an example of what a depraved and\\nunregenerate heart sometimes brings its possessor\\nto even in this world. His situation is thus de-\\nscribed by Mr. Pope\\nIn the worst inn s worst, with mat half hung,\\nThe floor of plaster, and the walls of dung\\nOn once a flock bed, but repair d with straw,\\nWith tape-tied curtains, never meant to draw,\\nThe George and Garter dangling from that bed,\\nWhere tawdry yellow strove with dirty red,\\nGreat Villiers lies alas how chang d from him,\\nThat life of pleasure, and that soul of whim\\nNo wit to flatter left of all his store\\nNo fool to laugh at, which he valued more\\nThere, victor of his health, of fortune, friends,\\nAnd fame, this lord of useless thousand ends.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0029.jp2"}, "30": {"fulltext": "20\\nTHE BOOK OF\\nGreat peace have they that love thy law. Ps. cxix. 165. Blessed are tht\\npeace-makers. Matt. v. 9 On earth peace and good will to men. Luke\\nii. 14. Righteousness, peace and joy. Rom. xiv. 17.\\nPEACE.\\nBehold the seraph robed in spotless white,\\nPeace, Heaven s own daughter, in its radiance bright,\\nWithin her hand the Olive branch she bears,\\nAnd the meek lamb, her gentle nature shares.\\nAbove, on outspread pinions, floats the dove,\\nThe snowy emblem of a Father s love,\\nThe shield she bears is love, she lives to bless,\\nThe law she bears, resting on righteousness.\\nBeyond, beside the Indian, gentle Penn,\\nIn friendly treaty meets his fellow men,\\nTakes from the red man s hand the pipe of peace,\\nAnd seeks to bid all hostile feelings cease.\\nThe soldier waves the flag of truce above,\\nThat tells of friendliness, and truth, and love.\\nHail heaven-born Peace f who came to shed below,\\nThe light of joy, to banish human woe.\\nClad in simple garments, white and clean, an\\nemblem of purity unsullied, Peace, the daughter of", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0030.jp2"}, "31": {"fulltext": "SIMILITUDES. 21\\nHeaven, stands forth, holding the olive branch in\\none hand, and the shield of Love in the other. She\\nholds up the law, which rests on, or is firmly up-\\nheld by, the sure foundation of Righteousness. She\\nwards off the attacks of her enemies by the shield\\nof Love; a lamb, the emblem of innocence and\\nharmlessness, is seen by her side.\\nIn the back ground, is seen William Penn, the\\nfounder of Pennsylvania, in the act of making a\\ntreaty of perpetual peace with the Indians, one of\\nwhom, having the pipe of peace, is taking him by\\nthe hand on the other side is the figure of a war-\\nrior, holding up the white flag of truce. Above\\nthem all is the figure of the dove, an emblem of the\\nHoly Spirit, whose influence pervades the whole\\nscene.\\nIn a religious sense, the word peace signifies every\\nblessing that relates either to the soul or the body,,\\nto time or eternity. Peace-makers, are those lovers\\nof God and man, who utterly abhor all strife and\\ndebate, all variance and contention and, accord-\\ningly, labor with all their might either to prevent\\nthis fire of hell being kindled, or when it is kindled,\\nfrom breaking out or when it is broken out, from\\nspreading any farther. They endeavor to calm the\\nstormy spirits of men, to quiet their turbulent pas-\\nsions, to soften the minds of contending parties, and,\\nif possible, to reconcile them to each other. It is\\nthe joy of their heart to promote, to confirm, to\\nincrease mutual good will among men, especially\\nchristian men, that they may walk worthy of the", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0031.jp2"}, "32": {"fulltext": "22 THE BOOK OF\\nvocation wherewith they are called with all low-\\nliness, and meekness, with long-suffering, forbear-\\ning one another in love endeavoring to keep the\\nunity of the Spirit in the bond of peace.\\nBut, in the full extent of the word, says a\\ncelebrated divine, a peace-maker is one, as he has\\nopportunity, doeth good unto all men one that,\\nbeing filled with the love of God, and of all man-\\nkind, cannot confine the expressions of it to his own\\nfamily, or friends, or acquaintances, or party, or\\nto those of his own opinions no, nor those of who\\nare partakers of like precious faith but steps over\\nall these narrow bounds that he may do good to\\nevery man, that he may some way or another mani-\\nfest his love to his neighbors and strangers, friends\\nand enemies. He does good, not of one particular\\nkind, but good in general, in every possible way\\nemploying herein all his talents of every kind, all\\nhis powers and faculties of body and soul, all his\\nfortune, his interest, his reputation desiring only,\\nthat when his Lord cometh, he may say, Well done\\ngood and faithful servant\\nThe treaty of William Penn with the Indians has\\nacquired a wide celebrity. It was made in the\\nspirit of love, good will, and kindness towards the\\nIndians. This treaty between the Quakers, or\\nFriends, on one part, and the Indians on the other,\\nis one of the few which has been faithfully kept\\nby both parties. It was sanctioned by no formal\\noath, says one, and it is about the only one\\nwhich was ever kept. Such was the spirit of", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0032.jp2"}, "33": {"fulltext": "SIMILITUDES. 23\\nkindness and peace manifested by Penn and his\\ncompanions, that it is said that the Indians never\\nkilled or injured a Quaker, knowing him to be such.\\nUnarmed, except by Love, in danger s hour,\\nPenn moves midst savage men his power they feel\\nAll-conquering love more mighty in thy power,\\nThan thundering cannon, or the glittering steel.\\nLike coals of fire, it melts the stubborn will\\nOf those who lurk like tigers for their prey,\\nWith savage hate, with murderous aim to kill,\\nThe warrior stops, looks up, and owns thy sway\\nAnd he who s girt around by Love, may stand\\nFirm as if circled by a wall of fire\\nHate will not lift gainst him the murderous hand,\\nAnd feelings dire, now melted down, expire 1\\nThere is no true peace which can ever be incor-\\nporated with a worldly, or an irreligious life no\\ntrue peace which can accord with the ignorance or\\npride of infidelity. But great peace have they who\\nlive by the faith of the Son of God, and love God s\\nlaw. The peace of God rules and quiets their\\nhearts amidst the storms and troubles of life, and\\namid every change, they are passing from strength\\nto strength, anticipating, by faith and confidence,\\nthe blessedness and the security of an eternal world.\\nAmidst the storms and tempests, there is a calm-\\nness in the breast of those who do the will of God.\\nThey are at peace with God, by the blood of re-\\nconciliation at peace with themselves, by the an-\\nswer of a good conscience, and the subjection of\\nthose desires which war against the soul at peace\\nwith all men by the spirit of charity and the whole\\ncreation is so at peace with them that all things", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0033.jp2"}, "34": {"fulltext": "24 THE BOOK OF\\nwork together for their good. No extremes can\\nrob them of this great peace heavenly love sur-\\nmounts every obstacle, and runs with delight the\\nway of God s commandments.\\nSays one, who is giving an account of the peace\\nof God which many have felt at the hour of their\\ndissolution, We can only say, that it is an unspeak-\\nable calmness, and serenity of spirit a tranquility\\nin the blood of Christ, which keeps the souls of be-\\nlievers, in their latest hour, even as a garrison keeps\\na city which keeps, not only their hearts, all their\\npassions and affections, but also their minds, all the\\nmotions of their understanding and imagination,\\nand all the workings of their reason, in Christ\\nJesus.\\nThe Apostle, in writing to his Roman brethren,\\nsays, If it be possible, as much as lieth in you,\\nlive peaceably with all men. Says a commentator,\\nTo live in a state of peace with one s neighbors,\\nfriends, and even family, is often very difficult. But\\nthe man who loves God must labor after this for\\nit is indispensably necessary, even for his own sake.\\nA man cannot have a misunderstanding with others,\\nwithout having his own peace materially disturbed.\\nHe must, to be happy, be at peace with all men,\\nwhether they will be at peace with him or not.\\nThe Apostle knew that it would be difficult to get\\ninto and maintain such a state, as his own words\\namply prove and if it be possible, as much as lieth\\nin you, live peaceably. Though it be but barely\\npossible, labor after it.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0034.jp2"}, "35": {"fulltext": "SIMILITUDES. 25\\nThe more quietly and peaceably we all get on,\\nthe better the better for ourselves the better for\\nour neighbors. In nine cases out of ten, the wisest\\ncourse is, if a man cheats you, quit dealing with\\nhim if he is abusive, quit his company if he slan-\\nders you, take care so to live that nobody will be-\\nlieve him no matter who he is, or how he misuses\\nyou, the wisest way is generally to let him alone\\nfor there is nothing better than this cool, calm,\\nquiet way of dealing with the wrongs we meet\\nwith.\\nPEACE AMONG NATIONS.\\nOh first of human blessings, and supreme\\nFair Peace how lovely, how delightful thou\\nBy whose wide tie, the kindred sons of men,\\nLike brothers, live in amity combined,\\nAnd unsuspicious faith while honest toil\\nGives every joy and to those joys a right\\nWhich idle, barbarous rapine but usurps.\\nOh Peace thou source, and soul of social life I\\nBeneath whose calm inspiring influence,\\nScience his views enlarges, art refines,\\nAnd swelling commerce opens all the ports\\nBlest be the man that gives us thee\\nWho bids the trumpet hush its horrid clang,\\nNor blow the giddy nations into rage\\nWho sheathes the murd rous blade the deadly gun\\nInto the well-piled armory returns,\\nAnd every vigor from the work of death,\\nTo grateful industry converting, makes\\nThe country flourish, and the city smiles t\\nFar as the breeze can bear the gifts of peace\\nTill all the happy nations catch the song.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0035.jp2"}, "36": {"fulltext": "26\\nTHE BO OK OF\\nThe Truth of the Lord endureth forever. Ps. cxvii, 2. There is nothing\\nkid which shall not be manifested. Mark iv, 22.\\nTIME BRINGS UP TRUTH.\\nTime brings up Truth at last, though buried long,\\nThough Slander, Envy, Strife, her foes, are strong.\\nIn her dark prison bound she may have lain,\\nThe light of day shall o er her shine again.\\nDespond not drooping heart in darkness bound,\\nWhom cruel slander long had power to wound\\nWhat though it seem the hour would ne er be past,\\nTime the avenger sets it right at last.\\nWait thou for Time! oh stricken, slandered one,\\nThough treachery wound and Mends thy pathway shun.\\nTime is here represented as bringing Truth out\\nof a dungeon or cavern, in which she had long\\nbeen confined. Slander, Envy and Strife, the\\nprincipal enemies of Truth, (who had shut her up", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0036.jp2"}, "37": {"fulltext": "SIMILITUDES. 27\\nin a dark prison,) shrink back on her approach,\\nas Time is all-powerful to bring forth his daughter\\nTruth into the light of day. The following are\\ntwo stanzas from an ancient publication, under-\\nneath a cut from which the foregoing engraving\\nwas suggested:\\nThree Furies fell, which ttirne the world to ruthe,\\nBoth Envy, Strife and Slander here appeare,\\nIn dungeon dark they long inclosed Truth,\\nBut Time at length did loose his daughter deare,\\nAnd sets aloft the lady bright\\nWho things long hid reveals and brings to light.\\nThough Strife make fire, though Envy eat her heart,\\nThe innocent though Slander rente and spoile,\\nYet Time will come and take the Ladie s part,\\nAnd break her bands, and bring her foes to foile.\\nDespaire not then, though Truth be hidden ofte,\\nBecause at length she shall be set alofte.\\nEnvy, who is in close alliance with her sisters\\nMalice and Slander, is of hateful origin and aspect.\\nShe furnishes poison and other ingredients and im-\\nplements with which to destroy the reputation and\\nlife of those about her. She will if possible disfig-\\nure truth, or so shut her up in some cavern or\\ndungeon that she cannot appear. Slander with\\nher foul paint brush will endeavor to cover Tru*h\\nin such disagreable colors, as to render her an ob-\\nject of aversion to all beholders. By disfiguring\\nor suppressing Truth, Strife with her fiery torch is\\naroused, and when she stalks abroad there is con-\\nfusion and every evil work, yet let no one de*\\nspair, for\\nTruth crushed to earth shall rise again.\\nTime the conquerer is coming forward, he will", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0037.jp2"}, "38": {"fulltext": "28 THE BOOK OF\\nbreak every barrier and remove every obstruction,\\nand bring his daughter forth to the light of day,\\nand her enemies will shrink back abashed from her\\npresence. Truth is\\nThe good man s boast, and Fraud s eternal foe,\\nThe best of gifts Heaven can on man bestow\\nWhere she is found bright virtue still resides,\\nAnd equal justice every action guides\\nIn the pure heart and spotless mind she reigns,\\nAnd with mild power her happy sway maintains.\\nThe attribute of God himself confest,\\nThat stamps his image on the human breast.\\nThe first creature of God, in the works of the\\ndays, was the light of the sense the last was the\\nlight of reason and his Sabbath work ever since,\\nis the illumination of his spirit. First he breathed\\nlight upon the face of matter or chaos then he\\nbreathed light into the face of man, and still he\\nbreatheth and inspireth light into the face of his\\nchosen. Lucretius, who beautified the sect that\\nwas otherwise inferior to the rest, saith yet excel-\\nlently well, It is a pleasure to stand upon the\\nshore and see ships tossed upon the sea a pleas-\\nure to stand in the window of a castle and see a\\nbattle, and the advantages thereof below but no\\npleasure is comparable to the standing upon the\\nvantage ground of Truth, (a hill not to be com-\\nmanded, and where the air is always clear and\\nserene) and to see the errors and wanderings, and\\nmists and tempests in the vale below so always\\nthis prospect be with pity, and not with swelling\\nand pride. Certainly it is Heaven upon earth to", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0038.jp2"}, "39": {"fulltext": "SIMILITUDES. 29\\nhave a man s mind move in charity, rest in provi-\\ndence, and turn upon the poles of truth.\\nWhen Christianity was first introduced among\\nmen, it received violent opposition from almost\\nevery class of men. Its divine founder was ar-\\nraigned before a human tribunal as a disturber of\\nthe public peace, and was condemned and executed\\nas a malefactor. The apostles and evangelists of\\nhis holy religion were treated as impostors, and\\nwere considered as the filth and off-scouring of the\\nworld, and most of them suffered a bloody death.\\nBut truth, like oil upon troubled waters, came\\nuppermost at last. Paganism retired abashed and\\nconfounded Christianity prevailed and was estab-\\nlished throughout the Roman Empire, extending at\\nlast to the throne of the Caesars.\\nTruth on almost every subject, when first pro-\\nposed or set forth, has generally met with decided\\nopposition, and various attempts have been made\\nto suppress or cover it up from observation. Gal-\\nileo, the Italian philosopher, so celebrated for his\\nastronomical discoveries, was born at Pisa in Italy\\nin 1564. Having constructed a telescope, he made\\nsuch discoveries in the science of astronomy, that\\nit convinced him of the truth of the Copernican\\nsystem. At that period a belief of this system\\nwas considered as heretical, and as contrary to the\\nword of God. Formal complaint having been\\nmade to the Inquisition, he was summoned before\\nthat body at Rome in 1615. He was accused of\\nmaintaining that the earth moved around the sun,", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0039.jp2"}, "40": {"fulltext": "30 THEBOOKOP\\nwhich he contended remained stationary. The In-\\nquisition decreed that Galileo should renounce\\nthese doctrines, and neither teach nor publish them,\\nand if he refused acquiescence, he should be im-\\nprisoned. They also issued a decree declaring\\nthese new opinions contrary to the Bible, and pro-\\nhibited the sale of every book in which they\\nshould be taught.\\nIn 1632, Galileo, in an indirect manner caused\\nhis great work on astronomical subjects to be pub-\\nlished at Florence. He was, in the 70th year of his\\nage, again summoned before the Inquisition, who\\nordered that he should be imprisoned for three\\nyears, and recite once in the week the seven pene-\\ntential psalms, and that he should, in the most sol-\\nemn manner, abjure the Copernican system, and\\nbind himself by oath never to maintain or support\\nit either in his conversation or writings.\\nWe have a remarkable instance of Time bring-\\ning up Truth from confinement, in the history of\\nOliver Cromwell, the Lord Protector of England,\\nwho perhaps was more slandered than any other\\nperson who exercised sovereign power. For a\\nlong period he was denounced as an usurper and\\ntyrant, a fanatic and hypocrite. Even at the col-\\nlege where he was educated, there is a record\\nwhich states that He icas a great impostor, a\\nmost abandoned villain, who having by horrid\\nmurder cutoff King Charles I, of blessed memory\\nusurped the throne itself, and under the name of\\nProtector, for nearly five years plagued the three", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0040.jp2"}, "41": {"fulltext": "SIMILITUDES. 31\\nkingdoms with outrageous tyranny. He died in\\n1658, and after the restoration of monarchy, his\\nbody was taken up and hung upon the gallows.\\nAfter a lapse of two centuries of slander, the truth\\nis beginning to appear. Distinguished and able\\nwriters are now beginning to vindicate the fame of\\nperhaps the most invincible general, the most con-\\nsummate statesman, the wisest, the most religious\\nand virtuous ruler ever placed at the head of his\\ncountrymen.\\nMany distinguished men whose memory is now\\nrevered, were during their lives charged with\\ncrimes of which they were never guilty. Men\\nwho have boldly stood forth for the cause of God\\nand humanity, have been charged with evil mo-\\ntives they have been a target at which vile men\\nhave shot their arrows, and they have been assailed\\nby those whose tongues are as sharp swords.\\nWait patiently then ye who are suffering from\\nslander, envy and strife. Time will yet vindicate\\nhis daughter Truth she will be brought from the\\ncavern or dungeon in which she has been so long\\nconfined, lovely in simplicity and majestic in power", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0041.jp2"}, "42": {"fulltext": "32\\nTHE BOOK OF\\nGreat peace have they that love thy laic. Pe. cxix. 165. And the work of\\nrighteousness shall be peace and the effect of righteousnes$, quietness and\\nassurance forever. Isa. xxxii. 17.\\nTHE MEMORY OF RIGHTEOUSNESS.\\nBack to the past, the good man turns his eyes,\\nAnd Memory s pictures to his vision rise.\\nThe bright-eyed boy, who lifts his heart in prayer,\\nAsking, in youth, a heavenly Father s care.\\nThen to the house of God he turns his way,\\nShunning the path where thousands go astray.\\nThen learning still of older lips the truth,\\nHimself perhaps the guide of tender youth", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0042.jp2"}, "43": {"fulltext": "SIMILITUDES. 33\\nThen later still with willing hand and heart,\\nThe gift of heaven to others he imparts,\\nClothing the needy orphan in distress,\\nBlessing the widow and the fatherless.\\nOh 1 mid such scenes as these, the past grows bright,\\nPictures of memory clothed in living light.\\nThe engraving is a representation of a true\\nChristian, or righteous man, reviewing some of the\\nprominent transactions of his past life. These ap-\\npear in a vision-like form in the back ground of the\\npicture. The first scene in order represents him\\nin the morning of life, in the attitude of prayer,\\nbeing one of the first things taught him by a sainted\\nmother, who perhaps has long since departed from\\nthese earthly scenes. He is next seen going to the\\nhouse of God, in company with others, to engage\\nin the public worship of God, and to receive public\\ninstruction. The scene next in order, receiving in-\\nstruction from those older than himself; or if he be\\na parent, he gives instruction to his children, point-\\ning upwards, he directs them to remember their\\nCreator in the days of their youth. Later in life\\nhe is seen relieving the fatherless and the widow,\\nthe hungry and naked; he is also seen relieving\\nthe sufferings of the sick and distressed.\\nMemory is that faculty of the mind by which we\\ncan recall past scenes or events, and the particular\\npart which we took in them, and according to the\\nspirit which we manifested many years ago we fee 1\\npresent pleasure or pain. Conscience is a faculty\\nor power, implanted by God in the soul of man, for\\nperceiving what is right or wrong in his heart or", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0043.jp2"}, "44": {"fulltext": "34 THEBOOKOF\\nlife, in his temper, thoughts, words and actions.\\nThis faculty is given even to the heathen, who\\nhave never had (outwardly) the law, but are a law\\nunto themselves who show the work of the law\\nwritten in their heart, (by the finger of God,) their\\nconscience also bearing witness, and their thoughts\\nthe meanwhile accusing, or excusing one another.\\nThe memory of St. Paul, as far as it regarded\\nhimself, after his conversion to Christianity, was a\\nmemory of righteousness. This gave him peace,\\njoy and present satisfaction, though in the midst of\\nsevere trials and afflictions. The Apostle, near the\\nclose of his eventful life, declares that he had\\nfought a good fight, and that he had kept the\\nfaith. All of which we are bound to believe was\\nstrictly true and whatever his fellow laborers\\nmight have done, or whatever blame might have\\nbeen attached to them, the Apostle of the Gentiles\\nappears, after his connversion, to have performed\\nevery thing that was required of him as a Christian.\\nHe who, like Timothy, has been brought up from\\nchildhood to know and obey the Scriptures, has\\nmany things to reflect on with pleasure. By the\\npower of memory, he sees how his infant mind was\\nfirst opened to receive heavenly instruction from\\npious parents, or some other kind relatives. How\\nhe obeyed the command of God to seek him early,\\nand how he experienced the divine promise of being\\nfound of him. He reflects with pleasure, how early\\nhe was taught to love so good a Being, and how\\n\u00e2\u0080\u00a2many childish sins and follies he was preserved", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0044.jp2"}, "45": {"fulltext": "SIMILITUDES. 35\\nfrom, by keeping his commandments. All these,\\nand many more mercies experienced in childhood,\\ncalled up by memory, gives him present happiness.\\nThey who have, according to their ability, given\\ngood advice to those younger than themselves, and\\nhave endeavored to lead them into the paths of\\nvirtue, will, in after life, when memory recalls these\\nefforts, have much satisfaction. Possibly they may\\nsee that by their efforts a human being has been\\nsaved from ruin. Many, perhaps, by their kind\\nwords and actions have been sustained and en-\\ncouraged in times of trial and difficulty. As they\\nhave advanced to riper years, they have brought\\nup their own children in the nurture and admoni\\ntion of the Lord. If they have been faithful in\\nthese and similar duties, the memory of it will be\\nblessed.\\nIn an especial manner, he who has administered\\nto wants of the poor and needy, the widow and\\nfatherless, will, when memory recalls his acts, enjoy\\nan elevated pleasure he has the divine promise,\\nBlessed are the merciful, for they shall obtain\\nmercy.\\nThe righteous man visits the sick and dis-\\ntressed, and endeavors to relieve suffering wher-\\never found he does not stop to inquire of what\\nnation, or religious creed, is the sufferer. He\\ndoes not even ask what crimes he has commit-\\nted before he will relieve him. But like his heavenly\\nFather, who sends his rain on the just and unjust,\\nhe endeavors to do good unto all men. blessed", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0045.jp2"}, "46": {"fulltext": "36 THE BOOK OF\\nwork, to be the instruments of preserving human\\nlife, and bringing comfort and peace into the habi-\\ntations of the wretched\\nWhen the Son of man shall come in his glory,\\nand before him shall be gathered all nations, then\\nwill he say to the righteous, on his right hand,\\nCome, ye blessed of my Father, for when I was\\nhungry, ye gave me meat; thirsty, ye gave me\\ndrink a stranger, ye took me in naked, ye clothed\\nme sick, ye visited me in prison, and ye came\\nunto me. Our Divine Master here acknowledges\\nthat whatever is done by the righteous unto the\\nmeanest of his followers, he will regard it as done\\nunto himself.\\nThe earnest Christian has that true peace, and\\ncalm satisfaction of spirit, which arises from the\\ntestimony of his conscience, that in simplicity\\nand godly sincerity, not with fleshly wisdom, but\\nby the grace of God, he had his conversation in\\nthe world. He rejoices that God has given him\\nthe mind that was in Christ simplicity, a single\\neye to him in the motions of his heart to aim to\\nbe conformed to Christ in all things. His con-\\nscience bears witness, when memory recalls the past,\\nthat he has, in some good degree, walked worthy\\nof the vocation wherewith he is called, that he\\nhas abstained from all appearance of evil, and as far\\nas he had the opportunity he has done good unto all\\nmen.\\nThe memory of righteousness brings joy to the\\nsoul even when in affliction. Whatever trials we", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0046.jp2"}, "47": {"fulltext": "SIMILITUDES. 37\\nmay experience, the loss of health, the death, or\\nestrangement of friends, the slanders of others, the\\ntriumph of enemies, and even greater trials, yet if\\nwe have the testimony of a good conscience, we\\ncan rejoice that our names are written in\\nheaven.\\nMany of the righteous have never experienced\\nany joy to be compared with that which then filled\\ntheir soul, when the body was well nigh worn out\\nwith pain, or pining sickness. And never surely\\ndid human beings rejoice like those who were used\\nas the filth and offscouring of the world, who\\nwandered to and fro, being in want of all things\\nin hunger, in cold, in nakedness who had trials,\\nnot only of cruel mockings, but moreover of\\nbonds and imprisonments yea, who, at last,\\ncounted not their lives dear unto themselves, so\\nthat they might finish their course with joy.\\nTo those who live somewhat out of the noise and\\nbustle of the world, the joys and pains of memory\\nact with peculiar force upon the mind. If a per-\\nson acted upon a no higher principle than self-in-\\nterest, it would be wisdom in him to live in such a\\nmanner as not to be harrassed by the memory of\\nthe past. A modern poet thus describes the Plea-\\nsures of memory\\nFrom thee, sweet Hope, her airy coloring draws\\nAnd fancy s flights are subject to thy laws,\\nFrom thee that bosom spring of rapture flows,\\nWhich only virtue, tranquil virtue, knows.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0047.jp2"}, "48": {"fulltext": "38 THE BOOK OP\\nA little world of clear and cloudless day,\\nNor wrecked by storms, nor mouldered by decay\\nA world, with memory s ceaseless sunshine blest.\\nThe home of happiness, an honest breast.\\nHail Memory, hail in thy exhaustless mine,\\nFrom age to age unnumbered treasures shine!\\nThought, and her shadowy brood, thy call obey,\\nAnd place and time are subject to thy sway!\\nThy pleasures most we feel when most alone\\nThe only pleasures we can call her own.\\nLighter than air, Hope s summer visions die,\\nIf but a fleeting cloud obscure the sky.\\nIf but a beam of sober reason play,\\nSo Fancy s fairy frost-work melts away!\\nBut can the wiles of art, the grasp of power,\\nSnatch the rich relics of a well spent hour\\nThese, when the trembling spirit wings her flight,\\nPour round her path a stream of living light\\nAnd gild those pure and perfect realms of rest,\\nWhere virtue triumphs, and her sons are blest\\nQuick as their thoughts their joys come on,\\nBut fly not half so swift away\\nTheir souls are ever bright as noon,\\nAnd calm as summer evenings be.\\nThe day glides swiftly o er their heads,\\nMade up of innocence and love\\nAnd soft and silent as the shades,\\nTheir mighty minutes move.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0048.jp2"}, "49": {"fulltext": "SIMILITUDES.\\n39\\nThere is no peace sailk my God to the wicked. Isa. lvii, 21. Tribulation\\nand anguish upon every soul of man that doeth evil. Rom. ii, 9.\\nTHE MEMORY OF WICKEDNESS.\\nDark is the scene which meets the troubled gaze\\nOf the old man who squanders life s best days.\\nHe sees the pictures of the hours misspent,\\nWith disobedience, sin and folly blent.\\nA mother s warning voice, unheard in youth\\nTrampled beneath his feet God s word of truth.\\nGod s house neglected, then in angry fight,\\nSquanders his days and riotous his nights\\nThen later still, the suffering and the poor\\nTurned with revilings from the rich man s door.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0049.jp2"}, "50": {"fulltext": "40 THE BOOK OF\\nPictures like these must meet the sinner s eyes,\\nNaught left to stain the scene with darker dyes.\\nMemories like these must make his old age drear;\\nEo hope beyond his guilty soul to cheer.\\nThe engraving annexed represents a wicked or\\nunrighteous man, who unwillingly has the remem-\\nbrance of his crimes brought before his mind. He\\nis evidently ill at ease, which shows itself by his\\ntroubled countenance. .Some of his wayward and\\nunrighteous acts appear vision-like in the back-\\nground. The first scene in order represents him\\nturning his back on the instructions of his mother,\\nor some one who is endeavoring to guide him into\\nthe right way. Rather than learn his duty, he\\ncasts the lessons of wisdom aside, and as it were\\ntramples them under his feet, and commences a\\ntruant life. The next scene represents him engaged\\nin quarreling with one of his companions, as the\\nwicked heart is full of hatred and strife. He is\\nnext represented as driving the poor and needy\\nfrom his presence, although he is abundantly able\\nto supply their wants. He is also seen using vio-\\nlence and cruelty towards his fellow man, and per-\\nhaps in addition to other crimes and misdemeanors,\\nhas betrayed female innocence by his false promi-\\nses, regardless of the misery which ensues.\\nMan was originally formed in the image of his\\nMaker, that Being whose nature is love and though\\nnow in a fallen and depraved state, yet some traces\\nof his original constitution still remain. By the\\nDivine Constitution misery follows the commission\\ni", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0050.jp2"}, "51": {"fulltext": "SIMILITUDES. 41\\nof sin and transgression. However depraved man\\nmay become, or to what extent he may cast off the\\nfear of God, yet if he commits wrongs against his\\nfellow men, so he feels, to a greater or less extent,\\nmiserable and unhappy. He has violated the great\\nlaw of love. He may disbelieve in the existence\\nof any God to take notice of the affairs of men,\\neither to reward or punish human action, yet he\\ncannot escape misery. He may attempt to fly, to\\ndrown his thoughts in various ways, but all in vain,\\nfor memory, in spite of all his exertions to prevent\\nit, will present his crimes in dark array before him.\\nEven among heathens, who never had a written\\nTevelation, we find the same law in existence as\\namong enlightened nations. Everywhere, among\\nall nations and tribes of men, high and low, the\\nlearned, and the ignorant, bond and free, approve\\nof acts of beneficence and love, but detest those\\nof oppression and wrong. Many accounts have\\nreached us in history, where the wrong doer has\\nBuffered misery and anguish on account of his trans-\\ngressions. Although amenable to no human tribu-\\nnal, yet conscience, reminded by the memory of\\npast wickedness, has lashed them for their crimes.\\nThe celebrated Col. Gardiner, when a young\\nman, led what is called by many a life of pleas-\\nure. He appears to have cast off fear and re-\\nstraint, and indulged himself in all the fashionable\\nvices and follies of the day in which he lived.\\nSuch was his appearance of cheerfulness and buoy-\\nancy of spirit while continuing the courses, that he", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0051.jp2"}, "52": {"fulltext": "42 THE BOOK 01\\nreceived the appellation of the Happy Rake,\\nAfter his remarkable conversion to the Christian\\nfaith, he stated to his friends, that often when those\\nabout him were ready to envy him for his apparent\\nhappiness, he was in a most wretched and unhappy\\nstate of mind. Such was the memory of his im-\\nmoralities, he says, that on one particular occasion\\nwhen in the full tide of his career, a dog coming\\ninto the room where he was, he actually wished\\nand inwardly exclaimed I wish that I was that\\ndog.\\nOne of the most sensible men I ever knew,\\n(says one) but whose life as well as creed had been\\nrather eccentric, returned me the following answer\\nnot many months before his death, when I asked\\nhim whether his former irregularities were not ac-\\ncompanied at the time and succeeded afterwards\\nby some sense of mental pain Yes, said he,\\nbut I have scarce owned it until now. We (mean-\\ning we infidels and men of fashionable morals,) do\\nnot tell you all that passes in our hearts.\\nSuch has been the power of the memory of\\nwickedness committed, that it has rendered life in-\\nsupportable, and many have laid violent hands on\\nthemselves and rushed unbidden into the presence\\nof their Maker. Others, when human testimony\\nhas failed to convict them of the murders they\\nhave committed, have themselves voluntarily\\nconfessed their crime and suffered its penalty.\\nDuring the last century, a jeweler of considerable\\nwealth, while traveling at some distance from his", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0052.jp2"}, "53": {"fulltext": "SIMILITUDES. 43\\nabode, was murdered by bis servant, wbo after\\nrifling bis master of bis money and jewels, con-\\ncealed his body in a stream of water. He tben de-\\nparted to a distant part of tbe country wbere be\\nbad reason to believe that neither himself or mas-\\nter were known. There be began to trade in a\\nsmall way at first, to escape observation, and in tbe\\ncourse of many years seemed to rise up by tbe na-\\ntural progress of business to wealth and consider-\\nation. He finally became the chief magistrate and\\njudge in the town wbere he lived. While acting\\nas judge, a prisoner was brought before him,\\ncharged with the murder of his master. The evi-\\ndence was such that the jury gave the verdict that\\nthe prisoner was guilty, and the whole assembly\\nawaited tbe sentence of the judge. To their aston-\\nishment they saw him come down from the bench,\\nand place himself by tbe side of prisoner, thus ad-\\ndressing his fellow judges You see before you\\na striking instance of the awards of Heaven, which\\nthis day, after thirty yeras concealment, presents\\nto you a greater criminal than the man just now\\nfound guilty. He then made an ample confession\\nof his crime, with all its aggravations. Nor can\\nI, continued he, feel any relief from the agonies\\nof an awakened conscience, but by requiring that\\njustice be forthwith done against me in the most\\npublic and solemn manner. Tbe amazed judges\\naccordingly proceeded upon his confession to pass\\nsentence upon him, and he died with all the symp-\\ntoms of a penitent mind.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0053.jp2"}, "54": {"fulltext": "44 THE BOOK OP\\nThe memory of wickedness will often force itself\\nupon the mind in an unexpected manner. In one\\nof our original states, a man of pious parentage,\\nbeing an adept in political movements, rose to sev-\\neral offices of distinction and importance. During\\nthe former part of his career he was of licentious\\nhabits. Though of sceptical or infidel opinions,\\nyet the remembrance of the wrongs he had com-\\nmitted, the female innocence he had destroyed,\\ncaused him many pangs of remorse. Some com-\\nmon occurrence would bring to his memory his\\nformer transgressions. On one occasion it is re-\\nlated of him that when journeying on horseback,\\nhe dismounted, and rolled on the earth in keen an-\\nguish of mind.\\nOf all the distresses of mind that human beings\\ncan feel, perhaps none are equal to those of a guil-\\nty conscience, or the remembrance of past crimes.\\nIt embitters every comfort, it dashes ever pleasure\\nwith sorrow, it fills the mind with despair, and\\nproduces wretchedness in the greatest degree.\\nTo live under such disquietude, says a celebrated\\nwriter, is already to undergo one of the most se-\\nvere punishments that human nature can suffer.\\nDr. Young, who attended the last moments of Al-\\ntamont, a licentious young nobleman of infidel\\nprinciples, gives a harrowing description of the\\nscene. Addressing himself to one of his infidel\\ncompanions, he said\\nHow madly thou hast listened and believed\\nbut look on my present state as a full answer to thee", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0054.jp2"}, "55": {"fulltext": "SIMILITUDES. 45\\nan dmyself. This body is all weakness and pain\\nbut my soul, as if strung up by torment to greater\\nstrength and spirit, is full powerful to reason, full\\nmighty to suffer. And that which thus triumphs\\nwithin the jaws of immortality, is doubless im-\\nmortal. And as for a Deity, nothing less than an\\nAlmighty could inflict what I feel. Re-\\nmorse for the past throws my thought on the\\nfuture. Worse dread of the future strikes it back\\non the past I turn and turn and find no ray.\\nDidst thou feel half the mountain that is on me,\\nthou wouldst struggle with the martyr for his\\nstake, and bless Heaven for its flames that is not\\nan everlasting flame that is not an unquenchable\\nre j My principles have poisoned\\nmy friend my extravagance has beggared my\\nboy, and my unkindness has murdered my wife\\nAnd is there another Hell Oh thou blasphemed\\nyet indulgent Lord God Hell itself is a refuge,\\nif it hide me from thy frown", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0055.jp2"}, "56": {"fulltext": "46\\nTHE BOOK OF\\nThe dark places of the earth are full of the habitations of cruelty. Ps.\\nlxxiv, SO. They changed the glory of the incorruptible God into an image\\nmade like corruptible man, birds, four-footed beasts and creeping\\nthings. Rom. i, 23.\\nHEATHENISM.\\nBehold the sacrifice of human blood,\\nSpilt as an offering to some heathen god.\\nThe creeping things that move on distant shores,\\nThe varied forms that ignorance adores.\\nThe mother standing where the Ganges flows,\\nAmid the waves her helpless infant throws\\nSee Egypt s golden calf; the Persian fire\\nThe ancients worshiped on their sacred pyre\\nWhile worshipers before their various idols fall,\\nThey worship what they know not, blind in all.\\nThe engraving shows heathenism in a variety\\nof forms. One of the most prominent is a priest\\nsacrificing a human victim to appease or gain the\\nfavor of some imaginary deity, who delights in", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0056.jp2"}, "57": {"fulltext": "SIMILITUDES. 47\\nthe shedding of human blood. In front are seen\\nthe crocodile, the ibex, and some creeping things,\\nall of which have been worshiped as deities by\\nnations of antiquity. In the background the Hin-\\ndoo mother is seen casting her infant into the river,\\nthe sacred Ganges the golden calf of Egypt and\\nthe Persian fire, both objects of worship, also ap-\\npear. In one section the gods of ancient Greece\\nand Rome are represented, before which worship-\\ners are prostrated.\\nIn remote antiquity we find that heathen nations\\nlived in fear of some great malignant spirit, o in-\\nspirits, who ruled over the countries where\\nthey dwelt. In order to obtain the favor of these\\ninfernal deities, they often sacrificed what they\\nesteemed the most valuable, and on great occasions\\nhuman victims were offered. On one occasion, we\\nare informed that Xerxes, the Persian, buried alive\\nnine young men and nine young women, belonging\\nto the country he was traversing, in order to ob-\\ntain the favor of the gods. In this he followed the\\nexample of his wife, for she commanded fourteen\\nPersian children of illustrious birth, to be offered\\nin that manner to the deity who reigns beneath\\nthe earth.\\nWhen JEneas was to perform the last kind office\\nfor his friend Pallas, he sacrificed (besides numerous\\noxen, sheep, and swine,) eight captives to the in-\\nfernal gods. In this he followed the example of\\nAchilles, who had caused twelve Trojans of high\\nbirth to bleed by the sacerdotal knife, over the\\nashes of his friend Patroclus.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0057.jp2"}, "58": {"fulltext": "48 THE BOOK OF\\nA hundred feet in length, a hundred wide,\\nThe glowing structure spreads on every side;\\nHigh on the top the manly corse they lay,\\nAnd well fed sheep, and sable oxen slay\\nThe last of all, and horrible to tell,\\nSad sacrifice twelve Trojan captives fell\\nOn these the rage of fire victorious preys,\\nInvolves, and joins them in one common blaze.\\nSmeared with bloody rites he stands on high,\\nAnd calls the spirit with a cheerful cry,\\nAll hail Patroclus 1 let thy vengeful ghost,\\nHear, and exult on Pluto s dreary coast.\\nPope s Homer 11.\\nThe practice of shedding human blood before\\nthe altars of their gods was not peculiar to the\\nTrojans and the Greeks. The Romans followed\\ntheir example. In the first ages of their rapublic\\nthey sacrificed children to the goddess Mania. la\\nlater periods numerous gladiators bled at the tombs\\nof the patricians or nobles, to appease the manes\\nor ghosts of the deceased. And it is particularly\\nnoticed, that after the taking of Perusia, there\\nwere sacrificed on the ides of March, three hundred\\nsenators and knights to the divinity of Julius\\nCaesar.\\nThe Carthagenians having been defeated by\\nAgathocles, tyrant of Sicily, and attributing their\\ndisgrace to the anger of their god, they offered\\ntwo hundred children, taken from the most distin-\\nguished families in Carthage. The mode of sacri-\\nficing these children was horrid in the extreme\\nfor they were cast into the arms of a brazen statue,\\nand from thence dropped into a furnace. It was\\nprobably in this manner the Ammonites offered up", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0058.jp2"}, "59": {"fulltext": "SIMILITUDES. 49\\ntheir children to Moloch. The Pelasgi at one\\ntime sacrificed a tenth part of all their children in\\nobedience to an oracle.\\nThe Egyptians in Heliopolis, it is stated, sacri-\\nficed three men every day to Juno. The Spartans\\nand Arcadians scourged to death young women\\nthe latter to appease the wrath of Bacchus the\\nformer to gratify Diana. The Gauls, equally cruel\\nin their worship, sacrificed men to their ancient\\ndeities, and at a later period to Jupiter, Mercury,\\nMars, Minerva, c. Caesar informs us that when-\\never they thought themselves in danger, whether\\nfrom sickness, or any considerable defeat in war,\\nbeing persuaded that unless life be given for life,\\nthe anger of the gods can never be appeased, they\\nconstructed wicker images of enormos bulk, which\\nthey filled with men, who were first sufibcated\\nwith smoke, and then consumed with fire.\\nIn Sweden the altars of Woden smoked inces-\\nsantly with blood; this flowed most abundantly\\nat their solemn festivals every ninth year at ITpsal.\\nThen the king, attended by the senate and his\\ncourtiers, entered the temple, which glittered with\\ngold, and conducted to the altar nine slaves, or in\\ntime of war nine captives. These met the carress-\\nes of the multitude, as being about to avert from\\nthem the displeasure of their gods, and then sub-\\nmitted to their fate but in times of distress more\\nnoble victims bled, and it stands upon record (says\\nDr. Clarke,) that when Aune, their king, was ill,\\nhe offered up to Woden his nine sons to prolong\\nhis life. 5", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0059.jp2"}, "60": {"fulltext": "50 THE BOOK OF\\nThe Danes had the same heathenish and abom-\\ninable customs. Hacon, King of Norway, offered\\nhis own son, to obtain from Woden the victory-\\nover Harold, with whom he was at war. In Rus-\\nsia the Sclavi worshiped many gods. Peroun^\\ntheir thunderer, was supreme, and before his im-\\nage many of their prisoners bled. Suetovid, the\\ngod of war, was their favorite, and they annually\\npresented as a burnt offering three hundred pris-\\noners, each on his horse, and when the whole was\\nconsumed by fire, the priests and people sat down\\nto eat and drank until they were drunk. The an-\\ncient Peruvians, on this western continent, sacri-\\nficed their children to the sun. In more modern\\ntimes, thousands have voluntarily perished in In-\\ndia, under the wheels of their god Juggernaut.\\nThe ancient Egyptians, though considerably ad-\\nvanced in civilization, debased themselves by their\\nheathenish system of religion. Their principal\\ngods were Osiris and Jsis, which are supposed to\\nbe the sun and moon. Besides this they wor-\\nshiped the ox, the dog, the cat, the crocodile, the\\nibis or stork, and even creeping things. The bull\\nApis had a splendid temple erected to him great\\nhonors were paid to him when living, and still\\ngreater after his death. A golden calf was set up\\nby the Israelites near Mount Sinai, and wor-\\nshiped.\\nOne of the most prominent forms of heathenism\\nin modern times, is the worship of the idol Jug-\\ngernaut in India. This huge misshapen image is", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0060.jp2"}, "61": {"fulltext": "SIMILITUDES. 51\\nkept in a temple, of which the principal part rises\\nto an elevation of two hundred feet. Numerous\\nfestivals are held in honor of the idol, the most\\nimportant of which are the bathing and car festi-\\nvals. For a long period, pilgrims have assembled\\nin vast numbers, from various parts of India, to\\nattend the ceremonies. Great sufferings are ex-\\nperienced in consequence of excessive fatigue,\\namong those who come from a distance. Many\\ndie from exposure and want of food. The plains\\nin many places are whitened with the bones of the\\npilgrims, while dogs and vultures are continually\\ndevouring the dead.\\nAt one of the annual festivals, Juggernaut and\\ntwo other images, said to be his brother and sister,\\nare brought out, and set upon huge cars. Six\\ncables are attached to the car of Juggernaut, three\\nhundred feet in length, by means of which the=\\npeople draw it from place to place. Devotees, for\\nthe purpose of gaining in a future life, health,\\nriches, and honor, cast themselves under the wheels\\nof the car to be crushed to death.\\nHere rolls the hated car,\\nGrinding the crashing hones, and hearts and brains\\nOf men and women. Down they fling themselves-\\nIn the deep gush, and wait the heavy wheel;\\nSlow rolling on its thunder bellowing axle,\\nSunk in the wounded earth. The sigh, the breath,\\nThe blood, and life, and soul, with spurting rush,\\nBeneath the horrid load forsake the heap\\nOf pounded flesh, and the big roar continues\\nAs though no soul had passed the bounds of time.\\nthe mad, living throng,\\nTrampling by thousands o er the dead and dying,.\\nAnd shouting, howling, pulling, hear no groan,.\\nNor feel the throes of beings beneath them.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0061.jp2"}, "62": {"fulltext": "52 THE BOOK OF\\nUpwards of a week is sometimes spent in drag-\\nging the car about two miles. Every time it\\nstops, one of the priests steps forward on the plat-\\nform, and rehearses the deeds and extols the char-\\nacter of the idol in a manner the most obscene.\\nShould the speaker quote from the Shasters, (their\\nsacred books,) or invent an expression more than\\nusually lascivious, the multitude give a shout or\\nsensual yell. The abominations practised on these\\noccasions both in language and manner, cannot be\\nnamed among a Christian people.\\nFrom time immemorial Hindoo mothers have\\nthrown their infant children into the Ganges to be\\ndevoured by alligators, to propitiate some offended\\ndeity. Formerly thousands of widows were burnt\\non the funeral pile of their deceased husbands.\\nShe thus escapes the disgrace of being a widow,\\nand becomes, as she believes, entitled to a resi-\\ndence with her husband and relatives in heaven.\\nSuch is the religion of the most populous of heath-\\nen countries, in modern times. Woman is debased\\nand made a slave wherever it prevails. It teaches\\nits votaries to defile themselves with the mud of\\nthe streets to measure the distance from their\\nhouses to their temples by the length of their bod-\\nies, prostrated every six feet of the way to swing\\nin the air, suspended by hooks thrust through the\\nmuscles of the back, and to submit to a thousand\\nother tortures, in honor of some cruel but imagi-\\nnary deity.\\nAt the time of the Christian era, most of the world", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0062.jp2"}, "63": {"fulltext": "SIMILITUDES. 53\\nwas sunk in heathenism and idolatory the charac-\\nter of the mass being in accordance with the de-\\nscription given by the Apostle Paul, in the first\\nchapter of Romans. Moshiem, one of the most\\nreliable of religious historians, speaking of the na-\\ntions in the Roman empire, states, all these were\\nplunged in the grossest superstitions. Some\\nnations indeed went beyond others in impiety, and\\nabsurdity of worship, but all stood chargeable with\\nirrationality and gross stupidity in matters of re-\\nligion. Each nation had a class of deities peculiar\\nto itself, among which one was supposed to be su-\\nperior to all others, and was their king, or father.\\nThis supreme divinity, it was taught, was himself\\nsubject to the laws of fate, or to an eternal destiny.\\nThe supreme divinity of the Greeks and Romans\\nwas Jupiter Mars, the god of war Apollo pre-\\nsided over music, poetry, c. Mercury was the\\nmessenger of the gods Bacchus, the god of wine,\\nand presided over drunkards Juno, the queen of\\nthe gods, was both the sister and wife of Jupiter\\nMinerva was the goddess of wisdom Venus was\\nthe goddess of the graces, the author of elegance,\\nbeauty, c, and was in reality the patroness of all\\nlicentiousness. Besides these, there were many\\nother inferior deities of lesser note, and the most\\nof them were represented as possessing the baser\\npassions of mankind.\\nThe greater part of the gods of all nations were\\nancient heroes, famous for their achievements and\\nworthy deeds, such as kings, generals, founders of", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0063.jp2"}, "64": {"fulltext": "54 THE BOOK OF\\ncities, and likewise females who were distinguished\\nfor their deeds, whom a grateful posterity had dei-\\nfied. To these, some added the more splendid\\nand useful objects in the natural world, among\\nwhich the sun, moon and stars -were pre-eminent,\\nreceived worship among nearly all and some were\\nnot ashamed to pay divine honors to mountains,\\nrivers, trees, the earth, the ocean, the winds, and\\neven to diseases, to virtues and vices, and almost\\nevery conceivable object.\\nThe worship of these deities consisted of numer-\\nous ceremonies, with sacrifices, offerings and pray-\\ners. The ceremonies, for the most part, were ab-\\nsurd and ridiculous and throughout, debasing,\\ncruel and obscene. Most nations sacrificed animals,\\nand many of them human victims. Their prayers\\nwere truly insipid, and void of piety, both in their\\nform and manner. Over this whole worship pre-\\nsided pontiffs, priests and servants of the gods, di-\\nvided into many classes, and whose busiuess it was\\nto see that the rites were duly performed. These\\nwere supposed to enjoy the friendship and familiar\\nconverse of the gods and they basely abused their\\nauthority to impose on the people.\\nBesides this common worship, to which all had\\nfree access, the Greeks, and others, had concealed\\nrites, called mysteries, to which very few were ad-\\nmitted. Candidates for initiation had first to give\\nsatisfactory proof of their good faith and patience.\\nWhen initiated, they could not divulge anything\\nthey had seen without exposing their lives to great", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0064.jp2"}, "65": {"fulltext": "SIMILITUDES. 55\\ndanger. These mysteries were little known, but it\\nis well authenticated that many things were done\\ncontrary to decency, and in all of them the discern-\\ning might see that the deities there worshiped were\\nmore distinguished for their vices than their virtues.\\nThe whole pagan system had not the least effi-\\ncacy to produce and cherish virtuous emotions in\\nthe soul. In the first place, the gods and goddesses\\nwho were worshiped were more distinguished for\\ntheir vices than their virtues. Though considered\\nas superior to mortals in power, and as exempt\\nfrom death, yet in all things else they were on a\\nlevel with their votaries. In the next place, most\\nof their ministers, or priests, neither by precept or\\nexample, exhorted the people to lead virtuous lives,\\nbut the homage required by the gods consisted in\\nthe observance of rites and ceremonies. And lastly,\\nthe doctrines inculcated respecting rewards and\\npunishments in the future world were dubious and\\nuncertain, and others more adapted to promote\\nvice than virtue. A universal corruption of morals\\nprevailed, and crimes, which at this day cannot be\\nnamed with decency, were then practiced with en\\ntire impunity.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0065.jp2"}, "66": {"fulltext": "56\\nTHE BOOK OF\\n^\u00c2\u00bblfcoO s_tov\\nBy whom also we have access by faith, justified by faith. Rom\\nv. 2, 1. For we are saved byhope. Rom. viii. 24. Love is the fulfilling of\\nthe law. Rom. xiii. 10.\\nFAITH, HOPE AND LOVE.\\nFaith, Hope and Love, the heavenly three unite,\\nTo form a glorious circle, firm and bright;\\nFaith lifts the sacred cross, which cannot fail,\\nAnd Hope her anchor casts within the vail\\nWhile heaven-born Love descended from the skies,\\nStands linked with these, by closest, purest ties\\nHail, sacred circle beauteous sisters three,\\nBright emblems of the glorious Trinity,\\nShed evermore your smiles on fallen man,\\nAnd teach to earth salvation s wondrous plan.\\nThe circle is emblematic of Deity, without be-\\nginning or end. Love being a strong feature, or\\nperhaps essence, of Divine nature, its emblem is\\nplaced within the circle. Christian Faith and Hope\\nare connected with Love by the strong cords of", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0066.jp2"}, "67": {"fulltext": "SIMILITUDES. 51\\naffection. Faith elevates the symbol of Christianity,\\nwhile Hope casts her anchor within the vail.\\nChristian Faith, though not the greatest, stands\\nthe first in order among the christian graces. By\\nit we take the first step heavenward. Without it,\\nit is impossible to please God, for he that cometh\\nto him, must believe that he is, and that he is a re-\\nwarder of them that diligently seek him.\\nThe man who professes that it is his duty to serve\\nand worship God, must, if he acts rationally, do it\\non the conviction First, that there is such a Being,\\ninfinite, eternal, and self-existent the Cause of all\\nother being on whom all other beings depend, and\\nby whose energy, bounty and providence, all other\\nbeings exist, live, and are supplied with the means\\nof continued existence and life. He must also be-\\nlieve that he rewards all those that diligently seek\\nhim and that he is not indifferent about his own\\nworship that he requires adoration and religious\\nservice from man and that he blesses and especially\\nprotects and saves those who, in simplicity and up-\\nrightness of heart, seek and serve him. This re-\\nquires faith, such as is mentioned above.\\nFaith in Christ, or Christian and saving Faith,\\nis that principle wrought in the heart by the Divine\\nSpirit, whereby we are persuaded that Christ is the\\nMessiah and possess such a desire and expectation\\nof the blessings he has promised in his gospel, as\\nengages the mind to fix its dependence on him, and\\nsubject itself to him in all the ways of holy obedi-\\nence and relying solely for everlasting fife.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0067.jp2"}, "68": {"fulltext": "58 THE BOOK OF\\nAs to the properties, or adjuncts, of Faith, it may-\\nbe observed that it stands the first in order, and\\ntakes the precedence of other graces. He that\\nbelieveth shall be saved Mark xvi. 6. It is every\\nway precious and valuable. Precious faith 2\\nPeter 1. It appropriates and realizes, or as the\\nApostle says, in Heb. xi. 1, is the substance of\\nthings hoped for, and the evidence of things not\\nseen. The evidences of faith are, love to Christ,\\nconfidence, prayer, attention to his ordinances, zeal\\nin promoting his glory, and holiness of heart and\\nlife.\\nHope is represented with an anchor, whereby\\nis aptly represented her steadiness and trust. In\\nreligious pictures, she is often drawn with her eyes\\nturned up towards heaven, in token of her con-\\nfidence in that help which comes only from above.\\nScarce any passion seem to be more natural to man\\nthan hope and, considering the many troubles he\\nis encompassed with, none is more necessary for\\nlife, void of all hope, would be a heavy and spirit-\\nless thing, very little desirable, perhaps hardly to\\nbe borne. Whereas hope infuses strength into the\\nmind, and by so doing lessens the burthens of life.\\nIf in trouble, we hope it will be removed, this helps\\nus to support it with patience.\\nIt is said, in an old heathen fable, that when Pro-\\nmetheus stole fire from heaven, with which he ani-\\nmated mortal bodies, he gave Pandora a box which\\nwas close shut but her curiosity, (which the god\\nforesaw,) prompting her to open it, out flew a variety", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0068.jp2"}, "69": {"fulltext": "SIMILITUDES. 59\\nof plagues and evils, which immediately dispersed\\nthemselves over the world. Confounded and as-\\ntonished, Pandora at length shut the fatal box\\nagain when, all the rest of its contents being fled,\\nhope alone remained at the bottom which proved\\nthe only consolation to mankind for the plagues\\nJove had sent among them.\\nThe Christian s hope is an expectation of all nec-\\nessary good both in time and eternity, founded on\\nthe promises, relations, and pel^Ctions of God, and\\non the offices, righteousness of Christ. It is com-\\nposed of desire, expectation, patience and joy. It\\nmay be considered as pure, as it is resident in that\\nheart which is cleansed from sin as good (in dis-\\ntinction from the hope of the hypocrite,) as deri-\\nving his origin from God, and centering in him.\\nIt is called lively (1. Pet. i. 3.) as it proceeds from\\nspiritual life, and renders one active and lively in\\ngood works. It is courageous (Rom. v. 5, 1 Thess.\\nv. 8.) because it excites fortitude in all the troubles\\nof life, and yields support in the hour of death.\\nProv. xiv. 32. sure, (Heb. vi. 19,) because it will\\nnot disappoint us, and is fixed on a sure foundation\\n-joyful, (Rom. v. 2.) as it produces the greatest\\nfelicity in the anticipation of complete deliverence\\nfrom all evil.\\nThe hope of eternal life, is represented as the\\nsouls anchor the world is the boisterous, dangerous\\nsea the Christian course, the voyage, the port,\\neverlasting felicity and the vail, the inner road,\\nthe royal dock in which that anchor was cast. The", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0069.jp2"}, "70": {"fulltext": "60 THE BOOK OP\\nstorms of life continue but a short time the an-\\nchor hope, if fixed by faith in the eternal world,\\nwill infallibly prevent all shipwreck the soul may\\nbe strongly tossed by various temptations, but will\\nnot drive, because the anchor is in sure ground,\\nand itself is a stedfast, it does not drag, and it does\\nnot break faith like the cable is the connecting\\nmedium between the ship and the anchor, or the\\nsoul and its hope of heaven faith sees the heaven,\\nhope desires and anticipates the rest faith works\\nand holds fast and shortly, the soul enters into the\\nhaven of eternal repose.\\nLove consists in approbation of, and inclination\\ntowards an object that appears to us as good.\\nLove to God is a divine principle implanted in the\\nmind by the Holy Spirit, whereby we reverence,\\nesteem, desire, and delight in Him as the supreme\\ngood viewed as an attribute of Deity, it may be\\nconsidered as the essence of the Divine nature, for\\nit is declared by divine inspiration that God is\\nLove. It has been well observed, that though\\nGod is holy, just, righteous c, he is never called\\nholiness, justice, c, in the abstract, as he is here\\ncalled love.\\nHe that loves God, will love his neighbor also.\\nBrotherly Love is an affection to our neighbors and\\nespecially to the saints, prompting us to every act\\nof kindness towards them. It must flow from love\\nto God, and extend to all mankind yea, we are\\nrequired by the highest authority to love even our\\nenemies. Love is the fulfilling of the law, and", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0070.jp2"}, "71": {"fulltext": "SIMILITUDES. 61\\nmakes mankind to resemble the inhabitants of\\nheaven.\\nThe Charity or Love which God recommends,\\n(says an able commentator,) the Apostle describes\\nin the following sixteen particulars\\n(1.) Charity suffereth long. The love of God\\nand our neighbor for God s sake is patience towards\\nall men it suffers all the weakness, ignorance, er-\\nrors and infirmities of the children of God, and all\\nthe malice and wickedness of the children of this\\nworld, and all this, not merely for a time, but long\\nwithout end for it is still a mind and disposition,\\nto the end of which, trials, difficulties, c, can\\nnever reach. It waits God s time for the removal\\nof afflictions and bears them without murmuring.\\n(2.) It is kind, it is tender and compassionate in\\nitself, and kind and obliging to others. It is mild,\\ngentle, and benign.\\n(3.) Charity envieth ?iot, is not grieved because\\nanother possess a greater portion of earthly, intel-\\nlectual or spiritual blessings.\\n(4.) Charity vaunteth not itself, or does not set\\nitself forward in order to be noticed or applauded,\\nand is not disturbed because unnoticed or un-\\nknown.\\n(5.) Is not puffed up, or inflated with a sense of\\nits own importance. Every man whose heart is\\nfilled with the love of God is filled with humanity,\\nhe feels like a little child, knowing that if there is\\nanything good about him, it conies from God.\\n(6.) Doth not behave itself unseemly, or accord-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0071.jp2"}, "72": {"fulltext": "62 THE BOOK OP\\ning to commentators, never acts out of place or\\ncharacter, never is unmannerly or brutish, but as\\nfar as possible, is willing to please all men for their\\ngood and edification.\\n(7.) Seeketh not her own, that is, according to\\nthe original expression, is not desirous of her own\\nspiritual welfare only, but of her neighbors also.\\nThat man is no Christian who passes through life\\nnot caring how the world goes, so that himself is\\ncomfortable.\\n(8.) Is not easily provoked, or is not irritated,\\nmade sour, or embittered.\\n(9.) T/dnkefh not evil, does surmise evil where\\nno evil appears, gives every man credit for his pro-\\nfession of religion, uprightness, c, while nothing\\nis seen in his conduct or spirit inconsistent with this\\nprofession.\\n(10.) Rejoiceth not in iniquity, does not take any\\ndelight in fraud, violence, wherever or whoever\\nagainst it may be practiced, does not rejoice in the\\nsuffering of enemies.\\n(11.) But rejoices in the truth, or everything that is\\nopposite to falsehood and irreligion.\\n(12.) Beareth all things, or as rendered by some\\ntranslators, covereth all things. A person under the\\ninfluence of this love, covers, as far as he consist-\\nently can, the follies, faults and imperfections of\\nothers, not making them the subject of censure or\\nconversation.\\n(13.) Believeth all things, ever ready to believe\\nthe best of every person and gladly receives what-", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0072.jp2"}, "73": {"fulltext": "SIMILITUDES. 63\\never mar tend to the advantage of those whose\\ncharacter may have suffered by detraction.\\n(14.) Hopeth all things, when there is left no\\nplace of relieving good of a person, then love\\ncomes in with its hope and begins to make allow-\\nances and excuses, as far as a good conscience can\\npermit, and hopes that the transgressor may reform\\nand be restored to the good opinion of society.\\n(15.) Endureih all things, bears adversities with\\nan even mind, submits with resignation to the dis-\\npensation of the providence of God, and endures\\ntrials, affliction and insults.\\n(16.) Charity never failelh. Love being of God\\nwill ever remain, while all human acquirements\\nbeing necessary in the eternal world, will pass\\naway.\\nLove is properly the image of God in the soul.\\nBy faith we receive from our Maker by hope a\\nfutnre and eternal good but by love we resemble\\nGod, and by it alone are we qualified to enjoy\\nheaven. Faith is the foundation of Christian life\\nHope rears the structure, but Love finishes, com-\\npletes and crowns it in a blessed eternity.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0073.jp2"}, "74": {"fulltext": "64\\nTHE BOOK OF\\nFrom the tops of the Rocks I see him, and from the hills I behold him\\nNum. 23, 9. trove all things holdfast that which \\\\s good, 1. Thess. 5.\\n2L Now Faith is the substance of things hoped for. Heb. xi. I.\\nIMAGINATION, PHILOSOPHY AND FAITH.\\nImagination borne on radiant wings,\\nWith voice and form angelic sweetly sings,\\nHer rosy pinions glow with beauty bright\\nHer smiling glances, fill the soul with light,\\nThe canvas glows, as if by magic wand,\\nBeneath the touches of her beauteous hand,\\nNew scenes of joy, before the vision rise,\\nAnd glowing splendors fill the opening skies.\\nDivine Philosophy with studious art\\nAnd softer transports fill the earnest heart,\\nBy reason s light, its warm excitement calms.\\nSteadies the soul, and unbelief disarms,\\nWhile smiling Faith, the fairest of the three,\\nLends to the scene, a bright reality,\\nShe bears aloft the cross, and to the skies,\\nBids the believer lift his teaiful eyes.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0074.jp2"}, "75": {"fulltext": "SIMILITUDES. 65\\nIn our pilgrimage through these mortal scenes,\\nthe Almighty has not left us to travel alone un-\\ncheered by heavenly visitants or companions.\\nThere are three daughters of Heaven who walk\\nthe earth and minister to us, day and night. They\\nare Imagination, Philosophy and Faith.\\nFirst comes Imagination with rapid wing, radi-\\nant and angelic form, beaming eyes, with voice\\nsweet and heavenly. On glowing canvas she\\nshows to the weary traveler a bright picture of\\nheavenly mansions of rest, a halo of glory sur-\\nrounds it, showing the presence of Him who dwel\\nleth in light, who is above all, and who dwelleth\\namong his people.\\nO blest Imagination, how many hearts hast thou\\ncheered while in this vale of tears Daughter of\\nHeaven, thou, when storms and tempests rage\\naround, canst teach us not to look at the things\\nwhich are seen, but to those unseen, eternal in the\\nheavens. Scenes yet unknown to mortal eyes, are\\ndepicted before us we move amid the bowers of\\nParadise, we hear angelic voices, we meet in fond\\nembrace those we love, but who long ago have de-\\nparted these mortal shores. We meet and con-\\nverse with the good of every age, we join the Gen-\\neral Assembly of the ransomed ones on high, and\\nabove all, we have the Captain of our salvation with\\nus, who leads us through the green pastures and\\nbeside the still waters.\\nSee the traveler on the scorched deserts of Sah-\\nara, he is parched with thirst, and seeks in vain for", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0075.jp2"}, "76": {"fulltext": "66 THE BOOK OP\\nthe cooling draught. He digs perhaps into the\\nearth, he sees it may be the distant mirage promis-\\ning an abundant supply of water, but he is doomed\\nto disappointment still, overcome by fatigue and\\ndespair, he sinks and faints upon the sandy plain.\\nHe dreams. Imagination comes to his relief, she\\nbears him to his native village, he is beside its run-\\nning fountains and sparkling streams, he drinks of\\nits living waters and bathes his limbs in its floods.\\nFor a time at least, though short, he forgets the\\nburning desert, and his joy is full.\\nPerhaps the traveler amid wintry storms of ice\\nand snow, and the chill and sleep of death is creep-\\ning on him, the storm thickens around, Imagina-\\ntion like a friend points out the danger of yielding\\nto the chilling blast and shows him a mangled corse\\ntorn by ravening wolves who roam around these\\nicy regions. Or in kinder mood, she depicts the\\ncheerful blaze at his own happy fireside, he is\\naroused, he struggles on and finally is safe.\\nThough pressed by poverty to a hovel, or garret,\\nto a threadbare garment and a scanty meal, yet,\\nImagination can lift one above his surroundings and\\nconduct him upward with exultant joy. Chains\\nand dungeons can but give force to its spirit. Bun-\\nyon, that Prince of dreamers through Heavenly\\nImagination has spoken living truth to past ages,\\nto the present, and will yet speak to ages yet to\\ncome. When the eyelids are closed, when the\\nFather of us all gives his beloved sleep, how\\noften does he transport them to scenes more beau-", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0076.jp2"}, "77": {"fulltext": "SIMILITUDES. 67\\ntiful than earth can show angels and seraphs are\\nour companions, we hear with other than mortal\\nears, heavenly anthems of praise.\\nMan being a compound being, cannot live, or be\\nguided by Imagination alone. If his fond dreams\\nfind no corresponding reality in life, he will be\\ntempted to doubt the reality of the scenes presen-\\nted by Imagination. He begins to ask what is\\nTruth Is there a God, and what is his nature\\nIs he a good being, and does he care for, and does\\nhe take delight in the happiness of his creatures\\nHe wishes some demonstration of the truth of what\\nhas been presented by Imagination.\\nDivine Philosophy now comes to his aid. She\\nteaches that there must be a first cause for all that\\nwe behold about us, and that first cause must have\\nbeen unmade. In the language of the poet\\nRetire the world shut out thy thoughts call home,\\nImagination s airy wing repress,\\nThen, in thy soul s deep silence, thus inquire\\nWhat am 1 1 and from whence 1 I nothing know,\\nBut that I am Had there e er been nought\\nNought still had been. Eternal there must be.\\nWhence earth and these bright orbs eternal too\\nGrant matter was eternal still these orbs\\nWould want some other father, much design\\nIs seen in all their motions, all their makes,\\nDesign implies intelligence and art,\\nThat can t be from themselves\\nIf art to form, and council to conduct\\nAnd with greater far than human skill\\nBesides not in each block a Godhead reigns\\nAnd if a God there is that God how great\\nThat God is good and kind, appears in his crea.\\ntion. He opens his hand and satisfies the desires", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0077.jp2"}, "78": {"fulltext": "68 THE BOOK OF\\nof his creatures, granting them food and raiment\\nnecessary and convenient. God has created man\\nwith a desire after immortality. Why this univer-\\nsal belief among the wisest and best of all nations\\nin a future life Does the Allwise intend to de-\\nceive the creatures whom he hath made Reason\\nand true Philosophy give an emphatic isro\\nMark how the good man feels when he obeys the\\nlaw of love towards his fellow men. He feels that\\nGod approves, and all is well, his consciecne bear\\ning witness his happiness increases. He feels that\\nGod is Love and that he will be forever blest, if he\\nobeys the voice within. Mark him who does his\\nneighbor wrong peace departs, his soul is tormen-\\nted, he fears and shuns the presence of his Maker.\\nAlthough he may profess to disbelieve in the exis-\\ntence of a God, yet he cannot escape the lashings\\nof his conscience within. Does not God teach by\\nthe Spirit that he has placed within the soul that\\nhe will reward the righteous and punish the wick*\\ned Does he intend to deceive mankind by man-\\nifestations thus given\\nMan has a soul of vast desires that can range\\no er the creation of God in a moment of time it\\ncan take into contemplation other worlds and be-\\nings. Would the Almighty create a being with\\nsuch desires and aspirations, elevate him above\\nmany orders of beings, and then sink him into noth-\\ning Nature recoils at the thought, and Philoso-\\nphy answers no In the language of Mr. Addison,\\nwhich may be considered as a kind of paraphrase", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0078.jp2"}, "79": {"fulltext": "SIMILITUDES. 69\\non the words of the Apostle (2. cor. 5.) it is thus\\nforcibly stated\\nWhence this pleasing hope, this fond desire,\\nThis longing after immortality\\nOr whence this secret dread and inward horror,\\nOf falling into naught Why shrinks the soul\\nBack on herself, and startles at destruction 1\\nTis the Divinity that stirs within us:\\nlis Heaven itself that points out an hereafter,\\nAnd intimates eternity to man\\nThe soul secured in her existence, smiles\\nAt the drawn dagger, and defies its point.\\nThe stars shall fade away, the sun himself\\nGrow dim with age, and nature sink in years;\\nBut thou shalt flourish in immortal youth,\\nUnhurt amidst the war of elements,\\nThe wreck of matter and the crush of worlds.\\nThe traveler being convinced by the truth of true\\nPhilosophy, accepts the guidance of Christian\\nFaith. She is represented as holding a cross, the em-\\nblem of Christianity, and points upward to a man-\\nsion on high. Under the guidance of this daugh-\\nter of Heaven, the Pilgrim can overcome all difficul-\\nties. She supports him in poverty and affliction,\\nin humiliation and disappointment. By her power\\nhe can calmly look upon these things which may\\nthicken around him, and he can even look death\\nin the face. He recognizes the realities of eternal\\nscenes, compared with which, the concerns of this\\nworld dwindle into minor importance.\\nFaith, the Apostle declares, is the substance of\\nthings hoped for, the evidence of things not seen,\\nor in other words the passage may imply such a\\nconviction as provided in the mind, by the demon-\\nstration of a problem after which demonstration", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0079.jp2"}, "80": {"fulltext": "70 THE BOOK OF\\nno doubt can remain. The things hoped for, are\\nthe peace and approbation of God, and those bles-\\nsings by which he is sustained in his pathway, and\\nby which he is prepared for the Kingdom of Heav-\\nen. In an extended sense the things hoped for,\\nare the resurrection of the body, the new heavens\\nand the new earth, the introduction of believers\\ninto the heavenly country, and the possessions of\\neternal glory. The things unseen are, in an extend-\\ned sense, the creation of the world out of nothing,\\nthe resurrection of Christ from the dead, his as-\\ncension and his mediation at the right hand of God,\\nall of which we firmly believe on the testimony of\\nGod s word.\\nFaith comforts the soul with the assurance of an-\\nother and better life. Happy is he who with a firm\\nand truthful voice says, I believe in the resurrec-\\ntion of the body, and the life everlasting. It an-\\nimates the soul. Eternal Life A life with God I\\nwith the General Assembly of just men, the Church\\nof the first born, pure and holy. Here are no dis-\\nappointments, but joy present and complete, future\\nand eternal", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0080.jp2"}, "81": {"fulltext": "SIMILITUDES.\\n11\\nBe not high minded but fear. Rom. x, 20. The Lord taheth pleasure in\\nthem that fear him, and in them that hope in his mercy. Ps. 147. 11.\\nFEAR AND HOPE.\\nBehold the gentle sisters hand in hand\\nAre traveling on, to seek a heavenly land.\\nFear, pale and trembling on each side descries,\\nSome hidden foe, or fears some new surprise,\\nShe fears the serpent, neath the rose concealed,\\nAnd sees the reptile in his lair revealed,\\nWith cautious step she moves mid anxious cares,\\nAnd ever for defence, a shield she bears.\\nHope, with her anchor, treads with footstep light,\\nLooks to the skies, where all seen s fair and bright,\\nSees not the dangers, that her path beset,\\nAnd all her hidden foes, would fain forget.\\nBut Fear, with caution guards and shields her way,\\nThus hand in hand, their prudence they display,\\nSo Hope and Fear, the Christian s path attend,\\nTogether, cheer, and shelter, and befriend.\\nFear and hope are here personified by two fe-\\nmale figures holding each other by the hand, both\\nof which are traveling to the celestial city, through", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0081.jp2"}, "82": {"fulltext": "Y2 THE BOOK OF\\nthis present evil world. Fear is alive to the dan-\\ngers which beset our pathway. She discovers tho\\npoisonous serpent concealed, it may be behind the\\nrose-bud, she hears the growl of the wild beast, for\\nSatan himself is represented as a roaring lion going\\nabout seeking whom he may devour. Fore-\\nwarned forearmed. Fear therefore walks for-\\nward with caution, armed with a shield for defense.\\nHope, on the other hand, having the anchor by her\\nside, is continually looking upward, and perhaps\\ndoes not always pay sufficient attention to the\\ndangers which may lurk around, but by having\\nFear for a companion, she is shielded and protected\\nfrom her enemies. Indeed these two ought not to\\nseparated while the heavenly pathway is being\\ntraversed.\\nHopes and Fears says one are the great\\nsprings of human actions, and though seemingly\\nstanding in opposition to one another, they jointly\\ncontribute to the accomplishment of the same ends.\\nHope that is altogether fearless, acts with rash-\\nness or sinks into torpor but accompanied with\\nFear, it is vigilant as well as diligent. On the\\nother hand, fear unaccompanied with hope is de-\\nspair and despair furnishes no stimulation to en-\\nterprise. It is by the due balancing of these two\\ngrand principles, Hope and Fear, that the human\\nspecies are governed, and stimulated to actions ten-\\nding to the preservation of the individuals and to\\nthe general weal. Our holy religion itself, addres-\\nses alike our hopes and fears.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0082.jp2"}, "83": {"fulltext": "SIMILITUDES* 73\\nIt is declared by Divine inspiration that the\\nfear of the Lord is the beginning of wisdom.\\nThis fear of God according to religious writers, is\\nthat holy disposition or gracious habits formed in\\nthe soul by the Holy Spirit, whereby we are in-\\nclined to obey all God s commands; and evidences\\nitself by a dread of his displeasure a desire of his\\nfavor regard for his excellencies submission to\\nhis will sincerity in his worship, and conscientious\\nobedience to his commands. He that possesses the\\nfear of God can be confided in by men, men can\\ndeceive each other, and it may be, have little regard\\nfor what their fellows can do for, or against them\\nbut they know that from the Almighty nothing can\\nbe concealed, and that he will have to give a strict\\naccount of all they say or do.\\nHope is one of the greatest blessings ever gran-\\nted to man, even as far as the present world is con-\\ncerned. It is said in the old heathen fable, that\\nwhen Prometheus stole fire from heaven with which\\nhe animated mortal bodies, Jupiter, the supreme,\\ndivinity, in anger to mankind gave Pandora a box\\nwhich was close shut, but her curiosity (which the\\ngod foresaw) prompting her to open it, out flew a\\nvariety of plagues and evils which immediately dis-\\npersed themselves over the world. Confounded\\nand astonished Pandora shut the fatal box again,\\nwhen all the rest of the contents being fled, Hope\\nalone remained at the bottom which proved the\\nonly consolation that Jupiter osr Jove had sent\\namong them.\\n7", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0083.jp2"}, "84": {"fulltext": "74 THE BOOK OF\\nHope is the first great blessing here below,\\nThe only balm to heal corroding wo\\nIt is the staff of age the sick man s health\\nThe prisoner s freedom, and the poor man s wealth\\nThe sailor s safety, tossing as one breath\\nIt still hold on, nor quits us e en in death.\\nAlas without hope, of what value would our\\nmortal existence prove? How should we be ena-\\nbled to bear up under difficulties what cordial\\nshould we have to oppose to the thousand heart-\\ncorroding cares which this frail life abounds with\\nIt is then we avail ourselves of this anchor, and of\\nthe three Christian graces we are most relieved by\\nHope, which leads on through faith, to the promise\\nof happier days here, or a better state hereafter.\\nTo be without hope is the most dreadful of all\\nearthly punishments it is the refuge of the poor\\nand needy, and renders the distribution of our lots\\nbelow, more equal, since the high and low, the rich\\nand poor, cannot, with justice, be deemed so wide-\\nly different in their estates, when we consider that\\nThese are placed in hope and those in fear.\\nHope is, in short, our best companion here\\nit leads us as it were by the hand through all diffi-\\nculties and dangers and it may justly be said of\\nit, as has been observed of love, that\\nThe cordial drop heaven in our life has thrown\\nTo make the nauseous draught of life go down.\\nThere is says Dr. Johnson, no temper so\\ngenerally indulged as hope other passions operate\\nby starts on particular occasions or in certain parts\\nof life but hope begins with the first power of", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0084.jp2"}, "85": {"fulltext": "SIMILITUDES. 75\\ncomparing over actual with our possible state, and\\nattends us through every state and period, always\\nurging us onward to new acquisitions, and holding\\nout some distant blessings to our view, promising\\nus either relief from pain, or increase of happi-\\nness.\\nHope is necessary in every condition. The mis-\\neries of poverty, of sickness, captivity, would,\\nwithout this comfort be insupportable, nor does it\\nappear that the happiest lot of terrestial existence\\ncan set us above the want of this general blessing,\\nor that life, when the gifts of nature and of fortune\\nare accumulated upon it, would not still be wretch-\\ned, were it not elevated and delighted by the ex-\\npectation of some new possession, of some enjoy-\\nment yet behind, by which the wish shall be at\\nlast satisfied, and the heart filled up to its utmost\\nextent.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0085.jp2"}, "86": {"fulltext": "10\\nTHE BOOK OF\\nThen shalt thou call and the Lord shall answer. Is. lviii, 9. And while\\nthey are yet speaking I will hear. Is. lxv, 24.\\nTHE SPIRITUAL TELEGRAPH.\\nThought o er the wire, speeds on with lightning wings,\\nAnd lo an instantaneous answer brings\\nBut far outgoing telegraphic speed,\\nOne far above the sinner s prayer will heed.\\nFrom worlds beyond the farthest, faintest star,\\nThe message comes from Heaven s high realms afar.\\nSo thoughts upon the wire of prayer ascend,\\nAnd earth and Heaven together quickly blend.\\nThe ascending steps Faith, Hope, and Love,\\nWhere we gain access to the Power above\\nThe promises of God are props which bear\\nAloft the telegraphic wires of prayer.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0086.jp2"}, "87": {"fulltext": "SIMILITUDES. 77\\nThe power of communicating thought or words\\nto distant regions in a moment of time, is one of\\nthe greatest discoveries of modern times. The\\nnature of the agent by which this is accomplished\\nis wonderful and mysterious. In a certain sense,\\ntime and distance are almost annihilated. In a\\nmoment of time we can send our words, our\\nthoughts, and desires over wide countries, through\\nmighty seas to those we wish to see, and hold\\nsweet converse with those we love.\\nThis method of communication is, in some re-\\nspects, a striking similitude of that by which man\\ncan make his wants known to his Father above,\\nand hold close converse with his Maker. For\\nthe welfare and convenience of his creatures, the\\nGreat Proprietor of all things has established sta-\\ntions, or places where they can send their petitions\\nand desires, and where they can receive gracious\\nanswers. These Stations are the sanctuaries, or\\nthe places where God s people usually meet, where\\nhe usually answers their requests, and holds com-\\nmunion with them. In order to get into commu-\\nnication with the Deity, the applicant or operator\\nmust ascend the steps of Faith and Hope to that\\nof Prayer. Here he can send his communications\\nby the telegraph wire of prayer, over hills and\\nmountains, up vast heights, even to regions be-\\nyond the clouds to the Great God, who is above\\nall, with the expectation of receiving a speedy\\nanswer.\\nThe telegraph wire is supported throughout its", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0087.jp2"}, "88": {"fulltext": "V8 THE BOOK OF\\ncourse by props. These represent the promises of\\nGod firm, and remaining forever unshaken in this\\nrespect unlike those which we often see in other\\nlines of communication. These are frequently\\nblown down by the violence of tempests, thus\\nbreaking the line of communication the props of\\nthe Spiritual Telegraph line, however, remain for-\\never the same, though tempests sweep around and\\nlightnings flash, though thunders roll, they neither\\nbend or break, but stand upright while ceaseless\\nages roll\\nThough we may be in the depths of affliction,\\nthe wires of the Spiritual Telegraph are still with-\\nin our reach, our Heavenly Father understands\\nevery touch we make, and oftentimes when we\\nare yet speaking, he will answer our petitions.\\nThough we may be in the depths of poverty, and\\nknow not where to obtain our daily bread, though\\nour clothes may be in tatters, so as to render us\\nunfit to appear in public, yet we have the privilege\\nof using the telegraphic wires without money and\\nwithout price.\\nOn the telegraph lines, certain persons have\\nprivileges which are not granted to others such\\nas those who hold official stations, c who have\\nthe privilege of sending communications over the\\nwires before those who act in a more private capa-\\ncity. This is deemed necessary for the public\\ngood, as private affairs must give way to those of\\na public character. But those who use the Spir-\\nitual Telegraph are under no such restrictions.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0088.jp2"}, "89": {"fulltext": "SIMILITUDES. 79\\nHe who sits in the circle of the Heavens, can\\nreceive at one and the same moment myriads of\\ncommunications from every part of his vast crea-\\ntion, perfectly understanding every thought and\\ndesire of all beings in all worlds. He can also\\nat one and the same moment give as close attention\\nto every applicant, as if there were but one among\\nall created beings.\\nThe dutiful son, who is in a distant country,\\noften thinks of home, and often sends messages to\\nthose whom he loves. Thus the Christian, whose\\nconversation is in Heaven, will be often sending\\nmessages thither by the Spiritual Telegraph. He\\nhas communications with God the Father, Jesus\\nChrist the Son, and with the Holy Ghost the Com-\\nforter. O blessed art of holding communion with\\nthe Father of our spirits O the height and depth\\nof that blessed wisdom that devised the plan, that\\ncarried it out, and opened the kingdom of Hea-\\nven to all believers Render, then, O Christian,\\nthy thankful acknowledgements to the Redeemer,\\nMediator, and Intercessor Remember that even\\namid the busy scenes of life, you can often touch\\nthe telegraph wire, and send your communications\\nto your Heavenly Father above, for guidance and\\nprotection. When yon lie down at night, remem-\\nber that swifter than an angel s wing is the flight\\nof a believer s petition to him who never slumbers\\nnor sleeps.\\nThe telegraphic current of communication is\\nsometimes stopped or disturbed by storms, fcc, in", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0089.jp2"}, "90": {"fulltext": "80 THE BOOK OF\\nthe vicinity of the lines. So storms of human\\npassion, unholy and opposite currents in the atmo-\\nsphere will, on the Spiritual Telegraph, stop the\\ncommunication between God and the soul. It is\\nthe same as grieving the Holy Spirit of God,\\nwhich we do when we sin because of his immedi-\\nate presence with us. When we set up idols of\\nearthly inclinations in our hearts, (which are prop-\\nerly his altar,) and bow down to serve those vicious\\npassions, which we ought to sacrifice to his will\\nthis must needs be in the highest degree offensive\\nand grievous to him. For what concord is there\\nbetween the Holy Spirit and Belial or what\\nagreement hath the temple of God with idols\\nThere is a particular frame and temper of soul, a\\nsobriety of mind, without which we can have no\\ncommunication with our Father in Heaven. It is\\nin our power, by the assistance of the Holy Spirit,\\nto keep our hearts in a state of preparation to re-\\nceive divine communications. We must preserve\\nour minds in a cool and serious disposition, in re-\\ngulating and calming our affections, and calling in\\nand checking the inordinate pursuits of our pas-\\nsions after the vanities and pleasures of this world.\\nCarelessness and inattention to the teachings of the\\nspirit will bring darkness into Our minds, and stop\\nour intercourse with God. There are many per-\\nsons who in the main of their lives are regular in\\ntheir conversation, and observe with some exact-\\nness the outward acts of religion, yet in the inter-\\nvals of their duties, give equal liberty to their", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0090.jp2"}, "91": {"fulltext": "SIMILITUDES. 81\\nthoughts, affections and discourse: they seem to\\nadjourn the great business of salvation to the next\\nhour of devotion. By and by a fatal lethargy\\novertakes them they lose in a great measure the\\ndesire of keeping a constant communication with\\nspiritual objects, and become almost insensible of\\ndivine convictions, and unless aroused, they will\\nbe forever cut off from communion with holy\\nbeings.\\nPrayer ardent opens heaven, lets down a stream\\nOf glory on the consecrated hour\\nOf man, in audience with Deity.\\nDr. Young.\\nTo the hills I lift mine eyes,\\nThe everlasting hills\\nStreaming thence in fresh supplies,\\nMy soul the spirit feels;\\nWill he not his help afford 1\\nHelp, while yet I ask, is given;\\nGod comes down the God and Lord\\nWho made both earth and heaven.\\nC. Wesley.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0091.jp2"}, "92": {"fulltext": "82\\nTHE BOOK OF\\nAs an Eagle stirreth up her nest, fluttereth over her young, spreadeth\\nabroad her wings. Deut. xxsii, 11. No chastening for the present seemeth\\nto be joyous but grievous. Heb. xii, 11.\\nTHE PARENT EAGLE.\\nThe parent eagle bids her young to fly,\\nAnd far aloft their fluttering pinions try\\nWith seeming cruel haste she stirs their nest,\\nWhich may no longer be a place of rest,\\nThen flutters o er them, spreads her wings to fly,\\nAnd seeks to bear the little ones on high.\\nThey learn to trust their feeble wings at length,\\nAnd soar aloft with all their parent s strength.\\nSo oft in life, the fate that seems so hard,\\nBrings in the end exertion s rich reward.\\nIt is related as a fact in the natural history of\\nthe eagle, that when the proper time has arrived\\nfor the young eaglets to leave their nests, the pa-\\nrent eagle so stirs it up that they cannot stay in it\\nlonger, and they are obliged to find some other", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0092.jp2"}, "93": {"fulltext": "SIMILITUDES. 83\\nplace as a resting place or shelter. They now\\nmake then* first attempt to use their wings in this\\nthey are assisted by the parent bird, who flutters\\nover and about them spreads out her wings, so\\nthat when the efforts of her young fail, she bears\\nthem on her own wings to a place of shelter and\\nsafety. By this means they are taught to fly and\\nprovide for themselves.\\nIt would perhaps seem harsh and unreasonable\\nto the young eaglets, were they capable of reason-\\ning on the subject, to see their parent tearing to\\npieces the comfortable habitation in which they\\nhad so long nestled in quiet and safety. They\\nmight ask, why are we thus broken up and cast\\nout upon the world all these things are against\\nus. The conduct of their parent would, at least,\\nbe unaccountable they might even charge her\\nwith cruelty, and loudly murmur and complain at\\nwhat appears a great misfortune. Could they dis-\\ncover the reason why these things are clone, they\\nwould see that they were acts of beneficence and\\nmercy.\\nIn this trait of the easrle with regard to her\\nyoung, we have an apt similitude of many occur-\\nrences which have taken place among communities\\nof mankind. The land of Canaan was promised to\\nthe descendants of Abraham, and by this they\\nwere entitled to its possession. The descendants,\\nhowever, during a time of famine, emigrated to\\nEgypt, where they had many favors and privileges\\nallotted them. A generation was born here, and", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0093.jp2"}, "94": {"fulltext": "84 THE BOOK OF\\ntheir habitation seemed secure. When the time\\nhad nearly arrived that the Israelites should take\\npossession of the Promised Land, the Egyptians\\nwere stirred up against them, and made their lives\\nbitter with bondage, and by a train of providen-\\ntial events, they were finally brought into the land\\npromised their fathers.\\nAt the time of the commencement of Christian-\\nity, most of the followers of Christ had collected\\nat Jerusalem, where they were greatly prospered.\\nThey were so happy in the love and fellowship\\nwith each other, that they seemed inclined to build\\ntheir tabernacles at Jerusalem, and to say, it is\\ngood for us to be Ziere They probably desired\\nand expected to continue there during the remain-\\ning part of their lives. But in mercy to the world\\nat large, and even to themselves, whose truest hap-\\npiness was connected with their usefulness, a great\\npersecution arose at the time of the death of Ste-\\nphen, and the disciples were scattered abroad,\\nand went everywhere preaching the word. The\\ncause of Christianity was wonderfully advanced\\nby these means, and Christian churches were estab-\\nlished in almost every part of the known world.\\nPaul, the learned apostle to the gentiles, being\\nbetter qualified than his brethren to speak before\\nkings and emperors, was driven by the force of\\npersecution away from his countrymen, to appear\\nbefore the Roman emperor. By this means the\\nGospel was introduced into the palace of the Cae-\\nsars. The other apostles had no rest persecution", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0094.jp2"}, "95": {"fulltext": "SIMILITUDES. 85\\nwas stirred up against them they had no resting\\nplace where they could abide in peace and safety\\nit was stirred up, and they had to flee from one\\ncity to another.\\nIn more modern times, the history of the Puri-\\ntans furnishes a remarkable instance of the truth\\nof the similitude of the eagle stirring up her nest\\nfor the benefit of her young. After the bloody\\npersecutions of Queen Mary, the Protestant reli-\\ngion gained the ascendancy in Great Britain, when\\nQueen Elizabeth of England ascended the throne\\nin 1558. Great was the joy among all her Protes-\\ntant subjects on her accession to the throne. Many\\nof her subjects were Puritans, so called for their\\nefforts to maintain purity of worship, untrammeled\\nby those rites and forms which they contended\\nwere contrary to the spirit of true religion. The\\nPuritans, on the accession of Elizabeth, felt sure\\nof her protection, and expected the remainder of\\ntheir lives, to repose in peace and tranquility.\\nBut they soon heard a voice saying, Arise, this\\nis not your rest. Queen Elizabeth, though a Pro-\\ntestant and in favor of the reformation, was of an\\narbitrary disposition. She took violent measures\\nto enforce uniformity in church discipline and ser-\\nvice. The Puritans, though holding to the same\\ndoctrines as the established church, had scruples\\nabout practising all its rites and ceremonies, and\\ntherefore refused compliance.\\nA storm of persecution now arose their rest or\\nplace of abode was now figuratively stirred up.\\n8", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0095.jp2"}, "96": {"fulltext": "86 THE BOOK OP\\nThey were subjected to severe penalties; they\\nwere compelled to collect for worship in private\\nplaces, with great secrecy. Hundreds of Puritan\\nministers were silenced or deprived of their liv-\\nings, and many were imprisoned while their fami-\\nlies were starving. These persecutions were con-\\ntinued with but little abatement for about fifty\\nyears. The Puritans made many efforts to obtain\\ntoleration, but the queen and most of the bishops\\nrefused to grant them the free exercise of religious\\nworship.\\nIn consequence of these persecutions, many of\\nthe Puritans left their native country, passed over\\nto Holland, and formed distinct and independent\\nchurches but not liking their situation there, most\\nof them emigrated to America. The stirring up\\nand unpleasantness of the place of their abode,\\ncaused the emigration of the colony of Plymouth\\nin 1620. These colonists in order to obtain free-\\ndom to worship God, were thrown upon their\\nown exertions like the young of the eagle they\\nsought another habitation they went into a sav\\nage and howling wilderness, and there deep and\\nwide laid the foundations of civil and religious\\nliberty.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0096.jp2"}, "97": {"fulltext": "SIMILITUDES\\n87\\n[The man who serves sin with a willing mind, and suf-\\nfers Satan to reign over him.]\\nTHE NATURAL MAN.\\nLook on this picture of the natural heart,\\nBehold the Holy Spirit s dove depart;\\nThe guardian angel weeping o er the soul\\nDespising all advice and Heaven s control.\\nDeceit within his bosom holds its sway,\\nAnd Pride rejoices in her vain display,\\nWhile Anger growls: Intemperance is seen,\\nAnd foul Licentiousness with form unclean,\\nWhile Satan rules o er all with dragon wings,\\nAnd o er the scene his dark delusion flings.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0097.jp2"}, "98": {"fulltext": "88 THE BOOK OF\\nThe engraving annexed is a representation of\\nthe natural or carnal man, in a willing companion-\\nship with various lusts and vices in vrhich the\\nvricked take delight. The figure at the top is a\\nrepresentation of Satan, with dragon wings, the\\nfallen Spirit of Light, who rules over fallen men\\nand devils. The Holy Spirit is departing from him,\\nrepresented by a dove who is flying away. The\\nGuardian Angel, or ministering spirit is weeping\\nat his folly in refusing to hear the voice of entreaty\\nand wisdom. Deceit is found in his bosom. Pride\\nshows her shining feathers Anger growls, and\\nLicentiousness and Intemperance show their un-\\nclean forms by his side.\\nIt is thought by many divines from the tenor of\\nseveral passages in the Bible that pride or self-con-\\nceit was the cause of the Devil s downfall from\\nHeaven. Pride, in all its numerous forms, in every\\nage and country, has ever been foimd congenial to\\nthe fallen nature of man. The peacock, which ap-\\npears to take so much pride in spreading out and\\ndisplaying his beautiful feathers, is generally held\\nup as an emblem of those who take pride on ac-\\ncount of their riches, honors, beautiful form or\\nfeatures, of their gifts and talents, or of their fine\\ndress equipage, c. And to such an extent has\\nthis fallen passion prevailed, that even many have\\nbeen proud of their humility.\\nThere is no passion which steals into the heart\\nso imperceptibly, which covers itself under more\\ndisguises, or which mankind in general are more", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0098.jp2"}, "99": {"fulltext": "SIMILITUDES. 89\\nsubject to than this. It is originally founded on\\nself-love, that inherent passion of human nature.\\nThe few advantages we possess, want only to be\\nproperly considered to convince us how little they\\nare to be boasted of, or gloried in. The whole of\\nour bodily perfections may be summed up in two\\nwords, strength and beauty. As for the first,\\nman is inferior to many of the brute creation.\\nBesides, through a few days or even hours sickness,\\nhe becomes weak and helpless as a little child. As\\nto beauty, which has exhausted human wit in rap-\\ntures to its praise, how soon it is destroyed by sick-\\nness or age and even in its perfection, how it is\\nexcelled by the flowers of the field Often to its\\npossessor it has been a fatal ornament, ruining both\\nsoul and body even cities, armies and kingdoms.\\nPride, says a good writer, is the high opin-\\nion that a poor little contracted soul entertains of\\nitself, and is manifested by praising ourselves,\\nadorning our persons, attempting to appear before\\nothers in a superior light to what we are contempt\\nand slander of others envy at the excellencies that\\nothers possess anxiety to gain applause distress\\nand rage when slighted impatience of contradic-\\ntion and opposition to God himself. The evil ef-\\nfects of pride are beyond computation. It has\\nspread itself universally among all nations, among\\nall characters and as it is the first sin, as some\\nsuppose, that entered into the world, so it seems\\nthe last to be conquered. It may be considered as\\nthe parent of discontent, ingratitude, covetous-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0099.jp2"}, "100": {"fulltext": "90 THE BOOK OP\\nness, poverty, presumption, passion, extravagance,\\nbigotry, war, and persecution. In fact there is\\nhardly an evil perpetrated but what pride is con-\\nnected with it in a proximate or remote sense.\\nAnger andJll-will are represented by a growling\\nwild beast, such as lion, tiger, or leopard, at the\\nleft of the man seen in the picture. It is the fier-\\ncest of passions, and under its influence man rages\\nlike a wild beast of the most savage kind. The\\ndistinction of father, mother, brother, sister, friend,\\nand every tender tie of humanity are lost when it\\nrages and it tempts men in an instant to commit\\nsuch enormities, that an age of repentance is not\\nsufficient to atone for the mischief it has occa-\\nsioned.\\nAnger is a raging fever of the mind, and is a\\nspecies of madness or insanity indeed they are\\nso much alike that sometimes it is difficult to dis-\\ntinguish the difference between them, and their\\neffects are equally fatal. In short, anger is such a\\nvice or passion that it makes human beings resem-\\nble demons rather than men. A passionate temper\\nrenders a man unfit for advice, deprives him in a\\ngreat measure of his reason, robs him of all that\\nis great and noble in his nature, destroys friend-\\nship, changes justice into cruelty, and turns order\\ninto confusion. It is stated that beasts of the\\nfiercer kind are enraged when they behold their\\nown image in a glass, or by the side of still water.\\nThe instinct of these creatures impels them at once\\nto attack an animal which possesses a shape like", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0100.jp2"}, "101": {"fulltext": "SIMILITUDES. 91\\nthemselves. If angry and passionate men could\\nhave a full and just view of themselves in all their\\ndeformity, they must hate themselves and make\\nwar with their own image.\\nDeceit is often represented by a serpent, as Satan,\\nthe grand enemy of God and mankind, assumed\\nthat form when he deceived our first parents in the\\ngarden of Eden. In the engraving, the serpent is\\nseen in the bosom of the unregenerate man, as his\\nheart is represented in scripture as being deceit-\\nful above all things, that is, in the highest degree\\nabove all that we can conceive. So deceitful that\\nthe generality of mankind are continually deceiv-\\ning both themselves and others. How strangely\\ndo they deceive themselves not knowing either\\ntheir own tempers or characters imagining them-\\nselves to be abundantly wiser and better than they\\nare.\\nA deviation from truth is equally natural to all\\nthe children of men. One said in his haste, all\\nmen are liars, but we may say upon cool reflec\\ntion, all natural men will, upon a close temptation,\\nvary from or disguise the truth. If they do not\\noffend against veracity, if they do not say what is\\ndirectly false, yet they often offend against simpli-\\ncity. They use art they hang out false colors\\nthey practice deceit or dissimulation.\\nLicentiousness is represented by the goat, an\\nunclean, impure, and in many respects a disagreea-\\nble animal. Intemperance and Gluttony by the\\nhog. Both of these are seen at the right hand of", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0101.jp2"}, "102": {"fulltext": "92 THE BOOK OF\\nthe natural man, and both are his chosen compan-\\nions. By these vices the unregenerate man redu-\\nces himself to the level with the most unclean and\\nfilthy of the animal creation. The libertine, the\\nsensualist, the licentious man, is one of the lowest\\ncharacters. To obtain his ends he must be a liar, a\\nreprobate, and, in short, a villian, that often breaks\\nall the commands of God before he can obtain the\\nobject he is in pursuit of. He does not rush to de-\\nstruction alone, but like his great original, drags\\nothers along with him to perdition. The apostle,\\nin speaking of this vice, says it is a sin committed\\nagainst the body. Though sin of every species\\nhas a tendency to destroy life, yet none are so mor-\\ntal as that to which the apostle refers, as it strikes\\ndirectly at the foundation of the constitution. It\\nwould be easy to show that licentiousness, intem-\\nperance, c., lead directly, even with respect to\\nthe body, to certain death.\\nWith regard to the vice of intemperance or\\ndrunkenness, the latter part of the 23 d chapter of\\nProverbs contains a forcible description of its ef-\\nfects. The writer describes him who tarries long\\nat the wine as one that lieth down in the midst\\nof the sea, or he that lieth on the top of a mast.\\nThat is thou wilt sottishly run thyself into the\\nextremest hazards without any apprehension of\\ndanger being no more able to direct thy course\\nthan a pilot who slumbers when the ship is tossed\\nin the midst of the sea no more able to take no-\\ntice of the perils thou art in, than he who falls\\nasleep where he was set to keep watch.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0102.jp2"}, "103": {"fulltext": "SIMILITUDES. 93\\nThe writer of the book of Proverbs goes on in\\nhis description: They have stricken me, shalt\\nthou say, and I was not sick they have beaten\\nme, and I felt it not. When shall I awake I will\\nseek it yet again. There is great beauty and\\nenergy in the conciseness of the original. What\\nis rendered I was not sick, some commentators\\nsay should be rendered I was not sensible of it.\\nThe next clause should be, They have mocked\\nme, and I knew it not. How striking and in-\\nstructive a portrait is this of the stupid insensibility\\nof a drunkard Mr. Prior in his Solomon, has\\nwell expressed it in the following lines. There\\nare, says he,\\nyet unnumbered ills that lie unseen\\nIn the pernicious draught: the word obscene\\nOr harsh, (which once elanced must ever fly\\nIrrevocable the too prompt reply,\\nSeed of severe distrust and fierce debate,\\nWhat we would shun, and what we ought to hate.\\nAdd too, the blood impoverished, and the course\\nOf health suppressed by wine s continued force.\\nUnhappy man whom sorrow thus and rage,\\nTo different ills alternately engage\\nWho drinks, alas but to forget, nor sees\\nThat melancholy sloth, severe disease,\\nMemory confused and interrupted thought,\\nDeath s harbingers, lie latent in the draught,\\nAnd in the flowers that wreathe the sparkling bowl\\nFell adders hiss and poisonous serpents roll.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0103.jp2"}, "104": {"fulltext": "94\\nTHE BOOK OF\\n[The sinner convicted of breaking God s law, is alarm-\\ned he casts off his sins and endeavors to flee from the\\nwrath to come.]\\nTHE AWAKENED SINNER.\\nThe sinner wakened to his state of sin,\\nWith penitence another life would now begin.\\nPride lowers her plumage and would fain depart,\\nDeceit and Anger leave the contrite heart,\\nLicentiousness and all its kindred train,\\nNow o er his nature may no longer reign\\nSatan himself must now his sceptre yield,\\nAnd vanquished and reluctant leaves the field,\\nWhile the pure Spirit, bringing heavenly love,\\nBroods o er the penitent, a spotless dove.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0104.jp2"}, "105": {"fulltext": "SIMILITUDES. 95\\nThe sinner, by the light of the Divine Spirit\\nsees that he has broken all the commandments of\\nGod the angel of justice lifts the sword against\\nhim: alarmed, he leaves off his connection with\\nvarious sins, and they are departing from him.\\nPride lowers her plumage, Deceit and Anger he no\\nlonger harbors, Licentiousness, Intemperance, and\\nother vices he casts off. While thus exercising re-\\npentance, the sacred influence of the Divine Spirit\\ndescends upon him, while /Satan the Prince of\\nDarkness, finding he can no longer control his\\nmind, is departing from the scene.\\nBy some providential occurrence, or by his word\\napplied with the demonstration of his spirit, God\\ntouches the heart of him who is passing along, se-\\ncure in his sins, unconcerned as to what will befall\\nhim in a future world. Light breaks in upon his\\nmind, and the inward, spiritual meaning of the\\ndivine or moral law of God begins to flash upon\\nhim. He perceives that the commandment is ex-\\nceeding broad, and that nothing is hid from the\\nlight thereof. He is convinced that every part of\\nit relates, not barely to outward sin or obedience,\\nbut to what passes in the secret recesses of the\\nheart, which no eye but God s can penetrate.\\nThe truly convicted sinner not only hears Thou\\nshalt not kill, according to the letter of the law,\\nbut also hears God speak in thunder tones, He\\nthat hateth his brother is a murderer. If the law\\nsays thou shalt not commit adultery, the voice\\nof the Lord sounds in his ears, He that looketh", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0105.jp2"}, "106": {"fulltext": "96 THE BOOK OF\\nupon a woman to lust after her, hath committed\\nadultery with her already in his heart. And thus\\nat every point he feels the word of God, quick\\nand powerful, sharper than a two-edged sword.\\nIt pierces even to the dividing asunder of his soul\\nand spirit, his joints and marrow. And so much\\nthe more because he is conscious to himself of hav-\\ning neglected so great salvation of having trod-\\nden under foot the Son of God, who would have\\nsaved him from his sins, and counted the blood of\\nthe covenant an unholy, a common unsanctifying\\nthing.\\nAs the convicted sinner knows all things are\\nnaked and open to the eyes of him with whom we\\nhave to do, so he sees himself naked, stripped of\\nthe fig-leaves which he had sewed together, of all\\nhis poor pretences to religion and virtue, and his\\nwretched excuses for sinning against God. His\\nheart is laid bare, and he sees it is all sin, deceit-\\nful above all things and desperately wicked he\\nfeels that he is corrupt and abominable he feels\\nthat he deserves to be cast off from God forever\\nhe feels that the wages of sin is death without re-\\ndemption.\\nThe delusive rest and false peace of the sinner,\\nare ended by the proper discovery of the broken\\nlaw. Pleasures once loved, delight him no more.\\nHe feels the anguish of a wounded spirit. He finds\\nthat sin let loose upon the soul, (whether it be\\npride, anger, or evil desire whether self-will,\\nmalice, envy, revenge, or any other,) brings misery.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0106.jp2"}, "107": {"fulltext": "SIMILITUDES. 97\\nHe feels sorrow of heart for blessings he has\\nlost, and the curse which has come upon him re-\\nmorse for having thus destroyed himself, and de-\\nspised God s mercies; fear, from a lively sense\\nof the wrath of God, and the consequences of his\\nwrath, of the punishment which he has justly de-\\nserved, and which he sees hanging over his head\\nfear of death, as being to him the gate of death\\neternal fear of the devil, the executioner of the\\nwrath and righteous vengeance of God fear of\\nmen, who if they were able to kill his body, would\\nthereby plunge both body and soul into hell fear,\\nsometimes arising to such a height, that the poor\\nguilty soul is terrified with everything, with no-\\nthing, with shades, with a leaf shaken by the\\nwind. Sometimes it may approach to the brink\\nof despair, causing him to cry out like one of old,\\nThe spirit of a man may sustain his infirmities,\\nbut a wounded spirit who can bear\\nf The ordinary method of the spirit of God is to\\nconvict sinners by the law, for by it is the knowl-\\nedge of sin. It is more especially this part of the\\nword of God which is quick and powerful, full of\\nlife and energy, and sharper than any two-edged\\nsword. This in the hand of God, and of those\\nwhom he has sent, pierces through the folds of a\\ndeceitful heart, and divides asunder even the soul\\nand the spirit. By this the sinner is discovered\\nto himself, and he sees that he is wretched, and\\npoor, and miserable, and blind, and naked. The\\nlaw, which he has broken, flashes conviction on\\n9", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0107.jp2"}, "108": {"fulltext": "98 THE BOOK OF\\nevery side, his mouth is stopped, and he stands\\nguilty before God.\\nThe sinner who is properly convicted of his\\ntransgressions, forsakes, or endeavors to put away\\nall his sinful associations and companions. Instead\\nof pride there is now humility. He has been in\\nthe habit of thinking much of himself, of his nat-\\nural or acquired abilities his sins, or rather foibles\\nas he calls them, he thinks are not of much mo-\\nment, his good deeds far overbalancing them, and\\nhe may even scorn to ask any favors either of God\\nor man. But now in the light of the divine law,\\nhe sees that he is a wretch, undone, unless God has\\nmercy on him, and instead of priding himself on\\naccount of his good deeds, he loathes and abhors\\nhimself on account of his sins, in dust and ashes,\\ncrying out, God be merciful to me a sinner.\\nFormerly deceit nestled in his bosom, deceiving\\nhimself and those about him, thinking himself to\\nbe something when he was nothing saying peace,\\npeace, when God says there is no peace. This\\nserpent error now departs, while the light of the\\nDivine Spirit is upon him. Anger, malice, revenge,\\nand other hateful passions in which he formerly in-\\ndulged, he puts from him, and wishes from his\\nheart that God would create a new spirit within\\nlove to his fellow men, and love and forgiveness\\nfor his enemies. Intemperance, licentiousness, and\\nother beastly vices he discards, and shuns the v*?y\\nappearance of evil.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0108.jp2"}, "109": {"fulltext": "SIMILITUDES\\n99\\n[The sinner is pardoned hy the Hood of the Cross.-\\nFaith, Hope, and Peace are his companions. The i\\nfiuence of the Divine Spirit descends upon him.]\\nTHE PARDONED SINNER.\\nBehold the pardoned sinner with a band\\nOf forms angelic, grouped on either hand,\\nFaith clasps the cross, and to the brightening skies,\\nWaiting the promise, lifts expectant eyes.\\nThere smiling, radiant Hope her anchor bears,\\nAnd Peace, the olive branch, her emblem, wears,\\nWhile o er them softly broods the Heavenly Dov e,\\nEmblem of peace, and purity, and love.\\nFaith, Hope and Love, best boons to mortals given,\\nTo brighten earth, and smooth the path to Heaven!", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0109.jp2"}, "110": {"fulltext": "100 THE BOOK OF\\nThe sinner, after being weighed down by\\na sense of his sins and transgressions, despairs of\\nany help or relief except from Gocl. He hears\\nof salvation by Jesus Christ. Faith springs\\nup within that God will pardon and deliver him,\\nif he will forsake his sins. Looking at the cross\\nof Christ his soul is melted in contrition, the bur-\\nden of sin is removed, he feels his sins are forgiven,\\nthe hope of present and eternal salvation springs\\nup in his soul. These two Christian graces are re-\\npresented in the engraving by two female figures\\nFaith stands at the right hand of the pardoned\\nsinner, embracing the cross, with her eyes lifted\\nupward Hope, with her anchor, is at his left\\nJPeace, with her olive branch, follows her heavenly\\ncompanions Faith and Hope. The Dove, an em-\\nblem of the Holy Spirit, is seen above.\\nDr. Scott, in commenting on the Pilgrim s Pro-\\ngress, where Christian loses his burden when he\\ncame up with the cross, says Divine illumina-\\ntion, in many respects tends to quicken the believ-\\ner s hopes and fears, and to increase his earnestness\\nand diligence but nothing can finally relieve him\\nfrom his burden except the clear discovery of the\\nnature and glory of redemption. With more gen-\\neral views on the subject, and an implicit reliance\\non the mercy of God through Jesus Christ, the\\nhumblest sinner enters the way of life.\\nWhen in this divine light, the soul contemplates\\nthe Redeemer s cross, and discerns more clearly\\nhis love to lost sinners in dying for them the mo-", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0110.jp2"}, "111": {"fulltext": "SIMILITUDES. 101\\ntive and efficacy of his intense sufferings the glory\\nof the divine perfections harmoniously displayed\\nin this surprising expedient for saving the lost\\nthe honor of the divine law and government, and\\nthe evil and desert of sin most emphatically pro-\\nclaimed, even in pardoning transgressors, and re-\\nconciling enemies; and the perfect freeness and\\nefficacy of this salvation then his conscience is\\npurged from dead works to serve the living God/\\nby a simple reliance on the atoning blood of\\nEmmanuel.\\nThe plain scriptural notion of justification, is\\nthe pardon and forgiveness of the sinner. God\\nthe Father, for the sake of the redemption made\\nby the blood of his son, he showeth forth his\\nrighteousness [or mercy] by the remission of sins\\nthat are past. Paul declares Blessed are they\\nwhose iniquities are forgiven, and whose sins are\\ncovered; blessed is the man to whom the Lord\\nwill not impute sin. To him who is forgiven, God\\nwill not impute sin to his condemnation. He will\\nnot condemn him on that account, either in this\\nworld, or in that which is to come. His sins, all\\nhis past sins, in thought, word, and deed, are cov-\\nered, are blotted out, shall not be remembered or\\nmentioned against him, any more than if they had\\nnot been. God will not inflict on the sinner what\\nhe deserved to suffer, because the son of his love*\\nhath suffered for him.\\nChristian faith, through which the sinner is par-\\ndoned, is not only an assent to the whole. gospel of", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0111.jp2"}, "112": {"fulltext": "102 THE BOOK OF\\nChrist, but also a full reliance on the blood of\\nChrist a trust in the merits of his life, death, and\\nresurrection, a reliance on him as our atonement,\\nand our life as given for us, and living in us. It is\\na confidence which a man hath in God, that through\\nthe merits of Christ, his sins are forgiven, and he\\nreconciled to the favor of God. The best guide\\nof the blind, and the surest light of them that are\\nin darkness, the most powerful instructor of the\\nfoolish, is faith. But it must be such a faith as is\\nmighty through God to the pulling down of\\nstrong-holds, to the overturning all the prejudices\\nof corrupt reason, all the false maxims revered\\namong men, all evil customs and habits, all that\\nwisdom of the world, which is foolishness with\\nGod as casting down imaginations, [reasonings,]\\nand every high thing that exalteth itself against\\nthe knowledge of God, and bringeth into captivity\\nevery thought to the obedience of Christ.\\nThose that have the true faith, have strong con-\\nsolation through Hope. The Spirit beareth wit-\\nness in their hearts that they are the children of\\nGod. It is the same Spirit who works in them\\nthat clear and cheerful confidence that their heart\\nis upright towards God that good assurance that\\nthey now do through his grace, the things that are\\nacceptable in his sight that they are now in the\\npath which leadeth to life, and shall, by the mercy\\nof God, endure therein to the end. It is he who\\ngiveth them a lively expectation of receiving all\\ngood things from God; a joyous prospect of that", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0112.jp2"}, "113": {"fulltext": "SIMILITUDES. 103\\ncrown of glory, which is reserved in heaven for\\nthem. By this anchor, a Christian is kept steady\\nin the midst of this troublesome world, and pre-\\nserved from striking on either of those fatal rocks,\\npresumption or despair.\\nEvery one, saith St. John, who hath this\\nhope, purifyeth himself, even as he is pure. It is\\nhis daily care, by the grace of God in Christ, and\\nthrough the blood of the covenant, to purge the\\ninmost recesses of his soul from the lusts that be-\\nfore possessed and denied it; from un cleanness,\\nand envy, and malice, and wrath from every pas-\\nsion and temper that is after the flesh, that either\\nsprings from or cherishes his native corruption, as\\nwell knowing, that he whose very body is the tem-\\nple of God, ought to admit nothing into it com-\\nmon or unclean, and that holiness becometh the\\nhouse forever, where the Spirit of holiness designs\\nto dwell.\\nThe peace of God, which God can only give r\\nand the world cannot take away the peace which-\\npasseth all understanding, all (barely) rational\\nconception being a supernatural sensation, a di-\\nvine taste of the powers of the world to come,\\nsuch as the natural world knoweth not, how wise-\\nsoever in the things of this world, nor indeed can\\nhe know it in his present state, because it is\\nspiritually discerned. It is a peace that banishes\\ndoubt, all painful uncertainty the Spirit of Godl\\nbearing witness with the spirit of a Christian* that\\nhe is a child of God. And it vanquishes fear, all", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0113.jp2"}, "114": {"fulltext": "104 THE BOOK OF\\nsuch fear as has torment the fear of the wrath of\\nGod the fear of hell the fear of the devil and\\nin particular, the fear of death he that hath the\\npeace of God, desireth that it were the will of God\\nto depart and be with Christ.\\nWhenever the peace of God is fixed in the soul,\\nthere is also joy in the Holy Ghost. Joy\\nwrought in the heart by the Holy Ghost, by the\\never blessed Spirit of God. He that worketh in\\nus that calm, humble rejoicing in God through\\nJesus Christ, by whom we now have received the\\natonement, the reconciliatian with God, that ena-\\nbles us boldly to confirm the truth of the Psalm-\\nist s declaration, blessed is the man [or rather\\nhappy] whose unrighteousness is forgiven, and\\nwhose sin is covered. He it is that inspires the\\nChristian soul with that ever solid joy which arises\\nfrom a consideration that he is a child of God, and\\ngives him to rejoice with joy unspeakable, in the\\nhope of the glory of God hope both of the\\nglorious image of God, which is in part, and shall\\nbe in full revealed in him, and of that crown of\\nglory that shall not fade away, reserved in heaven\\nfor him.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0114.jp2"}, "115": {"fulltext": "SIMILITUDE S\\n105\\n[The Christian filled with the influence of the Spirit,\\nadds to his faith, virtue, c. Sins of various Jcinds, per-\\nsonified by unclean animals, lie dead at his feet]\\nTHE SANCTIFIED CHRISTIAN.\\nBehold, in life the Christian sanctified,\\nStrengthened by faith, by fiery trials tried,\\nHe dreads no more temptation s fearful night,\\nHe walks at liberty in God s own light;\\nHe walks with Faith, who with her heavenly ray\\nSustains his 60ul. and brightens all the way\\nHe walks with knowledge, heavenly wisdom true\\nInspires his courage, brings his foes to view.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0115.jp2"}, "116": {"fulltext": "106 THE BOOK OF\\nHe lives with Godliness, inspiring fear,\\nA filial fear of God, and love sincere,\\nBrotherly kindness unto all he shows,\\nAnd charity, forgiving all his foes.\\nThe sanctified christian walks at liberty in the\\nkeeping of God s commandments, the influence of\\nthe Divine spirit is shed abroad upon him, and he\\nadds to his faith, virtue and to virtue, knowledge\\nand to knowledge, temperance and to temper-\\nance, patience and to patience, Godliness and to\\nGodliness, brotherly kindness; and to brotherly\\nkindness, charity. Having the love of Christ\\nwithin, the true christian overcomes the evil pas-\\nsions by which he is beset indeed they lie dead\\nat his feet.\\nThe Sanctified Christian has that Faith which\\nbas led him to embrace the whole Gospel of Jesus\\nChrist, and has that virtue or courage and fortitude\\nwhich enables him to profess Christ before men,\\neven in times of fiery persecution, and at the haz-\\nard of life itself. He has Jcnoioledge, that true wis-\\ndom by which his faith is increased and his courage\\n\u00e2\u0096\u00a0directed, preserving it from degenerating into\\nTashness. The knowledge or wisdom he receives\\nimmediately from above in answer to prayer, for if\\nhe lacks wisdom, God has promised to give it to\\nhim. The Christian is temperate in all things, and\\nmakes a proper and limited use of all earthly en-\\njoyments, keeping every sense under proper re-\\nstraint, and never suffering the animal part to sub-\\njugate the rational he bears all trials and difficul-", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0116.jp2"}, "117": {"fulltext": "SIMILITUDES. 107\\nties with an even mind, enduring in all, and perse-\\nvering through all.\\nThe true Christian has Godliness, or piety\\ntowards God, a deep reverential fear not only\\nworshiping God with every becoming outward\\nact, but adoring, loving, and magnifying Him in\\nthe heart worshiping Him in spirit and truth.\\nHe feels a spirit of Love towards fellow men, es-\\npecially a spirit of brotherly kindness, to all of\\nChrist s flock of whatever name, feeling a spirit of\\nunion as a member of the same heavenly family.\\nHe has Charity, love to the whole human race,\\neven to persecutors. True religion is neither sel-\\nfish nor insulated it rejoices with those that re-\\njoice, and weeps with those that weep. Possessed\\nof these graces, the Christian is rendered active in\\nall Christian duties, and is faithful in every good\\nword and work.\\nBut he that lacketh these things, says the\\nApostle, is blind and cannot see afar off, and hath\\nforgotten that he was purged from his sins. He,\\nwhether Jew or Gentile, says a celebrated com-\\nmentator, who professes to have Faith in God,\\nand has not added to that faith, fortitude, knowl-\\nedge, temperance, patience, godliness, brotherly\\nkindness, and universal love is blind his under-\\nstanding is darkened, and cannot see afar off\\nshutting his eyes against the light, wink-\\ning, not able to look truth in the face, nor to be-\\nhold that God whom he once knew was reconciled,\\nto him, and thus it appears that he is wilfully bli nd", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0117.jp2"}, "118": {"fulltext": "108 THE BOOK OP\\nand hath forgotten he was purged from his old sins,\\nhas at last, through his non-improvement of the\\ngrace he has received from God, his faith ceasing\\nto work by love, lost the evidence of things not\\nseen, for having grieved the Holy Spirit by not\\nshowing forth the virtues of him who called him\\ninto his marvelous light darkness and\\nhardness having taken the place of light and filial\\nconfidence, he calls his former experience into\\ndoubt, and questions whether he has not put enthu-\\nsiasm in the place of religion. By these means his\\nhardness and darkness increase, his memory be-\\ncomes indistinct and confused, till at length he for-\\ngets the work of God on his soul\\nThe Apostle exhorts his brethren to give dili-\\ngence to make your calling and election sure for\\nif ye do these things ye shall never fail. By\\nwhich it appears that if the Christian is careful and\\ndiligent to work out his salvation by adding to his\\nfaith, virtue, c, he will never stumble or fall.\\nHe who does not by good works confirm his call-\\ning and election, will soon have neither although\\ndo good works ever did purchase, or ever can pur-\\nchase the kingdom of God yet no soul can expect\\nto see God who has them not. But if you give dili-\\ngence and do not fall, an abundant, free and honor-\\nable and triumphant entrance shall be ministered\\ninto the everlasting kingdom of our Lord and Sa-\\nvior Jesus Christ.\\nSanctification, that work of God s grace, by\\nwhich we are renewed after the image of God,", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0118.jp2"}, "119": {"fulltext": "SIMILITUDES. 109\\nset apart for his service and enabled to die unto sin\\nand live unto righteousness it must be carefully\\nconsidered in a two fold light. 1. As an inestima-\\nble privilege granted us from God, and 2d, as an\\nall comprehensive duty required of us by his holy\\nword. It is distinguished from justification thus\\njustification changeth our state in law before God\\nas a judge sanctification changeth our heart and\\nlife before him as our Father, justification precedes,\\nand sanctification follows as the fruit and evidence\\nof it.\\nJustification removes the guilt of sin sanctifi-\\ncation conforms us to his image. Sanctifica-\\ntion is a divine and progressive work. It is an in-\\nternal work, not consisting in external profession\\nor bare morality it is a necessary work as to the\\nevidence of our state, the honor of our characters,\\nthe usefulness of our lives, the happiness of our\\nminds, and the enjoyment of God s presence in a\\nfuture world. The sanctified Christian has a holy\\nreverence, earnest regard, and patient submission to\\nthe will of God. Hence Archbishop Usher said of\\nit, Sanctification is nothing less than for a man to\\nbe brought to an entire resignation to his will, to\\nthe will of God, and to live in the offering up of\\nhis soul continually in the flames of love and as a\\nwhole burnt offering to Christ.\\nThe doctrine of Sanctification or Christian Per-\\nfection has been a subject of some controversy in\\nthe Christian world, some asserting, others denying\\nthe doctrine of Christian Perfection, much of it,", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0119.jp2"}, "120": {"fulltext": "110 THE BOOK OF\\nhowever, has been a controversy about words.\\nMr. Wesley, perhaps one of the strongest advo-\\ncates of Christian Sanctification or perfection, says\\nin his sermon on Perfection, when speaking of the\\nperfection of angels, it is not possible for man\\nwhose understanding is darkened, to whom mis-\\ntake is natural as ignorance, who cannot think at\\nall, but by the mediation of organs which are\\nweakened and depraved, to apprehend things dis-\\ntinctly, and to judge truly of them. In\\nconsequence hereof his affections depending on his\\nunderstanding, are variously disordered.\\nIt follows that no man, while in the body, can pos-\\nsibly attain to angelic perfection.\\n1ST either can any man while he is in a corrupt-\\nible body, attain to Adamic perfection. Adam be-\\nfore his fall, was undoubtedly as pure, as free from\\nsin, as ever the holy angels. In like manner his\\nunderstanding was as clear as their s, and his af-\\nfections as regular. But since man rebelled\\nagainst his God, the case is widely different.\\nThe highest perfection which man can attain while\\nthe soul dwells in the body, does not exclude igno-\\nrance and error, and a thousand other infirmities.\\nA thousand infirmities will attend my spirit, till it\\nreturns to God who gave it. And, in numberless\\ninstances, it comes short of doing the will of God\\nas Adam did in Paradise, hence the best of men\\nmay say from the heart\\nEvery moment, Lord, I need\\nThe merit of thy death;", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0120.jp2"}, "121": {"fulltext": "SIMILITUDES. Ill\\nFor the innumerable violations of the Adamic,\\nas well as the angelic law. Love is [now]\\nthe fulfilling of the law which is given to fallen\\nman. This is now, with respect to us, the perfect\\nlaw. But even against through the present weak-\\nness of our understanding, we are continually lia-\\nble to transgress. Therefore every man living\\nneeds the blood of the atonement, or he could not\\nstand before God.\\nThe Apostle Paul may be considered as an emi-\\nnent example of a sanctified Christian. As far as\\nwe can discover he appears to have done his whole\\nduty after his conversion. Near the close of his\\nlife he says, I have fought a good fight, I have\\nfinished my course, I have kept my faith, as if he\\nhad said in allusion to the Grecian games, I have\\nstruggled hard and have overcome, I have started\\nfor the prize, and have come up to goal, out strip-\\nping all my competitors and have gained the prize.\\nI have kept the rules of the spiritual combat and\\nrace, and thus having contended lawfully and con-\\nquered in each exercise, I expect the prize. All\\nthese assertions of St. Paul we are bound to believe\\nas strictly true.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0121.jp2"}, "122": {"fulltext": "112\\nTHE BO OK OP\\nt i, 11 V W f keth d(l rhness and knowelh not whither he goeth, 1\\nJohn 11. ii. Lead me to the Rock that is higher than L Ps. 61 2 In ihv\\nlight shall we see light, Ps. 36, 9. ln wy\\nSUNLIGHT AND DARKNESS.\\nSee the two travellers, above, below\\nOne safely walks in sunlight s radiant glow,\\nHe mounts the upland path, and brightly rise\\nNew scenes of beauty, to his raptured eves.\\nFair cities, villages, and smiling fields\\nWith flocks and herds, the glowing landscape yields\\nAnd onward still, through light he takes his way\\nTo the broad sunshin e of eternal day.\\nWhile he who walks below, nor seeks the light,\\nDwells in the gloom and shadows of the night,\\nWith fogs above, and pitfalls sunk around.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0122.jp2"}, "123": {"fulltext": "SIMILITUDES. 113\\nHe gropes along o er sloughs and miry ground,\\nHeeds not the call that bids him seek the way\\nThat leads to sunlight and eternal day,\\nWhere walk God s children, living in the light,\\nBut blind and wilful, perishes in night.\\nHere are two travelers, one standing on elevated\\nground, the other in the marsh or swamp below.\\nThe one on the elevated ground is in the sun-\\nlight, by which he beholds the fair face of nature\\nwhich rejoices every where in the bright beams of\\nday. The traveler, who, it may be, has been now\\njust emerged from some dark and lonesome valley,\\nis filled with delight as he views the prospect be-\\nfore him. In one direction he beholds the splendid\\ncity on the other, the beautiful villages, the flocks\\nand herds dotting the landscape, with the green\\nforest, the waving fields of grass and flowers, on\\nthe ground below is seen another traveler, who is\\nenclosed in a fog or cloud so dense that the sun-\\nlight is in a great measure excluded. He traverses\\nabout in the midst of bogs and miry swamps he\\nis bewildered, and knows not in what direction he\\nis going.\\nThe same sun shines above both, but the last\\nnamed traveler chooses to pursue his own way in\\nthe low grounds, which he has traversed ever since\\nhis first recollection. He has been invited to take\\nanother course, and travel up into the highlands\\nwhere he can find a better country, where the\\nlight of the sun is not obscured, and where he will\\nfind firm and steady footing. He turns a deaf ear\\nto all advice and entreaty, he pursues his chosen", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0123.jp2"}, "124": {"fulltext": "114 THE BOOK OF\\nway, he wanders and stumbles amid bogs and miry\\nplaces, and finding no sure footing, finally perishes\\nin darkness amid the stagnant waters.\\nThe sunlight may represent the light of God s\\ntruth, and the sun, Deity itself. God is Light,\\nsays an inspired writer, and in him is no dark-\\nness at all. He is the source of all knowledge,\\nwisdom, holiness and happiness, and having no\\ndarkness he has no ignorance, no imperfection, no\\nsinfulness, no misery, Light is the purest, the sub-\\ntile, the most useful, the most diffusive of all God s\\ncreatures, and is therefore a good emblem of the\\ntruth, perfection, purity and goodnes of the Di-\\nvine Being.\\nGod is to the human soul, says a celebrated\\nwriter, what the sun is to the natural world\\nwithout which terror and death would prevail.\\nWithout an indwelling God, what is religion\\nWithout his all-penetrating and diffusive light,\\nwhat is the soul of man Religion would be an\\nempty science, a dead letter, a system unauthor-\\nized, and uninnuencing, and the soul a trackless\\nwilderness, a howling waste full of evil, of terror,\\nand dismay, and ever racked with realizing antici-\\npations of future, successive and permanent misery.\\nThe soul that lives and moves in the light of\\nGod s countenance is truly in an elevated position.\\nWhile others are grovelling in the darkness of sin\\nand error, he looks upward and around him, his\\nvision is extended, he beholds the goodness of God\\nabout him. By an eye of Faith, he sees the New", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0124.jp2"}, "125": {"fulltext": "SIMILITUDES. 115\\nJerusalem the City of God, the fair fields of Para-\\ndise, the Tree of Life, whose leaves are for the\\nhealing of the nations, and the mansions of the\\nblessed.\\nDarkness is the absence of light and may well\\nsignify ignorance, sin and misery. Even in hea-\\nthen nations, who are without the written revela-\\ntion of God, assign to the wicked after death a\\nregion of darkness in which they roam about un-\\nhappy forever, while the righteous live and move\\nin the bright sunshine of an eternal day. It is\\nstated that the wicked love darkness because their\\ndeeds are evil, like the beasts of prey who hate the\\nsunlight, but when the shades of night appear they\\ncreep forth from their dens to ravage and destroy.\\nHappy for the world, says an elegant writer,\\nwere these the only destroyers that walk in dark-\\nness. But alas there are savages in human shape,\\nwho muffled in shades, infest the abodes of civilized\\nlife. The sons of violence make choice of this\\nseason to perpetrate the most outrageous acts ot\\nwrong and robbery. The adulterer waiteth for\\ntwilight, and baser than the villain on the highway,\\nbetrays the honor of his bosom friend. Now fac-\\ntion forms her close cabals, and whispers her trai-\\ntorous insinuations. Now rebellion plants the ac-\\ncursed plots, and prepares the train to blow the\\nnation to ruin. Now crimes which hide their odi-\\nous heads in the day, haunt the seats of society,\\nand stalk through the gloom with audacious front.\\nNow the wretched creatures who infest our popu-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0125.jp2"}, "126": {"fulltext": "116 THE BOOK OF\\nlous places crawl from their lurking places to wal-\\nlow in sin and spread contagion and death during\\nthe shades of darkness.\\nHe that walks in the darkness of sin, knoweth\\nnot whither he goeth, for that darkness hath blind-\\ned his eyes. Being in the quagmire, even that\\nwhich seems firm earth trembles beneath him. He\\nis deceived, when about to put his foot on what\\nseems a firm foundation, it sinks beneath his feet,\\nhe gets deeper in the mire, and unless God interpo-\\nses he will sink to rise no more.\\nAlmost all forms of false religion thrive most\\nwhen enveloped in darkness and obscurity. The\\nmysteries, or the secret rites of the pagan religion\\nwere carefully concealed from the knowledge of\\nthe vulgar or common people. They are supposed\\nto have originated in Egypt, perhaps the oldest\\ncountry in the world, and the native land of idola-\\ntry. In this nation their kings were engrafted\\ninto the priesthood, a body of men who ruled pre-\\ndominant. They possessed a third part of the\\nland of Egypt. The sacredotal office was con-\\nfined to one tribe, and was transmitted from\\nfather to son. All the orientals, but es-\\npecially the Egyptians, delighted in dark and alle-\\ngorical doctrines, every maxim of morality, every\\ntenent of theology and philosophy was wrapt up\\nin a veil of darkness and obscurity.\\nThe religion of the ancient Europeans was that\\nof Druidism. Their priests who were called Druids\\nhad the greatest influence over the minds of the", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0126.jp2"}, "127": {"fulltext": "SIMILITUDES. 117\\npeople. They had no temples, but they worshiped\\ntheir Gods in the same dark consecrated grove in\\nwhich the common people were not allowed to en-\\nter. Their chief sacrifices were human victims,\\nsupposed to have been prisoners of war.\\nIn more modern times the leaders of a certain\\nsystem of faith have mostly chosen to conceal\\nmany of their movements amid clouds of\\nobscurity and darkness. A new Revelation, or su-\\nperior light is now given if we are to credit\\nthe testimony which is given by many in our day.\\nCommunications direct from the spiritual world\\nare said to be given. But in order to receive them\\nwe must enter into literal darkness, and by listen-\\ning to feeble rappings, we are to spell out truth.\\nHow different from all these clouds and mists of\\nobscurity and darkness, is the sunlight of God s\\ntruth. All as far as can be, is open and plain, no\\nconcealment nor disguise. It commends itself to\\nthe conscience of every one in the sight of God.\\nIt lights up this dark world, the dark shadowy\\ngloom of night is dispelled, the terror of death is\\ntaken away, a prospect of a bright future is opened\\nbefore him, and he may say with the poet\\nAnd darkness and doubt, are now flying away,\\nNo longer I r am in conjecture forlorn,\\nSo breaks on the traveler, faint, and astray\\nThe bright and balmy effulgence of morn.\\nSee truth, love and mercy, in triumph descending,\\nAnd nature all glowing in Eden s fair bloom\\nOn the cold cheek of death, smiles and roses are blending\\nAnd beauty immortal awakes from the tomb.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0127.jp2"}, "128": {"fulltext": "118\\nTHE BOOK OF\\n^97\\nJust balances shall ye have, Lev. six, 36. Of whose hand have I received\\nany bribe Sam xii 3. Remove violence and execute j adgment and Justice\\nEzk. xlv. 9.\\nJUSTICE.\\nJustice aloft, an even balance bears,\\nWith naked sword she no offender spares,\\nNo splendors bright can blind her honest sight,\\nNo tempting bribes can lure her from the right.\\nWhen heaven-born Justice, spreads o er earth her sway,\\nThe wicked hide in that auspicious day,\\nJustice divine, the attribute of Heaven,\\nTempered with mercy now to mortals given.\\nJustice is usually represented by a female figure\\nhaving a pair of balances in one hand and a sword\\nin the other. In the engraving annexed, she is de-\\npicted as trampling under her feet a person who is\\nholding up a bag of gold to attract her attention", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0128.jp2"}, "129": {"fulltext": "SIMILITUDES. 119\\nand favor. The pair of scales which the female\\nholds up in her right hand shows that justice care-\\nfully weighs both sides of a cause. It is her office\\nto punish crimes, therefore she wears a sword*\\nShe is not to be bought, therefore she tramples un-\\nder her feet him who would offer her a bribe.\\nJustice is an attribute of Deity, and it is that\\nperfection whereby he is infinitely righteous and\\njust, both in himself and in all his proceedings\\nwith his creatures. It has been defined thus the\\nardent, inclination of his will to prescribe equal\\nlaws as the supreme governor, and to dispense\\nequal rewards and punishments. Among men,\\nJustice may be defined that virtue which impels to\\ngive every person what is his due, and compre-\\nhends the practice of every virtue which reason\\nprescribes, or society should expect our duty to\\nour Maker, to each other, and to ourselves, is fully\\nanswered, if we give them what we owe them.\\nJustice has been held in esteem among all na-\\ntions, and many examples of this virtue has been\\nhanded down to us on the page of history. Alex-\\nander Severus, one of the Roman emperors, was\\ndistinguished for his love of justice. In his mili-\\ntary expeditions he visited the tents of his soldiers\\nhimself, to ascertain if any of them were absent.\\nIf he found that they had left the camp only to\\nplunder, he inflicted punishment upon them for\\ntheir rapacity and concluded his reprimands by\\nasking them if they would like to be plundered\\nin the same manner It was likewise his custom,", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0129.jp2"}, "130": {"fulltext": "120 THE BOOK OF\\nwhenever he punished an officer, either military or\\ncivil, to address the sufferer either in person or by\\nthe officer who was to see the sentence executed,\\nwith this equitable caution Do nothing to an-\\nother which you would be unwilling should be done\\nto yourself? For this golden rule, which he bor-\\nrowed from the Christians, he had such an uncom-\\nmon veneration, that he ordered it to be engraved\\nin large capitals over the gate of his palace, and\\non the doors of many other public buildings.\\nThemistocles once declared in a full assembly of\\nthe people, that he had a project of the greatest\\npublic utility, but its success depended on secrecy,\\nand he desired that they would appoint a person\\nto whom the secret could be confided. Aristides,\\nsurnamed the Just, was the person fixed upon\\nfor that purpose, as the whole assembly confided in\\nhis prudence and honesty. Themistocles, there-\\nfore, having taken him aside, informed him that\\nthat the project he had conceived, was to burn the\\nfleet of the Grecian States which then lay in a\\nneighboring port adding, that by this means,\\nAthens would become absolute mistress of the\\nsea, and the umpire of all Greece. After this ex-\\nplanation, Aristides returned to the assembly and\\ninformed them that if they carried out the project\\nof Themistocles they would obtain the supreme\\npower, but at the same time nothing could be more\\nunjust or dishonorable. To their lasting honor the\\npeople unanimously voted that the project should\\nbe abandoned.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0130.jp2"}, "131": {"fulltext": "SIMILITUDES. 121\\nZulcucus, law-giver of the Locrians, made a law\\nthat adultery should be punished with the loss of\\nboth the offender s eyes and it fell out so unhap-\\npily, that his own son was the first to commit\\nthat crime, and that he might at once express the\\ntenderness of a father, and the uprightness of the\\njudge, he caused one of his son s eyes to be put\\nout and one of his own. Philip of Macedon, being\\nurged to interpose his credit and authority with\\nthe judges, in behalf of one of his attendants\\nwhose reputation it was said, would be totally\\nruined by a regular course of justice, very prob-\\nably, replied the King but of the two, I had\\nrather he should ruin his reputation than I mine?*\\nOne of the most remarkable instances of impar-\\ntial justice on record, was exhibited by Brutus, the\\nRoman Consul. Rome at that time being a Repub-\\nlic, was governed by Consuls, a conspiracy was form*\\ned by Tarquin among the young nobility, whose ob-\\nject was to place him on the throne. This plot\\nwas discovered, and the brave and patriotic Bru-\\ntus had the mortification and unhappiness to dis-\\ncover that two of his sons were ringleaders in this\\nconspiracy. His office was such that he was com-\\npelled to sit in judgment upon them, and while in\\nthis deeply interesting scene, all the spectators\\nwere in tears, he condemned them to be beheaded\\nin his presence. The most powerful feelings of\\nnatural affection were overruled by a sense of his\\nduty as an impartial judge. He ceased to be a\\nfather, says an ancient author, that he- might ex-\\n10", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0131.jp2"}, "132": {"fulltext": "122 THE BOOK or\\neeute the duties of a consul, and chose to live\\nchildless, rather than to neglect the public punish-\\nment of a crime.\\nAbout the beginning of the present century, one\\nof the West India Islands, although under pro-\\nfessed christian rulers, yet was so badly gov-\\nerned that murder and assassinations were of fre-\\nquent occurrence. During the revolutions of this\\nperiod, this island was taken by the British troops.\\nAt the time of taking possession, British law was\\nproclaimed thoroughout the Island, the British\\ncommander giving due notice that the laws would\\nbe enforced, and that every murderer would as-\\nsuredly be punished with death.\\nSoon afterwards a sailor or soldier in a drunken\\naffray on the Island, was stabbed to the heart\\nby a woman. This coming to the knowl-\\nedge of the commander, he immediately sent a file\\nof men to arrest the murderer, who according to\\nthe customs of the place, claimed and expected\\npriestly protection in defying the law. The\\ncommander of the troops, who also was governor\\nand magistrate, immediately ordered a larger force\\nto make the arrest and gave the populace to under-\\nstand that the whole force on the island if necessa-\\nry would be employed to enforce the law. She\\nwas brought before the Governor and tried on the\\nspot for murder. She still remained contumacious\\nand expected to escape punishment. The Gover-\\nnor fixing his eye upon the arrogant woman, at\\nthe same time pointing up to the sun then past the", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0132.jp2"}, "133": {"fulltext": "SIMILITUDES. 123\\nmeridian, and exclaimed with a loud voice Pris-\\noner, do you see yonder sun I take my oath be_\\nfore God you shall never see it set True to the\\nletter, the unhappy woman suffered the penalty of\\nthe law before the setting of the sun. Such a sum-\\nmary execution of Justice inspired such a salutary\\nterror to evil doers, that no more murders were\\ncommitted while the British had possession of the\\nIsland.\\nThe peace of society dependeth on justice; the happiness of\\nindividuals, on the safe enjoyment of all their possessions.\\nKeep the desires of thy heart, therefore, within the bounds\\nof moderation; let the hand of justice lead them right.\\nCast not an evil eye on the goods of thy neighbor let what-\\nsoever is his property be sacred from thy touch.\\nLet not temptation allure, nor any provocation excite thee\\nto lift up thy hand to the hazard of his life\\nDefame him not in his character bear not false witness\\nagainst him.\\nCorrupt not his servant to cheat or forsake him and the\\nwife of his bosom, O, tempt not to sin.\\nIn thy dealings with men, be impartial and just and do,\\nunto them as thou wouldst they do unto thee.\\nBt faithful to thy trust, and deceive not the man that reli-\\neth upon thee be assured it is less evil in the sight of God,\\nto steal than to betray.\\nOppress not the poor, and defraud not of his hire the la\\nboring man.\\nWhen thou sellest for gain, hear the whisperings of cortr\\nscience, and be satisfied with moderation nor from the igno-\\nrance of the buyer, make advantage to thyself.\\nPay the debts which thou owest for he who gave thee\\ncredit relied upon thy honor; and to withhold from. him his\\ndue, is both mean and unjust.\\nFinally, O son of society examine thy heart call; remem-\\nbrance to thine aid and if in any of these things thou, find*-\\nest thou hast transgressed, take sorrow and? shame to- thyself,\\nand make speedy reparation to the utmost of thy power.\\nEconomy of Human, Life.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0133.jp2"}, "134": {"fulltext": "124\\nTH\\nBOOK OF\\nThe Lord knoweth how to deliver. 2. Pet. 2,\\ntook me out of many waters. Ps. 18. 16.\\nHe sent from above, ho\\n;verer.\\nLost overboard upon the angry wave,\\nNo human hand is near, the wretch to save,\\nFainter and fainter grows his parting breath,\\nEach struggle only brings him nearer death,\\nWhen lo the Albatross upon her way,\\nPauses with sudden swoop, to seize her prey.\\nDips in the foaming sea, her dusky wings,\\nWith sudden unexpected hope he clings,\\nUpborne by these he floats upon the waves\\nTill some kind hand extends relief, and saves,\\nO erwhelmed in Life s dark sea, when hope departs,\\nSome unexpected help ,new life imparts\\nFloats downward like the bird on rapid wing,\\nTc which in joy, the sinking soul may cling.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0134.jp2"}, "135": {"fulltext": "SIMILITUDES. 125\\nThe engraving represents a man in the ocean\\nclinging to the Albatross, who endeavouring to\\nfly from him bears him up above the mighty wa-\\nters, thus saving him from certain death. This,\\n(although a most extraordinary circumstance,) ap-\\npears to be well authenticated. It took place in the\\nfollowing manner. While a division of the 83d,\\nBritish regiment, was on its way to India, being at\\nthe time a short distance east of the Cape of Good\\nHope, one of the men was severely flogged for\\nsome slight offense maddened at the punishment,\\nthe poor fellow was no sooner released, than in the\\nsight of all his comrades and the ship s crew, he\\nsprang overboard.\\nAt this time there was a high sea running, and\\nas the man swept on astern, all hope of saving him\\nseemed to be gone. Relief, however, came from a\\nquarter totally unexpected. During the delay in-\\ncident on lowering a boat, and while the crowd on\\nthe deck were watching the form of the soldier\\nstruggling with the boiling waves, and growing\\nevery moment less distinct, a large Albatross, such\\nas are always found in those latitudes, coming like\\nmagic, with an almost imperceptible motion, ap-\\nproached and made a swoop at the man, who, in\\nthe agonies of the death struggle seized it, and\\nheld it firmly in his grasp, and by this means kept\\nafloat until assistance was rendered from the\\nvessel.\\nBut for the assistance thus almost miraculously\\nrendered, no power on earth could have saved the", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0135.jp2"}, "136": {"fulltext": "126 THE BOOK OF\\nsoldier, as in consequence of the tremendous sea\\nrunning, a long time elapsed before the boat could\\nbe manned and got down. All this time the man\\nwas clinging to the bird whose flutterings and\\nstruggles to escape bore him up. Who after this\\nshould despair A raging sea, a drowning man,\\nan Albatross what eye could see safety under\\nsuch circumstances or who will dare to call this\\nchance? Is it not rather a lesson intended to\\nstimulate faith and hope, and teach us never to\\ndespair, since in the darkest moment, when the\\nwaves dash, and the winds roar, and the mighty\\nwaters seem closing over our heads, there maybe\\nan albatross near\\nIt has been remarked, says Mr. Buck in his\\nanecdotes, that he who duly observes Divine\\nprovidences, shall never want providences to ob-\\nserve and certainly becomes us as rational crea-\\ntures, and true christians, to contemplate the con-\\nsumate wisdom and unbounded goodness of God\\nin the various events which transpire. It is true\\nthat there are many difficult texts in the Book of\\nProvidence which we cannot easily elucidate but\\neven what we at present see, hear and know,\\nshould lead us to admire Him who ordereth all\\nthings after the council of his own will and to\\nwait with patience till the day shall arrive when\\nwe shall be constrained to say c He hath done all\\nthings well.\\nHow unexpected, and who would have thought\\nthat the greatest of modern religious Reformations", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0136.jp2"}, "137": {"fulltext": "SIMILITUDES. 127\\nin England should have been effected by Henry\\nVIII, a cruel and superstitious king, the greatest\\nenemy the Reformation ever had he whom by\\nthe force of his arms, and by the productions of the\\npen opposed this great work, refuting those whom\\nhe could not persecute, and persecuting those\\nwhom he could not refute. Who would have\\nthought that this monarch should first serve the\\nwork he intended to subvert, clear the way for\\nthe Reformation, and by shaking off the Papal yoke\\nexecute the plan of Providence, while he seemed\\nto do nothing but satiate his voluptuousness and\\nambition\\nHow unexpected was it that Martin Luther, an\\nobscure monk, could have surmounted the obsta-\\ncles of his preaching in Germany and that the\\nproud Emperor, Charles V, who reckoned among\\nhis captives, pontiffs and kings, could not subdue\\none poor monk Who expected that the barbar-\\nous tribunal of the Inquisition under whose de-\\nspotic power, so many nations trembled, should\\nhave been one of the principal causes of the Re-\\nformation in the United Provinces of Holland\\nAll true Christians believe that there is an over-\\nruling Providence who can make use of unlikely\\ninstruments to accomplish his purposes. The fol-\\nlowing is one among many well authenticated oc-\\ncurrences which could be brought as an illustra-\\ntion of this truth. A poor but pious man who\\nobtained his living by carrying coal to market,\\nwas sometimes brought to extremities in supplying", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0137.jp2"}, "138": {"fulltext": "128 THE BOOK OF\\nthe wants of his family. On one occasion being\\nunable to sell his coal, he was obliged to return to\\nhis family quite disheartened, as he had brought\\nno food to supply the wants of his children. After\\nthey had retired for the night, the pious father\\nretired to a little place near his house for prayer\\nand meditation. While here his mind was drawn\\nout in a remarkable manner while meditating on\\nthat passage in Habbakuk. Although the fig\\ntree shall not blossom, c, yet I will rejoice\\nin the God of my salvation. His mind was\\nso absorbed in this subject, that he lost sight of all\\nhis difficulties and troubles.\\nWhen he returned to his cottage again he was\\nsurprised to find his table loaded down with pro-\\nvisions. He could not obtain information who it\\nwas that sent them, and for many years afterwards\\nthis remarkable occurrence was a subject involved\\nin wonder and mystery. Many years afterwards a\\nmiserly old man somewhere in the vicinity died,\\nand it was remarked that he was never known to\\nhave performed a generous act by giving away\\nany thing. This remark having been said one\\nday in the hearing of an old servant woman who\\nhad lived with him, said it was not strictly true, as\\non one occasion, many years before his death, her\\nmaster called her up, and after enjoining strict se-\\ncrecy, told her that he had suffered much in a\\ndream in which he saw the family of the poor\\nman who sold coal in a starving situation, and that\\nhe could not rest till he had relieved their suf-", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0138.jp2"}, "139": {"fulltext": "SIMILITUDES. 129\\nfering. He told her to hurry on her clothes take\\na large basket of provisions, and make haste to\\nthe poor man s house, empty her basket on his\\ntable, answer no questions bnt hurry back as quick\\nas she could, and to tell no one what had occurred.\\nThus relief or deliverance, came from an agent or\\nsource albatross-like totally unexpected.\\nQuite a recent and remarkable deliverance took\\nplace on the ocean in the vicinity of the American\\ncoast. A large ocean steamer during a violent\\nstorm became disabled, and finally went down with\\nall her treasures on board. A small Norwegian\\nvessel weathered the storm, and at the time was\\nsailing in different directions. A small bird having\\nflown against his face once or twice, was, according\\nto an ancient tradition or superstition of his coun-\\ntrymen, a token that he was sailing in a wrong di-\\nrection he therefore altered his course. By this\\nmeans he came in sight of the sinking ship, and\\nalthough a heavy sea was running at the time he\\nsaved many lives before the ship went down.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0139.jp2"}, "140": {"fulltext": "130\\nTHE BOOK OF\\nThou casteth my words behind thee. Ps. 50. 17. Knoweih not whether\\nhe goeth. 1 John 2. 11. Satan himself is transformed into an angel of\\nLight. 2 Cor. 1L. 16.\\nIGNIS FATUUS OR FALSE LIGHT.\\nWhen through the gloom the traveler takes his way,\\nNo moonlight beam to shed its guiding ray,\\nThen sudden gleaming, through the gloom of night\\nThe Ignis Fatuus, sheds delusive light.\\nDazzled, enchanted, with the fitful ray,\\nThe traveler casts his faithful lamp awa} T\\nDiscards the book that might have been his guide,\\nPursues the phantom over wilds untried,\\nThrough bogs and quagmires, still he stumbles on,\\nThe illusive phantom glimmers and is gone,\\nTill mid the quagmires sinking down to death,\\nBemoans his folly with his dying breath.\\nSo many a phantom with delusive ray,\\nThrough error s night, would lead our souls astray,\\nBut Heavenh truth, our lamp, a trusty friend,\\nA faithful guide, grows brighter to the end.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0140.jp2"}, "141": {"fulltext": "SIMILITUDES. 131\\nThe Ignis Fatuus is a meteor or light that ap-\\npears in the night over marshy grounds, supposed\\nto be occasioned by phosphoric matter arising\\nfrom decaying substances, or by some inflammable\\ngas, sometimes vulgarly called Jack O Lantern.\\nWonderful stories have been told of travelers\\nbeing misled and bewildered by following these\\nlights, which moved from place to place when they\\nwere approached. These appearances have been\\nobserved from ancient times. Milton, in his Para-\\ndise Lost, thus describes the Ignis Fatuus\\nA wandering fire,\\nCompact of unctuous vapor, which the night\\nCondenses, and the cold environs round,\\nKindled through agitation to a flame,\\n(Which oft, they say, some evil spirit attends)\\nHovering and blazing with delusive light,\\nMisleads th amaz d night-wanderer from his way,\\nThrough bogs and mires, and oft through pond, or pool,\\nThere swallow d up and lost, from succor far.\\nIn passing through this dark world, the Father\\nof our Spirits has given us His word as our guide-\\nbook, and has also given us the light, or lamp, of\\nReason, by which we are able to learn its contents.\\nIn the engraving annexed, a traveler seeing a lumin-\\nous and perhaps a beautiful object before him, is\\nattracted by it, and leaves the path in which he is\\ntraveling. He discards his guide-book, the Bible,\\nthrows down the lamp by which he has been able\\nto discern his pathway, and follows the new light,\\nor revelation, which now appears just before him.\\nHe is led into morasses, swamps and quagmires in\\npursuit of his object. He becomes infatuated with", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0141.jp2"}, "142": {"fulltext": "132 THE BOOK OF\\nthe luminous object, he wanders far away, gets\\namong bogs and perhaps perishes in the mire.\\nThe above is a striking similitude of many of the\\nISTew Light theories which are continually spring-\\ning up from age to age. The great object of Sa-\\ntan, the enemy of mankind, is to deceive, mislead\\nand destroy. For this purpose he transforms him-\\nself into an angel of light. In this form, he de-\\nceived our first mother, by pretending that she\\nshould get a great increase of light, that is, wisdom\\nand understanding, and by this means came sin\\nand death into the world, and all our woe.\\nIn order to effect the ruin of mankind, Satan\\nbeing a liar from the beginning, endeavors to\\nlower our estimation of the Bible as the word of\\nGod, and finally to discard its doctrines and pre-\\ncepts. He at first proceeds in a covert way, and\\ninduces men to reject a part only as being of di-\\nvine inspiration, then the whole is easily discarded,\\nor thought to be inferior to the new light, or reve-\\nlation which appears elsewhere. The object of the\\nenemy is now accomplished, the poor traveler is\\ndeceived. He now throws down the Bible, the\\nonly sure guide-book, and follows an Ignis Fatuus\\ninto the mire and swamps of error and sin, where\\nhe sinks to rise no more.\\nIn order to destroy the credibility of the Chris-\\ntian religion, Satan strikes at the divinity of Jesus\\nChrist, and at the influences of the Holy Spirit.\\nOur Lord proved his divinity by the miracles he\\nperformed by the laying on his hands he restored", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0142.jp2"}, "143": {"fulltext": "SIMILITUDES. 133\\nthe sick to health. In imitation of this, in our\\nage we have those among us who by certain mani-\\nfestations, the laying on of hands, c, profess to\\nheal the sick, and perform many wonderful acts.\\nBy the theory of this system, he that was in the\\nbeginning with God, and by whom all things were\\ncreated, is stated to be but a mere man, and all\\nthe miracles which he performed, were accomplish-\\ned by the same power which they possess. He was\\ninspired, so likewise are we in a measure we have\\nthe same power which he possessed, to restore the\\nsick to health.\\nIt is a doctrine of Christianity that the Spirit of\\nGod operates upon the human soul and transforms\\nmen unto the image of Christ, who thus become\\nChristians, or partakers of this divine nature.\\nWe have those among us, in our age, who claim\\npower to transfuse their souls into that of others,\\nand control all their acts, and even all their\\nthoughts. In this particular, they claim in effect\\nthe same power which is possessed by the Spirit of\\nGod.\\nIn addition to the foregoing, the followers of\\nthis new light, or revelation, in certain cases claim\\nthe attribute of omniscience they also profess to\\nsummon persons from another world, and converse\\nwith departed spirits or demons. Thus, the Deity\\nworshiped by Christians is brought down to the\\nlevel of poor sinful mortals, who contend that their\\nrevelations are like to his, and in some respects\\nthey claim almost equal power.\\n11", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0143.jp2"}, "144": {"fulltext": "134 THE BOOK OF\\nThus, in these things, professing themselves to\\nbe wise, they become fools, walking in the light\\ntheir own fires have kindled. It must however be\\nconfessed that many things have occurred in our\\nday which remain totally unexplained. The depths\\nof Satan are not fully known, and to wmat extent\\nhis power may be exhibited, we know not, but it is\\nour wisdom to follow no other light but that which\\nproceeds from the word of God.\\nThe heathen oracles of antiquity, the sooth-\\nsayers, the wizards, possessors of familiar spirits,\\nand the spirit of divination mentioned in the Scrip-\\ntures, the magicians of Egypt, ancient and mod-\\nern, the fortune-tellers and mediums of the present\\nage may all be comprised under one class. The or-\\nacle among the heathens was the answer which the\\ngods were supposed to give to those who consulted\\nthem upon any affair of importance. It is also\\nused for the God who was thought to give the an-\\nswer, and for the space where it was given. Many\\nof these answers were given in caves and subter-\\nraneous caverns numerous and disagreeable cere-\\nmonies were enjoined on the priest or medium\\nthrough which communications were made, such as\\nsleeping in the fresh skins of beasts, c.\\nThe priestess of the Delphic Oracle, in Greece,\\nwhen placed over a fissure from which proceeded a\\nsulphurous vapor, began to foam at the mouth, tore\\nher hair and flesh, and the words uttered during\\nher frenzy were put in verse and delivered as the\\nanswer of the oracle. At Dodona, the priestess", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0144.jp2"}, "145": {"fulltext": "SIMILITUDES. 135\\nforetold future events, by attentively observing the\\nmurmur of the sacred oaks, the voice of falling\\nwater, c. In modern times, the medium through\\nwhich communications are made, are first put\\nasleep, or have their powers of mind or body stu-\\npified, or paralyzed.\\nThose who have paid much attention to these\\nsubjects are divided in opinion. Some suppose\\nthey are only the invention of jugglers, others be-\\nlieve that there is a diabolic agency employed in\\nthese matters. As this latter opinion cannot be\\nproved either impossible, or unscriptural, it is no\\nabsurdity in believing in its correctness indeed\\nit is difficult to account for many things which\\nstand recorded on the pages of history in every\\nage, and of every nation, on other grounds. The\\nexistence and exercise of supernatural power, both\\ngood and bad, is acknowledged in every part of\\nthe Bible. All true Christians believe in the su-\\npernatural influence of the Divine Spirit. To what\\nextent Satanic power is suffered to exist on mind\\nand matter we know not, but we are continually\\nwarned against its machinations.\\nThe Apostle Paul says, the Spieit speaketh\\nexpressly of apostles in latter times, giving\\nheed to seducing spirits and doctrines of demons,\\n(i. e. dead men,) he probably refers to Isaiah s pre-\\ndiction of men who should say, Seek unto them\\nthat have familiar spirits, should not a\\npeople seek unto their (rod, for the living to the\\ndead Hence the Prophet s injunction is pecu-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0145.jp2"}, "146": {"fulltext": "136 THE BOOK OF\\nliarly appropriate to us in these modern times.\\nTo the Law and to the Testimony if they speak\\nnot according to his word, it is because there is no\\nlight in them.\\nAH things, says a recent writer, betoken that\\nwe are certainly on the first steps of a career of\\ndemoniac conjecture. Rejecting the Bible as au-\\nthority, claiming for men inspiration in common\\nwith Christ and the Apostles, and of the same\\nkind, regarding sin as but a small matter, merely\\nas immaturity of development, setting aside all the\\nChristian doctrines of a fall of angels and men\\nfrom original holiness, of the depravity of man,\\nthe atonement of Jesus Christ, regeneration, par-\\ndon, c. The system is beginning to be under-\\nstood, though but half developed a polytheistic\\npantheism, disguising under the name of Sjm it, a\\nsubtle but genuine materialism, a system which\\ndefines the soul as a substance not distinct from the\\nbody, but the result of corporeal organization.\\nIt has been observed that the spirit-world of this\\nsystem is like that of ancient Egypt, so distinguish-\\ned for its magicians, and is substantially the same\\nwhether described by a western medium, or a\\nParis clairvoyant, by the seer of Poughkeepsie, or\\nthe Seerest of Prevorst. The Egyptians divided\\nthe whole world into three zones the first was\\nthe earth, or zone of trial the second was the\\nzone of the air, perpetually agitated by the winds\\nand storms, and was considered as the zone of tem-\\nporal punishment the third was the zone of rest", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0146.jp2"}, "147": {"fulltext": "SIMILITUDES. 137\\nand tranquility; these zones were divided into\\nthirty-two departments, where the souls of the\\ndead were to be distributed, c.\\nThose professing to have received the new illu-\\nmination or Relevation, state there is a series of\\ngrand spheres, commencing with man s rudimen-\\ntal sphere in the flesh, and ascending in just gra-\\ndation to the highest heavens. Each grand sphere\\ncomprises several secondary spheres or circles, and\\neach secondary sphere or circle has several de-\\ngrees, fcc, c.\\nWhile claiming to supply the lacking evidence\\nof immortality needed to convert Infidels, those\\nthat follow this New Revelation indirectly deny\\nthat the resurrection of Christ brought life and\\nimmortality. Invoking the presence of many\\nmediators, they deny the one mediator Christ, by\\nwhom alone we approach to God. Claiming to be\\nthe heralds of millennial glory, yet, with few ex-\\nceptions, denying that blessed hope, even the\\nglorious appearing of our great God and savior\\nJesus Christ.\\nMighty as the deep yearning of mankind in all\\nages to penetrate the tremendous secrets of the\\ndead mighty as the conception of departed worth,\\nthe unutterable longing of depraved hearts for the\\nunforgotten, and the extatic delight of souls sud-\\ndenly restored to converse with the idolized, whose\\nloss made life a desert. They weave the spell of\\nexciting novelty; they excite the vague presenti-\\nment of boundless discovery, and unveil a dazzling", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0147.jp2"}, "148": {"fulltext": "138 THE BOOK OF\\nhorizon of an elyseum without a cross, where man-\\nkind shall be as gods, knowing good and evil.\\nDrunk with this elixir, the millions surrender them-\\nselves to the implicit sway of ichat powers f\\nPowers unseen, powers aerial, under the masterly\\nguidance of some one mind of fathomless ability,\\nand fathomless guile.\\nA foreign divine, a few years since, in a lecture\\non religious subjects, stated that there remains\\nyet for the world, as the crowning delusion, a lying\\nimitation of the kingdom and dispensation of the\\nSpirit such as the lawless Communist sects of the\\nmiddle ages, in the Familists of a later day, and in\\nthe St. Simonians of our own, has attempted to\\ncome to the birth, though in each case the world\\nwas not ripe for it yet, and the thing was with-\\ndrawn for a time, to reappear in an after hour\\nfull of false freedom, full of the promise of bringing\\nall things into one making war on the family, c:\\nThis adversary, [the Antichrist of St. Paul,] is not\\nsimply the wicked one, but the lawless one and the\\nmystery is not merely a mystery of iniquity, but\\nof laiclessness. Law, in all its manifestations, is\\nthat which he shall rage against, making hideous\\nmisapplication of that great truth, that where the\\nSpirit is, there is liberty.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0148.jp2"}, "149": {"fulltext": "SIMILITUDES.\\n139\\nThe Backslider, turning to his former sins, the Guardian Angel weeps,\\nSatan approaches to resume his reign over him, while the Spirit is departing.\\nTHE BACKSLIDER.\\nBehold the sinner turning to his sins again\\nPride, gluttony, ill-will, a kindred train\\nThe holy, heavenly dove departing flies,\\nHis guardian angel views with weeping eyes.\\nSatan approaches to resume his sway,\\nAnd guide him swiftly on his downward way.\\nOh wretched man, who thus has turned aside\\nFrom all that might to peace and virtue guide.\\nBacksliding is defined as turning from the path\\nof duty. It pre-supposes that the person who is", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0149.jp2"}, "150": {"fulltext": "140 THE BOOK OF\\nguilty of it, has, in some part of his life, and to\\nsome extent, performed his duty in keeping the\\ncommandments of God. The engraving represents\\na person of this description, who having once cast\\noff, or renounced his sins, but by unwatchfulness,\\nand by the force of temptation, is led to the com-\\nmission of his former crimes and transgressions.\\nIn the engraving, the backslider is represented as\\ntaking into his companionship, it may be, those of\\nhis old associates whom he had formerly discarded.\\nHe ran well for a season, but is now hindered. Per-\\nhaps he begins to be ashamed of the cross of Christ.\\nPride now begins to show her shining feathers.\\nInstead of pardoning, or forgiving those who tres-\\npass against him, he indulges in feelings of ill-will\\nand anger, which, if persisted in, will assuredly\\nconsign him to perdition.\\nInstead of endeavoring to attain purity of mind,\\nthe backslider indulges in unclean thoughts and\\ndesires which, if not checked and resisted, will soon\\nbreak out into open acts of licentiousness. The\\nlower passions claim indulgence, and by gluttony\\nand intemperance one is assimilated, or made like\\nthe unclean beast. Indulgence of sin blinds the\\nmind, deceit is practiced, till at length it finds a\\nlodgment in the bosom.\\nThe backslider, as he rejects the divine admoni-\\ntion, causes the heavenly Spirit to depart. Satan,\\nprince of the children of disobedience, approaches\\nto resume his sway over one of his former subjects.\\nThe guardian angel weeps over the waywardness", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0150.jp2"}, "151": {"fulltext": "SIMILITUDES. 141\\nof her charge. Rejection of the divine counsel\\nthe indulgence of the hateful passions of fallen hu-\\nmanity, with the practice of beastly vices, places\\nman on the high road to everlasting destruction.\\nThroughout the Word of God continual cautions\\nare given against the danger of backsliding, or of\\ndeparting from the living God. Even among an-\\ngelic beings, the highest order of intelligences, we\\nfind backsliding they left their first estate, and by\\ntransgression fell. Hence the expression of Isaiah,\\nHow art thou fallen from heaven, O Lucifer, son\\nof the morning So our first parents in the gar-\\nden of Eden, being tempted, or persuaded by the\\ndevil, became backsliders, and fell from the state\\nof happiness by disobeying God.\\nSolomon, king of Israel, the wisest of mortals,\\nwho was admitted to near converse with his Maker,\\nand who gave him a wise and understanding heart,\\nso that there was none like him before, nor should\\nbe afterwards. Even this ruler, so distinguished\\nfor piety and greatness, became a backslider to such\\nan extent that he committed the greatest of crimes,\\nby joining in the worship of the false gods of the\\nheathen. If such men fall from their steadfastness,\\nit well becomes us all to look diligently lest any\\nman fail of the grace of God.\\nWe have recorded instances of backsliding and\\napostacy under the Christian dispensation, as in the\\ncase of Peter Judas, Demas, and others. The\\napostle Paul, speaking of the Jews, his countrymen,\\nwho were highly distinguished above all other na-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0151.jp2"}, "152": {"fulltext": "142 THE BOOK OF\\ntions for their superior priviliges, says they were\\nbroken off for their unbelief. Speaking to the\\nRomans, he says, Be not high-minded, but fear,\\nfor thou standest by faith as if he had said, they\\nonce stood by faith they gave place to unbelief,\\nand fell. You stand now by faith, but it is as pos-\\nsible for you to be unfaithful, as it was for them,\\nconsequently you may fall, as they have done.\\nThe causes of backsliding, says one, are the\\nparleying with temptations, the cares of the world,\\nimproper connections, inattention to secret or closet\\nduties self-conceit and dependence, and self-indul-\\ngence. A backsliding state is manifested by in-\\ndifference to prayer and self-examination, trifling\\nor unprofitable conversation, neglect of public ordi-\\nnances, shunning the people of God, associating\\nwith the world, thinking lightly of sin, neglect of\\nthe Bible, and often by gross immorality.\\nBetter that we had never known\\nThe way to heaven through saving grace,\\nThan basely in our lives disown,\\nAnd slight and mock thee to thy face.\\nCome back this is the way\\nCome back, and walk therein\\nO may I hearken and obey,\\nAnd shun the paths of sin.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0152.jp2"}, "153": {"fulltext": "SIMILITUDES.\\n143\\nTh,\u00c2\u00b0?Z ad ve\u00e2\u0084\u00a2ary wh0 m resist steadfast in the faith. 1 Pet. v. 8 9\\nTHE TRIALS OF FAITH.\\nFaith passes on, undaunted, on her way,\\nThough many a tempting foe would lead astray,\\nihe wreaths of fame and honor, to her sight\\nAre lure displayed in tempting radiance bright\\nIhe horn of plenty, at her feet is poured,\\nThe halls of pleasure spread their costly board,\\nWhile on the left, the fires of persecution flame,\\nAnd foes entice, or openly assail:\\nBut Faith goes on her way, and bears the cross\\nAnd counting all her earthly gains but loss\\nTreads in her Master s steps, the Son of God\\nWho once on earth that fiery pathway trod", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0153.jp2"}, "154": {"fulltext": "144 THE BOOK OF\\nFaith is here represented, or personified, by a\\nfemale figure surrounded by several persons repre-\\nsenting various temptations and obstacles set for-\\nward to oppose and stop her in her onward and\\nupward course. Wreaths of honor and distinction\\nare placed at her feet. The halls of pleasure are\\nopened, and she is invited to come in thither. On\\nthe other hand, the fires of persecution blaze, while\\nthe demon of slander and detraction assail her from\\nbehind. But amid all, Faith looks upward and\\npresses forward, holding up the cross, the emblem\\nof him through whom she expects to conquer. She\\nfollows the example of her Lord and Master, who\\nonce had the whole world offered to him if he\\nwould turn aside.\\nMany times those who have commenced the\\nchristian course in earnest, have been strongly\\ntempted to turn aside, by the riches and honors\\nwhich have been placed before them to draw\\ntheir attention from heavenly things. But we have\\nmany instances on record where faith has overcome.\\nWe have an illustrious example in Moses, the ser-\\nvant of God, who, through faith, refused to be\\nCalled the son of Pharaoh s daughter, thus renounc-\\ning all the pleasures and honors of Egypt, choosing\\nrather to suffer affliction with the people of God,\\nthan enjoy the pleasures of sin for a season.\\nThe love of honor, glory and renown, some men\\nof elevated spirits have preferred before all the\\npleasures of sense and imagination put together.\\nThis passion, when it takes possession of the soul,", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0154.jp2"}, "155": {"fulltext": "SIMILITUDES. 145\\nis one of the strongest which is felt by the human\\nmind. It has triumphed over the strongest pro-\\npensities of nature, our appetites and affections.\\nSee the conqueror devoting himself to a life of con-\\nstant toil, pain, alarms, c, to gain himself a name,\\nto be praised and admired by those about him, and\\nto have the fame of his exploits carried to distant\\nlands. How many, in every age, have hazarded\\ntheii lives upon a mere point of honor, and\\nVentured everlasting death\\nTo gain this airy good.\\nAll this has been overcome by the grace of God.\\nPersons have been found willing to have their\\nnames cast out as evil, yea to be counted as the\\nfilth and offscouring of all things, and suffer all\\nthings, for the sake of Christ.\\nThe tempter endeavors to draw Faith aside to\\nthe halls and mansions of ease and pleasure, the\\ndoors are opened wide, and she is almost pressed\\nto go in. But, remembering the words of inspira-\\ntion, touch not, taste not, handle not, Faith with-\\ndraws her foot from the gilded halls of pleasure^\\nwhich indeed appear desirous to the eye, and sense,\\nbut are the very chambers of death. These trials\\nof faith are at times extremely dangerous many\\nhave fallen by them to rise no more. Faith, how-\\never, by turning off her eyes from beholding vanity,\\nand looking above, gains the victory.\\nPersecution raises his flaming torch, and endea-\\nvors to terrify faith, and force her from the christian\\npath of duty. Hundreds of instances are on record\\n13", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0155.jp2"}, "156": {"fulltext": "146 THE BOOK OF\\nwhere those of the noble company of martyrs have\\nendured, literally, the fiery trial, being burned\\nat the stake, rather than renounce the faith which\\nthey had professed. The apostle Paul, in his epistle\\nto the Hebrews, gives a long list of the primitive\\nmartyrs, who had their faith tried by various tor-\\ntures. Some had trial of cruel mockings, sup-\\nposed to be, by some commentators, their being\\nexhibited like wild beasts at public spectacles, held\\nup as objects of scorn, derision and contempt.\\nThey had scourgings, yea, moreover, of bonds\\nand imprisonment. They were stoned, they were\\nsawn asunder, were tempted, were slain with the\\nsword. They wandered about in sheepskins, and\\ngoat-skins being destitute, afflicted, tormented\u00e2\u0080\u0094\\nthey wandered in deserts, in mountains, and in\\ndens and caves of the earth.\\nIn more modern times, the Albigenses of France,\\nand the Waldenses in the valleys of Piedmont,\\nwere hunted and extirpated like wild beasts. John\\nHuss, and Jerome of Prague, were burned at the\\nstake, nobly contending for the faith, and went, as\\nit were, in a fiery chariot to heaven. During the\\nreign of Queen Mary, in England, Latimer, Ridley,\\nand a noble company of others, bore testimony to\\nthe faith, when wrapped in flames of fire.\\nOne great trial of faith, in every age, has been\\nthe endurance of slander, from those whose tongues\\nare like sharp swords. The ancient christians were\\ndefamed, and were made as the filth of the earth,\\nand the offscouring of all things. They were", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0156.jp2"}, "157": {"fulltext": "SIMILITUDES. 147\\ncharged with being the enemies of the government\\nunder which they lived, the disturbers of the public\\npeace, the revilers of the gods, and of true religion.\\nThey were even charged with the most abominable\\ncrimes, in order to prejudice the public mind\\nagainst them. In one instance the emperor him-\\nself caused a city to be set on fire, and then charg-\\ned it upon the christians, in order to rouse the\\npublic indignation against them.\\nTo be made as the filth of the earth, and off-\\nscouring of all things, is to be made a curse, or\\nsacrifice. Allusion is here made to the custom of\\nheathen nations, who, in a time of public calamity,\\nchose out some men of a most despicable character\\nto be a public expiation -for them. These they\\nmaintained a whole year at the public expense, and\\nthen led them out, crowned with flowers, as was\\ncustomary in sacrifices; having heaped all the\\ncurses of the country upon their heads, and whip-\\nped them seven times, they burned them alive, and\\nafterwards their ashes were thrown into the sea,\\nwhile the people said be our propitiation. The\\napostle, therefore, who speaks of these trials of\\nfaith, means by it that he and his brethren were\\ntreated like those wretched beings who were\\njudged to be fit for nothing but expiating victims\\nto the infernal gods, for the safety and redemption\\nof others.\\nThe Divine Author of Christianity, while expir-\\ning on the cross for the salvation of the world, was\\nderided and mocked by those whom he came to", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0157.jp2"}, "158": {"fulltext": "148 THE BOOK OF\\nsave. While hanging on the cross, those that\\npassed by wagged their heads, in token of con-\\ntempt, saying, you who pretended to be able to\\ndestroy the temple, and build it again in three days,\\nif you be the Son of God, and have such power,\\nwhy do you not save yourself why not come\\ndown from the cross. You have saved others it is\\ntrue, but you cannot save yourself, and if you are\\nthe Son of God, as you pretend, let him save you.\\nIf you will come down from the cross, where we\\nhave put you, we will then believe you. Thus, (O\\nastonishing thought,) the Lord of life and glory\\nendured the contradiction of sinners against him-\\nself, and despising the shame, has left his fol-\\nlowers a bright example of meekness, patience and\\nendurance, under the most aggravated insults which\\ncan be offered.\\nIt has been the lot of some of God s people, when\\nin their dying moments, to endure cruel mock-\\nings from their enemies. Amid barbarous men,\\nto whom they went on errands of love, the devoted\\nheralds of the cross have been seized and put to\\ndeath in extreme tortures. While crying, in their\\nlast moments, on the Lord Jesus to receive their\\nsouls, their dying groans have been mocked, the\\nadorable name on which they called, blasphemed,\\ninsulted, and derided, as a being unable to. deliver\\nthose who trust in him. Others have been burnt\\nto ashes, amid the triumphant shouts and derisive\\nveils of demons in human form.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0158.jp2"}, "159": {"fulltext": "SIMILITUDES.\\n149\\nWhen lust hath conceived it bringeth forth sin, and sin, when it is finished,\\nbringeth forth death. Jas. L 15.\\nFOUR FATAL STEPS.\\nBehold in truthful types depicted here,\\nFour downward steps in errors mad career\\nFirst Debt, the parent source of many an ill,\\nIncites to covet, keeps him anxious still\\nThen Falsehood comes, the debt he cannot pay,\\nWill prompt his lips a lying tale to say\\nThen Theft, that by dishonest means obtains\\nThe sum he cannot raise by honest gains\\nNext, theft found out, Murder must then conceal\\nThe crime, his victim else would soon reveal\\nBeyond all these, the dreary future shows,\\nThe hangman s gibbet is the fearful close.\\nIt is a direction of infinite wisdom, through the\\nApostle, to owe no man anything, c, which,\\nthough primarilarly spoken in reference to that love\\nwhich we owe to one another, yet no doubt includes\\nthe pecuniary obligations due to our fellow men.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0159.jp2"}, "160": {"fulltext": "150 THE BOOK OP\\nThe wisdom of this command is apparent, when\\nwe see that an opposite course is opening the door\\nto temptation, and places us on the direct road to\\nruin.\\nOne sin leads to another. We may in the first,\\nstrongly covet something which we do not possess,\\nand which it is not necessary that you should have.\\nHe has thus far led, it may be, an honest life, and\\nhis neighbors have confidence in his integrity.\\nTaking advantage of this circumstance, he borrows\\nmoney of his neighbor, in the first instance, without\\nany intention of deceiving or defrauding him in the\\nslightest degree. He expects, no doubt, to be able\\nto return what he has borrowed by the time ap-\\npointed. But he has not made any provision to\\nmeet any disappointment, (which may take place\\nat any time,) and has erred in not making his friend\\nacquainted with his circumstances. He has, how-\\never, taken a load on his shoulders which he does\\nnot exactly know how to get off he has got into\\ndebt he is on to the first of the four fatal steps.\\nAfter a person has become involved in debt, the\\nnext downward step is that of lying. Having bor-\\nrowed the sum wanted, he, for a time, feels quite\\neasy, and instead of taking measures to fulfill his\\nobligations, he puts off till to-morrow what ought\\nto be done to-day. The time of payment arrives,\\nand he is unprepared to meet it. Perhaps he thinks\\nhis neighbor does not want the money, and it will\\nnot make much difference whether he is paid this\\nweek or the next. The time passes by he has", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0160.jp2"}, "161": {"fulltext": "SIMILITUDES. 151\\nbroken his word. He begins to make excuses to\\nhis creditor, who had put confidence in him. He\\nattempts to put his case in a more favorable light\\nthan it ought to be he begins to prevaricate, and\\nthen practices deception, perhaps at first on a small\\nscale. He borrows of one person to pay another\\nit may be with still less probability of paying than\\nbefore. He now begins to practice deception on a\\nlarger scale than before he will now begin to tell\\nwhat he considers a small lie, and after a while will\\ntell a direct falsehood in order to accomplish his\\npurposes.\\nThe third fatal step downward is stealing. Hav-\\ning, by a course of deception and lying, destroyed\\nhis credibility, he now finds that no one will trust\\nhim with any thing on the strength of his word.\\nHe is now pressed for money, and he knows of no\\nmeans to obtain it except by fraud, stealing and\\nrobbery. Having thus far possessed a decent ex-\\nterior, and a regard for common morality, he has\\nfacilities to perpetrate these crimes which others,\\nmore gross and wicked in their outward conduct,\\nhave not. He may, for a time, so manage as to\\nescape the legal penalties of crime, but he is fast\\npreparing himself to commit the greatest enormi-\\nties.\\nThe fourth, or last fatal step is murder, or the\\ntaking of human life, to conceal fraud, or robbery.\\nBy a long course of deception, the mind of him\\nwho commenced his downward career by creating\\nan unnecessary debt, becomes, in a measure, seared", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0161.jp2"}, "162": {"fulltext": "152 THE BOOK OF\\nand blinded. In fact lie has succeeded in deceiving\\nhimself. He has wished, perhaps, that there would\\nbe no future world, where men will be punished\\nfor crimes done in this. He has at length brought-\\nhimself to believe that this is true. He has kept\\nhimself aloof from places where he might gain in-\\nstruction. He will not come to the light, lest his\\ndeeds be reproved.\\nHe has seen, it may be, many villaines and out-\\nrages perpetrated which have been followed with\\nthe desired success, and because punishment is not\\nexecuted speedily, the heart is fully set to do evil.\\nHe may, perhaps, bring himself to believe that\\nthere is no hereafter that when a man dies, that\\nis the end of him. He has now prepared himself\\nfor the commission of any crime, in which human\\npenalties are not involved. To escape this, and\\nfollowing the maxim dead men tell no tales, he\\nwill, in order to conceal his crime, commit murder,\\nand for this act will, in all probability, end his ca-\\nreer in this life on the gallows.\\nMany well known instances might be cited where\\nthe foregoing crimes have been committed in the\\norder in which they are here described. No man\\nbecome a villain at once. Inclined, as the unre-\\ngenerate heart is, to sin, yet there is a first step in\\nthe path of every crime. At that point in the ca-\\nreer of guilt, the man would have shuddered at the\\nthought of deeds which he afterwards performed\\nwithout remorse.\\nIn cases where the highest crime is not commit-", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0162.jp2"}, "163": {"fulltext": "SIMILITUDES. 153\\nted, we see frequent accounts where men are totally\\nruined by crimes committed in consequence of get-\\nting into debt, and practicing deception. A clerk\\nin a store, a teller in a bank, an agent in his office,\\nhas peculiar temptations. How many have been\\nruined by making an unnecessary display in house-\\nhold matters. He who is constantly handling the\\nmoney of others, is tempted, when in a strait,\\nto use some small part of it for his own use, with\\nthe promise, perhaps, made to himself, that he will\\nrestore it, and that speedily. But he finds it easier\\nto borrow than to pay, when no one calls him to\\nan account. The more he takes, the more he wants\\nto take. He begins a course of extravagance, and\\nfalls into sins that requires money to secure the\\nindulgence. He speculates, in hope of paying all\\nback at once every plunge increases his embarrass-\\nment his guilt breaks out he flies from justice, a\\nlost, self-ruined man.\\nIn connection with this subject, it may be stated\\nthat lying is one of the most dishonorable and dis-\\ngraceful acts of which human beings can be guilty.\\nIt is the mark of a mean and worthless spirit a\\nvice which early discovers itself in the human\\nmind and to discourage or eradicate it, no caution\\nor attention can be too great or severe. As it is\\nfounded in the worst principles, so is it productive\\nof the greatest evils, being not only bad in itself,\\nbut is used to cloak other offenses. Simply to\\nlie, says one, is an offense; to lie, in order to\\nconceal a fault, is a double offense but to lie with", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0163.jp2"}, "164": {"fulltext": "154 THE BOOK OF\\na malicious purpose, with a view to prejudice others,\\nis an offense aggravated ten-fold, and truly dia-\\nbolical.\\nNever, says a writer, addressing the young,\\nin a smaller or greater matter, suffer your lips to\\ndeviate from the truth speak it honestly, openly,\\nand without reserve you cannot conceive how\\neasily the mind is corrupted by the slightest indul-\\ngence in falsehood, by the least license given to\\nHttle mean reservations, equivocations and mental\\nchicanery. Be assured that a fault is always doubled\\nby denying it an open, frank confession disarms\\nresentment, and conciliates affection.\\nThere is great reason to presume that those who\\nare conscientious in their words, will be so in their\\nactions. The least temptation to fraud must\\nnever be suffered to remain a moment in your\\nhearts dishonesty will blast your reputation, and\\nall your hopes, and it will be still worse in those\\nwho are entrusted with the charge of others pro-\\nperty for a breach of trust is one of the highest\\naggravations of an offense.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0164.jp2"}, "165": {"fulltext": "SIMILITUDES\\n155\\nTake heed that no man deceive you. Matt. xxiv. 4. The God of this\\nworld hath blinded the minds of them which believe not. 2 Cor. iv. 4.\\nTHE CONCEALED ATTACK.\\nThe opposing ranks that would the foe approach,\\nWould stealthily upon their ranks encroach,\\nNot with the blast of trumpet, or the sound\\nOf martial music, waking echoes round\\nBut mid the smoke, whose curling wreaths arose,\\nFilling the landscape, blinding thus their foes\\nThen drawing near, the enemy surprise\\nBefore their ranks the routed army flies.\\nIn the recent war with Mexico, a military officer\\nwishing to attack a strong position of his opponents,\\nfelt that his success would be doubtful if his move-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0165.jp2"}, "166": {"fulltext": "156 THE BOOK OF\\nments were seen by the enemy. Having laid hia\\nplan to make the attack at a certain point, he threw\\nforward, in front of the enemy s works, numerous\\nsmoke balls which he had prepared for the occasion.\\nBy this means a dense cloud of smoke arose over\\nthe whole field, which entirely concealed the ap-\\nproach of the Americans, till they were almost\\nwithin the works of the enemy. The attack was\\nmade in such a covert and sudden manner, that no\\nopportunity was given the enemy to make an ef-\\nfectual resistance, and the fortifications were easily\\ntaken.\\nThis mode of attack has often been made use of\\nwhen some important truth, or doctrine of Christi-\\nanity has been assailed. It would not answer the\\npurposes of those who wish to prevent divine truth,\\nto assail it in an open and direct manner. The\\nassault must be made in a covert way other issues\\nand appearances are presented, which conceal from\\nthe vision of the mind, the real approach of the\\nenemy, like the smoke-balls which shut off the vision\\nfrom surrounding objects.\\nIn the first ages of Christianity, the heathen em-\\nperors and magistrates wished to destroy Christian-\\nity. In order to accomplish this, it seemed neces-\\nsary to put to death all who embraced it. Such\\nwere the holy and blameless lives of the first Chris-\\ntians, that it would have been too shocking an out-\\nrage to put them to death merely on account of\\ntheir religious belief; therefore various crimes were\\nlaid to their charge. One of the heathen emperors", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0166.jp2"}, "167": {"fulltext": "SIMILITUDES. 15 Y\\nset Rome on fire, and then charged it upon the\\nChristians. They were even accused of being can-\\nnibals, or eaters of human flesh, and also that they\\nsacrificed young children to their God.\\nBy such, and kindred means, the people became\\nexasperated, their vision was obscured as to the\\nreal object of the enemies of Christianity, by the\\nclouds of indignation which arose on account of\\ntheir supposed enormities. As if this was not suffi-\\ncient to arouse the multitude to action, an appeal\\nwas made to their fears. These Christians, said\\nthey, blaspheme our gods, whose anger is kindled\\nagainst us, and our country, on this account else\\nwhy do we witness such storms, tempests, inunda-\\ntions and earthquakes. Before this hated sect arose,\\nsuch things rarely happened. To save ourselves\\nand country from ruin, to appease the anger of\\nour deities, we must put these Christians to death.\\nUnder the cover of indignation against crime on\\none hand, and of patriotism and love of country on\\nthe other, vast numbers of christians were put to\\ndeath throughout the Roman empire.\\nThe rulers of the Jews wished to put to death\\nthe Son of God, who had given his testimony\\nagainst their vices and crimes. But such was his\\nbeneficence and spotless purity, that they feared to\\nlay their hands upon him. Some cover, or cloud\\nof smoke, must be raised to conceal their real de-\\nsign. He was accused of speaking against the Mo-\\nsaic religion, against their temple, and was a de-\\nceiver of the worst kind. They told the people\\n14", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0167.jp2"}, "168": {"fulltext": "158 THE BOOK OF\\nthat if he was suffered to live, and teach his doc-\\ntrines, their country would be ruined, for the\\nRomans would come and take away both their\\nplace and nation. By this, and such like means,\\nthe Lord of life and glory was denounced, the\\nmultitude was set against him, their vision was ob-\\nscured, and they cried out, Away with him, let\\nhim be crucified.\\nWhen Paul declared at Ephesus, that they be\\nno gods which are made by men s hands, Deme-\\ntrius and his fellow-craftsmen filled the whole city\\nwith confusion, on account of their craft being in\\ndanger. They made silver shrines, or models of\\nthe temple of Diana, where that goddess was wor-\\nshipped at Ephesus, and by it they obtained great\\nwealth. Demetrius and his fellows plainly saw that\\nif the Apostles were permitted to go on thus preach-\\ning, the worship of Diana itself would be destroyed,\\nand consequently all hope of their gain would be\\nlost.\\nIt appears that it was self-interest, more than the\\nworship of Diana, which caused the opposition to\\nPaul at Ephesus. The cry of great is Diana of\\nthe Ephesians was used as a covert to drive Paul\\nfrom the city. When more than forty of the Jews\\nhad banded together, and put themselves under an\\noath, that they would neither eat or drink until\\nthey had killed him, they concealed their purposes.\\nTheir murderous design seemed well planned, but\\nit failed of its accomplishment only by the special\\ninterposition of Divine Providence.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0168.jp2"}, "169": {"fulltext": "SIMILITUDES. 159\\nThe object of the great enemy of mankind is to\\nintroduce sin, in some form or other, into the world.\\nIn order to effect his purpose he conceals his move-\\nments from his unsuspecting victims. He can even\\ntransform himself into an angel of light. As in the\\ntemptation in the garden of Eden, he promises some\\ngood to those who will follow his suggestions,\\nfirst institutions designed by the Almighty for the\\nDoes Satan wish to destroy an institution which\\nthe Savior of the world once honored with his\\npresence. He approaches his victims speaking\\nmost affectionately of mutual love. Is not\\nGod himself declared to be Love How holy\\nthen is the passion You are all one in Christ\\nJesus. How elevated and ennobling the thought\\nBy and by the tempter suggests, If all are one,\\nwhat one possesses is equally the property of all\\nwhat is mine is yours, and what is yours is mine.\\nIf you have any thing that I want more than what\\nyou do, can I not take it even the wife of your\\nbosom, is she not mine also We are freed from\\nthe yoke of the law, and we are so perfected in love\\nthat we cannot sin.\\nReasonings like these may arise and blind the\\nsoul to approaching foes. These mists of error con-\\nceal the advance of a deadly enemy. They may\\neven be made to appear like the clouds of incense\\nwhich arose in the holy temple. But we may be\\nassured that in whatever form such reasonings ap-\\npear, they are but smoke-balls cast from the infernal\\npit, in order to deceive and ruin the soul.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0169.jp2"}, "170": {"fulltext": "100\\nTHE BOOK OP\\nt t ~a r%n\u00c2\u00abtm. Rev in. 19. Ye hav e seen the end\\na ILIZV*. U0Ve tefdef^i Barnes fu. T*e angel of his presence\\n\u00c2\u00b0s f aZa than. Isa- l^iii. 9.\\nCROSS-PROVIDENCES.\\nBehold before the weary traveler s eyes,\\nA palace with is beauteous walls arise\\nwFth ioy he seems to see his journey end,\\nReaves beneath its roof the night to spend,\\nHe presses on, when sudden in Ins way,\\nA form angelic bids his footsteps stay\\nHe sees the glittering sword the pathway guard\\nf en oans, perchance with tears, his fortune hard\\nThe eulf with depth unknown, he sees it not,\\nSTess and mercy thus his footsteps stop\\nS Mercy s form across his pathway moves,\\nInd this cross-providence salvation proves.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0170.jp2"}, "171": {"fulltext": "SIMILITUDES. 161\\nThe traveler, somewhat wearied by his journey,\\nhas come in sight of a beautiful palace where he\\nhopes to repose, as he understands travelers can\\nbe accommodated here with little or no expense.\\nComforting himself with this prospect, he presses\\nforward, till he is suddenly stopped by one whom\\nhe supposes to be an evil angel sent by the prince\\nof darkness, who delights in the torment and mis-\\nery of mankind. His supposed enemy frowns upon\\nhim, stands across his pathway, sword in hand,\\ncompletely preventing his further progress in that\\ndirection.\\nThe traveler thinks that he is hardly dealt with\\nperhaps murmurs and complains that all his bright\\nprospects are destroyed, and is ready to say all\\nthese things are against me. Blind mortal he\\ndoes not know that just before him is an awful and\\nyawning gulf, where many have fallen to rise no\\nmore. Had he been left to pursue the way to the\\nmansion where he expected so much happiness, he\\nalso would have perished like others before him. m\\nWe can, doubtless, recollect in our experience,\\nthat we have been almost imperceptibly turned\\nfrom a course which we have laid out for ourselves.\\nIt is quite possible that ministering angels have,\\nby means unobserved, been silently influencing our\\nminds to pursue the right course. Or, if such gentle\\nmeans have failed to turn us from the path we are\\npursuing, violence has been used, and we have been\\nforced to stop in our course. Something which\\nwe call a great misfortune, or cross-providence, has", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0171.jp2"}, "172": {"fulltext": "162 THE BOOK OP\\nbefallen us, and we were tempted to murmur and\\nrepine at the troubles which befell us. But have\\nwe not, many times, had cause to rejoice that these\\nafflictive dispensations have been mercies in dis-\\nguise For by them, greater misfortunes, or per-\\nhaps our entire ruin has been prevented.\\nAffliction, says one, are God s most effectual\\nmeans to keep us from losing our way to our heav-\\nenly rest. Without this hedge of thorns on the\\nright hand and on the left, we should hardly keep\\nthe way to heaven. If there be but one gap open,\\nhow ready are we to find it and turn out at it\\nWhen we grow wanton or proud, how doth sick-\\nness or other affliction reduce us Every Christian,\\nas well as Luther, may well call affliction one of his\\nbest school-masters and, with David, may say,\\nbefore I was afflicted I went astray, but now have\\nI kept thy word.\\nWhenever the Almighty sends an adverse dis-\\npensation, or by cross-providences our path seems\\ncrossed or stopped up, it may be presumed to be\\nwith this message, Go draw that sinner, or that\\nChristian, from the love of the world go take away\\nthat comfort he is going to make an idol of it\\ngo stop his pathway in that direction, for certain\\ndestruction awaits him if he proceeds further.\\nThe reasonableness of present afflictions will ap-\\npear, that by means of them we are induced to seek\\nour true rest that they keep us from mistaking it,\\nand from losing our way to it that our peace is\\nquickened towards it, and although for the present", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0172.jp2"}, "173": {"fulltext": "SIMILITUDES. 163\\nthey are not joyous, but grievous, yet afterward*\\nthey yield the peaceable fruits of righteousness.\\nMany of those who have stood high in the favor of\\nGod have been exercised with sharp afflictions.\\nMoses, whom God honored with the most conde-\\nscending and familiar discoveries of himself, was\\ntried by long afflictions. David, a man after God s\\nown heart, was for a long time hurled to and fro\\nby tempestuous persecutions from his unjust and\\nimplacable enemies. Isaiah, who was dignified with\\nsuch heavenly visions that his description of the\\nsufferings of Christ seems rather the history of \u00c2\u00bbn\\nevangelist, than the vision of a prophet, was (it is\\nasserted) sawn asunder.\\nProvidence is defined to be the superintendence\\nand care which God exercises over creation. It has,\\nby some writers, been divided into immediate and\\nmediate, ordinary and extraordinary, common and\\nspecial, universal and particular. Immediate pro-\\nvidence, is that which is exercised by God himself,\\nwithout the use of any instrument or second cause.\\nMediate providence is what is exercised in the use\\nof means, and by the chain of second causes. Ex-\\ntraordinary is what is out of the common way, as\\nmiraculous operations. Common providence is\\nwhat belongs to the whole world. Special, what\\nrelates to the church. Universal relates to the\\ngeneral upholding and preserving all things. Par-\\nticular relates to individuals in every action and\\ncircumstance.\\nWith regard to particular providence, which is", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0173.jp2"}, "174": {"fulltext": "164 THE BOOK OP\\ndenied by some, a good writer observes The\\nopinion entertained by some that the providence of\\nGod extends no farther than to a general superin-\\ntendence of the laws of nature, without interposing\\nin the particular concerns of individuals, is contrary\\nboth to reason and scripture. It renders the gov-\\nernment of the Almighty altogether loose and con-\\ntingent, and would leave no ground for reposing\\nany trust under its protection for the majority of\\nhuman affairs would then be allowed to fluctuate\\nin a fortuitous course, without moving in any regu-\\nlar direction, and without tending to any one\\nscope.\\nThe uniform doctrine of the sacred writings is,\\nthat throughout the universe nothing happens\\nwithout God that his hand is ever active, and\\nthat his decree, or permission, intervenes in all;\\nthat nothing is too great or unwieldy for his man-\\nagement and nothing so minute and inconsider-\\nable as to be below his inspection and care. While\\nhe is guiding the sun and moon in their course\\nthrough the heavens while in this inferior world\\nhe is ruling among empires, stilling the raging of\\nthe water, and the tumults of the people, he is, at\\nthe same time, watching over the humble, good\\nman, who, in the obscurity of his cottage, is serv-\\ning and worshiping him.\\nIn what manner Providence influences and di-\\nrects the thoughts and councils of men, and still\\nleaves them to the freedom of their choice, is a sub-\\nject of dark and mysterious nature, and which has", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0174.jp2"}, "175": {"fulltext": "SIMILITUDES. 165\\ngiven rise to many an intricate controversy. It is\\nclear from the testimony from scripture, that God\\ntakes part in all that happens among mankind di-\\nrecting and overruling the whole course of events,\\nso as to make every one of them answer the designs\\nof his wise and righteous government. It is upon\\nthe supposition of a particular providence that our\\nworship and prayers to him are founded. All his\\nperfections would be utterly insignificant to us, if\\nthey were not exercised on every occasion, accord-\\ning to the circumstances of his creatures.\\nIn how many instances have we found that we\\nare held in subjection to a higher power, on whom\\ndepends the accomplishment of our wishes and de-\\nsigns Fondly we have projected some favorite\\nplan; we thought we had provided for all that\\nmight happen but lo some little event has come\\nabout, unseen by us, and its consequences, at the\\nfirst seemingly inconsiderable, which yet hath turn-\\ned the whole course of things into a new direction,\\nand blasted all our hopes. At other times our\\ncouncils and plans have been permitted to succeed\\nwe then applauded our own wisdom, and sat down\\nto feast on the happiness we had attained. To our\\nsurprise, happiness was not there, and that God s\\ndecree had appointed it to be only vanity.\\nFrom the imperfection of our knowledge to as-\\ncertain what is good for us, and from the defect in\\nour power to bring about that good when known,\\narise all those disappointments which continually\\ntestify that the way of man is not in himself; and", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0175.jp2"}, "176": {"fulltext": "166 THE BOOK OF\\nthat, though he may devise, it is God who directs.\\nAccident, and chance, and fortune, are words often\\nmentioned, and much is ascribed to them in the life\\nof man. But they are words without meaning or,\\nas far as they have any signification, they are no\\nother than names for the unknown operations of\\nProvidence.\\nThat chaos of human affairs, where we can see\\nno light, that mass of disorder and confusion which\\nthey often present to our view, is all clearness and\\norder in the sight of Him who brings forward every\\nevent in its due time and place. Whatever may\\nhappen to the true Christian, and whatever cross-\\nprovidences may close up the path he is pursuing,\\nhe may feel assured that it is done in kindness to\\nsave him from evils of which at present he has no\\nconception.\\nYe fearful saints fresh courage take\\nThe clouds ye so much dread,\\nAre big with mercy, and shall break\\nIn blessings on your head.\\nHis purposes will ripen fast,\\nUnfolding every hour\\nThe bud may have a bitter taste,\\nBut sweet will be the flower.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0176.jp2"}, "177": {"fulltext": "SIMILITUDES\\n167\\nFor if they shall fall, the one shall lift up his fellow. Eccl. iv. 10. Look\\nnot every man on his own things, but every man on the things of others.\\nPhiLii.4.\\nMUTUAL DEPENDENCE.\\nWhen up the Alps the party would ascend,\\nThen each on each, for help and strength depend;\\nClose linked by cords, which each and all have bound,\\nThey venture safely o er the dangerous ground\\nIf one should slip, the cord that holds him fast\\nSustains till help arrives, and danger s past.\\nThus, as we walk on life s rude paths, we learn\\nThat friend to friend, for help and cheer must turn\\nAffection s cords in ties of union blend,\\nThat link them closely to their journey s end.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0177.jp2"}, "178": {"fulltext": "168 THE BOOK OF\\nThe engraving shows a number of travelers who\\nare ascending Mont Blanc, a portion of the Alps,\\nin Switzerland, and is sometimes called the giant of\\nthe Swiss mountains. It is extremely difficult and\\ndangerous to ascend its summit, being in many\\nplaces broken into icy peaks, separated into chasma\\nof frightful depths. Some of these are concealed\\nby mere crusts of snow, over which travelers are\\nobliged to pass. There are, also, extremely narrow\\nridges, slanting and abrupt declivities, where a false\\nstep would precipitate the passenger a mangled\\ncorpse to the depths below.\\nIn order to prevent themselves from sliding, or\\nfalling to certain destruction, the travelers on the\\nperilous passage furnish themselves with a long\\npole, or strong cord, which each one grasps firmly,\\nor ties himself strongly. Should any one make a\\nfalse step, and slip, the rope to which he clings will\\nsave him, being held firmly by his companions.\\nShould he sink through the snow into some hidden\\nchasm, his being attached to the rope will save\\nhim, though he may for a time be suspended dang-\\nling over destruction.\\nThis representation is a good emblem to show\\nthe advantage of being connected with our fellow\\nbeings by some bond of union. In our pilgrimage,\\nwe oftentimes need to be sustained by our brethren.\\nA man who walks by himself, is liable to many\\ndangers from which he would be protected, if his\\ncompanions were with him. Should he stumble,\\nand break his limbs by falling into a pit, which", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0178.jp2"}, "179": {"fulltext": "SIMILITUDES. 169\\nwould prevent his effort to rise, how lamentable\\nhis condition he will starve and die, unheeded by\\nhis fellow-men, because he had no companions in\\nthe hour of his misfortune.\\nIt is not always the strongest, physically or spirit-\\nually, who seem or claim to be the strongest, and\\nno man is so robust and vigorous as to be abso-\\nlutely independent of his fellow-man. Hence the\\nadvantages and necessity of Christian fellowship\\nand communion whereby watch and care are ex-\\ntended over brethren and sisters in the Lord, by\\nkindred spirits. Two, in the words of Solomon,\\nare better than one for if one shall fall, the other\\nshall lift up his fellow but wo to him who is alone\\nwhen he falleth, for he has none to lift him up.\\nThe high importance of having companions with\\nus in the hour of trial, is also well illustrated by an\\nadventure of a company of botanists, who, in their\\nexplorations, encountered a terrific snow-storm on\\nthe island of Terra del Fuego. One of the party,\\nDr. Solander, aware of the power of extreme cold to\\nproduce sleep, and that death would ensue to the\\nperson overcome by this power, who should yield\\nto it and lie down, urged all his companions, by no\\nmeans through lassitude to stop, but to keep mov-\\ning. Whoever, he told the party, sits down,\\nwill sleep, and whoever sleeps, will die.\\nThe companions of Dr. Solander heeded his\\ncounsel, and it was well for him who gave it, for\\nby it he himself was saved. Notwitstanding the\\ndoctor s timely and judicious warning, he was the\\n15", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0179.jp2"}, "180": {"fulltext": "170 THE BOOK OF\\nfirst whose senses were stupefied, and who sunk\\nupon the ground. Death was at hand. His com-\\npanions followed the direction of their teacher by-\\nforce they roused him from his lethargy, would not\\nsuffer him to sit down, but kept him moving till\\nthey conducted him to a place of safety.\\nIn civil affairs, it is quite necessary to have some\\nbond of union to the several members of a confed-\\neracy, in order to its well being. Where there is\\nno bond of feeling, or sympathy, with each other,\\nthey are peculiarly exposed to the attacks of insid-\\nious enemies. They wish to bring the whole con-\\nfederacy under their control, and this they can\\neasily accomplish, if they can attack or subvert\\nthem in detail. In order to maintain their inde-\\npendence as a confederacy, and also their individual\\nsafety, it is necessary that each member feel their\\nmutual dependence on each other s exertions for\\ntheir own and the general good.\\nThere are many things in our social system which,\\nat the first thought, may seem to be rather useless,\\nwhich we shall find, upon examination, to be neces-\\nsary for the well-being of the whole. The Apostle,\\nin his letter to his Corinthian brethren, in compar-\\ning the members of the church with the members\\nof the human body, argues, that as all of them are\\ndependent upon each other, so all the members of\\nthe Christian church, with their varied talents and\\noccupations, and even those which are lightly es-\\nteemed, are necessary for the perfection of the\\nwhole.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0180.jp2"}, "181": {"fulltext": "SIMILITUDES. 1*71\\nThe celebrated apologue, or fable, of Menenius\\nAgrippa, the Roman consul and general, may serve\\nto illustrate the subject of mutual dependence.\\nThe Roman people were led into a state of insur-\\nrection against their rulers, under the pretext that\\nthey not only had all the honors, but all the emolu-\\nments of the nation while they were obliged to\\nbear all the burdens, and suffer all the privations.\\nMatters were at last brought to such an issue that\\ntheir rulers were obliged to flee. Anarchy now\\nprevailed, the public peace was broken, and ruin\\nseemed impending. The consul and general being\\nhigh in the esteem of the insurgents, was sent to\\nquiet these disturbances. Having assembled the\\ndisorderly multitude, he addressed them in the fol-\\nlowing manner:\\nIn that time in which the different parts of the\\nhuman body were not in such a state of unity as\\nthey now are, but each member had its separate\\noffice and distinct language, they all became dis-\\ncontented, because whatever was procured by their\\ncare, labor and industry, was spent on the stomach\\nand intestines while they lying at ease in the\\nmidst of the body, did nothing but enjoy whatever\\nwas provided for them.\\nThey therefore conspired among themselves, and\\nagreed that the hands should not convey food\\nto the mouth that the mouth should not receive\\nwhat was offered to it and that the teeth should\\nnot masticate whatever was brought to the mouth.\\nActing on this principle of revenge, and hoping to", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0181.jp2"}, "182": {"fulltext": "172 THE BOOK OF\\nreduce the stomach by famine, all the members, and\\nthe whole body itself, were at length brought into\\nthe last stage of consumption. It then plainly ap-\\npeared that the stomach itself did no small service\\nthat it contributed not less to their nourishment,\\nthan they did to its support distributing to every\\npart that from which they derived life and vigor\\nfor, by concocting the food, the pure blood derived\\nfrom it, was conveyed by the arteries to every\\nmember.\\nIt is easy to discern how the consul applied this\\nfable. The sensible similitude produced the de-\\nsired effect. The people were convinced that it\\nrequired the strictest union, and mutual support of\\nhigh and low to preserve the body politic that if\\nthe members of a community refuse the government\\nthat necessary aid which its necessities require, they\\nmust all perish together.\\nMove, and actuate, and guide\\nDivers gifts to each divide\\nPlaced according to thy -will,\\nLet us all our work fulfill\\nNever from our office move\\nNeedful to each, other prove.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0182.jp2"}, "183": {"fulltext": "SIMIDITUDES\\n173\\nAn hiding-place from the wind, and a covert from the tempest. Isa. xxxii.\\n2. The Lord is my rock, and my fortress my buckler and my\\nhigh tower. Ps. xviii. 2.\\nTHE ROCK OF REFUGE.\\nWhen the lone traveler, journeying on his way,\\nThrough desert wilds, in torrid lands will stray\\nWhen sudden storms and hurricanes arise,\\nAnd raging tempests darken all the skies,\\nQuick to a place of refuge he must flee\\nNo human habitation can he see,\\nAnd soon no shelter would it be, if found\\nThe furious winds will level to the ground.\\nHe may not seek a shelter near the oak,\\nIts sturdy trunk is broken by the stroke\\nNearer and nearer howls the angry blast,\\nStill bringing rain, as it rushes past,\\nBut the great rock, against the storm is sure,\\nHe hastens to its clefts, and stands secure.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0183.jp2"}, "184": {"fulltext": "174 THE BOOK OF\\nThe traveler, when passing through certain coun-\\ntries subject to hurricanes and tempests, must, when\\nthese arise, in order to escape from their fury, have\\nsome place of refuge to flee to, and hide himself\\nfrom the sweeping storm. The observer sees in the\\ndistance unmistakeable tokens of the angry tempest\\napproaching. The clouds, lowering, move rapidly\\nonward the lightnings flash, the wind roars, the\\nthunder growls near, and still nearer. The traveler\\nis affrighted, he looks around for a covert, or place\\nof refuge. He may be tempted to flee to some\\nhuman structure, but the tempest, which is ap-\\nproaching, will sweep away every thing construct-\\ned by the skill or power of man, and all who take\\nrefuge therein will perish in its ruins.\\nHe may, perhaps, place confidence in the sturdy\\noak, which strikes its roots deep into the earth he\\nmay clasp it round, and, facing the wild commotion,\\nthink to escape its fury but all in vain, the mon-\\narch of the forest will be laid prostrate its strong\\ncords which bound it to the earth will be broken,\\nand all who placed confidence in it will perish be-\\nneath its crushed branches.\\nNothing can withstand the fury of the winds but\\nthe solid rock. The wise traveler discovers this,\\nand flees to it for a shelter. Within its clefts he\\nfeels secure, though storms and tempests rage with-\\nout his hiding-place is in the everlasting hills,\\nwhich cannot be moved. This is a striking simili-\\ntude of the safety of those who trust in Christ, as\\nthe Rock of their salvation. The Scriptures repre-", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0184.jp2"}, "185": {"fulltext": "SIMILITUDES. 175\\nsent that there is a storm of indignation coming,\\nwhich will sweep into perdition the whole race of\\nungodly men. The wicked are warned of their\\ndanger the clouds in the distance are gathering\\nblackness they are told that nothing will save\\nthem but fleeing to the Rock. A vast number will\\nnot heed the warning, will not so much as turn\\ntheir eyes to the heavens to ascertain the truth of\\nwhat they hear they continue, it may be, with\\ntheir eyes fixed upon the ground, in gathering the\\nlittle pebbles and straws which lie before them, till\\noverwhelmed by the storm. Others make some-\\nthing else than the Rock their trust, but miserably\\nperish in the time of trial, while those who heed\\nthe warning flee to the Rock whose foundations are\\nof old, hide themselves in its clefts, and are eter-\\nnally safe.\\nRock of Ages cleft for me,\\nLet me hide myself in thee\\nLet the water and the blood,\\nFrom thy side, a healing flood,\\nBe of sin the double cure,\\nSave from wrath, and make me pure.\\nShould my tears forever flow,\\nShould my zeal no languor know,\\nThis for sin could not atone,\\nThou must save, and thou alone\\nIn my hand no price I bring,\\nSimply to thy cross I cling.\\nWhile I draw this fleeting breath,\\nWhen mine eyelids close in death,\\nWhen I rise to worlds unknown,\\nAnd behold thee on thythrone,\\nRock of Ages cleft for me,\\nLet me hide myself in thee.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0185.jp2"}, "186": {"fulltext": "1^6 THE BOOK OF\\nWhen the Spirit of Truth makes inquisition for\\nsin, says a religious writer, guilt is then felt,\\nbecause man beholds himself a child of wrath by\\nnature, and a condemned criminal by means of his\\npractice. In this salutary, but unhappy stage of\\nthings, he often looks behind, and every glance dis-\\ncovers blacker darkness, and nearer approaching\\nstorms. He looks around him, he sees no place\\nof shelter in which he can confide. It is a time of\\ntrouble and dismay. What an unspeakable com-\\nfort to discpver the Rock of Ages, to which he can\\nflee for safety, and in its recesses hide himself from\\nthe sweeping tempest to find Jesus Christ, the\\nSavior of sinners, a hiding-place from the storm,\\nand covert from the tempest. Safe in him, the\\nthunders of the broken law may echo forth all their\\ncondemnation. Safe in him, the sword of vengeance\\nand of justice, like the fluid stream, may blaze on\\nevery side, yet the soul can rest secure.\\nThe firm and lofty rock, is used in various parts\\nof the Scriptures as an emblem of certain refuge,\\nsafety, defence, and happiness. When the sun\\npours down his fervid heat upon the great desert,\\nand the traveler is fainting amid its burning sands,\\nwhat more refreshing than to repose beneath the\\nshadow of a Great Rook in a weary land.\\nFly to the Roclc is often a necessary direc-\\ntion to those who venture among the sands along\\nthe rocky sea-shore. The traveler who is pursuing\\nhis path-way along on the iron-bound shore, find-", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0186.jp2"}, "187": {"fulltext": "SIMILITUDES. 177\\ning it painful to his feet, ventures on the smooth\\nsands below. The tide is out, the sea is calm, the\\nwaves are a long way off; he thinks there can be\\nno danger, so he walks on. Presently the wind be-\\ngins to rise, still he thinks there can be no danger,\\nit is only rounding that jutting cliff, there is plenty\\nof time, and then he will be safe. Meanwhile the\\nsea conies gradually on wave after wave, like so\\nmany horsemen in battle array, riding one after\\nthe other. Every moment they advance a step or\\ntwo; and before the man has got to the jutting\\ncliff he sees them dashing against its feet. What\\nis he to do On one side is a steep and rugged\\nledge of rocks on the other side, the sea, which\\nthe wind is lashing into a storm, and is rushing to-\\nwards him in foaming fury.\\nWould a man in such a plight think of losing\\nanother moment Would he stop to consider\\nwhether he should not hurt his hands by laying\\nhold of the sharp stones Would he not strain\\nevery nerve to reach a place of safety, before the\\nwaves would overtake him? If his slothfulness\\nwhispered to him It is of no use, the ledge is very\\nsteep you may fall back when you have got half\\nway stay where you are, perhaps the winds may\\nlull, and the waves may stop short, and so you will\\nbe safe here. If his slothfulness prompted such\\nthoughts as these, would he listen to them Would\\nhe not reply, Hard as the task may be, it must\\nbe triad, or I am a dead man. God will not work\\na miracle in my behalf he will not change the", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0187.jp2"}, "188": {"fulltext": "178 THE BOOK OF\\ncourse of tides, to save me from the effects of my\\nown laziness. I have a few minutes left let me\\nmake the most of them.\\nThis scene is not one of mere fancy. Many ac-\\ncounts are given of the risk which has been run by\\nneglecting to nee from a rising tide. Some, by\\ngreat efforts, aided by God s providence, have\\nescaped a watery grave. Others have been over-\\nwhelmed, and have perished amid the mighty\\nwaters. The man who is about to be overtaken\\nby the flowing tide, is a similitude of the sinner\\naway from Christ, the Rock of Salvation. On one\\nside of him is the steep ledge of Repentance on\\nthe other, the waves of the bottomless pit are every\\nmoment rolling towards him, and even beginning\\nto surround his pathway. Is this a situation for\\na man to stop in Will any one in such a situation\\ntalk about the difficulty of repentance If wise,\\nhe will not, but will put forth all his efforts to ascend\\nthe cliff, which, if he ascends, all will be well for\\nhis feet are placed upon a firm foundation, against\\nwhich the angry waves may dash in vain.\\nWhatever we do for our salvation, ought to be\\ndone in time, and with all our might. We ought\\nnot to defer it until we are encompassed with the\\nwaves of death. Repent now, therefore, in time j\\nflee to the Rock of Refuge, for now is the day of\\nsalvation.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0188.jp2"}, "189": {"fulltext": "SIMILITUDES\\n179\\n=?W3*fe^v^^-\\nThe way of a fool is right in his own eyes. Prov. xii. 15. Professing\\nthemselves to be wise, they became fools. Rom. i. 22. Without understand\\ning. Rom. i. 31.\\nIGNORANCE AND FALSE PHILOSOPHY.\\nMistaken fool, who with the candle s light,\\nWould view the dial s figures in the night\\nHe seems to know not that the sun s bright ray,\\nMust cast the shade that marks the hour of day.\\nAnother proof of ignorance is plain,\\nThe boy who would the shining moon obtain\\nHe sees the glittering object in the skies,\\nAnd all in vain to grasp the treasure tries\\nThe barking dog, with human sense unblest,\\nSeems here to share the folly of the rest.\\nNear by, a structure, more for show than use,\\nEssays perpetual motion to produce;\\nMistaken all, their ignorance is plain,\\nFor false philosophy must toil in vain.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0189.jp2"}, "190": {"fulltext": "180 THE BOOK OF\\nThe cut represents a person claiming to be a\\nphilosopher, who is endeavoring to ascertain the\\ntime of night by a sun-dial. He understands that\\nthe true time is ascertained by the shade which is\\ncast on certain figures from the upright part of the\\ndial. This is perfectly true, but this shade is only\\ncast when the sun is shining bright and clear\\nmoon-light or candle-light is of no avail, it is worse\\nthan none, as it will mislead all who trust in it.\\nOf this all-essential fact this philosopher appears to\\nbe in profound ignorance he even holds up a\\ncandle to assist him in his investigations.\\nOn the right of the engraving is seen an ignorant\\nboy crying out for the moon, which looks so bright,\\nthat he is quite captivated by its a]3pearance, and\\nhe thinks he can almost reach it with the rod he\\nhas in his hand. The dog that is near him, is also\\nattracted by its bright appearance perhaps he\\nthinks it is a stranger who is approaching him, he\\ntherefore gives a bark of defiance. On the left,\\nnear the sun-dial, is an aj^paratus for producing\\nperpetual motion the great desideratum among\\ninventors. Our philosopher has spent considerable\\ntime over it, and feels confident that he has nearly,\\nif not quite, accomplished his object.\\nIn order to ascertain what is truth, respecting\\nthe progress of time, it is necessary that we have\\nthe light of the sun, as we cannot place any depend-\\nence on any inferior luminary. No confidence can\\nbe placed in the light of the moon, although bor-\\nrowing what light it has, from the sun. In a reli-", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0190.jp2"}, "191": {"fulltext": "SIMILITUDES. 181\\ngious sense, would we gain a knowledge of the\\ntruth, we must have light from the Father of Light,\\nthe great moral Sun of the universe. Do we trust\\nin the light of our own understanding merely we\\nmake ourselves fools, like unto the philosopher\\nrepresented with a candle in his hand, standing over\\na sun-dial. And if we expect to derive any valu-\\nable, or saving knowledge, except from the Great\\nLight above the center of the universe, we show\\nour ignorance and folly, as much as the boy who\\nexpects to reach, by his puny efforts, one of the\\nluminous objects in the heavens.\\nIn all our investigations in search of truth, we\\nmust do it in the light of certain great principles,\\nor facts. We must believe in a God who overrules\\nand superintends all things that he is a holy, just,\\nand good being, who will punish the wicked, and\\nreward the righteous. We must have an entire\\nfaith in the Revelation which he has given us in his\\nWord what it teaches concerning the attributes\\nor character of God, or that of ourselves, we must\\nbelieve, however opposed to our previous notions,\\nor conclusions. Those nations who have never\\nknown the divine Scriptures, or rejected the light\\nof Christianity, have become vain or foolish, in\\ntheir imaginations or reasonings.\\nSpeaking of the wisest of the ancient philoso-\\nphers, not even excepting Socrates, Plato or Sen-eca,\\nWho, says an eminent commentator, can read\\ntheir works without being struck with the vanity\\nof their reasoning, as well as with the stupidity of", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0191.jp2"}, "192": {"fulltext": "182 THE BOOK OF\\ntheir nonsense, when speaking of God In\\nshort, professing themselves to be wise, they be-\\ncame fools, they sought God in the place in which\\nhe is never to be found, viz. the corrupting passions\\nof their own hearts. A dispassionate exami-\\nnation of the doctrines and lives of the most famed\\nphilosophers of antiquity, will show that they\\nwere darkened in their mind, and irregular in their\\nconduct. It was from the Christian religion alone\\nthat true philosophers sprung.\\nIt is true that many of the heathen nations ac-\\nknowledged the great truth that there is a su-\\npreme being but viewing him in the light of their\\nown understanding, they, by their false philosophy,\\nbrought themselves to believe that he was a being\\nlike unto themselves. The finest representation\\nof their deities, (for they had many,) was in the\\nhuman figure and on such representative figures\\nthe sculptors spent all their skill hence the Her-\\ncules of Farnese, the Venus of Medicis, and the\\nApollo of Belmdere. And when they had formed\\ntheir gods according to the human shape, they en-\\ndowed them with human passions; and as they\\nclothed them with extraordinary strength, beauty,\\nwisdom, c, not having the true principles of mo-\\nrality, they represented them as slaves to the most\\ndisorderly passions, excelling in irregularities the\\nmost profligate of men, as possessing unlimited\\npowers of sensual gratification. How men\\nof such powers and learning, as many of the Greek\\nand Roman philosojmers and poets really were,", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0192.jp2"}, "193": {"fulltext": "SIMILITUDES. 183\\ncould reason so inconsecutively, is truly astonish-\\nkg.\\nPrevious to the Christian era, and even now\\nwhere the light of Christianity does not shine, al-\\nmost every trace of original righteousness has been\\nobliterated. So completely lost were the heathen\\nto a knowledge of the influence of God upon the\\nsoul, and the necessity of that influence, they, ac-\\ncording to their false philosophy, asserted in the\\nmost pathetic manner, that man was the author of\\nhis own virtue and wisdom. Thus Cicero, the Ro-\\nman orator, declares it to be a general opinion,\\nthat although mankind receive from the gods the\\noutward conveniences of life but virtue, none\\never thought they had received from the Deity,\\nand again, this is the persuasion of all, that for-\\ntune is to be had from the gods wisdom from our-\\nselves. And again, who ever thanked the gods\\nfor his being a good man Men pray to Jupiter,\\nnot that he would make them just, temperate and\\nwise, but rich and prosperous.\\nThe consequences of adopting as truth, other\\nsystems than that which is derived from the light\\nthat cometh from above, is forcibly described by\\nPaul in the 1st chapter of Romans, A vain, or\\nfalse philosophy, without right principle or end,\\nwas substituted for those diverse truths which had\\nbeen discovered originally to man. Their hearts\\nhad been contaminated by every vice that could\\nblind the understanding, pervert the judgment, cor-\\nrupt the will, and debase the affections and passions.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0193.jp2"}, "194": {"fulltext": "184 THE BOOK OP\\nThis was proved in the most unequivocal manner\\nby a profligacy of conduct which had debased them\\nfar, far below the beasts that perish. The apostle\\nhere gives a list of their crimes, every article of\\nwhich can be incontrovertibly proved from their\\nown history, and their own writers crimes which,\\neven bad as the world is now, would shock com-\\nmon decency to describe.\\nIn more modern times, several systems have been\\nintroduced into the world for the improvement of\\nthe human race, by gathering them into communi-\\nties, fixing several fixed rules of government, c,\\nwhich, could they be fully adopted, and followed,\\nit would seem quite possible that they might suc-\\nceed. But by rejecting the prominent truth, that\\nman is naturally a depraved creature, and discarding\\na Divine Revelation, the only light by which truth\\nis discovered, almost without an exception, every\\none of these attempts have proved miserable fail-\\nures. The founders of these systems are like the\\nphilosopher who attempts to find out the true time\\nby the light of the moon, or the attempt of the boy\\nwith his rod to reach that luminary, or like the in-\\nventor who constructs a machine for perpetual mo-\\ntion, expecting that it will move continually by its\\nown unaided force.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0194.jp2"}, "195": {"fulltext": "SIMILITUDES.\\n185\\nJ ZS\\nCanst thou, by searching, find out God Job xi. 7. Which is, and which\\nwas, and which is to come. Rev. i. 8. O the depth of the wisdom of\\nGod, how unsearchable his judgments, and his ways past finding out. Rom.\\nxi. 33.\\nTHE INCOMPREHENSIBLE.\\nIn vain the sages, with their utmost skill,\\nWould find out God\u00e2\u0080\u0094 he is a mystery still\\nIn vain they search the page of ancient lore,\\nIn vain the scrolls of centuries past explore.\\nThe mystic circle and triangle see,\\nThe types that shadow forth Infinity\\nThe circle, endless as eternty,\\nAnd the triaugle, showing one in three.\\nWithout beginning, past their finding out\\nIn vain they seek to solve perplexing doubt\\nWearied with search, at last one looks above,\\nWhen lo a ray of heavenly truth and love", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0195.jp2"}, "196": {"fulltext": "186 THE BOOK OF\\nSteals softly downward to his darkened mind,\\nSeeming to say, all earthly light is blind\\nLeave then the paths of human search untrod,\\nContent to know and feel the love of God.\\nThe engraving is intended to represent the phi-\\nlosophers of various ages, closely engaged in por-\\ning over the manuscripts and books which contain\\nthe records of human thought, ancient and modern,\\nupon the being and attributes of God. The systems\\nof Pythagoras, Plato, Zeno, and other ancient\\nphilosophers, are being examined, also the various\\nsystems of more modern times. Above the group\\nare seen the emblems of that being of whose nature\\nthey are so earnestly searching out. A circle is\\nrepresented, showing that he is without beginning\\na triangle is also seen, showing three in one, and\\none of three.\\nAmong the philosophers represented, one has\\ncome to a stand he appears to have been almost\\nwearied out in his searchings, and has laid aside his\\nmanuscripts and books. He is convinced that all\\nhuman theories are utterly incompetent to describe\\nthe being and the attributes of God. Despairing\\nof all human help, he looks upward, as if to implore\\nassistance from the Divine Being. In answer to\\nhumble prayer, beams of light and glory descend\\nfrom above. He believes his soul is filled he\\nloves and adores but he comprehends not\\nWithout beginning O how incomprehensible,\\nhow overwhelming the thought Reason is amazed,\\nbewildered, but she is forced to believe. Else why\\nare we here some being must have made us, and", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0196.jp2"}, "197": {"fulltext": "SIMILITUDES. 187\\nall that we see, or hear and he that made us must\\nhimself be unmade he that is unmade must be\\neternal, or without beginning and that which is\\nbefore all things, and without beginning, is the in-\\ncomprehensible God.\\nThe great and glorious Being, whom we call God,\\nmust be eternal. There must have been a time when\\nhe existed alone, and there was never a time when\\nhe did not exist. As God has existed eternally in\\nthe past, so he will exist in the eternity to come.\\nNo possible reason, says one, can be given why\\nhe should cease to be. There is no greater Being\\nupon whom he is dependent for existence, or who\\ncould take it away and in his nature, or essence,\\nthere is no principle of decay. The eternity of God\\ncomprehending the past, as well as the future, is\\nthus expressed by the inspired writer: Before the\\nmountains were brought forth, or ever thou hadst\\nformed the earth and the world, even from ever-\\nlasting to everlasting thou art God.\\nAlthough angels and human spirits may exist in\\nthe eternity to come, yet there is an important dif-\\nference in the nature of their existence, from that\\nof the Deity. They are not necessarily immortal,\\nand there is no contradiction or absurdity in sup-\\nposing them to be annihilated, or struck out of\\nexistence. There was a time when they were not,\\nand all that can be said of them is, says a celebra-\\nted writer, that having begun, they shall never\\ncease to exist. Their life will flow on without in-\\ntermission, and they will ever continue in a pro-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0197.jp2"}, "198": {"fulltext": "188 THE BOOK OF\\ngressive state. Their continuance in life is the re-\\nsult of the will of their Creator and besides, if we\\nmay so speak, they have only a half an eternity al-\\nlotted to them as their portion, the half which is to\\ncome, while eternal ages had passed away before\\nthey were called out of nothing.\\nThe existence of God is not like that of his crea-\\ntures, progressive, but comprehends what we call\\nthe past, the present, and the future. These are\\nthe divisions of time but the first and the last have\\nno place in the duration of the Supreme Being.\\nThe Revelation given us in the Bible, confirms the\\nnatural dictates of our reason, in the accounts which\\nit gives us of the existence of God where it tells\\nus, that he is the same yesterday, to-day, and for-\\never that he is the Alpha and the Omega, the\\nBeginning and the Ending that a thousand years\\nwith him are as one day, and one day as a thousand\\nyears. By expressions like these, we are taught\\nthat the existence of God, as to time and duration,\\nis totally different from that of his creatures, which\\nfact makes it incomprehensible to any created being.\\nIn a being who had no beginning, succession or\\nprogression is impossible. We can conceive a fu-\\nture infinite succession, or line continually extend-\\ning but we cannot conceive a past infinite succes-\\nsion, or a time which had not a beginning. What-\\never difficulty we may have in annexing an idea to\\nour words, says Dr. Dick, we must pronounce\\nthe eternity of God to be stationary, and not like\\nours, in motion. It may be objected, that there", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0198.jp2"}, "199": {"fulltext": "SIMILITUDES. 189\\nis in the Scriptures expressions by which his eternity-\\nis described by differences in time, particularly that\\nwhich describes him as one, who was, and is, and\\nis to come. But it may be answered, that human\\nlanguage is imperfect, and that there are no words\\nwhich can properly express the stable nature of his\\neternity, and when we speak of it, we are under\\nthe necessity of using words in common use, found-\\ned on the divisions of time. From this cause also,\\nwhen we speak of the other perfections of God, we\\nhave to use terms which attribute corporeal mem-\\nbers, and human affections to the Deity thus, the\\neye of the Lord is over all works, his hand is\\nstretched out, he is angry with the wicked, c.\\nWith regard to space the creation of God\\nwhat is its extent Where is its beginning, or\\nending These questions force themselves upon\\nus we are bewildered they are incomprehensible\\nas Deity itself. Where, says a celebrated writer,\\nis the region in which God may not be found Go\\nto the most dismal spot upon the globe to a spot,\\nif such there be, where no plant grows, where no\\ncreature breathes in this lone solitude, you shall\\nfind Him in the eternal snow which covers it, in the\\nrocks which rear their dark pinnacles to the sky,\\nand in the waves which beat upon its desolate\\nshores Go into the wilderness, where no human\\nfoot has trod, and you shall see Him in every thing\\nwhich lives the bird that sings among the branches,\\nthe waving grass, and beauteous flowers, all live,\\nmove, and have their being, in Him Look up to", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0199.jp2"}, "200": {"fulltext": "190 THE BOOK OF\\nthe heavens behold the shining stars, who can\\nnumber them who lit up the fires with which they\\nglow who guides them in their course, but the\\nsame being whose center is every where, and whose\\ncircumference is no where\\nWho, by searching, can find out God\u00e2\u0080\u0094 who can\\nfind out the Almighty to perfection We feel as-\\nsured that he possesses certain attributes which we\\ndesignate by names by which we distinguish cer-\\ntain excellencies among men. We ascribe to him\\nevery idea of virtue, and spiritual beauty exalted\\nto infinite perfection. But how, says another\\nwriter, the Divine Being himself exists in an es-\\nsential and eternal nature of his own how he can\\nbe present at the same moment every where how,\\nunseen, and unfelt by all, he can maintain the most\\nperfect acquaintance and contact with all parts and\\nportions of the universe how he can be at once\\nall eye, all ear, all presence, all energy, yet not in-\\nterfere with any of the thoughts and actions of his\\ncreatures this is what baffles the mightiest and\\nthe meanest intellect this is the great mystery of\\nthe universe, which is at once one of the most cer-\\ntain and incomprehensible of all things a truth, at\\nonce enveloped in a flood of light, and an abyss of\\ndarkness Inexplicable itself, it explains all be-\\nsides; it casts a clearness on every question, ac-\\ncounts for every phenomenon, solves every problem,\\nilluminates every depth, and renders the whole\\nmystery of existence perfectly simple, as it is other-\\nwise perfectly intelligible, while itself alone remains", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0200.jp2"}, "201": {"fulltext": "SIMILITUDES. 191\\nin impenetrable obscurity After displacing every\\nother difficulty, it remains the greatest of all, in\\nsolitary, insurmountable, unapproachable grandeur\\nSo truly, clouds and sunshine are round about\\nhim. He maketh darkness his secret habitation\\nhis pavilion to cover him, thick clouds.\\nWe ascend from effects, to look at the cause of\\nthem from the marks of contrivance and design,\\nto the necessary existence of an Almighty Con-\\ntriver. Bnt what sort of being he is, and what is\\nthe nature of his contact with his creatures, must,\\nin the present state at least, remain an unfathom-\\nable mystery. We are utterly at a loss, in all such\\nspeculations yet this affords no diminution of the\\nmotives of piety. Our belief in the being of a God,\\nis the belief of a profound mystery. The very idea\\nof such a Being would aj)pear incredible, were it\\nnot that it is necessary, because the greatest absur-\\ndities would flow from supposing the contrary.\\nNothing can be accounted for, unless we admit the\\nexistence of a causeless Cause a presiding Gover-\\nnor of the universe. We are compelled, therefore,\\nto choose the less difficulty of the two or rather\\nto choose difficulty instead of impossibility, mystery\\ninstead of absurdity and hence we repose on this\\ngrand truth.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0201.jp2"}, "202": {"fulltext": "192\\nTHE BOOK OF\\nUpon this rock 1 will lurid my Church. Matt. xvi. 18. Ye are God s\\nbuilding. 1 Cor. iii 9. Which is the Church of the living God, the pillar\\nand ground of the Truth. 1 Tim. iii. 15.\\nTHE CHRISTIAN CHURCH.\\nSee here the temple, based on Christian love,\\nNo tempest rage its firm foundations move,\\nSure is the rock, though billows foam around,\\nIts sacred dome by endless love is crowned.\\nThe glorious light above it, brightly shines,\\nAnd sheds o er all its influence divine _\\nThough storms may come, and angry billows dash\\nAround the rock, and threatening lightnings flash,\\nIt stands upon the Eternal Word secure,\\nTo last while endless ages shall endure.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0202.jp2"}, "203": {"fulltext": "SIMILITUDES. 193\\nThe Church of God, and even individual Chris-\\ntians are compared to a building, or temple. The\\nChurch is founded on God s truth, represented in\\nthe engraving by a rock in mid ocean. The Chris-\\ntian Church, or Temple, has seven or more pillars,\\non which are inscribed various Christian graces.\\nIt will be perceived that love is at the foundation\\nit crowns the temple. The emblems of the Deity\\nare seen above all, and a sacred influence descends\\nfrom aboA^e. The temple is surmounted by a cross,\\nwhich is, in a religious sense, the prominent object\\nto be set forth in all Christian assemblies.\\nBack from the temple, the angry elements are\\nin commotion, the lightnings flash, the thunders\\nroar, and the billows swell, dash and foam, but the\\nrock, and the temple founded upon it, will remain\\nsecure. So the truth of God, and whatever is\\nfounded upon it, will stand for ever, though storms\\nof opposition, fiery tempests, and dashing billows\\nroar around.\\nThe Christian church is defined to be the whole\\nsystem of Christianity as laid down in the New\\nTestament, and built on the foundation of prophets\\nand apostles, Jesus Christ himself being the chief\\ncorner stone. It is composed of all who hold the\\ndoctrines of Christianity, who acknowledge Jesus\\nas their chief Teacher, and only Advocate and of\\nall who love God with all their heart, soul, mind,\\nand strength, and their neighbor as themselves or\\nare laboring after this conformity to the mind and\\ncommands of their Creator.\\n11", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0203.jp2"}, "204": {"fulltext": "194 THE BOOK OF\\nIt is not known by any particular name, it is not\\ndistinguished by any particular form in its mode\\nof worship it is not exclusively here, or there.\\nIt is the house, or temple of God, it is where God s\\nspirit dwells, where his precepts are obeyed, and\\nwhere pure, unadulterated love to God and man\\nprevails. It is not in the creed, nor religious con-\\nfessions of any denomination of Christians for, as\\nall who hold the truth and live a holy life, acknowl-\\nedging Jesus alone, as the head of the church, and\\nSavior of the world, are members of his mystical\\nbody and such may be found in all sects and\\nparties so the Church of Christ may be said to be\\neverywhere, and to be confined nowhere in what-\\never place Christianity is credited and acknowl-\\nedged. The wicked of all sorts, no matter what\\ntheir professions may be, or to what order or de-\\nnomination they may belong, they are without the\\npale of the Christian church.\\nSeven of the Christian graces, which may be con-\\nsidered as pillars in the Christian Temple, or Church,\\nare faith, virtue, hope, godliness, knowledge, pa-\\ntience and temperance.\\nFaith, the first in order, is a prominent pillar,\\nand to which all the others are conformed. It is\\nsometimes used to designate the whole of the Chris-\\ntian system.\\nVirtue has been variously defined by commenta-\\ntors by some it is said to be the doing of good to\\nmankind, in obedience to the will of God, and for\\nthe sake of everlasting happiness others, that it", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0204.jp2"}, "205": {"fulltext": "SIMILITUDES. 195\\ndenotes that courage, or fortitude, which enables\\none to profess the Christian faith before men, in all\\ntimes of persecution.\\nHope is one of the strong pillars in the Christian\\ntemple when we are in trouble or affliction, the\\nhope of happiness and glory hereafter, sustains us\\nin our present trials, and relieves us, in a great\\nmeasure, from the dread of those to come.\\nGodliness, strictly taken, is right worship or de-\\nvotion. It is difficult, as one observes, to include\\nan adequate idea of it, in what is called a definition.\\nIt supposes knowledge, veneration, affection, de-\\npendence, submission, gratitude, and obedience;\\nor it may be reduced to these four ideas knowl-\\nedge in the mind, by which it is distinguished from\\nthe visions of the superstitious rectitude in the\\nconscience, that distinguishes it from hypocrisy;\\nsacrifice in the life, or renunciation of the world,\\nby which it is distinguished from the unmeaning\\nobedience of him who goes as a happy constitution\\nleads him and lastly, zeal in the heart, which dif-\\nfers from the languishing emotion of the luke-\\nwarm.\\nKnowledge denotes learning or the improvement\\nof our faculties by reading, observation and con-\\nversation experience, or the acquiring new ideas\\nor truths, by seeing a variety of objects, and mak-\\ning observations upon them in our own mind.\\nReligious, saving knowledge, consists in venera-\\ntion for the Divine Being, love to him as an object\\nof beauty and goodness humble confidence in his", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0205.jp2"}, "206": {"fulltext": "196 THE BOOK OF\\ninercy and promises, and sincere, uniform, and per-\\nsevering obedience to his word. It may be farther\\nconsidered, as a knowledge of God, of his love,\\nfaithfulness, power, c. Knowledge will also\\nenable us to instruct and benefit mankind, and we\\nthus may become truly a pillar in the temple of\\nGod.\\nPatience, bearing all trials and afflictions with\\nan even mind enduring in all, and persevering\\nthrough all, an important and ornamental pillar in\\nthe Christian temple. Patience, says an eminent\\nwriter, is apt to be ranked by many among the\\nmore humble and obscure virtues, belonging chiefly\\nto those who groan on a sick bed, or who languish\\nin a prison but in every circumstance of life no\\nvirtue is more important both to duty and happi-\\nness. It must enter into the temper, and form\\nthe habit of the soul, if we would properly sus-\\ntain the Christian character.\\nTemperance, a proper and limited use of all\\nearthly enjoyments, keeping every sense under\\nproper restraints and never permitting the animal\\npart to overcome the rational. Sobriety may be\\nproperly included under the head of this virtue\\nand is both the ornament and defence of the Chris-\\ntian. Sobriety is a security against the bad influ-\\nence of turbulent passions. It is necessary for the\\nyoung and the old, for the rich and the poor, for\\nthe wise and the illiterate all need to be sober and\\ntemperate.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0206.jp2"}, "207": {"fulltext": "SIMILITUDES\\n197\\nWhich say they fare Jews and are not, but are the Synagogue of Satan.\\nuA Miftf ir e and th\u00c2\u00a3 Wlnds blew and beat upon that kouse\\nTHE SYNAGOGUE OF SATAN.\\nThe Synagogue of Satan here appears,\\nOn crumbling sands the tottering structure rears\\nIts trembling columns, which their roof uplift\\nWhile raging billows round it madly drift.\\nNo tapering spires that seem to cleave the skies\\nPointing to Heaven from out its roof arise,\\nOnly an earthly globe full soon to fall,\\nWhile Folly writes her characters on all.\\nOn Unbelief the superstructure stands\\nA tottering fabric reared on trembling sands,\\nWhile underneath their burthen soon give way\\nThe work of Satan, fit but for decay", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0207.jp2"}, "208": {"fulltext": "198 THE B OOK OF\\nAs there is a Christian Church among men, so\\nthe great Adversary of God and mankind has his\\nChurch, or Synagogue, in the world. It, however,\\nstands on a different foundation its form is differ-\\nent, and is also constructed of different materials.\\nAmong the prominent pillars, or columns, are the\\nLust of the Flesh, Lust of the Eye, Pride of Life,\\nSelf-will, c. Hatred of the truth may be consid-\\nered as the foundation of this Synagogue on this\\nare the columns raised. The roof, or covering, of\\nthe structure is Selfishness this is surmounted by\\na terrestial globe, emblematical of the nature of the\\nbuilding, showing that it is erected for no other ob-\\nject than what relates to this world.\\nThe Synagogue of Satan stands on the sandy\\nfoundation of Unbelief. A flood and tempest has\\narisen. The surges beat upon the sandy founda-\\ntion it wears away the pillars tremble and fall\\nthe building cracks in pieces, tumbles into ruin, and\\nthe overflowing flood will soon sweep the last ves-\\ntige away.\\nA hatred of Christian Truth lies at the foundation\\nof the unbelief of the unregenerate human heart.\\nHe that doeth evil, hateth the Light, and will not\\ncome to it lest his deeds should be reproved. He\\nshuns the places where the truth is exhibited, and\\nprefers to visit those places where his sins are not\\ncondemned, but rather palliated. He loves that\\nsystem that makes light of sin, and that it will be\\nwell with him hereafter, however he may live in this\\nworld. From desiring and hoping these things, he", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0208.jp2"}, "209": {"fulltext": "SIMILITUDES. 199\\nbegins to believe them and to disbelieve the doc-\\ntrines which he hates. Upon this foundation he\\nrears a superstructure, which may be well termed\\na Synagogue of Satan.\\nThe Lust of the Flesh may be considered as one\\nof the prominent pillars in the Synagogue of Satan.\\nThis may, in a primary sense, be considered sensual\\ndesire, seeking happiness in debauchery, delicious\\nfood, strong drink, and gratification of beastly de-\\nsires, apparently wishing for nothing better, saying\\nunto the Almighty, depart from us, for we de-\\nsire not the knowledge of thy ways.\\nGenteel Epicurism, or Sensuality, may also be in-\\ncluded under this head, an elegant course of self-in-\\ndulgence as does not particularly disorder the head\\nand stomach, or blemish our reputation among men,\\nbut keeps us at a distance from true religion. This\\nspecies of idolatry is not confined to the rich and\\ngreat. In this, also, the toe of the peasant treads\\nupon the heel of the courtier. Thousands in low,\\nas well as hi high life, sacrifice to this idol seek-\\ning their happiness (although in a more humble man-\\nner) in gratifying their outward senses. It is true,\\ntheir meat and drink, and the objects which gratify\\ntheir other senses, are of a coarser kind. But still\\nthey make up all the happiness they either have or\\nseek, and usurp the hearts which are due to God.\\nLust of the Eye is defined as inordinate de-\\nsires after Finery of every kind gaudy dress,\\nsplendid houses, superb furniture, expensive equip-\\nage, trappings and decorations of all sorts. We", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0209.jp2"}, "210": {"fulltext": "200 THE BOOK OF\\nmay also understand the desire of the eye to\\nmean the seeking our happiness in gratifying our\\nimagination, (which is chiefly done by means of the\\neyes,) by grand, new, or beautiful objects. The\\ndesire of novelty to most men is natural as the de-\\nsire of food and drink. Persons of wealth have\\nstrong temptations to make idols of these things.\\nHow strongly and continually are they drawn to\\nseek happiness in beautiful houses, elegant furni-\\nture and equipage, costly paintings, and delightful\\ngrounds and gardens\\nHow are rich men, of a more elevated turn of\\nmind, tempted to seek happiness, as their various\\ntastes lead, in poetry, history, music, philosophy,\\nor curious arts and sciences Now, although it is\\ncertain all these have their use, and therefore may\\nbe innocently pursued, yet the seeking of happiness\\nin any of them, instead of God, is manifestly idol-\\natry and therefore, were it only on this account\\nthat riches furnish him with the means of indulging\\nall these desires, it might be well asked, Is not the\\nlife of a rich man above most others a temptation\\non earth, drawing to worship wordly things, and\\nthus make a worshiper in the Synagogue of Satan\\nPride of Life is defined Hunting after honors,\\ntitles, and pedigrees. Boasting of ancestry, family\\nconnections, great offices, honorable acquaintance,\\nand such like. It is usually supposed to mean the\\npomp and splendor of those in high life, but it may\\nalso include the seeking of happiness in the praise\\nand plaudits of our fellow-men, which, above most", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0210.jp2"}, "211": {"fulltext": "SIMILITUDES. 201\\nthings, engenders pride. When this is pursued by\\nmonarchs, titled warriors and illustrious men, it is\\ncalled thirst for glory.\\nThe Pride of Life is seen among all classes and\\nconditions of men. In the middle classes of society\\nin many instances, we see those who possess a little\\nmore wealth than their neighbors look down upon\\nthem with contempt, and on this account will not\\nassociate with them. The poorer classes, also, have\\nthis Pride of Life, when they look down upon those\\nwhom they consider as below them for instance\\nthose who have a skin different from their own.\\nThere are also different classes among slaves who\\nwill not associate with others of their race. Among\\nheathen nations how strong is the prejudice of caste,\\ndestroying the fraternal feelings. All these dis-\\ntinctions among men tend to foster the Pride of\\nLife, which thus becomes one of the principal pil-\\nlars in the Synagogue of Satan.\\nAvarice, the love of money, is another pillar in\\nthe above Synagogue. One who is properly a\\nmiser, loves and seeks money for its own sake. He\\nlooks no farther, but places his happiness in the ac-\\nquiring or possessing of it. This is a species of\\nidolatry different from the preceding, and is of the\\nbasest kind. To seek happiness either in gratify-\\ning this, or any other of the desires here mentioned,\\nis to renounce God as the Supreme Good, and set\\nup an idol in the Synagogue of Satan.\\nSelfishness, represented in the engraving as the\\nthe roof or covering of the Synagogue. It forms", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0211.jp2"}, "212": {"fulltext": "202 THE BOOK OP\\na prominent part of the structure, covering all\\nits parts. Some writers contend that all sin may-\\nbe comprehended under it. This vice consists in\\naiming at our own interest and gratification only,\\nin everything we do. It shows itself in avarice,\\noppression, neglect and contempt of the rights of\\nothers, rebellion, sedition, immoderate attempts to\\ngain fame, power, pleasure, money, and frequently\\nby gross acts of lying and injustice. By, and under\\nits power, innumerable sins are committed, as per-\\njury, hypocrisy, falsehood, idolatry, persecution and\\nmurder itself.\\nThe priests who officiate in the Synagogue of\\nSatan have been numerous in all ages and countries.\\nFrom the priests of Baal down to the present time\\nthere has been an unbroken succession of ministra-\\ntions to the present time. Instead of leading men\\nto the worship of the true and living God, many\\nteachers have held up demons for admiration and\\nworship. Even in modern times, oppression, ra-\\npine, war, revenge and bloodshed have been advo-\\ncated by those professing to belong to the Christian\\nChurch, but are in reality of the Synagogue of\\nSatan.\\nSatan, the Chief Ruler or Master of the Syna-\\ngogue here described, receives his name from a\\nHebrew word signifying adversary or enemy. It\\nappears he and his company were cast out of Heaven\\non account of their pride and rebellion. By his\\nenvy and malice, sin, death, and all other evils came\\ninto the world, and by the permission of God, he", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0212.jp2"}, "213": {"fulltext": "SIMILITUDES. 203\\nexercises a kind of government over his subordi-\\nnates, over apostate angels like himself. He is the\\nFather of Liars, and puts his spirit in the mouth\\nof false prophets, seducers and heretics. He reigns\\nin the hearts of the children of disobedience, and\\ntempts men to evil inspires them with evil designs,\\nas he did David, when he suggested to him to\\nnumber his people to Judas to betray his Lord\\nand Master and to Ananias and Sapphira to con-\\nceal the price of their field. He is also represented\\nas a roaring lion, seeking whom he may tempt, de-\\nceive and devour. For this purpose he erects syn-\\nagogues, inspires messengers and teachers to set\\nforth his false doctrines, calls light, darkness, and\\ndarkness, light, and in short, uses his utmost skill to\\nrob God of his glory and men of their souls.\\nI hate the tempter and his charms\\nI hate his flattering breath\\nThe serpent takes a thousand forms,\\nTo cheat our souls to death.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0213.jp2"}, "214": {"fulltext": "204\\nTHE BOOK OF\\nBelwld 1 lay in Zion a precious corner stone a sure foun-\\ndation. Isa. xxviii. 16. I am the way, and the truth, and the life. John\\nxiv. 6.\\nTHE SAFE BRIDGE.\\nWith sure foundations built on solid rock,\\nFirm to resist the waves, or tempest shock,\\nBehold the bridge, with firm foundations sure,\\nSpanned by the promises that must endure\\nThough billows rise, and madly foam below,\\nSafe on his journey o er the bridge he ll go.\\nThe righteousness of Christ, the sinner s plea,\\nThe one foundation of his hope must be,\\nWhile truth divine, is like the rock, secure,\\nAnd like eternity, must still endure.\\nThe only safe bridge over which the traveler can\\npass from this world to the better country, rests", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0214.jp2"}, "215": {"fulltext": "SIMILITUDES. 205\\non the rock of Divine Truth. This foundation will\\nstand, though storms and floods may beat against\\nit. The traveler lays hold of, and is supported by,\\nthe iron-stranded rope of the Divine Promises, and\\nby means of the Righteousness of Christ, a firm\\nfoundation is laid, a bridge is formed, by which the\\ntraveler can pass from this world to the new hea-\\nvens and the new earth. He may, perhaps, through\\nignorance, have some misgivings as to the safety\\nof the bridge over which he expects to pass, during\\nthe tempests and darkness by which he is some-\\ntimes surrounded he may be fearful of being blown\\noff; or, by some misstep, he may be precipitated\\ninto the depths below. Should a tempest arise, he\\nneed not fear, if he will but lay hold of the Divine\\nPromises, and he may rest assured that they will\\nnot fail, though whatever else may seem to pass\\naway.\\nIt will be perceived, that in order to get on to\\nthe bridge, it is necessary to get upon the elevated\\nroad the highway of holiness. This is the way\\nof safety. No lion shall be there, and the way-\\nfaring man, though a fool, need not err therein.\\nHoliness consists in obedience to the divine com-\\nmands in learning God supremely in loving our\\nneighbor as ourselves. It is neither circumcision,\\nnor uncircumcision, but a new creation, whereby a\\nman is taken from wandering in the filth and mire\\nof sin, washed and cleansed by the blood of Christ,\\nand his feet placed on firm foundations, on that\\nway which leads to everlasting life and felicity.\\n18", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0215.jp2"}, "216": {"fulltext": "206 THE BOOK OF\\nAs the Great Lord of all lias ordained that those\\nwho inhabit this world, at an appointed time must\\nleave it, He wishes to conduct all the creatures he\\nhas made, to a place of eternal happiness. This he\\nhas proclaimed to them in his word, he has also\\ncast up a way of holiness, by which the ransomed\\nof the Lord can return to Zion, with everlasting\\njoy upon their heads. And for these he has pre-\\npared a kingdom from the foundation of the world.\\nBut he will not force them into it he leaves them\\nin the hands of their own council. He saith, Be-\\nhold I set before you life and death blessing and\\ncursing choose life that you may live. He cries\\naloud, walk ye on the path of holiness, and when-\\never the appointed time arrives for you to cross\\nover the gulf of death to the unseen world, lay hold\\nof the Divine Promises, place your feet on that\\nbridge which rests on Divine Truth, and is sustain-\\ned by the Righteousness of Christ.\\nThe Lord our Righteousness, is a term which\\nexpresses a vital truth of Christianity, and, in a cer-\\ntain sense, sustains or supports its whole frame.\\nIt may be stated that the Christian Church stands\\nor falls with it. It is the pillar and ground of that\\nfaith, of which alone cometh salvation. The Right-\\neousness of Christ, is defined by a celebrated writer\\nas twofold, divine and human. His divine right-\\neousness belongs to his divine nature, as equal with\\nthe Father, over all, God blessed for ever. His\\nhuman righteousness belongs to him in his human\\nnature, and is a transcript of divine purity, justice,", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0216.jp2"}, "217": {"fulltext": "SIMILITUDES. 207\\nmercy and truth. It includes love, reverence, and\\nresignation to his Father humility, meekness,\\ngentleness love to lost mankind, and every other\\nholy and heavenly temper. It also includes all his\\noutward acts, which were exactly right in every\\ncircumstance. The whole and every part of his\\nobedience was complete. He fulfilled all right-\\neousness.\\nBut the obedience and righteousness of Christ\\nimplied more than all this it implied not only do-\\ning, but suffering suffering the whole will of God,\\nfrom the time he came into the world, till he bore\\nour sins in his own body on the tree yea, till he\\nmade full atonement for them, bowed his head\\nand gave up the ghost. A measure of this truth\\nis impressed upon the hearts of all Christians, of\\nevery name, when about to pass into the other\\nworld. It was this that even impressed the mind\\nof the celebrated Bellarmine, when asked, as he\\nwas about to die, Unto which of the saints wilt\\nthou turn cry out Fldere meritis Christi Intis-\\nsimunV [It is safest to trust in the merits of\\nChrist.]\\nSays an ancient and celebrated writer, Christ,\\nby his obedience, procured righteousness for us.\\nAnd again, all such expressions as these, That\\nwe are justified by the grace of God that Christ\\nis our righteousness that righteousness was pro-\\ncured for us by the death and resurrection of Christ,\\nimport the same thing namely, that the righteous-\\nness of Christ, both his active and passive right-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0217.jp2"}, "218": {"fulltext": "208 THE BOOK OF\\neousness, is the meritorious cause of our justifica-\\ntion, and has procured for us, at God s hand, that\\nupon our believing, we should be accounted right-\\neous by him.\\nAll true Christians are saved in consequence of\\nwhat Christ hath done for them, and not for the\\nsake of their own righteousness, or works, as it is\\ndeclared, Not by works of righteousness which\\nwe have done, but according to his mercy he hath\\nsaved us. By grace are ye saved, through faith,\\nnot of works, lest any man should boast. We are\\njustified freely by his grace, through the redemp-\\ntion which is by Jesus Christ. When all the world\\nwas not able to pay any part of our ransom, it\\npleased him, without any of our deserving, to pre-\\npare for us Christ s body and blood, whereby our\\nransom might be paid, and his justice satisfied.\\nChrist, therefore, is now the righteousness of all\\nthem that truly believe in him.\\nWe must first cut off all our dependence upon\\nourselves before we can truly depend upon Christ.\\nWe must cast away all confidence in our own\\nrighteousness, or we cannot have a true confidence\\nin his. Till we are delivered from trusting in any\\nthing that we do, we cannot thoroughly trust in\\nwhat he has done or suffered. The righteousness\\nof Christ is the only foundation which will surely\\nbear us into heaven. They to whom the righteous-\\nness of Christ is available, are those who are made\\nrighteous by the Spirit of Christ, and are renewed\\nin the image of God, after the likeness wherein", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0218.jp2"}, "219": {"fulltext": "SIMILITUDES. 209\\nthey were created, in righteousness and true holi-\\nness.\\nThe great enemy of God and mankind, in order\\nto lure the human race to destruction, builds up a\\nstructure connected with the pathway of sin some-\\nwhat similar in appearance to the safe bridge. The\\nrighteousness of Christ being one of the supports\\nof the safe bridge, an imitation has been got up,\\ncalled by that name, which might be more properly\\ncalled false confidence.\\nSome even turn the grace of God into lacivious-\\nness, making Christ s righteousness a cloak for their\\nsins. When reproved of their sins, they may an-\\nswer, perhaps, I pretend to no righteousness of\\nmy own Christ is my righteousness. Or, if\\ncharged with injustice, licentiousness, c, will an-\\nswer, I am, in myself, unjust, impure, c. but I\\nam, in Christ, righteous, and pure, and clean. Let\\nall such dreamers be assured that they who com-\\nmit sin are of the devil, notwithstanding all their\\nexalted faith and opinions. Such characters, not\\nbeing on the highway to holiness, can never pass\\non to the safe bridge, which conduct to eternal\\nsafety and happiness.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0219.jp2"}, "220": {"fulltext": "210\\nTHE BOOK OP\\nThe hope of unjust men perisheth. Prov. xi. 7. The way of the wicked he\\nturneth upside down. Ps cxlvi. 9. There is a way that seemeth right unto\\na man, but the end thereof are the ways of death. Prov. xvi. 25.\\nTHE UNSAFE BRIDGE.\\nThe heedless traveler on his journey see,\\nPassing from Time into Eternity\\nThe bridge, unsafe, he treads with willing feet,\\nNor seems to fear the ruin he must meet;\\nIt rests upon false doctrines, sandy banks,\\nFrail structure unsupported are its planks;\\nHe heeds no warnings, knows not that the tide\\nWill sweep away the bridge in ruin wide,\\nWhile raging billows foam, dash to and fro,\\nHe quickly falls, and sinks in depths below\\nThe man who passes from time to eternity, re-\\ngardless of the great truths of Christianity, may be", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0220.jp2"}, "221": {"fulltext": "SIMILITUDES. 211\\ncompared to a traveler who undertakes to cross a\\ndeep and wide stream, on a frail and unsafe bridge,\\nwhich gives way under a slight pressure, or by the\\nwearing of waters.\\nThe main foundations on which this bridge rests\\nare the sandy banks of False Doctrine the main\\ntimbers of which are Presumption and Vain Hope\\nthe planks consist of various kinds of human\\nmerit, self-confidence, c. The heedless traveler,\\nwithout due examination of the structure over\\nwhich he expects to pass, fearlessly passes on, till\\nthe frame-work, and every thing else connected\\nwith the bridge, gives way he is at once precipi-\\ntated into, and sinks in the mighty waters.\\nThere are many false systems of religion extant,\\neach of which claims to be sufficient to conduct one\\nin safety from time to a happy eternity. When\\nthe time of trial arrives, they will all be found un-\\navailing, and as unsafe as a bridge, or other struc-\\nture, which has for a foundation, or support, a bank\\nof sand. A person not knowing the nature of the\\nsoil of which the bank is composed, and on which\\nthe main timbers of the bridge rest, will be apt to\\nbelieve that the bank is sufficiently durable to resist\\nthe action of the stream, and the bridge itself strong\\nenough to bear the passenger to a place of safety.\\nIt is true, he may have had some intimidations of\\nthe danger of attempting to cross the stream on\\nthis bridge, but as these warnings comes from per-\\nsons whom he considers as rather weak minded,\\nand disposed to look on the dark side of things, he", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0221.jp2"}, "222": {"fulltext": "212 THE BOOK OF\\ndoes not feel disposed to take their advice. He\\nhas been informed that there is another bridge,\\nwhich is indeed safe, but as it is some distance off,\\nand somewhat difficult to get on to the highway\\nthat leads to it, he determines to venture himself\\non the bridge near at hand, especially as he sees\\nthe great mass of travelers are of the same mind\\nwith himself.\\nThe great Lord of the country has ordained that\\nall travelers shall leave this part of his dominions\\nat a fixed time, whether they go willingly or not. He\\nwishes them all to come to a better country, which\\nhe has prepared for all those who love and obey\\nhim. He has caused a bridge to be erected at an\\nimmense expense, over which all can pass in safety.\\nHe has sent out his servants to invite and entreat\\nall travelers to come, and pass over the bridge with-\\nout money and without price He has also pre-\\npared delightful mansions for all who will accept\\nhis kind invitation to the paradise he has prepared\\nfor them. He has also instructed his servants to\\nwarn all travelers against attempting to cross the\\nunsafe bridge, telling them that they will be for ever\\nlost, if they venture themselves on such a frail struc-\\nture.\\nAn evil prince, the enemy of the Lord of the\\ncountry, has laid the foundations for the unsafe\\nbridge, and has had the principal direction in fur-\\nnishing the materials. He also has servants under\\nhim, whom he sends abroad to induce travelers to\\npass over the bridge which he has done so much in", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0222.jp2"}, "223": {"fulltext": "SIMILITUDES. 213\\nthe construction of. He represents it as entirely-\\nsafe, and even contradicts the assertion of the Lord\\nof the country, that all will be lost who attempt to\\npass over it.\\nThis arch-enemy of God and man, has thus far\\ndeceived the greater portion of the human family.\\nAll who come on to the bridge he considers as his\\nsubjects, and when they fall from the bridge into\\nthe depths below, they pass into the regions of\\ndarkness and despair they now find indeed that\\nthey are lost, that they are forever excluded from\\nthe abodes of the blessed above, there being be-\\ntween them and that happy place a great gulf fixed,\\nover which no one can pass.\\nIt is sometimes the case, that those who ven-\\nture on this unsafe structure, become convinced of\\nits frail nature, and of its utter insufficiency to bear\\nup a person from the gulf of perdition. Consider-\\ning the many warnings they have slighted, the\\nproffered mercies they have rejected, they feel that\\nthey are justly condemned, and have forfeited all\\nclaims on the divine compassion. Knowing, by\\nmelancholy experience, that they have no power of\\nthemselves, to help themselves, and having no ex-\\npectation that God will help them, and that the day\\nof their calamity has overtaken them, despair seizes\\nthem, and they at once cast themselves, by their\\nown act, into the depths below\\nPresumption is one of the main supports which\\ngive a specious strength to the unsafe bridge.\\nMany are ruined by so presuming on the mercy of", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0223.jp2"}, "224": {"fulltext": "214 THE BOOK OF\\nGod, as utterly to forget his justice. Although he\\nhas expressly declared, Without holiness, no man\\nshall see the Lord yet they natter themselves,\\nthat live as they may, they shall in the end come\\nout right. They feel that they love their sins, and\\nthat, after all, they are not so bad as the Bible re-\\npresents that they are of little importance that\\nGod will overlook them, or if he does not, they will\\nbe let off with some slight punishment. It is true,\\nthe Bible, in its literal sense, seems to denounce\\nawful punishments against the wicked, but they\\npersuade themselves that God is too merciful to\\npunish in this manner these threateuings may mean\\nsomething; else.\\nOthers, perhaps, persuade themselves that if they\\nhave faith merely, it is sufficient to save them, that\\nChrist has clone all things for them, they are com-\\nplete in him, c. no matter what sins they commit\\nthey cannot be lost, for faith will save them evi-\\ndently forgetting what the apostle says, that Faith\\nwithout works is dead, being alone. Some have\\ngone so far as to renounce the outward forms of\\nreligion, treating them with contempt, esteeming\\nthem as carnal ordinances, which persons of\\ntheir knowledge and discernment, are not bound\\nto observe. Some have even advocated the direct\\nviolation of God s law, (strange as it may appear,)\\nunder the profession of superior sanctity of being\\nall one in Christ Jesus, while indulging their\\nbeastly appetites prating about liberty, while\\nthey are the servants of corruption.", "height": "3357", "width": "1879", "jp2-path": "bookofsimilitude00barb_0224.jp2"}, "225": {"fulltext": "SIMILITUDES. 215\\nThe largest class, perhaps, who endeavor to\\npass over the unsafe bridge, expect to do it on the\\nplanks of human merit, self-righteousness, c. By\\ncomparing themselves with many others they see\\nabout them, they consider themselves quite right-\\neous. It may be that they fast twice in the week,\\nand give tithes of all they possess, and give a con-\\nsiderable amount for charitable purposes. They\\ncan stand up before God, and give thanks, that they\\nare not as bad as other men are. They think, per-\\nhaps, that publicans, and other low characters like\\nthem, may, in consequence of the enormities they\\nhave committed, cry out God be merciful to us\\nsinners. They never have, nor ever desire to be\\nassociated with such characters.\\nA large class of persons of this stamp, have such\\nan opinion of their virtuous dispositions, and the\\ngood deeds they have done, that they hardly need\\nany other righteousness than their own, for their\\nacceptance with God. All such will assuredly be\\ndisappointed for there is no other name or founda-\\ntion under heaven, whereby we can be saved, or\\non which we can rely for salvation, but that of\\nJesus Christ. All else beside him is like the unsafe\\nbridge, which, if we traverse, it will give way, and\\nthe deluded traveler will sink to rise no more", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0225.jp2"}, "226": {"fulltext": "216\\nTHE BOOK OF\\nThou wilt show me the path of life. Ps xvi. 11. They go from strength\\nto strength Ps. lxxxiv. 7. The path of the just shmeth more and more\\nunto the perfect day. Prov. iv. 18.\\nSEYEN UPWARD STEPS.\\nSeven upward steps in Christian life we see,\\nPirst Faith sincere, and then Humility\\nThen the Repentance shown to God and man,\\nAnd Hope, that eager grasps salvation s plan\\nThen Expectation of the joys to come,\\nPromised the Christian in his heavenly home.\\nSanctification, next within the soul,\\nAnd blest Adoption, surety of the whole\\nWhile Glory over all sheds luster down,\\nAnd angels point him to the starry crown\\nWhile hopes like these the Christian s life employ,\\nThe cross seems light, he presses on with joy.", "height": "3372", "width": "1894", "jp2-path": "bookofsimilitude00barb_0226.jp2"}, "227": {"fulltext": "SIMILITUDES. 21*7\\nIn the engraving annexed, a person is seen as-\\ncending the steps from faith to glory. He bears\\nthe consecrated cross, encouraged by the presence\\nand ministry of a guardian angel, to press upward\\nto the heavenly regions. The first step represent-\\ned is Faith showing that every one who com-\\nmences a religious life must, in the first place, have\\nfaith in the being and attributes of God, believing\\nthat he is, and that he is a rewarder of all them\\nthat diligently seek him. In many places in Scrip-\\nture, faith is represented as the principal grace, and\\nwithout it no one can please God. The apostle,\\nin his epistle to the Hebrews, gives a long cata-\\nlogue of worthies who exercised living faith, from\\nrighteous Abel down to the Christian era, many of\\nwhom performed wonders by its power and it is\\nrecorded of them that they all died in faith.\\nWhen a man has faith in God, and begins to\\nunderstand something of his nature, and of his ob-\\nligations to him, he feels a spirit of Humility, on\\naccount of his short-comings, his violations of the\\ndivine law, and the spirit of depravity within. He\\nsees that he has broken the law of his Creator and\\nBenefactor, and rendered himself liable to the in-\\nfliction of its penalties. He is humbled in the dust\\nbefore God, and feels himself undone, unless God\\nhas mercy on him. He has now taken the second\\nupward step towards salvation.\\nIn view of his trangressions against so great and\\nbo good a Being, the convicted sinner has a view\\nof his corrupt and vile nature, and of his exceed-\\n19", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0227.jp2"}, "228": {"fulltext": "218 THE BOOK OF\\nmg depravity, and loaths himself on account of his\\nsins. He now feels a deep sorrow for his trans-\\ngressions, and makes a firm resolution and determi-\\nnation to forsake them. He now exercises evan-\\ngelical Repentance, and thus has taken the third\\nupward step represented in the engraving.\\nEncouraged by the divine promise, he now takes\\nthe fourth step upward. He exercises Hope that\\nGod will deliver him from all his sins, and save him\\nwith an eternal salvation. The hope of a Chris-\\ntian, says one, is an expectation of all necessary\\ngood, both in time and in eternity, founded on the\\npromises, relations and perfections of God and on\\nthe offices, righteousness and intercession of Christ.\\nIt is a compound of desire, expectation, patience\\nand joy Rom.viii. 24, 25. It maybe considered,\\nfirst, as pure, 1 John iii. 2, 3, as it is resident in\\nin that heart which is cleansed from sin second,\\nas good, 2 Thess. ii. 16, (in distinction from the hope\\nof a hypocrite,) as deriving its origin from God,\\ncentering in him third, it is called lively, 1 Pet.\\ni. 3, as it proceeds from spiritual life, and renders\\none active and lively in good works fourth, it is\\ncourageous, Rom. v. 5, 1 Thess. v. 8, because it\\nexercises fortitude in all the troubles of life, and\\nyields support in the hour of death, Prov. xiv.\\n32 fifth, sure, Heb. vi. 19, because it will not dis-\\nappoint us, and is fixed on a sure foundation sixth,\\njoyful, Rom. v. 2, as it produces the greatest feli-\\ncity in the anticipation of the complete deliverance\\nfrom all evil.", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0228.jp2"}, "229": {"fulltext": "SIMILITUDES. 219\\nExpectation, the fifth step, is nearly allied, and\\nmay be considered as an advanced step upward\\nfrom hope. We may, indeed, hope for some things\\nwhich we may have but very little prospect of re-\\nceiving, and it may be so deferred as even to make\\nthe heart sick. But the Christian, having had\\nsome experience of the mercy and goodness of God,\\nnow expects to receive still greater blessings in\\naccordance with his promises.\\nSanctification, the sixth upward step in the Chris-\\ntian life, is defined by Archbishop Usher to be\\nnothing less than for a man to be brought to an\\nentire resignation of his will to the will of God, and\\nto live in the offering up of his soul continually in\\nthe flames of love, and as a whole burnt offering to\\nChrist. It is also defined as the work of God s\\ngrace, whereby we are enabled to die unto sin, and\\nlive unto righteousness.\\nSanctification is distinguished from justification\\nthus justification changeth our state in law before\\nGod as a Judge. Sanctification changeth our heart\\nand life before him as our Father. Justification\\nprecedes, and sanctification follows as the fruit and\\nevidence of it. Justification removes the guilt of\\nsin sanctification the power of it. Justification\\ndelivers us from the avenging wrath of God sanc-\\ntification from the power of it. It is a work of\\nGod, and evidences itself by a holy reverence of the\\nDivine Being patient, submission to his will com-\\nmunion with God delight in his Word and ordi-\\nnances humility, prayer,, holy confidence, praise,\\nand uniform obedience.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0229.jp2"}, "230": {"fulltext": "220 THE BOOK OF\\nBeing purified and sanctified, we are thus ren-\\ndered complete in Christ, we receive adoption as\\nsons. This, the seventh and highest elevation to\\nwhich mortals can attain in this life, before they\\nenter Glory above. Adoption is defined to be the\\nact of God s free grace, whereby human beings are\\nreceived into the number, and have a right to all\\nthe privileges of the sons of God. Adoption is a\\nword taken from the civil law, and was much in\\nuse among the Romans in the time of the Apostles\\nwhen it was the custom for persons having no\\nchildren of their own, to adopt one or more of some\\nothers, to whom they gave their name, their estates,\\nand were in all respects treated and considered as\\ntheir own children.\\nThe privileges of those who are adopted into the\\nfamily of God, are every way great and extensive.\\nThey have God s name upon them, and are described\\nas his people, called by his name. They are no\\nlonger slaves to the things of time and sense, but\\nare raised to dignity and honor. They have in-\\nexhaustible riches laid up for them, for it is declared\\nthat they shall inherit all things. They have\\nthe divine protection, for it is also declared that\\nthey shall dwell in a peaceable habitation, and\\nin sure dwellings, and quiet resting places. They\\nshall have unspeakable felicity and eternal glory\\nfor the same word declares that they shall be for\\never with the Lord.\\nThose who are adopted into the family of heaven,\\ncast off all allegiance to any other they give up", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0230.jp2"}, "231": {"fulltext": "SIMILITUDES. 221\\nevery other interest which interferes with the will\\nand glory of their Heavenly Father, saying other\\nlords have had dominion over us but by thee only\\nwill we make mention of thy name. These adopt-\\ned ones feel a supreme affection for their Great\\nBenefactor, and each one of them says, from his\\nheart, whom have I in heaven but thee, and there\\nis none on earth that I desire besides thee. They\\nhave access to God with a holy boldness. Being\\nchildren by adoption, and joint heirs with Jesus\\nChrist, they can, by the virtue of his merits, come\\nboldly to the throne of grace, that they may obtain\\nmercy, and find grace to help in time of need, and\\nin the words of inspiration, they may truly say,\\nHe that spared not his only begotten Son, but\\nfreely gave him up for us all, how shall he not with\\nhim freely give us all things.\\nThe Christian traveler, having ascended to a\\nstate of sanctification and adoption into the family\\nof Heaven, has arrived at the confines of eternal\\nglory. He is now in the land of Beulah, and has\\nglimpses of the heavenly, glorious and eternal man-\\nsions of the blessed, and can say with the Apostle,\\nHenceforth I know that there is a crown of glory\\nlaid up for me, and not for me only, but for all who\\nlove his appearing.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0231.jp2"}, "232": {"fulltext": "222\\nTHE BOOK O\\nBut evil men and seducers shall wax worse and worse, deceiving and being\\ndeceived. 2 Tim. iii. 13. Going down to the chambers of death. Pxov. vu.\\n27.\\nSEVEN DOWNWARD STEPS.\\nSeven downward steps, behold in man s career,\\nA siren form of Guilty Pleasure near\\nShe gives the cup with all her fiendish arts,\\nThe base indulgences of sense imparts.\\nDesire, Self- Will, and Self-Deception first,\\nThree steps upon that downward way accurst\\nHardness of heart, the heavenly call requite,\\nAnd Blindness, such as will not see the light\\nPresumption, sporting next on ruin s brink,\\nToo hardened far, the soul to pause and think,\\nTill Desperate Wickedness, last step below,\\nLands the lost wretch in depths of darkest wo", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0232.jp2"}, "233": {"fulltext": "SIMILITUDES. 223\\nThe engraving annexed represents a man going\\ndown, from bad to worse, a flight of steps reach-\\ning to the regions of darkness and despair. He is\\nlured on, perhaps, by some fascinating emissary of\\nevil, who causes the bubbles of fancy and imagi-\\nnation, with their brilliant and attractive colors, to\\ndance before him. He is attracted the cup of\\nguilty pleasure and intoxication is held out to him\\nhe is lured downward by his deceiver, and, as\\nshe descends to lower depths, he follows, till he\\nreaches the utmost depths of wickedness and de-\\nspair.\\nMan, in this life, is in a state of trial or tempta-\\ntion, and is situated, as it were, between two worlds,\\nthe one of light and glory, the other of darkness\\nand despair. He is tempted to take a downward\\ncourse. The world, with its fascinating objects, is\\nalways placed before him in bright and beauteous\\ncolors. He is warned by heavenly wisdom to turn\\noff his eyes from beholding vanity, but he turns a\\ndeaf ear to her entreaties, being lured by the de-\\nceitful and lying vanities presented to his view by\\na demon in the form of a beautiful female. Instead\\nof resisting the tempter, as divine wisdom com-\\nmands, his mind dwells on forbidden objects, and\\nit is filled with the evil desire of accomplishing or\\nobtaining unlawful objects. This is the first step\\nin his downward career.\\nSelf-will, the next step downward, is natural to\\nman in his fallen state. Satan has stamped his\\nimage on his heart, and, like his master, he is de-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0233.jp2"}, "234": {"fulltext": "224 THE BOOK OF\\ntermined to have his own will. The will of God,\\nwhich is the supreme rule of every intelligent crea-\\nture in heaven or earth, is discarded. Though\\nwarned of the fatal consequences, he braves it all\\nin defiance of the Almighty though entreated, he\\nturns a deaf ear, and, with bold effrontery, says in\\nhis heart, I will do my own pleasure independ-\\nently that of my Creator. The Almighty is de-\\nthroned in the sinner s heart, and self is set up,\\nserved, and worshiped as Deity.\\nThe man who has made up his mind that he will\\ndo certain acts forbidden by God s Word, in order\\nto quiet his conscience, commences a course of self-\\ndeception. He reasons with himself that the sin\\nhe wishes to commit, (if it indeed be a sin,) is but\\na small affair. He is led, perhaps, to consider it\\nrather as a human weakness than a sin, that he can\\nrepent at any time, for which God is bound to for-\\ngive. The best of men have their failings he has\\nhis, c. Forgetting the great truth, that man is\\nin the world on a state of trial, he asks, why do I\\nhave these desires, unless they are to be gratified\\nTrue, the Bible seems to be against these things,\\nbut perhaps the Bible itself is not true, and there-\\nfore it is nothing but priestcraft.\\nBy deceptive reasonings like the above, the heart\\nof man is hardened through the deceitfulness of\\nsin, and he may be considered as having descend-\\ned to the fourth downward step hardness of heart.\\nHe now can violate a plain command of God, with\\nbut little or no self-condemnation either doing", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0234.jp2"}, "235": {"fulltext": "SIMILITUDES. 225\\nwhat lie has expressly forbidden, or neglecting what\\nhe has expressly commanded and yet without any\\nremorse and he may, perhaps, glory in this very\\nhardness of heart Many instances of this deplor-\\nable state of mind are to be met with among man-\\nkind, and even among some who call themselves\\nChristians. If any one can break the least of the\\nknown commands of God, without self-condemna-\\ntion, it is plain that he is under the dominion of the\\ngod of this world, and that Satan hath hardened\\nhis heart. If not soon recovered from this, he will\\nbe past feeling, and the conscience, as St. Paul\\nspeaks, will be seared as with a hot iron.\\nAfter a course of self-deception, and having hard-\\nened his heart, the sinner passes on tt a state of\\nJBlindness another downward step to perdition.\\nAs he had wilfully closed his eyes against the light,\\nhis mind becomes blinded and insensible to the\\ntruth of God. We have an example of blindness\\nof mind among a whole people, the Jews, who wil-\\nfully closed their eyes against the true light which\\nwas exhibited by Jesus Christ, and rejected the\\nLord of life and glory, and preferred a murderer\\nbefore him. God, in judgment, hath given them\\nthe spirit of slumber, eyes that they should not see,\\nand ears that they should not hear, let their eyes be\\ndarkened, c. In many individual cases, those who\\nhave wilfully hardened their hearts, and rejected\\nJesus Christ, become blind to all moral excellence,\\ncalling darkness light, and light darkness.\\nAfter the mind, by a course of sin, becomes dark-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0235.jp2"}, "236": {"fulltext": "226 THE BOOK OP\\nened, the sinner commits wickedness in a bold and\\ndaring manner, presuming that either God will not\\nnotice his actions, or if he does, he will pardon\\nevery act he may commit. Presumptuous si?is\\nsays one, must be distinguised from sins of in-\\nfirmity, or those failings peculiar to human nature,\\nfrom sins done through ignorance, and from sins\\ninto which men are hurried by sudden and violent\\ntemptation. They imply obstinacy, inattention to\\nthe remonstrance of conscience, and opposition to\\nthe dispensations of Providence. Presumptuous\\nsins are numerous such as profane swearing, per-\\njury, theft, adultery, drunkenness, c. These may\\nbe more particularly considered a presumptuous\\ngins, because they are generally committed against\\na known law, and so often repeated. As it\\nrespects professors of religion, they sin presumptu-\\nously, when they take up a profession of religion\\nwithout principle, when they do not take religion as\\nthey find it in the Bible, when they run into tempta-\\ntion, and at the same time indulge in self-confidence\\nand self-complacency, and when professing to be\\nChristians, they live licentiously, and when they\\nmagnify and pervert their troubles, arraigning the\\nconduct of God as unkind, or unjust.\\nThe last downward step before entering the\\nblackness of final despair, may be called that of\\nDesperate Wickedness. The apostle speaks of those\\nwho, being past all feeling, have given themselves\\nover to lasciviousness, to work all uncleanness with\\ngreediness. This describes one form of desperate", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0236.jp2"}, "237": {"fulltext": "SIMILITUDES. 227\\nwickedness, and is a complete finish of the most\\nabandoned character. To do a wicked act is bad,\\nbut to labor in it is worse to labor in all wicked-\\nness is worse still, but to do all this, in every case,\\nto the utmost extent, with a desiae exceeding time,\\nplace, opportunity and strength, is worst of all,\\nand leaves nothing more profligate, or more aban-\\ndoned to be described. To be desperately wicked,\\nis to throw off all sense of shame, and to bid de-\\nfiance to all the threatenings of the Almighty against\\nsin to be desperate, is to have neither the hope or\\ndesire of reformation in a word, to be without re-\\nmorse, and to be utterly regardless of conduct,\\ncharacter, or final blessedness.\\nThy law and thy gospel they despise,\\nThey dare thy wrath of madness proud\\nThey scorn thy grace to seek, or prize\\nTo bow too lofty, e en to God.\\nDownward to death the wicked go,\\nBy sin led on, to ruin driven\\nThey sink in darkness to a world of wo,\\nAnd find no entrance into heaven.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0237.jp2"}, "238": {"fulltext": "228\\nTHE B OOK OF\\nWhat man is he that liveth and shall not see death Ps. lxxxix. 48. All\\nfesk shall perish together. Job xxxiv. 15. Death passed upon all men.\\nRom. v. 12. Thou turneth man to destruction. Ps. xc. 3.\\nDEATH S DOINGS.\\nThe King of Terrors, in his regal crown,\\nBlinded, at hazai*d, strikes his victims down,\\nThe rich and great, the beggar, mean and low,\\nAll fall alike by his resistless blow\\nThe infant child, the monarch on his throne,\\nAll helpless victims on his path are strown\\nThe lonely maiden in her beauteous bloom,\\nThe aged man, all share alike the doom\\nA stern, resistless monarch, neath whose sway\\nNone may resist, but all alike obey.\\nDeath is usually represented by the figure of a\\nihuman skeleton. In the annexed engraving he is", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0238.jp2"}, "239": {"fulltext": "SIMILITUDES. 229\\nrepresented as partially clothed, so that his form,\\nso shocking to human beings, is not always per-\\nceived. As he is called the King of Terrors, he\\nwears a crown. As he is impartial, he shows no\\nfavors to any particular class. He is represented\\nas striking with his fatal darts, at the same time,\\nthe lame beggar with his crutches, and the beau-\\nteous maiden in the full bloom and joy of life the\\nhaughty monarch, with all his insignia of royalty,\\nand the little helpless child, are equally prostrated\\nby the stroke of death. In the back-ground, the\\nminister of religion is seen warning his congrega-\\ntion of the approach of the great destroyer.\\nDeath is, in itself, a most serious and distress-\\ning event. It is nature s supreme evil the abhor-\\nrence of God s creation a monster from whose\\ntouch every living thing recoils. So that to shrink\\nfrom its ravages upon ourselves, or upon those we\\nlove, is not an argument of weakness, but an act\\nof obedience to the first law of being a tribute to\\nthe value of that life which is our Maker s gift.\\nThe disregard which some of old affected to\\nwhatever goes by the name of evil the insensibility\\nof others who yield up their souls to the power of\\nfatalism and the artificial gaiety which has oc-\\ncasionally played the comedian about the dying bed\\nof philosophy, falsely so called, are outrages\\nupon decency and nature. Death destroys both\\naction and enjoyment mocks at wisdom, strength\\nand beauty disarranges our plans robs us of our\\ntreasure desolates our bosoms breaks our heart\\n20", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0239.jp2"}, "240": {"fulltext": "230 THE BOOK OF\\nstrings blasts our hope. Death extinguishes the\\nglow of kindness abolishes the most tender rela-\\ntions of man severs him from all he knows and\\nloves subjects him to an ordeal which thousands\\nof millions have passed, but none can explain and\\nwhich will be as new to the last who gives up the\\nghost, as it was to murdered Abel flings him, in\\nfine, without avail from the experience of others,\\ninto a state of untried being. ~Ro wonder that\\nnature trembles before it. Reason justifies the fear.\\nReligion never makes light of it and he who does,\\ninstead of ranking with heroes, can hardly deserve\\nto rank with a brute.\\nThe best course of moral instruction against\\nthe passions, says Saurin, is death. The grave\\nis a discoverer of the absurdity of sin of every kind.\\nThere the ambitious may learn the folly of ambition.\\nThere the vain may learn the vanity of all human\\nthings. There the voluptuous may read a mortify-\\ning lesson on the absurdity of sensual pleasure.\\nConstantine the Great, in order to reclaim a miser,\\ntook a lance, and marked out a space of ground the\\nsize of the human body, and told him Add heap\\nto heap, accumulate riches upon riches, extend the\\nbounds of your possessions, conquer the whole\\nworld, in a few days such a spot as this will be all\\nyou will have. Death puts an end to the\\nmost specious titles, to the most dazzling grandeur,\\nand to the most delicious life.\\nA sultan, amusing himself with walking, observ-\\ned a dervis sitting with a human skull in his lap,", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0240.jp2"}, "241": {"fulltext": "SIMILITUDES. 231\\nand appearing to be in a very profound reverie\\nhis attitude and manner surprised the sultan, who\\ndemanded the cause of his being so deeply engaged\\nin reflection. Sire, said the dervis, this skull\\nwas presented to me this morning and I have from\\nthat moment been endeavoring, in vain, to discover\\nwhether it is the skull of a powerful monarch, like\\nyour majesty, or a poor dervis, like myself. A\\nhumbling consideration, truly\\nEarth s highest station ends in, here he lies!\\nAnd dust to dust concludes her noblest song.\\nWhen David Garrick, the celebrated actor,\\nshowed Dr. Johnson, the great English moralist,\\nhis fine house, gardens, statues, pictures, c, at\\nHampton Court, the Doctor, instead of giving him\\na flattering compliment, as was expected, he re-\\nplied, Ah, David, David these are the things\\nthat make a death-bed terrible. At the restora-\\ntion of monarchy in England, a Fellow of one of\\nthe Colleges at Cambridge represented to a friend\\nthe great difficulties of conforming, in point of con-\\nscience, to the regulations required, concluding,\\nhowever, with these words, but we must live.\\nTo which the other most appropriately answered,\\nwith the same number of words, but we must\\n[also] die\\nConsidering death in itself, it is, as a young\\nwriter observes, a sad scene and the solemnity\\nof the scene increases as death advances. Every\\nstep the last enemy takes, alarms every fresh\\nsymptom strikes terror into the spectators, and", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0241.jp2"}, "242": {"fulltext": "232 THE BOOK OF\\nspreads silence and gloominess through the dwell-\\ning; the disease baffles the power of medicine.\\nThey who stand by, observe its progress the dying\\nman watches their looks he suspects his case to\\nbe desperate. The physician at length pronounces\\nit so he believes it. Now the wheel of life goes\\ndown apace. The vital flame burns faint and irre-\\ngular reason intermits short intervals of sense\\ndivide his thoughts and passions now himself is\\nthe object then his family his friends, his rela-\\ntions, his children crowd around his bed, shed their\\nunavailing tears over him, and receive his last bless-\\ning. His pulse beats a surrender to the pale con-\\nqueror his eyes swim his tongue falters a cold\\nsweat bedews his face he groans he expires\\nPope Eugenius IV, having summoned a council\\nto meet at the city of Bale, or Basel, in Switzerland,\\nit accordingly met there in the year 1431, and\\ncontinued to sit for 1 7 years. At this council, the\\nPope himself, and many princes were present.\\nDuring the sitting of this council the city of Basel\\nwas visited with a plague, which carried off many\\nof the nobility; and on the cessation of the distem-\\nper, the surviving members of the council, with a\\nview to perpetuate the memory of this event, caused\\nto be painted on the walls of the cemetery a Dance\\nof Deaths representing all ranks of persons as in-\\ndividually seized by him. The figures are all drawn\\nin the costume or habit of the times.\\nHolbein, one of the greatest painters of the Ger-", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0242.jp2"}, "243": {"fulltext": "SIMILITUDES. 233\\nman school, was born in Bale about 1498, where\\nhe lived till manhood. In 1554, a series of wood\\ncuts, about 50 in number, from Holbein s drawings,\\nwere published in Bale, entitled \u00e2\u0080\u00a2Images of Death\\neach print being accompanied by an admonitory\\nstanza, and a quotation from the Bible. This unique\\nspecimen of art has passed through numerous edi-\\ntions, in various languages. The American edition\\nof this work has a frontispiece which shows an open\\ngrave in front, to which a long procession from the\\ncity is coming, each individual being accompanied\\nby a figure of death. The Pope is seen at the head,\\nthe Emperor next, and so on, in regular gradation,\\naccording to rank.\\nThe four first of these expressive drawings re-\\npresent our first parents in various situations, from\\ntheir creation till after their expulsion from Para-\\ndise. The fifth scene shows a church-yard, and the\\nporch of a church filled with an assemblage of skele-\\ntons, who are blowing trumpets and other loud\\nsounding instruments, evidently rejoicing in tri-\\numph the sixth, shows the Pope in the act of\\ncrowning an Emperor, who kneels before him.\\nDeath, however, from behind the throne, lays bis\\nhand upon him, who is the highest human poten-\\ntate. The seventh shows an Emperor enthroned,\\nwith sword in hand, with his courtiers about him\\na skeleton is seen bestriding the shoulders of the\\nmonarch, with his hands upon his crown. In the\\neighth we see a King dining under a canopy, and\\nserved by a retinue. He has in his hand a wine cup,", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0243.jp2"}, "244": {"fulltext": "234 THE BOOK OF\\nbut does not appear to see that Death is filling it.\\nA Cardinal appears in the ninth, selling an indul-\\ngence for money. Death appears seizing his hat,\\nthe symbol of his rank, and is about to tear it from\\nhis head.\\nIn the tenth design, an Empress is seen in her\\npalace-yard, attended by the ladies. Death, how-\\never, is by her side, directing her attention to an\\nopen grave. In the next, Death, in the guise of a\\ncourt fool, has seized the Queen she shrieks, and\\nendeavors to free herself from his grasp, but in\\nvain. With a grin of fierce delight, he holds up his\\nhour-glass to show her her time is expired. In the\\ntwelfth, Death carries off a Bishop from his flock.\\nIn the thirteenth, an Elector, or Prince, of the em-\\npire, who is apparently repulsing a poor woman\\nand child from his presence. Death, the avenger\\nof the oppressed poor, with an iron gripe is seizing\\nhim while standing among his courtiers. The Ab-\\nbot and the Abbess are the subjects of the two\\nnext cuts. In the former, Death has assumed the\\nmitre and crosier of his victim, and drags him off\\nwith ludicrous pomp he drags off the Abbess by\\nthe scapulary which hangs about her neck.\\nA Gentleman, and a Canon, figure in the sixteenth\\nand seventeenth groups the Judge, the Advocate,\\nand the Magistrate th e vices peculiar to these sta-\\ntions only, are satirically displayed. The Curate\\nis next represented behind him stands Death, who\\nholds up the jaw of a skeleton over his head, as\\nbeing more eloquent than his own. A Priest, and", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0244.jp2"}, "245": {"fulltext": "SIMILITUDES. 235\\nmendicant Friar appear next. The twenty-fourth\\nis a youthful Nun, kneeling before the oratory in\\nher cell. The next in order are the Old Woman,\\nthe Physician, and Astrologer to the Physician,\\nDeath, as in mockery, is bringing him a patient\\nto the Astrologer, who is looking up to a celestial\\nsphere, Death holds up a skull before him, inviting\\nhim to contemplate that sphere before the other.\\nThe Miser comes next, from whom Death snatches\\nhis gold the Merchant and Mariner follow. Death\\ntakes away the Merchant from his ships and mer-\\nchandize, and is snapping the mast of the Mariner s\\nvessel.\\nThe Knight, or Soldier, is represented as in a\\ndesperate conflict with Death the Count, and Old\\nMan come next. The Countess, while examining\\na new dress, Death is adjusting a collar about her\\nneck. Death appears before the new married\\ncouple beating a tabor with joy. He seizes the\\nDuchess as she is sitting on her bed or couch the\\nnext cut represents a heavy loaded Porter, whom\\nDeath is taking from under his burden. The Pea-\\nsant, or Plowman, comes next, of whose four-\\nhorse team Death is the driver. The next is an\\naffecting scene, approaching to the strongest sym-\\npathies of the human heart. Aside from this, it\\nshows the impartiality of Death, who\\nInvades with the same step,\\nThe hovels of beggars and the palaces of kings.\\nThe mother is seen in a poor cottage preparing\\nwith a few small sticks a scanty meal. Death", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0245.jp2"}, "246": {"fulltext": "236 THE BOOK OF\\nenters, seizes the hand of the youngest child, who\\nturns and stretches the other imploringly to his\\nmother, who is frantic with grief. A battle-scene\\nbetween Death and a Swiss soldier, the field is\\ncovered with the wounded and slain, in the midst\\nof which he encounters his last enemy.\\nA group of gamesters are next represented.\\nDeath appears to be strangling one of the company,\\nprobably designed to show one method of suicide\\ncommitted by those given to games of chance.\\nNext, a drunken German debauch, as the actors\\nappeared four centuries since. Death has seized\\none of the poor besotted creatures, and turns the\\nfatal liquor down his throat. Next follows the\\nFool, the Thief, and the Blind-man the Fool is\\naccompanied by a figure of Death, playing on a\\nbag-pipe the Thief, or highway man, is seen in the\\nact of robbing a helpless woman. Death, however,\\nis seen with his bony fingers grasping the neck of\\nthe thief, indicative of the fate which awaits him\\nthe blind man is led by a skeleton who appears\\nblind also.\\nThe forty-seventh design in this singular work,\\nis an admirable representation of a poor, decrepid\\nbeggar, forsaken by his fellow-men some of his\\nlimbs are withered by disease, and his body is\\nnearly destitute of clothing. To add to his misery,\\na number of persons are seen pointing at him the\\nfinger of scorn and derision. Death is not seen\\nnear him, as he is with the other characters repre-\\nsented this circumstance has puzzled critics and", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0246.jp2"}, "247": {"fulltext": "SIMILITUDES. 237\\nantiquarians, who ask what is the reason of the\\nomission It might be to show that he to whom\\nDeath would be a relief, he oftentimes seems to\\ndelay his coming.\\nAmong the four last scenes represented, are one\\nshowing the Husband, the other the Wife. Death\\nis seen leading away the Husband by part of his\\ndress, which he has seized and thrown over his own\\nshoulder. The Wife has her hand grasped by\\nDeath, who is leading her away, unmindful of her\\ntears. The work ends, as a connected series, with\\na representation, partly figurative and partly literal,\\nof what will take place at the consummation of all\\nthings. Christ, the Conqueror of Death, and final\\nJudge of all, attended with the hosts above, is seen\\nin the clouds of heaven, seated on the Bow of\\nPromise. The celestial sphere, showing the ecliptic,\\nwith the signs of the zodiac, the earth in the center,\\nc, is seen beneath the Judge, thus showing that\\nall worlds are under him, and that he views them\\nall at one glance. An assemblage of human beings,\\napparently just raised from their graves, appear\\nbefore their judge, to be dealt with according to\\nthe deeds done in the body.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0247.jp2"}, "248": {"fulltext": "238\\nTHE BOOK OP\\nWo unto them that put darkness for light, and light for darkness. Isa. v.\\n20. Speaking lies in hypocrisy. 1 Tim. iv. 2. He that speaketh lies shall\\nperish. Prov. xix. 9.\\nTHE LYING DEMON.\\nBehold the Lying Demon thus disgrace\\nThe robes of truth she hides her hideous face\\nBehind a mask, and in her hand she bears\\nThe broken mirror, which distorted wears\\nFalse images, most like her own deceit.\\nThe weeping crocodile beneath her feet,\\nThe misnamed globes of darkness and of light,\\nTo which her lying lips direct the sight\\nTruth s sacred records trampled under foot,\\nAnd man s vain theories, their substitute,\\nWhile o er her flies the dusky bird of night,\\nEmblem of deeds that dare not meet the light\\nWhile infidelity upholds her form,\\nSoon to be swept before the rising storm\\nAll these her hideous character declare,\\nAnd all some token of deception bear.", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0248.jp2"}, "249": {"fulltext": "SIMILITUDES. 239\\nThe Lying Demon is here represented by a\\nhideous figure dressed up somewhat in the resem-\\nblance of Truth. She wears a mask to hide the de-\\nformity of her features. She holds up a mirror, it\\nis true, but it is broken, which reflects every thing\\nin a broken, distorted, and disjointed manner. Two\\nhemispheres are exhibited, one light, the other dark\\nshe points to the latter, and calls it light. By her\\nside is seen the crocodile, who is uttering a cry of\\ndistress, in order, it is said, to draw other animals\\nwithin its reach, so that it may devour them, and\\nis properly an emblem of lying and fraud.\\nThe demon is represented as trampling the rec-\\nords of truth under her feet she has various masks\\nat hand to be worn on certain occasions. By her\\nside are various infidel works, among which are\\nPaine, Voltaire, and others. The book of Mor-\\nmon, one of the most recent tissues of falsehood\\nand folly, is also exhibited. Above her flies the bat,\\nthe bird of night, and emblem of darkness. The\\nLying Demon stands on the sandy foundation of\\nAtheism and Infidelity, which the rising storm and\\nflood will sweep away with the besom of destruc-\\ntion.\\nLying lips are an abomination to the Lord. All\\nmen must acknowledge lying to be one of the most\\nscandalous sins that can be committed between\\nman and man a crime of a deep dye, and of an\\nextensive nature, leading into innumerable sins\\nfor lying is practiced to deceive, to injure, betray,\\nrob, destroy, and the like. Lying, in this sense, is", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0249.jp2"}, "250": {"fulltext": "240 THE BOOK OF\\nthe concealment of all other crimes the sheep s\\nclothing upon the wolf s back, the pharisee s prayer,\\nthe harlot s blush, the hypocrite s paint, the mur-\\nderer s smile, the thief s cloak, and Judas kiss. In\\na word, it is the devil s distinguished character-\\nistic.\\nLying, is defined by Paley, as a breach of\\npromise, for whoever seriously addresses his dis-\\ncourse to another, tacitly promises to speak the\\ntruth, because he knows that truth is expected.\\nThere are various kinds of lies first, the perni-\\ncious lie, uttered for the hurt, or disadvantage of\\nour neighbor second, the officious lie, uttered for\\nour own, or our neighbor s advantage third, the\\nludicrous and jocose lie, uttered by way of jest,\\nand only for mirth s sake, in common converse\\nfourth, pious frauds, as they are improperly called,\\npretended inspirations, forged books, connterfeit\\nmiracles, are species of lies fifth, lies of the con-\\nduct, for a lie may be told in gestures as well as in\\nwords sixth, lies of omission, as when an author\\nwillfully omits what ought to be related and may\\nwe not all seventh, that all equivocation and men-\\ntdl reservation come under the guilt of lying.\\nThe evil and injustice of this crime appears\\nfirst, from its being a breach of the natural and\\nuniversal right of all men to truth in the intercourse\\nof speech second, for its being a violation of God s\\nlaw third, the faculty of speech was bestowed on\\nus as an instrument of knowledge, not of deceit\\nto communicate our thoughts, not to hide them", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0250.jp2"}, "251": {"fulltext": "SIMILITUDES. 241\\nfourth, it has a tendency to dissolve all society\\nfifth, the punishment of it is great the hatred of\\nthose whom we have deceived, and an eternal sep-\\naration from God in the world to come.\\nTruth is always consistent with itself, and needs\\nnothing to help it out. It is always near at hand,\\nsits upon our lips, and is ready to drop out before\\nwe are aware whereas a lie is troublesome, and\\nsets a man s imagination upon the rack, and one\\ntrick needs a good many more to make it good. It\\nis like building upon a false foundation, which con-\\ntinually needs props to shove it up, and proves at\\nlast more chargeable than to have raised a substan-\\ntial building at first, upon a true and solid founda-\\ntion for security is firm and substantial, and there\\nis nothing hollow or unsound in it, and because it\\nis plain and open, fears no discovery of which the\\ncrafty man is always in danger and when he thinks\\nhe walks in the dark, all his pretenses are so trans-\\nparent, that he that runs may read them he is the\\nlast man that finds himself to be found out, and\\nwhile he thinks he is making fools of others, he\\nmakes the greatest fool of himself.\\nAlmost every other vice, says an excellent\\nwriter, may be kept in countenance by applause\\nand association and even the robber and cut-throat\\nhave their followers, who admire their address and\\nintrepidity, their stratagems of rapine, and their\\nfidelity to the gang but the liar is universally de-\\nspised, abandoned, and disowned. He has no do-\\nmestic consolations, which he can oppose to the\\n21", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0251.jp2"}, "252": {"fulltext": "242 THE BOOK OP\\ncensure of mankind. He can retire to no fraternity,\\nwhere his crimes may stand in the place of virtues\\nbut is given up to the hisses of the multitude with-\\nout a friend, without an apologist. The very\\ndevils, says one, do not tell lies to one another\\nfor truth is necessary to all societies, nor can the\\nsociety of hell subsist without it.\\nThe sin of lying consists in declaring for true,\\nany thing that is false. If we say or do any thing\\nto deceive, even if we speak not a word, we are\\nguilty of falsehood, as in the following instances.\\nSuppose a man to be traveling to York on horse-\\nback, and comes to a place where two roads meet.\\nThe right-hand road is the one he should take, but\\nhe is a stranger and does not know it. He sees a\\nperson in the road, and asks him which is the way\\nto York? The man says nothing, but points to\\nthe left-hand road. After traveling some consider-\\nable distance, he stops to get refreshment for him-\\nself and horse, saying, I wish to get to York to-\\nnight, and I suppose this is the right road the\\nman says nothing, but laughs at the traveler s mis-\\ntake, when he is out of sight. These men were\\nguilty of falsehood, though they did not say a word*\\nThe first deceived the traveler, and committed a\\nlie, by pointing in a direction he knew to be wrong\\nthe second deceived the traveler by his silence,\\nfor he intended, by saying nothing, to make the\\nman believe that he was right.\\nA person may be guilty of falsehood even in speak-\\ning the truth, as in the following instances. I", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0252.jp2"}, "253": {"fulltext": "SIMILITUDES. 243\\ncannot find Mary, says one girl to another, have\\nyou seen her Yes, replied the other, I\\nhave. She had not seen her for some time, and\\nshe knew that her companion meant to ask her\\nwhether she had seen her just then, and so, though\\nshe had seen her at different times before, she was\\nguilty of falsehood, because she wished to make\\nthe other believe that she had seen Mary a little\\ntime before.\\nParents sometimes unwittingly educate their\\nchildren to deceit and lying. The mother, per-\\nhaps, when giving her child unpleasant medicine,\\nsays, Here is something good for you. The\\nchild,, when it has swallowed the bitter potion, cries\\nout, you said it was good. So it is good\\nfor your cough replied the mother. Is it not\\nevident that she was guilty of falsehood, in deceiv-\\ning her child, though her words were true. A man\\nsigned a promise that he would never drink intoxi-\\ncating liquor, unless it was ordered by a physician.\\nAfterwards he wished to get rid of his promise,\\nand persuaded a physician to order him to drink\\nbrandy. But he knew the true meaning of the\\npromise was that he should not drink it unless he\\nwas sick, and it was thought necessary for him by\\nn physician. Therefore he was guilty of deceit,\\nand of breaking his pledge.\\nIn the first age of the Christian Church, the\\nAlmighty, in a striking manner, showed his dis-\\npleasure against deception and lying, by striking\\ndead Annanias and Sapphira in the very act. God", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0253.jp2"}, "254": {"fulltext": "244 THE BOOK OP\\nmade this guilty pair an example of his justice to\\nshow his utter abhorrence of hypocrisy and deceit.\\nIn the book of Revelations it is declared that all\\nliars shall have their part in the lake that burneth\\nwith fire and brimstone, which is the second death.\\nThe word liars in this passage, says an able\\n\u00e2\u0080\u00a2commentator, signifies every one who speaks con-\\ntrary to the truth, when he knows the truth and\\neven he who speaks the truth with the intention to\\ndeceive i. e. to persuade a person that a thing is\\ndifferent from what it really is, by telling only a\\npart of the truth or suppressing some circumstance\\nwhich would have led the hearer to a different, and\\nthe true conclusion. All these shall have their por-\\ntion, their share, what belongs to them, their right,\\nin the lake that burneth with fire and brimstone.\\nThis is the second death, from which there is no\\nrecovery.\\nThe liar laugheth in sorrow, he weepeth in joy he work-\\neth in the dark as a mole, and fancieth he is safe but he\\nblundereth into light, and is exposed to full view, with dirt\\non his head. He lives in perpetual constraint, for his tongue\\nand his heart are at variance, and the business of his life is\\nto deceive. As he has shunned the light, darkness eternal\\nwill be his portion.", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0254.jp2"}, "255": {"fulltext": "SIMILITUDES.\\n245\\nBefore I teas afflicted I went astray. Ps. cxix. 67. Now returned unto the\\nShepherd and Bishop of your souls. 1 Pet. ii. 25.\\nTHE HEAVENLY SHEPHERD.\\nWhen in the wilds the heedless sheep would stray,\\nAnd wander careless from the beaten way\\nIn vain the shepherd every art would try\\nTo make them follow him to pastures high.\\nHe takes a lamb and bears it up the hill,\\nUp the steep path the mother follows still,\\nTill in the upland pastures, green and fair,\\nThe sheep and lambs are safely folded there.\\nA shepherd finding one of his flock disposed to\\nfollow in a wayward or forbidden course, regard-\\nless of his repeated calls and warnings, resolves\\nupon taking another and severer course, to bring\\nthe wanderer back to the path of duty and safety.\\nThe shepherd can see the coming danger, while it", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0255.jp2"}, "256": {"fulltext": "246 THE BOOK OP\\nis hidden from his flock. While wandering in the\\nbroad pasture, she, it may be, came across pathways\\nwhich led to thickets, forest, or rocky recesses among\\nthe mountains. She wishes to repose from the heat\\nof the day amid these cooling shades, not knowing\\nthat wild beasts lurk in these coverts for their de-\\nstruction.\\nThe faithful and tender shepherd, whose care\\nextends to the utmost wayward as well as the\\nfeeblest of the flock, will, if his warning voice fails\\nto stop the wanderer on the forbidden path, run\\nafter her and takes up her lamb, which runs by her\\nside. He takes it to his bosom, and turns in\\nanother direction. By the instinctive love of her\\noffspring, the dam now follows the shepherd, who\\nholds the darling in his embrace. By this means\\nboth are preserved from the destroyer, and brought\\ninto the fold of safety.\\nIn like manner, the Heavenly Shepherd watches\\nover us, the sheep of his pasture. He often corrects\\nus, and in mercy prevents us from pursuing our\\nchosen ways, which lead to destruction. When\\nnothing else will stop us on our wayward course,\\nhe will take away some darling and beloved object,\\nand thereby turn us to himself. Perhaps God takes\\nan idolized child, the dear object of our affections,\\nto himself. The world has now lost its charms.\\nWhere shall the parent now go for comfort but to\\nthe Heavenly Shepherd He carries the lambs in\\nhis bosom he is touched with the feeling of our\\ninfirmities he took our darling to himself, and will", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0256.jp2"}, "257": {"fulltext": "SIMILITUDES. 24:1\\nhe not restore him at the great day, if we follow\\nhim?\\nYes, verily our Divine Shepherd, if we follow\\nhim and keep his commandments, he will freely\\ngive us all things. Like as a father pitieth his\\nchildren, so the Lord pitieth them that fear him.\\nFor he knoweth our frame he remembereth that\\nwe are but dust. It is true that he may, and does\\nafflict us, but we may rest assured it is for our\\ngood. Says the royal Psalmist, Before I was\\nafflicted I went astray, but now have I kept thy\\nword. The Apostle also declares, Whom the\\nLord loveth he chasteneth, and scourgeth every\\none that he receiveth, nevertheless, it yieldeth the\\npeaceable fruits of righteousness.\\nInstead of murmuring, when the Heavenly Shep-\\nherd takes one of the lambs to himself, to dwell\\nforever in his immediate presence, eternally shut in\\nfrom all harm or danger, would it not more become\\nus to rejoice, or at least to submit to the will of the\\nHeavenly Shepherd The following is a Scottish\\nlegend\\nA married couple of the Scottish highlanders\\nhad thrice lost their only child, each dying at an\\nearly age. Upon the death of the last, the father\\nbecame boisterous, and uttered his complaints in\\nthe loudest tones.\\nThe death of the child happened late in the spring,\\nwhen, in the inhabited straths, sheep were abroad\\nbut from the blasts in that high and stormy region,\\nthey were still confined in the cot. In a dismal,", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0257.jp2"}, "258": {"fulltext": "248 THE BOOK OF\\nstormy evening, the man, unable to stifle his anguish,\\nwent out, lamenting aloud, for a lamb to treat his\\nfriends with at the zoake (or funeral feast.) At the\\ndoor of the cot he found a stranger standing before\\nthe entrance. He was astonished, in such a night,\\nso far from any frequented place The stranger\\nwas plainly attired, but he had a countenance ex-\\npressive of singular mildness and benevolence and,\\naddressing the father in a sweet impressive voice,\\nasked what he did there, amidst the tempest.\\nHe was filled with awe, which he could not ac-\\ncount for, and said he came for a lamb.\\nWhat kind of a lamb do you mean to take\\nsaid the stranger.\\nThe very best that I can find, he replied as\\nit is to entertain my friends and I hope you will\\nshare of it.\\nDo your sheep make any resistance when you\\ntake away the lambs\\nNever, was the answer.\\nHow differently am I treated, said the traveler,\\nwhen I come to visit my sheep-fold, I take, as I\\nam well entitled to do, the best lamb to myself,\\nand my ears are filled with the clamor of discontent\\nby these ungrateful sheep, whom I have fed, watch-\\ned, and protected.\\nHe looked up in amazement, but the vision\\nhad fled.\\nThe following story of the Alpine sheep is not\\ninappropriate to the foregoing subject. It was\\naddressed to a friend by the late Mrs. Lowell, after", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0258.jp2"}, "259": {"fulltext": "SIMILITUDES. 249\\nthe death of a child. It relates to the method of\\nthe shepherd to lead his flock to a new and better\\npasture\\nThey in the valley s sheltering care,\\nSoon crop the meadows tender prime,\\nAnd when the sod grows brown and bare,\\nThe shepherd tries to make them climb\\nTo airy shelves of pasture green,\\nThat hang along the mountain s side,\\nWhere grass and flowers together lean,\\nAnd down through mist the sunbeams glide.\\nBut nought can tempt the timid things\\nThe steep and rugged path to try,\\nThough sweet the shepherd calls and sings,\\nAnd seared below the pastures lie.\\nTill in his arms his lambs he takes,\\nAlong the dizzy verge to go,\\nThen heedless of the rifts and breaks,\\nThey follow on o er rock and snow.\\nAnd in those pastures, lifted fair,\\nMore dewy-soft than lowland mead,\\nThe shepherd drops his tender care,\\nAnd sheep and lambs together feed.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0259.jp2"}, "260": {"fulltext": "250\\nTHE BOOK OF\\nFor they that are. after the flesh do mind the things of the flesh but they\\nthey that are after the Spirit the things of the Spirit. Rom. viii. 5. In the\\nicorld to coine, life everlasting. Luke xviii. 30.\\nTHE THREE LIVES.\\nSee here the wretch, low groveling in the mire,\\nCompanion of the filthy no desire\\nBeyond the present lifts his soul from earth\\nHe knows no joys, save those of meanest birth\\nThe poison cup he drinks, and deeper roll\\nThe tides of sin and folly o er his soul\\nThe Life of Nature thus appears to view,\\nHerding with swine partakes their groveling too;\\nBut see, redeemed, a wondrous change appears,\\nHis eyes are full of penitential tears", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0260.jp2"}, "261": {"fulltext": "SIMILITUDES. 251\\nThe bow of promise shines before his eyes,\\nHis arms are lifted toward the smiling skies.\\nThe dove of peace, with olive branch, behold,\\nAnd near, the shepherd wilh his peaceful fold.\\nSweet emblems these, in which the soul may trace,\\nNew life begun below, the Life cf Grace.\\nSee higher still, beside the heavenly gates,\\nA starry crown, the ransomed soul awaits,\\nAnd angel legions, in a starry band,\\nTheir ransomed brother greet with open hand\\nA Life of Glory thus begun on high,\\nStill leading on through vast eternity.\\nThe engraving represents men in three kinds, or\\nmodes of life. The lower part shows man in a\\nstate of nature, generally designated as a state of\\nsin, or sinful life. The man is seated, apparently\\nat his ease, beside a swine who is wallowing in\\nfilth. He is in close contact with ferocious and un-\\nclean animals, and has the cup of intoxication in\\nhis hand. The scene immediately above, shows\\nman in a state, or life of grace. On one hand is\\nseen a dove, with an olive branch on the other, a\\nflock, emblems of peace, purity, and Christ s flock.\\nThe man s arms are extended as in prayer, and the\\nrainbow of promise just before him. In the upper\\npart of the engraving, the man appears in a state\\nor life of glory. Having obtained the victory, he\\nis crowned he is introduced into the society of\\nangels, and is going still upward into the presence\\nof Deity.\\nThe natural man is he who lives after the flesh\\nthat is, he places his supreme happiness in the things\\nof the world, and lives to gratify the desires of the\\nflesh, the desire of the eye, or the pride of life.\\nMany live merely to dress and visit, talk, eat, drink,", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0261.jp2"}, "262": {"fulltext": "252 THE BOOK OF\\nand rise up to play. Many have no higher aspira-\\ntions than mere swine, and brutalize their minds\\nand bodies. Some are like wild beasts, fighting\\nand devouring each other. A blindness comes\\nover their minds, and they feel secure, being blind\\nto the dangers to which they are exposed. They\\nhave no fear of God, because they knew him not.\\nImmediately above the natural man, is seen the\\nChristian, or he who is existing in a life of grace.\\nHe looks upwards, and walks by faith. His affec-\\ntions are set on things above, and not on things of\\nthe earth. His life of grace commences when he\\nturns from sin unto holiness. That which is born\\nof the Spirit is spirit. As the effect of his natural\\nbirth introduces him into a state of sin, the effect\\nof this new birth is to make him holy. He loves\\nwhat before he hated, and hates what before he\\nloved. Laying hold of the promises of God, he\\nsees with an eye of faith his eternal inheritance.\\nHaving such a view of the future, visible things, by\\nwhich he is surrounded, appear comparatively of\\nsmall value, as they see things here are but tempo-\\nral, passing away like a shadow but a life of glory\\nis eternal.\\nThe life of glory is entered at death by him who\\nhas been prepared for it, by a life of grace in the\\npresent world. In fact, it is a blessed consumma-\\ntion of that spiritual, or gracious life, which was\\nkindled up in the soul when on the earth. He re-\\nviews the crown of life everlasting, and is attended\\nby a convoy of angelic beings, who are sent to", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0262.jp2"}, "263": {"fulltext": "SIMILITUDES. 253\\nminister to the heirs of salvation. The emblem of\\nthe Deity, (one in three, and three in one,) with\\nradiations of glory, is seen above, showing that\\nGod will forever dwell with his people. Palms of\\nvictory are waving to show that they have over-\\ncome the world, and are received as conquerors\\nthrough him that hath loved them, and gave him-\\nself for them their robes are washed, and made\\nwhite in the blood of the Lamb.\\nIn this life of glory, they are before the throne\\nof God, and serve him day and night in his temple\\nthe Lord Jesus, enthroned in glory, will communi-\\ncate to his people every thing calculated to secure,\\ncontinue, and increase their happiness. He will\\nlead them into living fountains of water, constantly\\nboiling up, and running on.\\nBy these perpetual fountains says a writer,\\nhappiness, which Jesus Christ will open out of his\\nwe are to understand endless sources of comfort and\\nown infinite plenitude to all glorified souls. These\\neternal living fountains will make an infinite variety\\nin the enjoyments of the blessed. There will be\\nno sameness, and consequently no cloying with the\\nperpetual enjoyments of the same things every\\nmoment will open a new source of pleasure, instruc-\\ntion, and improvement they shall make an eternal\\nprogression into the fulness of God.\\nAs God is infinite, so his attributes are infinite\\nand throughout infinity more and more of those\\nattributes will be discovered and the discovery\\nof each will be a new foundation, or source of plea-\\n22", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0263.jp2"}, "264": {"fulltext": "254 THE BOOK OP\\nsure or enjoyment. These sources must be open-\\ning through all eternity; and yet, through all\\neternity, there will still remain, in the absolute\\nperfections of the Godhead, an infinity of them to\\nbe opened Hence it is, that the Christian in the\\nprogress of his history, lives three lives first a life\\nof sense, or nature then a life of faith and lastly,\\nand eternally, a life of glory.\\nDr. Doddridge, the pious author of a commentary\\non the New Testament, and several other valuable\\nreligious works, spent many happy hours in reli-\\ngious conversation with Dr. Clarke, an intimate\\nfriend. Among other matters, a very favorite topic\\nwas the intermediate state of the soul, and they\\nprobably thought that at the instant of dissolution,\\nit was not immediately introduced into the pres\\nence of all the Heavenly host, or into the full glory\\nof the Heavenly state. One evening, after a con\\nversation of this nature, Dr. Doddridge retired to\\nrest, with his mind full of the subject discussed,\\nand in the visions of the night, while the eyes\\nof the body were closed in sleep, he, in a certain\\nsense, passed into another life, and by another\\npower, as yet unknown to mortals, he saw, heard,\\nand acted.\\nIn his dream, he was at the house of his friend,\\nwhere he was suddenly taken ill. By degrees, he\\nseemed to himself to grow worse, and at last to ex-\\npire. In an instant, he was sensible that he had\\npassed into another and higher state of existence.\\nHe had exchanged a state of mortality and suffer-", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0264.jp2"}, "265": {"fulltext": "SIMILITUDES. 255\\ning, to one of immortality and happiness. Em-\\nbodied in an aerial form, he seemed to float in a\\nregion of pure light. There was nought to be seen\\nbelow but the melancholy group of his friends,\\nweeping around his lifeless remains. Himself thrill-\\ned with joy, he was surprised at their tears, and\\nattempted to inform them of his happy change, but\\nby some mysterious power utterance was denied\\nhe rose silently upon the air, and their forms grad-\\nually receded from his sight.\\nWhile in golden clouds, he found himself swiftly\\nmounting the skies with a venerable figure at his\\nside, guiding his mysterious movements, in whose\\ncountenance he remarked the lineaments of youth\\nand old age blended together, with an intimate\\nharmony and majestic sweetness. They traveled\\ntogether through a vast space, until at length the\\ntowers of a glorious edifice appeared in the distance,\\nand as its form rose brilliant and distinct among\\nthe far off shadows across their path, the guide\\ninformed him that the palace he beheld was, for the\\npresent, to be his mansion of rest. Shortly they\\nwere at the door, where they entered. The guide\\nintroduced him into a spacious apartment, at the\\nextremity of which stood a table, covered with a\\nsnow-white cloth, a golden cup, and a cluster of\\ngrapes, and then said he must now leave him, but\\nthat he must remain, for he would receive in a short\\ntime a visit from the Lord of the mansion, and that\\nduring the interval before his arrival the apartment\\nwould furnish him with sufficient entertainment and", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0265.jp2"}, "266": {"fulltext": "256 THE BOOK OF\\ninstruction. The guide vanished, and he was left\\nalone. He began to examine the decorations of\\nthe room, and observed that the walls were adorn-\\ned with a number of pictures. Upon nearer in-\\nspection he found to his astonishment that they\\nformed a complete biography of his own life. Here\\nhe saw upon the canvass that angels, though un-\\nseen, had ever been his familiar attendants, and\\nsent by God, they had sometimes preserved him\\nfrom imminent peril. He beheld himself first rep-\\nresented as an infant just expiring, when his life\\nwas prolonged by an angel breathing into his nos\\ntrils. Most of the occurrences delineated were\\nperfectly familiar to his recollection, and unfolded\\nmany things which he had never before understood,\\nand which had perplexed him with many doubts\\nand much uneasiness.\\nAmong others he was particularly struck with a\\npicture in which he was represented as falling from\\nhis horse, when death would have been inevitable\\nhad not an angel received him in his arms, and\\nbroken the force of his descent. These merciful\\ninterpositions of God filled him with joy and grat-\\nitude, and his heart overflowed with love as he\\nsurveyed in them all an exhibition of goodness and\\nmercy far beyond all that he had imagined. Sud-\\ndenly his attention was arrested by a rap at the\\ndoor. The Lord of the mansion had arrived. The\\ndoor opened and he entered. So powerful and so\\noverwhelming, and withal of such singular beauty\\nwas his appearance, that he sunk down at his feet", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0266.jp2"}, "267": {"fulltext": "SIMILITUDES. 257\\ncompletely overcome by his majestic appearance.\\nHis Lord gently raised him from the ground, and\\ntaking his hand led him forward to the table. He\\npressed with his finger the juice of the grapes into\\nthe golden cup, and after having himself drank, pre-\\nsented to him, saying, This is the new wine in\\nmy Father s kingdom. No sooner had he par-\\ntaken than all uneasy sensation vanished, perfect\\nlove had cast out fear, and he conversed with his\\nSaviour as an intimate friend. Like the silver rip-\\npling of a summer sea, he heard from his lips the\\ngrateful approbation, Thy labors are over, thy\\nwork is approved, rich and glorious is the reward.\\nThrilled with an unspeakable bliss, that glided\\nover his spirit and slid into the very depths of his\\nsoul, he suddenly saw glories upon glories bursting\\nupon his view. The doctor awoke. Tears of rap-\\nture from his joyful interview were rolling down\\nhis cheeks. Long did the lively impressions of his\\ncharming dream remain upon his mind, and never\\ncould he speak of it without emotions of joy and\\ntenderness.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0267.jp2"}, "268": {"fulltext": "258\\nTHE BOOK OP\\nwmM\\nlillllll\\nm\\nLet not the water-flood overflow me. let not the pit shut her month\\nupon me, and hide not thy face for I am in trouble\u00e2\u0080\u0094 hear\\nme speedily. Ps. lxix. 15. 17. To givs light to them that sit in darkness,\\nand in the shadow of death. Luke i. 79.\\nTERROR OF SIN\u00e2\u0080\u0094 JOY OF SALVATION!\\nDeep in the cavern s gloom of rayless night,\\nNo sound of life without, no gleam of light,\\nThe waters gathering round with icy chill,\\nWhat terrors now their anxious bosoms fill!\\nOn every hand, they look for aid in vain,\\nOne voice alone their sinking souls sustain\\nDarkness around, above, below the wave\\nThey call on God, for God alone can save.\\nThey call aloud, thej strain the listening ear,\\nAt last far, distant, glimmering lights appear\\nDeliverance comes, like sunshine through the gloom,\\nAnd leads them safely through their living tomb.\\nThe celebrated Mammoth Cave of Kentucky,\\nabout ninety miles south-west from Louisville, in\\nthat State, has long been an object of curiosity to\\ntravelers. It is said to extend thirteen miles into\\nthe bowels of the earth. It consists of a kind of", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0268.jp2"}, "269": {"fulltext": "SIMILITUDES. 259\\nlabyrinth of passages, magnificent chambers, several\\nrivers or streams, the largest of which is about a\\nquarter of a mile in width, and deep enough to\\nfloat a large steamboat. This stream is about five\\nmiles from the entrance of the cave, and pursues\\nits dark and solitary course, which the adventurous\\nvisitor is compelled to navigate in a boat.\\nOn one occasion, says a recent writer, a party\\nof young men, under the conduct of a guide, and\\nsuitably provided with torches, spent some hours\\nin exploring this cavern, and while floating over\\nthis subterraneous stream in their frail boat, gave\\na loose rein to their exuberant spirits, and laughed\\nand sung until they made the overhanging arches\\necho with their merriment. In thoughtlessness\\nthey rocked the boat from side to side, when in a\\nmoment it was capsized, and they were thrown\\ninto the dark waters. The boat floated from them,\\ntheir torches were extinguished, they were in im-\\npenetrable darkness, and far from human aid. Al-\\nthough regaining their feet, they were submerged\\nnearly to their necks, and alarmed and chilled, they\\nfelt that their exertions could avail nothing for their\\nrescue.\\nThe guide, with ready presence of mind, swam\\nround them, encouraged them to retain their self-\\npossession, and warned them of the certain peril\\nof moving a single step. They were told that their\\nonly hope was in remaining still until the other\\nguide, after the lapse of hours might become alarm-\\ned at their long absence and come to their rescue.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0269.jp2"}, "270": {"fulltext": "260 THE BOOK OF\\nCan imagination picture a more frightful scene\\nthan was here presented; midnight darkness en-\\nveloped them, the cold waters chilled their blood,\\nno cries for aid could be heard by those without,\\nthey might have to wait for many hours before the\\nalarmed fears of their friends would stimulate them\\nto send help, their strength in the meantime might\\nfail, and they be floated away on the dark river of\\ndeath without leaving a vestige to tell their fate\\nWhat could they do Lately gay and joyous, how\\nsad and terrible their situation now What could\\nthey not make one effort for their safety Not\\none. They could only pray, and pray they did,\\nwith deep earnestness, as men doomed to death\\nfrom which an Almighty power alone could deliver\\nthem. They were heard and sustained.\\nAt length, after a weary waiting, they descry a\\nglimmering light, and then they hear the faint\\nstrokes of distant oars. They almost fear to trust\\ntheir senses they doubt, they fear, but they are\\nnot deceived their deliverer appears they are\\nreceived into his boat exhausted with terror and\\nfatigue, and soon they are conveyed to a place of\\nsafety. The sudden revulsion of feeling over-\\npowers them. They alternately weep, and are\\ntransported with joy. They are saved.\\nHave we no companion for this picture Yes,\\nit is but a resemblance of another still more thrill-\\ning. The sinner in his gayety and thoughtlessness\\ndreams not of danger. He laughs with the merry.\\nHe is enchanted with the scenes around him. Sud-", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0270.jp2"}, "271": {"fulltext": "SIMILITUDES. 261\\ndenly he finds himself in deep waters and surround-\\ned by thick darkness. His struggles to extricate\\nhimself only involve him in greater danger. Horror\\noverspreads his mind. Each moment threatens to\\nplunge him into ruin. He cries aloud, but hears\\nonly the frightful echo of his own despairing shout.\\nHe feels his utter helplessness, and in his extremity\\npours out his tears and prayers.\\nHow horrible thus to perish But no, a small\\nvoice whispers in his ear, there is yet hope He\\nwaits, but how tedious are the passing hours Each\\nmoment seems an age. He is ready to abandon\\nhope, when a cheering light strikes upon his eye,\\nand the voice of encouragement is heard his heart\\nis re-assured. One mighty to save appears, and\\nsoon he is rescued from the deep waters. The\\nlight of a glorious day shines upon his soul, he feels\\nand he is transported at the feeling he feels\\nthat he is saved. Sinner, have you felt no such\\nterrors You have cause to feel them. The dan-\\nder is just as imminent whether you are sensible\\nof it or not; and if you are not driven to this\\nextremity here, you may expect to feel it in that\\nworld where there is no Saviour, and where all will\\nbe irretrievably lost. We then as workers togeth-\\ner with Him, beseech you also that ye receive not\\nthe grace of God in vain.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0271.jp2"}, "272": {"fulltext": "262\\nTHE BOOK OF\\nMan dieth and wasteth away. Job xiv. 10. The glory of man is as the\\nflower of the grass. 1 Pet. i. 24. The grass withereth, the flower fadeth.\\nIaa. xl. 6. Vanity of vanities, all is vanity. Eccl. i. 2.\\nEND OF HUMAN GREATNESS.\\nBehold the end of human greatness now,\\nLow to the dust is laid the lofty brow\\nOf princely pride a skeleton remains,\\nlis common dust, the broken sword and chains\\nThat once enslaved mankind, have lost their power:\\nBroken the glass that told his triumph hour,\\nThe crumbling monuments bespeak decay,\\nThe ruined towers, the sun s declining ray,\\nShattered the oak, that once the storm defied,\\nScattered the rose-leaves in their beauteous pride,\\nAh such is human life its end is death,\\nIts glories scattered by a passing breath.\\nThe engraving annexed is emblematic of the\\nfrailty and end of human greatness, and the vanity", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0272.jp2"}, "273": {"fulltext": "SIMILITUDES. 263\\nof sublunary things. In the foreground is the skel\\neton, perhaps of some mighty warrior who has\\nbeen the terror of mankind, and has received the\\nhomage of nations. He lies prostrate, and it would\\nbe difficult to distinguish his remains from those of\\na common beggar. His sword, and the chains by\\nwhich he enslaved mankind, are broken the hour\\nglass is also broken, showing that time with him\\nis no longer. The very monuments which have\\nbeen raised to perpetuate the remembrance of the\\nmighty dead are crumbling. Other objects are seen\\nin the background the splendid palace and strong\\ntowers are fast becoming a heap of rubbish the\\nsturdy oak is broken, the beauteous rose, with its\\nbright leaves, are scattered on the gronnd, the set-\\nting sun behind the desolate city, are all emblem-\\natic of the vanity and end of human greatness.\\nTime, says Dr. Watts, like a long-flowing\\nstream, makes haste into eternity, and is forever\\nlost and swallowed up there and while it is has-\\ntening to its period, it sweeps away all things\\nwhich are not immortal. There is a limit appointed\\nby Providence to the duration of all the works of\\nmen, with all the glories and excellences of animal\\nnature, and all that is made of flesh and blood. Let\\nus not doat upon anything here below, for heaven\\nhas inscribed vanity upon it. The moment is has-\\ntening when the decree of heaven shall be uttered,\\nand Providence shall pronounce upon every glory\\nof the earth, its time shall be no longer.\\nWhat is that stately building, that princely", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0273.jp2"}, "274": {"fulltext": "264 THE BOOK OF\\npalace, which now entertains and amuses our sight\\nwith ranks of marble columns and wide-spreading\\narches, that gay edifice which enriches our admira-\\ntion with a thousand royal ornaments and a profu-\\nsion of costly and glittering furniture Time and\\nall its circling hours with a swift wing are brush-\\ning it away decay steals upon it insensibly, and a\\nfew years hence it shall lie in mouldering ruin and\\ndesolation. Unhappy possessor, if he has no bet-\\nter inheritance\\nWhat have we mortals to be proud of in our\\npresent state, when every human glory is so fugi-\\ntive and fading Let the brightest and best of us\\nsay to ourselves that we are but dust and vanity.\\nIs my body formed upon a graceful model Are\\nmy lirubs and my complexion better colored than\\nmy neighbors Beauty, even in perfection, is of\\nthe shortest date a few years will inform me that\\nits bloom vanishes, its flower withers, its luster\\ngrows dim, its duration shall be no longer and if\\nlife be prolonged, yet the pride and glory of it is\\nforever lost in age and wrinkles or, perhaps, our\\nvanity meets a speedier fate. Death and the grave,\\nwith a sovereign and irresistible command, sum-\\nmon the brightest as well as the coarsest pieces of\\nhuman nature to lie down early in their cold em-\\nbraces, and mix together in corruption.\\nEven those more ennobling powers of human\\nlife, which seem to have something angelical in\\nthem, I mean the powers of mind, imagination,\\nc, these are subject to the same laws of decay", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0274.jp2"}, "275": {"fulltext": "SIMILITUDES. 265\\nand death. What though they can raise and ani-\\nmate beautiful scenes in a moment, and, in imitation\\nof creating power, can spread bright appearances\\nand new worlds before the senses and souls of\\ntheir friends What though they can entertain\\nthe better part of mankind, the refined and polite\\nworld, with high delight and rapture? These\\nscenes of rapturous delight grow flat and old by\\nfrequent review, and the very powers that raised\\nthem to grow feeble and apace. What though\\nthey can give immortal applause and fame to their\\npossessors It is but the immortality of an empty\\nname, a mere succession of the breath of men and\\nit is a short sort of immortality, too, which must\\ndie and perish when this world perishes. A poor\\nshadow of duration, indeed, while the real period\\nof these powers is hastening every day they lan-\\nguish and die as fast as animal nature, which has a\\nlarge share in them, makes haste to its decay and\\nthe time of their exercise shall shortly be no more.\\nIn vain the aged poet or the painter would call\\nnp the muse and genius of their youth and sum-\\nmon all the arts of their imagination to spread and\\ndress out some imaginary scene in vain the elegant\\norator would recall the bold and masterly figures,\\nand all those flowery images which gave ardor,\\ngrace and dignity to his younger composures and\\ncharmed every ear they are gone, they are- fied\\nbeyond the reach of their owner s call their time\\nis past, they are vanished, and lost beyond all hope\\nof recovery.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0275.jp2"}, "276": {"fulltext": "266 THE book or\\nDeath, says Saurin, puts an end to the most\\nspecious titles, to the most dazzling grandeur, and\\nto the most delicious life. The thought of this pe-\\nriod of human glory reminds me of the memora-\\nble action of a prince, who, although he was a\\nheathen, was wiser than many Christians I mean\\nthe great Saladin. After he had subdued Egypt,\\npassed the Euphrates, and conquered cities without\\nnumber after he had retaken Jerusalem, and per-\\nformed exploits almost more than human in those\\nwars which superstition had stirred up for the re-\\ncovery of the Holy Land, he finished his life in the\\nperformance of an action that ought to be trans-\\nmitted to the most distant posterity.\\nA moment before he uttered his last sigh,\\nhe called the herald who had carried his banner\\nbefore him in all his battles he commanded him\\nto fasten to the top of the lance the shroud in\\nwhich the dying prince was soon to be buried.\\nGo, said he, carry the lance, unfurl the banner\\nand while you lift up this standard, proclaim This\\nis all that remains to Saladin the Great, of all his\\nglory: Christians, (says Saurin,) I perform to-\\nday the office of this herald I fasten to the staff\\nof a spear, sensual and intellectual pleasures, wordly\\nriches and human honors. All these I reduce to\\nthe piece of crape in which you will soon be buried.\\nThis standard of earth I lift up in your sight, and\\ncry this, this is all that will remain to you of the\\npossessions for which you exchanged your souls.\\nPhilip, King of Macedon, as he was wrestling at", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0276.jp2"}, "277": {"fulltext": "SIMILITUDES. 267\\nthe Olympic games, fell down in the sand and,\\nwhen he rose again, seeing the print of his body in\\nthe sand, cried out, O, how little a parcel of earth\\nwill hold us when we are dead who are are ambi-\\ntiously seeing after the world while we are living.\\nWhere are the mighty thnnderbolts of war,\\nThe Roman Csesars and the Grecian chiefs,\\nThe boast of story 1 Where the hot-brained youth\\nWho the tiara, at his pleasure, toro\\nFrom kings of all the the then discovered globe\\nAnd cried forsooth because his arm was hampered\\nAnd had not room enough to do his work 1\\nAlas how slim, dishonorably slim,\\nAnd crammed into a space we blush to name.\\nWhere now is Babylon, with its hundred gates\\nof solid brass its hanging gardens, its walls three\\nhundred feet high Where are Tyre, the queen\\ncity of the ocean, and Carthage, with its dominion\\nover three hundred cities Where are the other\\nmighty cities cf antiquity once so famous upon\\nearth? What, indeed, are these visible heavens,\\nthese lower skies, and this globe of earth They\\nare, indeed, the glorious workmanship of the Al-\\nmighty. But they are waxing old and waiting\\ntheir period, too, when the angel shall pronounce\\nupon them that Time shall be no more The heav-\\nens shall be folded up as a vesture, the elements of\\nthe lower world shall melt with fervent heat, and\\nall the works therof shall be burnt up with fire.\\nThe cloud-capt towers, the gorgeous palaces,\\nThe solemn temples, the great globe itself!\\nYea, all which it inhabit shall dissolve,\\nAnd, like the baseless fabric of a vision,\\nLeave not a wreck behind!", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0277.jp2"}, "278": {"fulltext": "268\\nTHE BOOK OF\\nAnd many of them that s^eep in the dust of the earth shall awake some t\u00c2\u00bb\\nshame and everlasting contempt. Dan. sii. 2. And these shall go away\\nunto everlasting punishment. Matt. xxv. 46.\\nTHE FUTURE OF THE WICKED.\\nSee from their graves the guilty sinners start,\\nWakened to hear the awful doom, Depart I\\nDepart from heaven, and all the joys above,\\nYe who despise the calls of heavenly love.\\nBehold the Father, now a Judge become,\\nBefore whose wrath the guilty soul is dumb.\\nThe blessed Savior now averts his face,\\nOffers no more his mercy and his grace,\\nBack to their graves the wicked fain would fly,\\nNor dare to meet the judge s angry eye,", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0278.jp2"}, "279": {"fulltext": "SIMILITUDES. 269\\nLost lost, forever 1 all the joys of heaven\\nReserved for those, whose sins are forgiven,\\nDown to the land of black despair they go\\nEternal prisoners in the realms of woe.\\nThe final Judge of all, sitting on the throne of\\njudgment, will gather before him both the Rights\\neous and the Wicked, the small and great of all na-\\ntions, to receive according to the works done in\\nthis life. At the voice of the last trumpet, it is de-\\nclared by him who cannot lie, the dead shall be\\nraised, They that have done good unto the resur-\\nrection of life, they that have done evil unto the\\nresurrection of damnation.\\nThe wicked rise from their graves terror struck\\nat the sight of their Judge whose face is against\\nthem, call on rocks and mountains to hide them\\nfrom his presence, instead of seeing the bow of\\npromise in the clouds, they see one of condem-\\nnation instead of being light and brilliant, it is\\none of darkness, on which the doom of the wicked\\nis set forth by the declaration, The wicked shall\\nbe turned into hell, and all the nations that forget\\nGod. Instead of ministering angels, as a convoy to\\nthe heavenly regions above, the destroying angel\\nappears with the sword of vengeance, to drive\\nthem into the flames of perdition prepared for the\\ndevil and his angels.\\nThat there is a place of punishment for the wick-\\ned after death, seems to have been acknowledged\\nin all ages, among all countries and nations. Heath-\\nens, and even savages, have in their religious\\ncreed, a place of torment for the wicked. This im-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0279.jp2"}, "280": {"fulltext": "270 THE BOOK OF\\nportant truth seems to be positively set forth in\\nmany places on the pages of Divine Revelation\\nIn the account given us of Dives and Lazarus, it is\\nstated that the rich man died and was buried, and\\nin hell he lifted up his eyes, being in torment. In\\nwhatever light this account is viewed, the great\\ntruth of future punishment after death, cannot be\\nsuccessfully controverted. Even if viewed in the\\nlight of a parable, as some few contend, it conveys\\nthe same truth as if it was a real history. Either\\na man may live as is here described, and go to per-\\ndition when he dies or some have lived in this\\nway, and are now suffering torment in the flames\\nof hell.\\nThe future punishment of the wicked consists in\\nwhat they have lost, and in what they feel. In the\\ncase of the rich man, as he entered the other world,\\nit is stated that he lifted up his eyes, being in tor-\\nment. He sees Lazarus afar off in Abraham s bosom,\\nclothed with glory and immortality. This seems\\nthe first circumstance in the punishment. We\\nsafely conclude that the view which lost souls have\\nin the gulf of perdition of the happiness of the\\nblessed, and the conviction that they might have\\neternally enjoyed this felicity, from which, by their\\nown fault, they are eternally excluded, will form no\\nsmall part of the punishment of the lost.\\nThe punishment of the lost, says one, com-\\nmences that very moment wherein the soul is sepa-\\nrated from the body in that instant the soul loses\\nall those pleasures, the enjoyment of which depend", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0280.jp2"}, "281": {"fulltext": "SIMILITUDES. 271\\non the outward senses. The taste, the touch de_\\nlight no more the organs that ministered to them\\nare spoiled, and the objects which used to gratify\\nthem are removed far away. In the dreary regions\\nof the dead, all these things are forgotten or if\\nremembered, are only remembered with pain see-\\ning they are gone forever. All the pleasures of the\\nimagination are at an end. Nor is there any thing\\nto gratify the sense of honor no, they are the heirs\\nof shame and everlasting contempt.\\nIt is stated that in the future punishment of the\\nwicked, their worm dieth not, and the fire is not\\nquenched. The first thing intended by the worm\\nthat never dieth, says an able writer, seems\\nto be a guilty conscience including self-condemna-\\ntion, sorrow, shame, remorse, and a sense of the\\nwrath of God. May we not have some conception\\nof this by what is sometimes felt, even in this pres-\\nent world Is it not this, chiefly, that Solomon\\nspeaks, when he says, The spirit of a man may\\nbear his infirmities, but a wounded spirit who can\\nbear Who can bear the anguish of an awakened\\nconscience, penetrated with a sense of guilt, and\\nthe arrows of the Almighty sticking in the soul,\\nand drinking up the spirit! How many of the\\nstout hearted have sunk under it, and chose stran-\\ngling rather than life! And yet what are the\\nwounds, what is all this anguish of a soul in this\\npresent world, in comparison of those they must\\nsuffer when their souls are wholly awakened to feel\\nthe wrath of an offended God Add to these all", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0281.jp2"}, "282": {"fulltext": "272 THE BOOK OF\\nunholy passions fear, horror, rage, evil desires\\ndesires that can never be satisfied. Add all un-\\nholy tempers envy, jealousy, malice and revenge,\\nall of which will gnaw the soul like vultures. To\\nthese if we add hatred of God, and all his creatures\\nall these united together may serve to give us\\nsome imperfect idea of the worm that never dieth.\\n44 But what, says one describing the company\\nof the wicked, are the most abandoned wretches\\nupon earth, compared to the inhabitants of hell\\nNone of these are as yet, perfectly wicked, empt-\\nied of every spark of good certainly not until life\\nis at an end probably not until after the day of\\njudgment. Nor can any of these exert, without\\ncontrol, their whole wickedness upon their fellow\\ncreatures. Sometimes they are restrained by good\\nmen sometimes even by bad. And very frequent-\\nly, when there is no human help, the wicked are\\nrestrained by God, who hath set them their bounds\\nwhich they cannot pass, and saith, Hitherto shall\\nye come and no farther. But the inhabitants of\\nhell are perfectly wicked, having no spark of good-\\nness remaining. And they are restrained by none\\nfrom exerting to their utmost their total wicked-\\nness. Not by men; none will be restrained from\\nevil by his companions in damnation and not by\\nGod, for he hath delivered them to the tormen-\\ntors.\\nThe torments of the wicked in their future state\\nare without intermission, for the smoke of their\\ntorment ascendeth up day and night. Here we", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0282.jp2"}, "283": {"fulltext": "SIMILITUDES. 273\\nseldom undergo much labor, or suffer much pain\\nbefore\\nTired nature s sweet restorer, balmy sleep,\\nsteals upon us by insensible degrees, and brings an\\ninterval of ease, but the lost have no interruption\\nof pain. The inhabitants are frequently diverted\\nfrom attending to what is afflictive by the cheerful\\nlight of the sun, the vicissitudes of the seasons,\\nthe busy hum of men, and a thousand objects\\nthat roll round them in great variety. But the\\nwicked in their future state have nothing to divert\\nthem from their torments.\\nThe impossibility of escaping from their place of\\ntorment, is an overwhelming consideration in the\\npunishment of the wicked. It is declared that\\nthere is a great gulf fixed between the right-\\neous and the wicked. The eternal purpose of God\\nformed on the principles of eternal reason, sepa-\\nrate their persons and places of abode, so that there\\ncan be no intercourse, they toho wish to pass over\\nhence to you, cannot neither can they pass over\\nwho would come from you hither. A happy spirit\\ncannot go from heaven to alleviate their miseries\\nnor can any of them escape from the place of their\\nconfinement, to enter among the blessed. There\\nmay be a discovery from Hell of the Paradise of\\nthe blessed but there can be no connecting inter-\\ncourse.\\nThe moment the soul leaves the body it passes\\ninto another state of existence, either of happiness\\nor misery. It will have full in its view either", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0283.jp2"}, "284": {"fulltext": "274 THE BOOK OF\\neverlasting joy or torment as it appears to be no\\nlonger possible for us to be deceived in the judg-\\nment we pass upon ourselves. The dying thief\\nwhen about expiring on the cross, prayed our Lord\\nto remember him when he came into his kingdom.\\nIn answer to his request, he received the blessed\\nassurance that he would that very day be with him\\nin Paradise.\\nOn the other hand, those who die in impenitence\\n\u00e2\u0096\u00a0and unbelief, where Christ is, they cannot come,\\nand consequently are in a state of misery. It is\\ntrue we cannot describe the mode of the existence\\nof the Soul separated from the body but that we\\ncan so exist, we have demonstration in the fact\\nthat when we are asleep we see, hear, and act\\nwithout the aid \u00c2\u00a9f our eyes, ears and limbs.\\nAccording to the testimony of various scrip-\\ntures, it appears that the wicked are reserved in\\nchains unto the judgment of the great day, the\\ntime of the final judgment, when angels and men\\nshall receive their eternal doom. There will at the\\nlast day be a resurrection of the bodies both of the\\njust and unjust the Judge will say unto the wick-\\ned, Depart from me, ye cursed, into everlasting\\n\u00e2\u0082\u00acre, prepared for the devil and his angels. The\\ndevil and his angels sinned before the creation of\\nthe world, and the place of torment was then pre-\\npared for them and as the wicked are partakers\\nwith the devil and his angels in their rebellion,\\nagainst God, so it is right that they should bo\\nshares with them in their punishment.", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0284.jp2"}, "285": {"fulltext": "SIMILITUDES\\n275-\\nAll that are in their graves shall hear his voice they that have done good\\nunto the resur ection of life. John v. 29. And so shall we ever be with the\\nLord. 1 Thess. iv. 17.\\nTHE FUTURE OF THE RIGHTEOUS.\\nBright Future! opening to the good man s eyes,\\nThe bow of promise spans the glorious skies,\\nIn snowy robes arrayed, the shining throngs\\nOf earth s redeemed, fill heaven with joyful songs.\\nWhile from the skies the angel floating down,\\nDisplays before his eyes the starry crown,\\nAnd glittering legions flitting heaven s high dome,\\nSwell forth the joyful summons, welcome home I\\nThe final Judge of all men is represented in the\\nScriptures as coming in the clouds of heaven, at", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0285.jp2"}, "286": {"fulltext": "276 THE BOOK OP\\ntended by angelic hosts. When seated on the\\nthrone of his glory, all nations shall be gathered\\nbefore him. The bow seen in the cloud, shows that\\nthe Almighty is a covenant-keeping God, and will\\nsurely fulfill all his promises. The righteous dead,\\nbursting their tombs, will arise with joy at the sum-\\nmons of the last trumpet. Clad in celestial robes,\\nthey ascend on high the ministering angel dis-\\nplays the crown of immortality, the sure inheri-\\ntance of every believer.\\nThe existence of the righteous and the wicked,\\nin a future state, has been, by Divine Revelation,\\nplaced beyond all doubt. God hath promised eter-\\nnal life to the righteous. Heaven is to be considered\\nas a place as well as state, in accordance to what\\nis stated in John xiv. 2, 3. In my Father s house\\nthere are many mansions if it were not so I would\\nhave told you. I go to prepare a place for you.\\nThe existence of the body of Christ, and those of\\nEnoch and Elijah, is a further proof of it. For if\\nit be not a place, where can these bodies be and\\nwhere will the bodies of the saints exist after the\\nresurrection Some suppose that this earth, after\\nit is refined and purified, will be the dwelling-place\\nof the righteous. The new heavens and the new\\nearth, wherein dwelleth righteousness, is thought\\nwill correspond with the Garden of Eden, as it first\\ncame from the hands of the Creator.\\nHeaven, wherever located, will be a place of in-\\nexpressible felicity. It is called u a paradise, a\\nM building and mansion of God, a city, a better", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0286.jp2"}, "287": {"fulltext": "SIMILITUDES. 277\\ncountry, an inheritance, a kingdom, a crown.\\nIt is described as a place, or state, of rest, peace,\\njoy in the Lord, glory, c. The felicity of\\nheaven will consist in freedom from all evil, both\\nof soul and body, in the enjoyment of God as the\\nchief good, in company of angels and saints, and in\\nperfect holiness. In this prospect, the Christian ex-\\nclaims,\\nO glorious hour! blest abode\\nI shall be near and like my God\\nAnd flesh and sin no more control\\nThe sacred pleasures of the soul.\\nA question is sometimes proposed, Will the\\nrighteous know each other in heaven The argu-\\nments generally brought forward to sustain the\\nfact that it will be so, are taken from the instances\\nrecorded in Scripture, in which persons who have\\nnever seen one another before, have immediately\\nknown each other in this world by a divine reve-\\nlation. We read that at the transfiguration of our\\nLord, Peter, James and John, knew Moses and\\nElias, as appears from Peter s making a particular\\nmention of them Let us make three tabernacles\\none for thee, one for Moses, and one for Elias\\nthough he had never seen them before.\\nOur Saviour, in the parable, represents the rich\\nman as seeing Abraham afar off, and Lazarus in\\nhis bosom, and speaks of him as addressing his dis-\\ncourse to him. Paul says What is our hope or\\njoy, or crown of rejoicing? Are not even ye in the\\npresence of our Lord Jesus Christ at his coming\\nfor ye are our glory and joy.\\n24", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0287.jp2"}, "288": {"fulltext": "278 THE BOOK OF\\nThe change to be made in the bodies of the\\nrighteous will consist chiefly in three things\\n1. The body shall he raised immortal and incorruptible.\\n2. It will be raised in glory. 3. It will be raised in power.\\nI. When this corruptible shall put on ineorruption, we\\nshall not be subject to sickness, or pain, the redemption of\\nour bodies, signifies that we shall be perfectly free from all\\nbodily evils, which sin has brought into the world.\\n2. Our bodies shall be raised in glory, for it is said Then\\nshall the righteous shine as the sun in the kingdom of their\\nFather. A resemblance of this, we have in the luster of\\nMoses face, when he had conversed with God on the mount.\\nWhen the martyr Stephen was before the council at Jerusalem\\nthey saw his face as it had been the face of an angel. When\\nPeter and his companions saw our Lord s face on the mount\\nof Transfiguration, it shone like the sun, and his raiment be-\\ncame white as snow. Peter was transported with joy and\\nadmiration. The unspeakable joy that we shall then feel,\\nwill shine forth in our countenances.\\n3. The bodies of the righteous shall be raised in power.\\nThis expresses the sprightliness of our heavenly bodies, the\\nnimbleness of their motion, by which they shall be obedient\\nand able instruments of the soul. This earthly body is slow\\nand heavy in all its motions, listless, and soon tired with ac-\\ntion. But our heavenly bodies will be as aetive and nimble\\nas our thoughts are. Our bodies being spiritual will serve\\nour spirits and minister to them whereas now our spirits are\\nforced to serve our bodies, and to attend to their leisure, and\\ndo greatly depend upon them for our actions. When the\\nrighteous enter the glorious future, their bodies will be puri-\\nfied and refined from earthly grossness, and every power find\\nsweet employ, while ceaseless ages roll", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0288.jp2"}, "289": {"fulltext": "SIMILITUDES. 279\\nTHE HERMIT;\\nOR\\nTHE WAYS OF PROVIDENCE JUSTIFIED.\\n[Somewhat varied from the Hermit, by Parnell.]\\nFar in a wild, unknown to public view,\\nFrom youth to age a reverend hermit grew\\nThe moss his bed the cave his humble cell,\\nHis food the fruits, his drink the crystal well.\\nRemote from man, with God he passed his days,\\nPrayer all his business, all his pleasure praise.\\nIn a far distant country, and at a remote period\\nof time, there retired from the busy scenes of the\\nworld a young man, who spent the remainder of\\nhis days as a hermit. Having, in the morning of\\nlife, met with severe affliction from the hands of his\\nfellow-men, he resolved to have no more fellowship\\nwith them, but to seek his happiness in the per-\\nformance of religious duties. For this purpose he", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0289.jp2"}, "290": {"fulltext": "280 THE BOOK OP\\nretired to a kind of cave, in a mountainous part of\\nthe country, which, with a little labor, he converted\\ninto a comfortable habitation. A sparkling rill fell\\nnear the door of his cot, from the rocky heights\\nabove, and gave him an ample supply of pure and\\ncold water. A small but beautiful plat of ground\\nlay directly in front, which, by cultivation, afforded\\nhim an abundant supply of food. A small flock,\\nof which he was a kind shepherd, supplied him with\\nclothing.\\nA life thus spent, gave a calm, serene, and heav-\\nenly repose, which would probably have continued\\nthrough life, had it not been for the accidental visit\\nof a traveler, who gave him an account of the state\\nof the world, and, in particular, how wickedness\\nprevailed, how wicked men apparently prospered,\\nand also, how the cause of righteousness was tram-\\npled down in the earth and how often good men\\nsuffered from the violence and persecution of the\\nwicked. The hermit was astonished, and hardly\\nknew what to think. Doubts sprung up in his mind\\nwhether a Divine Providence did really govern the\\nworld or not. He was disturbed the even tenor\\nof his soul was lost, and he felt unhappy.\\nSo when a smooth expanse receives impressed,\\nCalm nature s image on its watery breast,\\nDown bend the banks, the trees impending grow,\\nAnd skies beneath with answering colors glow.\\nBut if a stone the gentle sea divide,\\nSwift ruffling circles curl on every side\\nAnd glimmering fragments of a broken sun\\nBanks, trees, and skies in thick disorder run.\\nTo clear his doubts on this perplexing subject,", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0290.jp2"}, "291": {"fulltext": "SIMILITUDES. 281\\nthe hermit resolved to travel and see for himself,\\nif the world was so badly governed as had been\\nrepresented. He, accordingly, commenced his jour-\\nney with the rising sun, and passed through long\\nand lonesome wilds, before he approached the ha-\\nbitations of men. As the sun approached midway\\nof the heavens,\\nA youth came posting o er a crossing way\\nHis raiment decent, his complexion, fair,\\nAnd soft, in graceful ringlets, fell his hair\\nThen, near approaching, Father, hail he cried\\nAnd hail, my son the reverend sire replied\\nWords followed words, from question answer flowed,\\nAnd talk of various kinds deceived the road\\nTill each with other pleased, and loath to part\\nWhile in their age they differ, joined in heart,\\nThus stands an aged elm in ivy bound,\\nThus youthful ivy clasps an elm around.\\nThe two travelers were so much pleased with\\neach other that they determined to continue their\\njourney together. The youth appeared to possess\\nknowledge far beyond his years. The hermit being\\nvery desirous to know the reason, or cause, of every\\nthing he saw about him, continually kept asking\\nquestions. His companion finally told him, if he\\nwould keep silent on this particular subject, he\\nwould explain all things to his satisfaction when\\nthey arrived at the end of their journey.\\nThe hermit and his companion passed pleasantly\\nalong till the closing hour of day, and when the\\nbusy world was sinking into repose, they drew near\\na stately palace. By the light of the moon, they\\ntraversed the pathway adorned with shrubbery and\\nflowers tall and graceful trees stood in ranks", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0291.jp2"}, "292": {"fulltext": "282 THE BOOK OF\\naround. The master of the mansion made his house\\nthe wandering stranger s home yet his kindness\\narose, in some degree at least, from a thirst of hu-\\nman applause. When the pair arrived at the gate,\\nthey found attentive servants, with their lord, in\\nattendance waiting to receive them. They were\\nconducted to a table loaded with rich and costly\\nfood, and they were pressed to partake of the va-\\nrious delicacies. When the hour of rest arrived,\\nthey were conducted to the elegant eastern cham-\\nbers of the mansion, where they sunk to repose on\\nbeds of down, beneath a silken canopy.\\nIn the morning, before their departure, a rich\\nbanquet was provided for them, and among other\\nthings the master of the house brought rich, luscious\\nwine in a golden goblet, of which he pressed his\\nguests to partake. When they left the hospitable\\nmansion, the younger guest secretly took the\\ngolden cup and hid it in the folds of his vesture.\\nAfter they had proceeded some distance on their\\njourney, the youth drew from the place of its con-\\ncealment the golden goblet which had been so con-\\nspicuously displayed at the hospitable mansion-\\nhouse. The hermit was confounded at the conduct\\nof his companion.\\nThe travelers passed on till near the close of day,\\nwhen the sun became shrouded with black clouds,\\nand the deep thunder rolled in the distance. It\\ncame nearer, the wind roared, the rain descended,\\nthe forked lightning flashed around, and the thun-\\nder became loud and terrible. A turreted, castle-", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0292.jp2"}, "293": {"fulltext": "IMILITUDES.\\n283\\nAs one who spies a serpent in his way,\\nGlistening and basking in the summer ray,\\nDisordered stops, to shun the danger near,\\nThen walks with faintness on, and looks with fear;\\nSo seemed the sire, he walked with trembling heart:\\nAnd much he wished, but durst not ask to part\\nMurmuring, he lifts his eyes, and thinks it hard,\\nThat generous actions meet a base reward.\\nlike building, was seen on rising ground, to which\\nthey fled for shelter. The building was large and\\nstrong, and the extensive grounds about it were\\nunimproved. The owners of this habitation were\\nin temper timorous and severe. They were con-\\nsidered unkind and griping, and every thing about\\ntheir premises appeared desert-like and forbidding.\\nDriven by the wind, and drenched by the rain,\\nthey arrived at the miser s door and knocked for\\nadmittance. For a long time it was in vain.\\nAt length some pity seemed to move the miser s\\nbreast. It was the first time that his house had", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0293.jp2"}, "294": {"fulltext": "284 THE BOOK OF\\never received a guest. Slowly he turned the creak-\\ning door with jealous care, and he half welcomes\\nthe suffering pair. With a few fagot sticks he\\nlights the naked walls by which the travelers are\\nable only to partially dry their clothing. A small\\nquantity of the coarsest bread, and wine of the\\npoorest quality, was set before them each, hardly\\ngranted, served them both for a meal. As soon as\\nthe tempest had ceased, and sufficient light had\\nappeared, so that they could discern their pathway,\\nthey received an intimation to depart in peace.\\nAs they parted from their miserly host, the youth\\ndrew from his vest, and presented him with the\\ngolden cup he had taken from the generous land-\\nlord who had entertained them in so princely a\\nmanner. The miser received the glittering gift\\nwith startled eyes, and was so overwhelmed at the\\nprincely reward for his stinted kindness, that he\\nsunk to the earth in surprise, and before he could\\nsufficiently recover himself to thank his generous\\nguests, they had traveled out of his sight and hear-\\ning.\\nThe dark clouds were soon scattered, the blue\\nsky appeared, and the sun shone forth in splendor\\nand beauty. The fragrant leaves displayed a fresher\\ngreen, and all nature rejoiced in the light of the\\nsun. The travelers continued their journey. The\\nhermit s mind labored with uncertain thought. No\\ncause appeared for his companion s acts. To steal\\na cup from a generous man and give it to a miserly\\ncreature who would scarcely admit them within", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0294.jp2"}, "295": {"fulltext": "SIMILITUDES. 285\\nhis gate. One act seemed a vice, the other ap-\\npeared like madness. While he detested the one,\\nhe pitied the other. In the contemplation of both\\nhis mind became lost, confused and confounded.\\nNight again overtook the travelers, and again\\nthey sought a shelter. They soon found a mansion,\\nneat and comfortable in appearance, neither poorly\\nlow nor idly great. The soil was well improved\\naround it, and every thing about it seemed to show\\nthe turn of its master s mind, of contentment, in-\\ndustry and virtue. The weary travelers arriving\\nat the mansion, greeted its master, and modestly\\nasked for food and shelter. He received them court-\\neously, and without vanity, ostentation or grudg-\\ning, he welcomed them to his house piously re-\\nmarking that as all he possessed was given him by\\nGod, he was under obligation, and felt willing to\\nbestow a portion in acts of hospitality, charity and\\nmercy. A table of substantial and nutritious food\\nwas set before them, and they were bid welcome\\nto whatever the house afforded. The evening was\\nspent in religious and profitable conversation, and\\nbefore retiring to rest the whole household were\\ncalled together, and the day and evening were\\nclosed by prayer and praise.\\nRefreshed by calm repose, the two travelers\\narose refreshed and invigorated to pursue their\\njourney. But before they left the hospitable man-\\nsion of the good man, the youth, the younger guest,\\nin a stealthy manner crept up to the cradle, where\\nthe darling and only son lay sleeping. Grasping", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0295.jp2"}, "296": {"fulltext": "286\\nTHE BOOK OF\\nthe neck of the landlord s little pride it was stran-\\ngled, it grew black in the face, gasped and died.\\nStruck dumb with horror at the deed, the hermit\\nat once attempted to fly from the presence of one\\nwhose actions appeared to be those of an infernal\\nand incarnate demon of the worst kind. The her-\\nmit fled trembling, but could make but little speed,\\nbeing overwhelmed at the scene he had witnessed.\\nHis youthful face grew more serenely sweet,\\nHis robe turn d white, and fiow d about his feet\\nAnd wings whose colors glitter d like the day,\\nWide at his back the dazzling plumes display.\\nThe form etherial bursts upon his sight,\\nAnd moves in all the majesty of light.\\nSurprise in chains the Pilgrim s words suspends,\\nAnd in a calm his settling temper ends.\\nBut silence here the beauteous angel broke,\\nThe voice of music ravish d as he spoke.\\nThe youth pursued his steps the road through\\nthe country which they had to pass, being difficult", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0296.jp2"}, "297": {"fulltext": "SIMILITUDES. 287\\nto find, the good man at whose house they had last\\nlodged, sent his servant for a guide. A river\\ncrossed the path, large trees had been fallen across\\nit which served for a bridge. The youth who fol-\\nlowed the guide close behind, seemingly intent on\\nmischief, watching his opportunity, thrust him off\\nthe perilous bridge into the stream below, where\\nhe perished amid the deep waters. When the her-\\nmit saw this last act of his companion, he could,\\nhold his peace no longer. Swelling with rage he\\ncried out, detested wretch He had scarcely\\npronounced these words when his strange partner\\nseemed no longer man.\\nKnow, said the angel to the Hermit, I was sent\\nto enlighten thy mind. Thy prayers and praise\\nand thy virtuous life, have arisen as a sweet memo-\\nrial before the throne of the Eternal. I am but\\nthy fellow-servant, commissioned to remove doubts\\nwhich arise in thy mind when contemplating the\\ngoodness or equity of the Divine Government. The\\nMaker of all things, justly claims the world that he\\nhas made. He has the right to govern it accord-\\ning to his own will. He uses second means to ac-\\ncomplish his purposes, and sometimes appoints\\nwicked and abandoned wretches to be his instru-\\nments of justice upon others, though unperceived\\nby mortal eyes. While men are accomplishing\\ntheir own devices, God is overruling all things to\\nbring about his sovereign purposes.\\nTrue, said the angel, still addressing himself\\nto the hermit, thou hast seen many strange things\\nsince we have been together.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0297.jp2"}, "298": {"fulltext": "288 THE BOOK OF\\nYet, taught by these, confess the Almighty just,\\nAnd where thou can t unriddle, learn to trust.\\nThe rich man in the palace where we staid the\\nfirst night, who made his guests drink large draughts\\nof wine in his golden cup, has, by having it stolen,\\ngiven up that bad custom. I gave the cup to the\\nmiser, to teach him that Heaven can reward a gene-\\nrous action. The pious man, whose child I stran-\\ngled, had long trod in virtue s path, but now the\\nchild began to wean his heart from God. To save\\nthe father, the son was taken. To all but us, the\\nchild seemed to die in fits, but I was sent to take\\nits life. The guide, whom I drowned, had he re-\\nturned to the pious man, his master, would have\\nthat very night robbed and murdered him, and\\nthen how many poor and distressed persons would\\nhave suffered for the want of his charitable dona-\\ntions.\\nThus Heaven instructs thy mind this trial o er,\\nDepart in peace, resign, and sin no more.\\nOn sounding pinions here the youth withdrew;\\nThe sage stood wondering as the seraph flew.\\nThus looked Elisha, when to mount on high,\\nHis master took the chariot of the sky;\\nThe fiery pomp ascending, left the view;\\nThe prophet gazed, and wished to follow too.\\nThe bending hermit here a prayer begun,\\nLord as in heaven, on earth thy will be done.\\nThen, gladly turning, sought his ancient place,\\nAnd passed a life of piety and peace.", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0298.jp2"}, "299": {"fulltext": "", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0299.jp2"}, "300": {"fulltext": "DANIEL, CHAP. II.\\nOrj inalLj cfa.-a.wn. by- tlie Au.th.or. 0rt.M8.-Bg^awaTjj-liini (JWB.) Aug-. 1860.\\nNEEUCHADNEZZAKS VISION OF THE IMAGE.\\nRepresenting- t/ieFour reat Monarchies oftlie Worlds History; the\\nAssyrian; #k? Persian; the Grecian; and the Roman.", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0300.jp2"}, "301": {"fulltext": "OUTLINE HISTORY;\\nEMBRACING\\nALL THE LEADING EVENTS\\nIN THE\\nRELIGIOUS HISTORY\\nOF\\nTHE WORLD:\\nFROM THE\\nEARLIEST PERIOD TO THE PRESENT TIME.\\nILLUSTRATED BY\\nFROM ORIGINAL DESIGNS.\\nBY JOHN W. BARBER.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0303.jp2"}, "302": {"fulltext": "In this department of the work, embracing the Outline\\nHistory, fcc, it is divided into two divisions, Ancient and\\nModern. Ancient History, embraces the history of the world\\nprevious to the Christian Era, or coming of Christ. This\\ndivision of the World s History is arranged under Four\\nGreat Monarchies, as described in the book of Daniel, em-\\nbracing a period of four thousand years.\\nModern History commences at the Christian Era the im-\\nportant events in each century are separately described,\\nat the head of which is an engraving illustrative of the\\nevents in that century. These engravings, embracing the\\nFour Great Monarchies as well as the Christian Centuries,\\nare designed upon an original plan by the author of this\\nwork.\\nAt the close of the Centuries is a Chronological Table of\\nEvents from the account given by Moses in the book of\\nGenesis to the present time.\\nThe historical part of the work, as a whole, will, in some\\nmeasure, it is believed, give a clear and comprehensive view\\nof the World s History in a religious view, to those who care\\nnot to wade through a voluminous history.", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0304.jp2"}, "303": {"fulltext": "GENERAL HISTORY OF\\nTHE WOULD\\nANCIENT AND MODERN.\\nReligious commentators and writers have com-\\nprised the history of the world, as existing under\\nFour Monarchies, succeeding each other in dif-\\nferent forms, to the end of time. This is in accord-\\nance with the vision or dream of Nebuchadnezzar\\n(the Chaldean or Assyrian Monarch,) the interpre-\\ntation or meaning of which is given by Daniel the\\nHebrew prophet\\nThou O King, sawest, and behold, a great image. This\\ngreat image, whose brightness was excellent, stood before\\nthee, and the form thereof was terrible.\\nThis image s head was of fine gold, his breast and his arms\\nof silver, his belly and his thighs of brass.\\nHis legs of iron, his feet part of iron and part of clay.\\nThou sawest till that a stone was cut out without hands,\\nwhich smote the image upon his feet that were of iron and\\nclay, and break them to pieces.\\nThen was the iron, the clay, the brass, the silver and the gold,\\nbroken to pieces together, and became like the chaff of the\\nsummer threshing-floors; and the wind carried them away,\\nthat no place was found for them: and the stone that smote\\nthe image became a great mountain, and filled the whole earth.\\nThis is the dream and we will tell the interpretation\\nthereof before the King.\\nThou, O king, art a king of kings: for the God of heaven\\nhath given thee a kingdom, power, and strength and glory.\\nAnd wheresoever the children of men dwell, the beasts of\\nthe field, and the fowls of the heaven, hath he given into\\nthy hand, and hath made thee ruler over them all. Thou art\\nthis head of gold.\\nAnd after thee shall arise another kingdom inferior to thee,\\nand another third kingdom of brass, which shall bear rule\\nover all the earth.\\nAnd the fourth kingdom shall be strong as iron foras-\\nmuch as iron breaketh in pieces and subdueth all things", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0305.jp2"}, "304": {"fulltext": "292 ANCIENT HISTOEY,\\nand as iron that breaketh all these, shall it break in pieces\\nand bruise.\\nAnd whereas thou sawest the feet and toes part of potter s\\nclay and part of iron the kingdom shall be divided, but\\nthere shall be in it of the strength of the iron, forasmuch as\\nthou sawest the iron mixed with miry clay.\\nAnd as the toes of the feet were part of iron and part of\\nclay so the kingdom shall be partly strong, and partly\\nbroken.\\nAnd whereas thou sawest iron mixed with miry clay, they\\nshall mingle themselves with the seed of men but they\\nshall not cleave one to another, even as iron is not mixed with\\nclay.\\nAnd in the days of these kings shall the God of heaven\\nset up a kingdom which shall never be destroyed and the\\nkingdom shall not be left to other people, but it shall break\\nin pieces and consume all these kingdoms, and it shall stand\\nfor ever.\\nForasmuch as thou sawest that the stone was cut out of\\nthe mountain without hands, and that it break in pieces the\\niron, the brass, the clay, the silver, and the gold the great\\nGod hath made known to the king what shall come to pass\\nhereafter and the dream is certain, and the interpretation\\nthereof sure.\\nThe immense riches, magnificence and prosperi-\\nty of the Assyrian Monarchy, or Babylonish em-\\npire, with its renowned metropolis, gave it that\\npre-eminence over the succeeding empires, which\\ngold has above other metals.\\nThe Persian Monarchy, succeeded that of the\\nAssyrian, is supposed to be represented by the\\nbreast and two arms of silver, signifying the union\\nof the Kingdoms of the Medes and Persians. This\\nMonarchy was inferior to that of the Assyrian, as\\nsilver is to gold, perhaps in wealth, splendor and\\nprosperity.\\nThe Grecian Monarchy was established by\\nAlexander the Great, who conquered the Persians\\nand continued under his success. This Monarchy\\nhad less external magnificence than those that pre-\\nceeded it and it was founded and supported by\\nforce of arms, many of which were anciently made", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0306.jp2"}, "305": {"fulltext": "ANCIENT HISTORY. 293\\nof brass. It was, however, more extensive than ei-\\nther of the others. It was therefore foretold it\\nwould bear rule over all the earth, alluding pos-\\nsibly to the boast of Alexander, that he had sub-\\ndued the whole world.\\nThe Roman Empire, or Monarchy, is sup-\\nposed by commentators to be the fourth kingdom\\ndescribed by Daniel. This empire was strong as\\niron, and like iron, it brake and subdued all before\\nit. The Roman people, during the first period of\\ntheir history, were remarkable only for their valor,\\nhardiness, frugality, and poverty, of which iron is\\na proper emblem.\\nThe division of the Roman monarchy into the\\nEastern and Western empires, might be denoted\\nby the two legs and feet on which the image stood\\nand the ten toes into which the feet divided, repre-\\nsented the ten kingdoms into which the whole em-\\npire was at length broken. The civil wars which\\nweakened the state, and the conjunction of the\\nRomans with the conquered nations, and afterwards\\nwith the Goths, Vandals, and other barbarians who\\nsubverted the empire, was denoted by the com-\\npounding of the iron with the potter s clay, which\\ncould not unite, or strengthen each other. Thus\\nthe Roman empire decayed in strength, even when\\nit was growing more extensive and it evidently\\nbegan to decline, till it was divided into many sub-\\nordinate kingdoms. This is also represented by\\nthe Romans mingling themselves with the seed of\\nmen, or of other nations, by alliances, or intermar-\\nriages, which tended to the subvertion of the em-\\npire. Yet this monarchy may be considered as\\nstill existing in the toes, or kingdoms, into which\\nit was broken.\\nDuring the prevalence of the Roman authority,\\nor the days of those kings, shall the God of Heaven\\nset up a kingdom which shall never be destroyed,\\nor fall under the power of any conquerors seeing", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0307.jp2"}, "306": {"fulltext": "294 ANCIENT HISTOEY.\\nit would break in pieces and consume all those\\nkingdoms and stand forever. This was represent-\\ned by a stone cut out without hands which smote\\nthe image, and utterly destroyed it, and became\\na great mountain that filled the whole earth. This\\nevidently designates the kingdom of Christ, which\\nis to overcome all others, and continue forever, un-\\nbroken, eternal.\\nTHE LAST MONARCHY,\\nAh scenes surpassing fable, and yet true\\nScenes of accomplished bliss Which who can see,\\nThough but in distant prospect, and not feel\\nHis soul refreshed with foretaste of the joy 1\\nRivers of gladness water all the earth,\\nAnd clothe all climes with beauty the reproach\\nOf barrenness is past. The fruitful field\\nLaughs with abundance and the land, once lean,\\nOr fertile only to its own disgrace,\\nExults to see its thistly curse repeal d.\\nThe various seasons woven into one,\\nAnd that one season an eternal spring.\\nThe garden fears no blight, and needs no fence,\\nFor there is none to covet all are full.", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0308.jp2"}, "307": {"fulltext": "THE ASSYRIAN MONARCHY,\\nExtends from the Deluge, 2343 B. C, [before Christ] to B. G\\n538 years.\\nThe Assyrian, called the first great monarchy of the world*\\nextends from the Deluge, or Antediluvian Period, to the con-\\nquest of Babylon, a period of eighteen hundred years. Babylon\\nand Ninevah were the capitals of the Babylonian or Assyrian\\nempire. Egypt was one of the earliest of kingdoms. Moses,\\nthe great lawgiver, David, Solomon, the Jewish kings flourished.\\nNebuchadnezzar swayed his sceptre over the nations.\\nTHE ANTEDILUVIAN PERIOD.\\nAntediluvian signifies before the flood, and\\nthe period under this name embraces 1656 years,", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0309.jp2"}, "308": {"fulltext": "296 ANCIENT HISTORY^\\nincluding four principal events. First, the Creation\\nsecond, the Transgression of Adam and Eve\\nthird, the Murder of Abel by his brother Cain\\nfourth, the Deluge. By this last event the whole\\nhuman race perished, except Noah and his three\\nsons, Shem, Ham, and Japhet, who, with their\\nfamilies, were preserved in the ark.\\nThe only authentic account we have of these\\nevents is given by Moses in the Bible. The crea-\\ntion of our globe, including the creatures by which\\nit is inhabited, occupied six days. God rested\\nfrom the creation on the seventh day, and set it\\napart ever after, as a day on which man is to wor-\\nship him. This event, according to the Hebrew\\ncomputation, took place 4004 years before the\\ncoming of Jesus Christ.\\nThe Assyrian, the first great monarchy, com-\\nmences from the deluge, and extends through a\\ncourse of eighteen hundred years, to the conquest\\nof Babylon by Cyrus, the Persian.\\nThe only authentic history of the earlier periods\\nof the world are found in the book of Genesis.\\nThe first great event after the flood, or deluge,\\nwas the building of the Tower of Babel, which\\ntook place about 2247 years B. C. As it was de-\\nsigned for improper purposes, it incurred the dis-\\napprobation of God, who miraculously confounded\\ntheir language, and thus dispersed them into differ-\\nent nations.\\nThe foundation of the Assyrian empire was laid\\nby Ashur, the grandson of Noah. JSTimrod, his\\ngreat grandson, is said to have founded Babylon,\\nwhich, history says, was the most splendid city in\\nthe world. Ninevah, the capital of Assyria, was\\nsixty miles in circumference. The Assyrian and\\nBabylonian empires continued separate for a while,\\nbut at length were united into one by mutual con-\\nquests.\\nThe establishment of the Chinese empire is sup-", "height": "3372", "width": "1871", "jp2-path": "bookofsimilitude00barb_0310.jp2"}, "309": {"fulltext": "ANCIENT HISTORY. 29*7\\nposed to have taken place about two thousand\\nyears before the commencement of the Christian\\nera. This people, however, like most of the oriental\\nnations, claim a higher antiquity. But scripture,\\nthe state of human society, and authentic history,\\ndiscountenance such pretensions.\\nThe Mosaic writings represent Egypt, about 450\\nyears after the flood, as a well regulated kingdom.\\nThe great fertility of the soil on the banks of the\\nNile, it is supposed, caused Egypt to become popu-\\nlous and civilized at an early period. Accordingly\\nEurope was the seat of arts and learning, while\\nGreece and Italy were in a barbarous state. It\\nclaims the honor of inventing the art of writing,\\nand has been styled the cradle of the sciences.\\n]VIenes, or Misraim, the son of Ham, is supposed to\\nhave been the first monarch of the Egyptians, about\\n1G0 years after the deluge. The government of\\nEgypt was a hereditary monarchy. The king had\\nthe chief regulation of all matters relating to the\\nworship of the gods, and the priests, as his deputies,\\nfilled all the offices of state.\\nThe ancient Egyptians embalmed the bodies of\\ntheir relatives with the greatest care. These bodies,\\nnow called mummies, embalmed more than 3000\\nyears ago, and perhaps before Moses was born, arc\\nnow found in Egypt in good preservation. The\\nbody is filled with drugs and spices, closely wrap-\\nped over with many folds of linen, and inclosed in\\na coffin, the lid of which is covered with paintings\\nand hieroglyphics,, relating, it is supposed, to the\\ncharacter of the deceased. Many of these coffins\\nare found in tombs cut into solid rocks.\\nThough the Egyptians were advanced in civiliza-\\ntion, yet they were low and degraded in their re-\\nligious opinions. Their two principal gods were\\nOsiris and Isis, which are supposed to be the sun\\nand moon. Besides these, they worshiped the ox,\\nthe dog, the c^t, the crocodile, the ibis, or stork.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0311.jp2"}, "310": {"fulltext": "298 ANCIENT HISTORY.\\nc. The bull, Apis, had a splendid temple erected\\nto him great honors were paid him while living,\\nand still greater after his death. The golden calf,\\nset up by the Israelites near Mount Sinai, appears\\nto have been an imitation of the god Apis.\\nEgypt abounds with the monuments and remains\\nof antiquity. The pyramids, one of which is 500\\nfeet high, are the most astonishing monuments of\\nhuman labor. It is supposed, and not without rea-\\nson, that the Israelites, during their slavery in Egypt,\\nwere employed in making these enormous piles.\\nThe remains of the artificial lake, Mceris, the cata-\\ncombs, those vast places for the burial of the dead,\\nhave been the wonder of ancient and modern times.\\nThe ruins of Thebes, a city in Upper Egypt, sup-\\nposed to have been laid in desolation more than\\n3000 years ago, is viewed with astonishment.\\nAlmost the whole extent of eight miles, along the\\nriver Nile, is covered with magnificent portals,\\nobelisks, covered with sculpture, forests of columns,\\nand long avenues of statues of gigantic size. One\\nof its temples is a mile and a-half in circumference.\\nIts history is recorded only by uncertain tradition\\nand poetry, which might be suspected fabulous, did\\nnot such mighty witnesses to their truth remain.\\nAbout 417 years after the flood, mankind appear\\nto have lost, in a great measure, the knowledge and\\nworship of the true God. Abraham, a descendant\\nof Shem, was born in Chaldea, and in the midst of\\nan idolatrous people, retained the knowledge of the\\ntrue religion. By the divine direction, he removed\\ninto Canaan, which was appointed to be the resi-\\ndence of his posterity. To Abraham, God com-\\nmitted the true religion, and formed of his family\\na peculiar people, to whom his will was revealed,\\nand from whom the Messiah, or Saviour, was to\\nproceed. Jacob, the grandson of Abraham, had\\ntwelve sons, who were the heads of the twelve\\ntribes of Israel,", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0312.jp2"}, "311": {"fulltext": "ANCIENT HISTORY. 299\\nJoseph, one of the twelve sons of Jacob, or Israel,\\nhaving displeased his brethren, was sold by them\\nto a company of merchants, who took him to Egypt.\\nHere, after various trials and changes, he became,\\nunder Pharaoh, lord over Egypt. There being a\\nsore famine in the land of Canaan, Joseph invited\\nhis father and brethren into the land of Egypt,\\nwhere they increased rapidly in numbers. After\\nthe death of Joseph, the Israelites had become so\\nnumerous and powerful, that they began to be an\\nobject of fear to the Egyptians. In order to pre-\\nvent their prosperity and increase, task-masters\\nwere set over them, who made their lives miserable\\nwith hard bondage, and all their male children\\nwere ordered to be destroyed at their birth. It is\\nstated by Moses, the sacred historian, that the more\\nthey were afflicted, the more they multiplied and\\ngrew.\\nThe Phoenicians were among the first civilized\\nnations in the world. They are called Canaanites\\nin the scriptures, from their living in the land of\\nCanaan. Inhabiting a sterile country, on the\\nborders of the Mediterranean sea, they turned their\\nattention to commerce, and were a commercial\\npeople in the time of Abraham. Tyre and Sidon,\\ntheir principal cities, were the most ancient of any\\nthat we read of in history, and were, in early ages,\\nthe greatest seats of commerce in the world. The\\nPhoenicians colonized various places bordering on\\nthe Mediterranean sea, and its islands, at an early\\nperiod. They are said to have invented glass,\\npurple, and coinage. The invention of letters has\\nalso been ascribed to them, as well as to the Egyp-\\ntians and Cadmus, a Phoenician, is said to have\\nfirst carried letters into Greece.\\nCivilization seems to have been introduced into\\nGreece by a colony of Phoenicians, who founded\\nthe kingdom of Argos, 490 years from the deluge,\\nand 1857 before the Christian era. Greece was", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0313.jp2"}, "312": {"fulltext": "300 ANCIENT HISTOET.\\ncalled, by the natives, Hellas, and the inhabitants,\\nHellenes. They were extremely barbarous, and\\nthey wandered in the woods, without law or gov-\\nernment, having but little intercourse with each\\nother. It is said they were ignorant of the use of\\nfire, lived on acorns, berries and raw flesh, and\\nclothed themselves with the skins of wild beasts.\\nAthens, Sparta, and Thebes, were founded about\\n800 years after the deluge, and fifteen centuries be-\\nfore Christ.\\nThe most celebrated states or republics of Greece\\nwere Athens, Sparta and Thebes the two leading\\nstates were Athens and Sparta. Athens, the capital\\nof Attica, was founded by a colony from Egypt.\\nIt was the most celebrated city in Greece, being\\ndistinguished as the seat of learning and the arts.\\nIt was also celebrated for its commerce, wealth,\\nand magnificence, and was the birth-place of many\\nillustrious men. The Spartans became distinguished\\nfor military valor and discipline, their singular laws\\nand institutions making them a nation of soldiers.\\nThebes was founded by Cadmus, the Phoenician.\\nVery little is known respecting its early history\\nbut in after times, it rose from obscurity, and be-\\ncame celebrated, while Athens and Sparta were in\\na state of decline.\\nThe Hebrews, or Israelites, having remained in\\nEgypt 215 years, were, by the direction of God,\\nassembled under Moses, their leader, and command-\\ned to leave the country. By a miracle, they passed\\nthrough the Red Sea, and the Egyptian army in\\npursuing them, were all drowned. Although God\\ncontinually performed miracles before the Israelites,\\nto supply their wants, yet they murmured and re-\\nbelled against him. For this, the nation was com-\\npelled to wander forty years between Egypt and\\nCanaan, and the rebellious generation died in the\\nwilderness. While at Mount Sinai, the Israelites\\nreceived the divine law, and their national institu-", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0314.jp2"}, "313": {"fulltext": "ANCIENT HISTORY. 301\\ntions from God himself, by the hand of Moses. At\\nthis time, it is supposed, they were three millions\\nin number. This vast multitude were formed into\\na regular body, and the utmost order was observed\\nin their marches and encampments. Moses, having\\narrived in sight of Cannan, died on Mount Nebo,\\nand Joshua, his successor, conducted the people\\ninto the promised land.\\nThe ten commandments given to Moses on Mount\\nSinia, are the most ancient code of laws now in ex-\\nistence. It is a comple summary of all the duties\\nwhich mankind owe to God and each other it en-\\nforces the observance of these duties by the power-\\nful motives of gratitude, hope and fear. By it, man\\nis directed to adore and love the true God, the\\nAuthor of all good it commands him to reverence\\nhis holy name, and to observe stated times for his\\nworship. Four of these commands 1, Thou\\nshalt not kill 2, Thou shalt not commit adultery\\n3, Thou shalt not steal 4, Thou shalt not bear false\\nwitness, have formed the basis of all criminal law\\nin all civilized nations. The concluding command-\\nment is directed against selfishness, the principal\\nsource of all crime.\\nThe account of the Trojan war is derived princi-\\npally from the Iliad, a poem by Homer, the great\\npoet of antiquity. Although there is much which\\nis fabulous in the poem, yet the main facts are be-\\nlieved to be correctly stated. The war originated\\nin the following manner Helen, the most beauti-\\nful woman of her age, ran away from her husband,\\nthe king of Sparta, with Paris, the son of the king\\nof Troy, who came to Sparta on a visit. The Greeks\\nunited under Agamemnon, Achilles, and others, and\\nsent a fleet of 1,200 open vessels, which conveyed\\nan army of 100,000 men to the Trojan coast, to\\navenge the outrage. The Trojans, commanded by\\nHector, Eneas, and others, sustained a siege of ten\\nyears, when the city was entered by storm, or stra-\\n26", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0315.jp2"}, "314": {"fulltext": "302 ANCIENT HISTORY.\\ntagem, and burnt to the ground. The poets relate\\nthat the Greeks made a large wooden horse, which\\nthey secretly filled with armed men the Trojans\\nhaving taken possession, they drew it in triumph\\ninto the city. In the night, the Greeks came out,\\nopened the gates to their companions, who rushed\\nin and made themselves masters of the city.\\nThe Greeks had four solemn games, called the\\nOlympic, the Pythian, the Nemean, and the Isthmian.\\nThey consisted of contests of skill in wrestling, box-\\ning, running, leaping, and such exercises. There\\nwere also horse and chariot races contentions of\\nskill between poets, musicians, orators, philoso-\\nphers, and artists. These games had a great poli-\\ntical effect in promoting national union, in extend-\\ning the love of glory, and training the youth to\\nmartial exercises. They cherished at once a spirit\\nof heroism and superstition, which led to great and\\nhazardous enterprises. The Olympic games were\\ninstituted 1222 years before Christ, by Hercules.\\nThey were not, however, regularly celebrated till\\n775 years before the Christian era. From this\\nperiod the Olympiads constitute an epoch in history,\\nto which important events are referred.\\nThe Greeks, and afterwards the Romans, wor-\\nshiped great numbers of gods and demi-gods, which\\nthey divided into a number of classes. The celestial\\ndeities were Jupiter, Apollo, Mars, Mercury, Bac\\nchus, Vulcan, Juno, Minerva, Venus, Diana, Ceres,\\nand Vesta. Jupiter was considered the father of\\ngot. rod men Apollo, the god of music and poetry\\nMars, of war Mercury, represented with winged\\nfeet, was the messenger of the gods Bacchus was\\nthe god of wine; Vulcan was patron of those who\\nworked in metals, and is represented as forging\\nthunder-bolts for Jupiter; Minerva was the god-\\ndess of wisdom Venus, of love and beauty. These\\ndivinities were supposed to possess the passions\\nand infirmities of mankind and even Jupiter, their", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0316.jp2"}, "315": {"fulltext": "ANCIENT HISTOET. 303\\nsupreme god, was represented as having recourse\\nto the most unworthy artifices to gratify the basest\\npassions.\\nAmong the deities of a lower order, was Neptune,\\nwho reigned over the sea the Syrens, who were\\nsaid to have the faces of women, and the lower part\\nof their bodies like fish, and by their melodious\\nvoices allured mariners to destruction. Cupid was\\nthe god of love the Nine Muses, who presided\\nover the liberal arts. They also had infernal\\ndeities, and gods, and goddesses, of the woods,\\nstreams, winds, fcc. Besides their own, they often\\nadopted the gods of other nations.\\nThe worship of the Grecian divinities was con-\\nducted by priests dressed in costly robes, who\\noffered sacrifices of animals, fruits, perfumes, and\\nsometimes human victims. These sacrifices were\\nsometimes accompanied with prayers, music, and\\ndancing. Various degrees of worship were offered\\nto the gods, and the souls of departed heroes. The\\ntemples dedicated to the gods were very numerous\\nand splendid. Their festivals were observed with\\nevery circumstance of pomp and splendor, to charm\\nthe eye and please the imagination. The temples\\nwere attended by the idle and vicious, and the most\\ndisgraceful licentiousness was often allowed. Their\\nphilosophers appear to have been in doubt respect-\\ning a future state of existence their poets, how-\\never, inculcated a belief in Tartarus, or Hell, and in\\nElysium, or Paradise.\\nThe oracles were certain temples, where it is said\\nfuture events were made known to those who sought\\nto know the will of the gods, by means of priests\\nand priestesses, who were supposed to be inspired\\nby their deities with the power of fortelling what\\nwas to come. They obtained such credit among\\nthe Greeks, that nothing of importance was under-\\ntaken without consulting the gods. There were\\nseveral hundred of these oracles in different parts", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0317.jp2"}, "316": {"fulltext": "304 ANCIENT HISTORY.\\nof Greece, but the most celebrated were those of\\nApollo, at Delphi, and Delos, and the oracle of Ju-\\npiter, at Dodona. The answers by these oracles,\\nwere generally given in such obscure language,\\nas to admit of different interpretations.\\nThe Greeks also endeavored to obtain a knowl-\\nedge of future events by dreams, and by observing\\nomens. They were very superstitious in this re-\\nspect almost every accident, or appearance of na-\\nture, was believed to be an omen of good or evil.\\nFor the purpose of obtaining prophetic dreams,\\nthey fasted, clothed themselves in white, and under-\\nwent various ceremonies. In the sacrifices, when\\nthe beast was dragged by force to the altar, when\\nit kicked, or bellowed, or was long in dying, it was\\nominous of evil if otherwise, the gods were deem-\\ned propitious. The entrails of beasts were examin-\\ned, in order to gain a knowledge of the future the\\nGrecian augurs, clothed in white, with a crown of\\ngold upon their heads, observed the flight of birds\\nfor the same purpose. Toads were accounted lucky\\nomens serpents, unlucky a hare, in time of war,\\nsignified defeat and flight. Comets and eclipses\\nportended evil, and caused much alarm.\\nSacrifices were either free-will offerings, for a\\nvictory, c. popitiatory, to avert the anger of\\nsome offended god petitionary sacrifices, for suc-\\ncess in any enterprise; or those commanded by\\nsome oracle or prophet. These sacrifices, at first,\\nconsisted only of herbs and fruits, but afterwards\\nanimals, costly perfumes, c, were added.\\nAfter the death of Moses and Joshua, the Israel-\\nites were under the direction of leaders called\\nJudges, during the space of about 350 years. The\\npeople, dissatisfied with the immediate government\\nof God, desired a king, in order to be like the na-", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0318.jp2"}, "317": {"fulltext": "ANCIENT HISTORY. 305\\ntions around them. About 1 100 years before Christ,\\nSaul was appointed their sovereign. He was a\\nwarlike prince, but was finally, with his three sons,\\nkilled on Mount Gilboa. He was succeeded by\\nDavid, who was distinguished for his skill in war,\\nmusic, and poetry. He restored the purity of the\\nHebrew worship, conquered the enemies of his\\ncountry, and commenced building Jerusalem, which\\nafterwards was the royal residence. He made an\\nalliance with Hiram, king of Tyre, the capital of\\nPhoenicia, then a powerful and wealthy kingdom,\\nand collected materials for building the magnificent\\ntemple of Solomon.\\nWhen Solomon succeeded to the throne of his\\nhis father David, the Israelitish nation had arrived\\nto its height of splendor and power. The dedica-\\ntion of Solomon s Temple, at Jerusalem, took place\\none thousand and four years before Christ. The\\nbuilding of this structure was completed in seven\\nyears. An immense amount of gold was used in\\nits construction, and it was probably the most su-\\nperb and costly edifice the world ever saw. The\\nreign of Solomon was attended with peace, pros-\\nperity, and abundance but towards the close of\\nhis life he became luxurious and effeminate, and by\\nthe sin of idolatry brought dishonor and distress\\nupon the nation, About thirty years after the de-\\ndication of the temple, ten tribes of the Israelites\\nrevolted from Rehoboam, the son of Solomon, and\\nformed a separate kingdom, which was called the\\nkingdom of Israel. The tribes of Judah and Ben-\\njamin continued their allegiance to Rehoboam, and\\nformed the kingdom of Judah.\\nThe ten tribes of Israel existed in a separate\\nkingdom for about 250 years, of which Samaria\\nwas the capital, their kings were idolators, and the\\nnation was sunk in wickedness. In 721 years be-\\nfore Christ, Shalmanezer, king of Ninevah, besieged\\nSamaria, and after a siege of three years, the city", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0319.jp2"}, "318": {"fulltext": "306 ANCIENT HISTORY.\\nwas surrendered, and the people carried captives\\ninto the mountainous region of the interior of Asia.\\nFrom this period they ceased to exist as an inde-\\npendent nation, and we have no authentic history-\\nrespecting their fate. It is supposed by some, that\\nthey are still existing as a distinct people some-\\nwhere in Asia. Some few people belonging to the\\ntribes remained in Canaan, and were intermixed\\nwith strangers, and from that mixture sprung the\\nmotly race, who, in the time of our Savior, were\\ncalled Samaritans, and held in contempt by the\\nJews.\\nA century after the captivity of the ten tribes,\\nNebuchadnezzar, king of Babylon, took Jerusalem\\nby storm, after a siege of twelve months. The city,\\nwith the temple built by Solomon, was leveled with\\nthe dust, 588 years before the coming of Christ.\\nZedekiah, the Jewish king, after the murder of his\\nchildren in his presence, had his eyes put out, and\\nthen carried captive to Babylon. All the principal\\npersons and the skillful artists of every kind, and\\nthe sacred treasures of the temple, were likewise\\ntaken away, and the country laid waste. The Jews,\\naccording to the prophecy of Daniel, one of the\\ncaptives, remained in captivity just seventy years,\\nand were restored to their country by Cyrus, the\\nconqueror of Babylon, who permitted them to re-\\nbuild their city and its temple. The scripture nar-\\nrative in the Old Testament ends about one hundred\\nyears after this period.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0320.jp2"}, "319": {"fulltext": "THE PERSIAN MONARCHY,\\nExtends from the conquest of Babylon, by Cyrus, B. C. 538, to\\nthe death of Darius, B. C. 330.\\nCyrus, the Persian, foretold in holy writ by name, causes the\\nJews to return from their seventy years captivity, by a decree\\nof the Medes a^d Persians. He conquers Babylon, the wonder\\nof the world. The Persians held universal dominion for about\\n200 years. They worshiped the sun, and paid veneration to\\nfire. Confucius, the Chinese philosopher, flourished during this\\nperiod.\\nThere is but little known respecting the early\\nhistory of the Persians. They rose into notice and\\npower by the conquest of Cyrus, who is celebrated", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0321.jp2"}, "320": {"fulltext": "308 ANCIENT HISTORY.\\nboth in profane and sacred history. Cyrus was the\\nson of a Persian nobleman, and married the daughter\\nof the king of the Medes, and by this means Persia\\nand Media became one kingdom. He conquered\\nthe Lydians, made himself master of Sardis, their\\ncapital, and took prisoner their king, Crcesus, so\\ncelebrated for his vast riches. He conquered Ba-\\nbylon, subjected the greatest part of Asia Minor,\\nand made himself master of Syria and Arabia.\\nCyrus was a great and virtuous king he spent the\\nlast part of his life in regulating his vast conquests,\\nbeing beloved not only by his own natural subjects,\\nbut those of the conquered nations. The Persian\\nempire continued for two hundred years, when it\\nwas ended by the conquests of Alexander the Great.\\nCyrus having defeated Belshazzar, the king of\\nBabylon, he retreated to his capital, which the Per-\\nsians immediately besieged. The city was fortified\\nin such a manner, that it seemed impossible to take\\npossession. It was, however, taken by a stratagem\\na channel was dug to turn the course of the river\\nEuphrates, which passed through the city. A great\\nfestival was to be celebrated in the city, in which\\nthe Babylonians were accustomed to pass the whole\\nnight in drinking and debauchery. Cyrus, on this\\nnight, opened the channel to receive the water of\\nthe Euphrates, which soon became dry, and march-\\ned his troops in the bed of the river into the city.\\nBelshazzar and his nobles, while reveling with wine,\\ndrank from the sacred vessels taken from the tem-\\nple of Jerusalem, were suddenly arrested by the\\nappearance of a hand- writing on the wall, warning\\nBelshazzar of the destruction of his kingdom. The\\ntroops of Cyrus finding the gates open on the banks\\nof the river, entered the city almost without resist-\\nance, and slew Belshazzar and his attendants.\\nIsaiah, the sacred prophet, many ages before its\\nfinal accomplishment, foretold its utter desolation,\\nin the following words And Babylon, the glory", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0322.jp2"}, "321": {"fulltext": "ANCIENT HISTORY. 309\\nof kingdoms, the beauty of the Chaldees excellency,\\nshall be as when God overthrew Sodom and Go-\\nmorrah. It shall never be inhabited, neither shall\\nit be dwelt in from generation to generation. So\\ncompletely has this prediction been fulfilled, that it\\nhas been a matter of dispute where the city stood.\\nAfter the conquest of Babylon, he caused the\\nJews to return from their seventy years captivity,\\nand permitted them to re-build the city and the\\ntemple. Previous to this, he had conquered the\\nLydians, took their capital, and made himself master\\nof Syria, Arabia, and the greater part of Asia Minor,\\nand after a reign of thirty years, it is said he was\\nkilled in a war against the Scythians, and soon after\\nDarius, who in scripture is called Ahasuerus, began\\nto reign.\\nThe religion of the ancient Persians was of great\\nantiquity. Zoroaster was the founder of the sect\\nof the Magi, in the eastern world, and particularly\\nin Persia. This sect adored the sun, and paid great\\nveneration to fire hence they were called fire wor-\\nshipers. The keeping of the sacred fire was en-\\ntrusted to the Magi, and it was always carried be-\\nfore their kings in all their marches, with the great-\\nest respect, and it would have been deemed the\\ngreatest misfortune, had it been suffered to go out.\\nIn their tenets, they believed there were two prin-\\nciples in existence, one the cause of all good, the\\nother the cause of all evil, and that there is a per-\\npetual struggle between them, which will last to\\nthe end of the world. The priests of the Magi were\\ndeeply skilled in astronomy, and all the learning of\\nthe age in which they lived. They were so much\\nsuperior in knowledge to the rest of mankind, that\\nthey were thought by the vulgar to be inspired by\\nsupernatural powers. Hence, in after ages, those\\nwho performed any act which seemed to be beyond\\nhuman power, were said to have used Magi, and\\nwere called Magicians.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0323.jp2"}, "322": {"fulltext": "310 ANCIENT HISTORY.\\nThe government of Persia was an absolute mon-\\narchy the will of the monarch was law, and his\\nperson held sacred. He always appeared with\\ngreat pomp and dignity, having at some periods a\\nbody-guard of 13,000 men, besides another guard of\\n10,000 horsemen, styled the immortals, their num-\\nber being always the same. The king, like the rest\\nof the eastern monarchs, styled himself the King\\nof kings.\\nFrom the time of Cyrus, the Persians were de-\\nsirous of conquering the Grecian States, of which\\nAthens and Sparta had gained a pre-eminence.\\nDarius, the Persian king, sent messengers to Greece,\\nand demanded earth and water, which was the\\nusual sign of submission to his power. Athens and\\nSparta threw the heralds, one into a well, the other\\ninto a ditch, and bade them take earth and water\\nfrom thence.\\nAt the battle of Marathon, the Athenians, under\\nMiltiades, marched against ten times their number\\nof Persians, and after a fierce battle the Athenians\\nwere victorious, and the Persians, having lost more\\nthan 6,000 men, retreated in disorder. Miltiades,\\nby this successful battle, rose to the highest popu-\\nlarity, but his ungrateful countrymen threw him\\ninto prison, where he died of his wounds, and they\\neven denied burial to his body.\\nAbout this time Pythagoras, of the isle of Samos,\\ntaught his philosophy in Greece, about 550 years\\nbefore Christ. He believed in the doctrine of the\\ntransmigration of the soul into different bodies.\\nSocrates, the wisest and most celebrated of an-\\ncient philosophers, was born in Athens about 470\\nyears B. C. He was of calm and serene temper,\\nwhich was often called into exercise by his wife,\\nXantippe, who was a woman of most provoking con-\\nduct. His superiority over the rest of his countrymen\\nmade him many enemies, and was accused by them\\nof corrupting the Athenian youth, and of ridiculing", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0324.jp2"}, "323": {"fulltext": "ANCIENT HISTORY. 311\\nthe gods he was condemned to death by drinking\\nhemlock poison. He took the cup and, addressing\\na prayer to heaven, drank off the poison with the\\ngreatest tranquility.\\nPlato, a pupil of Socrates, labored for forty years,\\nin teaching the sublimest precepts, and giving lec-\\ntures in the public groves called the Academy;\\ntherefore his followers were called the Academics,\\nand those sentiments which are highly refined and\\nspiritual, are called Platonic. At this time also\\nflourished Antistehnes and Diogenes, two philoso-\\nphers of the Cyric sect, more celebrated for the\\nausterity of their maxims, than for the advance-\\nment of knowledge.\\nConfucius, a Chinese philosopher, who was born\\nabout 550 years before the Christian era, was the\\nmost virtuous and learned man of that age and\\ncountry. His memory and works are held by the\\nChinese in the highest veneration.\\nXerxes, the son of Darius, succeeded him to the\\nthrone, and continued the wars his father had be-\\ngun he spent four years in collecting the largest\\narmy the world ever saw. The whole number of\\nfighting men was above two millions, and the fol-\\nlowers, slaves, and women, exceeded five millions.\\nXerxes, viewing this assemblage from a high emi-\\nnence, shed tears, at the thought that in one hund-\\nred years, not one of the vast multitude before him\\nwould be left alive.\\nHe inarched through Thessaly till he came to\\nThermopylae, a narrow pass, defended by Leonidas,\\nthe Spartan king, who, with only 300 men, kept\\nthe whole Persian army at bay. The law of the\\nSpartans forbade them to flee from an enemy, and\\nafter making great havoc with the legions of the\\nPersians, every man was slain. Xerxes, after sev-\\neral unsuccessful battles, retreated in a small fish-\\ning boat, and was soon after murdered.\\nHerodotus, the first authentic historian of the", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0325.jp2"}, "324": {"fulltext": "312 ANCIENT HISTORY.\\nGreeks, was bom 487 years B. C. Thucydides, a\\ncommander in the Peleponnesian war, wrote the\\nhistory of this war, which was so admired by Demos-\\nthenes, that he conld almost repeat it by heart.\\nJEenophon, equally celebrated as a general, philo-\\nsopher and historian, was a disciple of Socrates, and\\nall his writings are of great elegance and simplicity.\\nDemosthenes, one of the greatest orators that\\never lived, after overcoming all obstacles by his\\noratorical abilities, raised himself to the head of the\\nAthenian government, but was banished, and al-\\nthough recalled, ended his life by taking poison.\\nAfter the civil wars, Philip, of Macedon, brought\\nthe whole of Greece under his dominion, and form-\\ned a project for the conquest of the Persians, but\\nwas assassinated by one of his captains, and was\\nsucceeded by his son, Alexander, who, at a very\\nearly age, gave evidence of the greatest talents and\\nunbounded ambition. The Thebans having risen\\nin rebellion, Alexander subdued them, and sold\\n30,000 of them for slaves. He put Darius to flight\\nat the battle of the Granicus, and defeated him en-\\ntirely at Issus, and the whole of Spda, Damascus,\\nand almost the whole of Phenicia, submitted to him.\\nAfter having taken Gaza, he went into Egypt, which\\nhe subdued, and founded at the mouth of the Nile\\nthe city of Alexandria.\\nAfter his return from Egypt, he met Darius at\\nthe head of 700,000 men, and a battle took place,\\nin which 300,000 of the Persians were slain. Darius\\nfled from province to province, until he was mur-\\ndered by one of his officers. This ended the Per-\\nsian monarchy, which had existed 206 years, from\\nthe time of Cyrus the Great.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0326.jp2"}, "325": {"fulltext": "THE GRECIAN MONARCHY.\\nExtends from the death of Darius, B. G. 330, to the termination,\\nof Grecian independence, B. G. 184.\\nAlexander the Great being at the head of the Grecian states\\nturned his arms against the Persians. He conquers Darius,\\ntakes Babylon, proceeds to India, defeats Porus and his ele-\\nphants, conquers Africa, and burns Persepolis. Having sub-\\njected Europe, Asia, Africa, he wept because there mas no more\\nworlds to conquer. The Grecian supremacy continued nearly\\ntwo hundred years.\\nAlexander, the conqueror of the world, was the\\nson of Philip, king of Macedon, one of the Grecian\\nstates. He succeeded to the throne at the age of\\n27", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0327.jp2"}, "326": {"fulltext": "314 ANCIENT HISTORY.\\n20 years. He is said to have been of low statue and\\nungraceful form. He was educated by Aristotle,\\nfor whom he ever afterwards had the highest\\nrespect, and under such a master, made a most\\nrapid progress in learning. He possessed a gene-\\nrous and heroic disposition, distinguished talents,\\nand unbounded ambition. He very early became\\nthe most expert horseman in his father s court, and\\nwas the only person who dared to back the famous\\nwar-horse Bucephalus, sent as a present to Philip,\\nwhich was so fiery and high-mettled, that no one\\ncould break him. Philip seeing Alexander on this\\nungovernable horse, cried out in rapture, Seek,\\nmy son, another kingdom Macedonia is not wor-\\nthy to contain you The Thebans having risen\\nin rebellion, Alexander defeated them with great\\nslaughter, destroying their city, and sold 30,000\\nof the inhabitants for slaves. He then assembled\\nthe deputies of the Grecian states at Corinth, who\\nsolemnly elected him to be commander-in-chief of\\nthe Greeks against Persia.\\nAlexander, having assembled an army of 30,000\\nfoot and 5,000 horse, with the sum of 70 talents,\\nand provisions only for a month, crossed the Helles-\\npont. Darius, king of Persia, resolved to crush at\\nonce the young hero, met him at the river Granicus,\\nwith 100,000 foot and 10,000 horse. Alexander,\\neager to engage the enemy, plunged into the river,\\nand was followed by his troops, and gaining the\\nopposite bank, attacked the astonished Persians,\\nand put to flight their whole army. The Persians\\nlost in this engagement 20,000 foot and 2,500\\nhorse the loss of Alexander was only about 200\\nmen, among whom were 25 horsemen of the royal\\nguard, to whose memory he ordered statues to be\\nerected. Drawing from his first success a presage\\nof continued victory, he sent home his fleet thus\\nshowing his army that they must conquer Asia or\\nperish in the attempt.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0328.jp2"}, "327": {"fulltext": "ANCIENT HISTORY. 315\\nAlexander having for some time continued his\\nmarch without resistance, was at length attacked\\nby the Persian army under Darius, in a narrow\\nvalley of Cilicia, near the town of Isms. The\\nPersian host amounted to 400,000 men but their\\nsituation was such, that only a small part of their\\nforce could come into action, and they were defeated\\nwith great slaughter, their loss being 110,000, while\\nthe Greeks lost only 450 men. The mother and\\ntwo daughters of Darius fell into the hands of the\\nconqueror. The real greatness and heroism of\\nAlexander, now in the bloom of youth, unmarried,\\nand a conqueror, shone forth in the greatest luster.\\nHe would not trust himself in the presence of the\\nqueen of Darius,* who was a woman of great\\nbeauty. Far from attempting to derive any un-\\ngenerous advantage from his victory, he treated\\nhis illustrious captives with the greatest kindness\\nand respect. In consequence of the battle of Issus,\\nthe whole of Syria submitted to Alexander. Da-\\nmascus, where Darius had deposited his treasures,\\nwas surrendered by the governor, and the whole\\nof Phoenicia, with the exception of Tyre.\\nAlexander now directed his course towards Tyre,\\nand demanded admittance into it, in order to offer\\na sacrifice to the Tyrian Hercules. Being refused,\\nhe immediately besieged the city. New Tyre,\\nwhich was situated on an island opposite the old\\ncity, seemed to be unconquerable without a fleet.\\nAlexander, with immense labor, attempted to join\\nthe island to the continent by a causeway. The\\nSidonians, and some other people, whom he had\\ntreated with gentleness, at last found ships for\\ncarrying on the enterprise. He then hastened the\\nsiege, and all sorts of warlike instruments were\\nemployed by both parties. The place was finally\\ntaken by storm, after a siege of eight months.\\nAbout 8,000 of the inhabitants were put to death,\\naud 30,000 sold into slavery. Having taken Gaza,", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0329.jp2"}, "328": {"fulltext": "816 ANCIENT HISTORY.\\nAlexander passed into Egypt, which readily sub-\\nmitted to his authority, and while here, he founded\\nthe city of Alexandria, at the mouth of the Nile.\\nReturning from Egypt, Alexander Trent into\\nAssyria, where he was met by Darius, at Arbela,\\nat the head of 700,000 men. Darius offered Alex-\\nander, as terms of peace, ten thousand talents, bis\\ndaughter in marriage, and the whole country from\\nthe Euphrates to the Hellespont. These terms\\nbeing rejected, Alexander informed Darius that he\\nhad no occasion for his money, and as for the pro-\\nvinces he named, he already conquered them, and\\nthat he was ready for another battle, which would\\nprobably decide who should remain the conqueror,\\nand that the world could no .more admit two\\nmasters than two suns. A battle took place, in\\nwhich the Persians were defeated, with the loss of\\n300,000 men. Darius escaped, and fled from pro-\\nvince to province, until he was at last murdered\\nby one of his own officers. Thus ended the Persian\\nempire, which submitted to the conqueror 330\\nyears before the Christian era, after having existed\\ntwo hundred and six years from the time of Cyrus\\nthe Great.\\nAfter the conquest of Persia, Alexander pro-\\njected the conquest of India, fully persuaded that\\nthe gods had decreed him the sovereignty of the\\nwhole habitable globe. Finding his troops incum-\\nbered with baggage, by which his march was\\nretarded, he gave orders to set fire to it, and began\\nby burning his own. He penetrated into India,\\nwhere JPorus, a powerful monarch, opposing his\\nfurther progress, was defeated and taken prisoner.\\nHe penetrated to the Ganges, and would have\\nadvanced to the eastern ocean, had the spirit of\\nhis army kept pace with his ambition. But his\\nsoldiers, seeing no end to their toils, refused to\\nproceed any farther eastward. He, therefore, re-\\nturned to the Indus, and caused his army to sail", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0330.jp2"}, "329": {"fulltext": "ANCIENT HISTORY. 317\\ndown that river to the ocean: here he sent his\\nfleet to the Persian Gulf, under Nearchus, and with\\nthe main body of his army, marched across the\\ndesert of Persepolis.\\nFinding no more worlds to conquer, Alexan-\\nder abandoned himself to every excess of luxury\\nand debauchery. It is related, that, through the\\ninstigation of Thais, a woman of low character,\\nwhile he was in a drunken frolic, he fired the city\\nof Persepolis. This place was the ancient capital\\nof Persia, the ruins of which astonish the traveler\\nto this day, by their grandeur and magnificence.\\nThe arrogance of Alexander was now increased,\\nand the ardor of his passions, heightened by con-\\ntinual intemperance, broke out into acts of outra-\\ngeous cruelty and while in the heat of passion, he\\nkilled Clitus, his best friend. At this period of his\\nlife, he appears to have been swollen by flattery and\\nenervated by vice, and to have acted the part of a\\ntyrant. While at Babylon, at an entertainment\\nwhich he gave to one of his officers, he drank to\\nsuch excess, that it brought on a fever. Finding\\nthat there was no hope of recovery, he delivered\\nhis ring to Perdiccas. On being asked to whom\\nhe left the empire, he replied, To the most wor-\\nthy. Perdiccas having asked him how soon he\\ndesired they should pay divine honors to his\\nmemory, he answered, When ye shall be happy.\\nThese were his last words.\\nAfter the death of Alexander, 323 years B. C,\\nhis dominions were divided among his four princi-\\npal officers. The empire of the great conqueror\\ncontinued in a troubled and unsettled state, till the\\nRomans became masters of the world.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0331.jp2"}, "330": {"fulltext": "THE ROMAN MONARCHY,\\nExtends from the time of Julius Cesar, B, 0. 49, to the\\nextinction of the Western Empire, A. D. 476.\\nAt the decline of the Grecian power, the Romans from small\\nbeginnings began to assume sovereign dominion. Julius Cesar,\\nthe first of the name, extended his conquests in every direction,\\nRoman governors held dominion over remote provinces. The\\nchristian era commenced at the time the Romans were masters\\nof the world.\\nRome, the last of the four great empires of anti-\\nquity, became, after the conquest of Greece, the\\nleading object of attention. It rose gradually from", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0332.jp2"}, "331": {"fulltext": "ANCIEXT HISTORY. 319\\nsmall beginnings to almost universal empire. The\\nduration of the Roman power, or that of its history,\\nembraces a period of about twelve centuries from\\nthe foundation of Rome to the destruction of the\\nempire, after the Christian era. The great interval\\nmay be divided into three grand and distinct\\nepochs, or periods, namely: 1. Rome under The\\nKings; 2. The Republic y 3. The Emperors.\\nThe early history of the Romans, like that of\\nother ancient nations, is mixed with fable. It\\nappears, however, that they were governed by\\nkings for 245 years and during the reign of the\\nkings, and the early part of the republic, the\\nRoman territories extended only about fifteen or\\ntwenty miles around the capital.\\nJSfuma Pompilius^ a Sabine, was elected second\\nking of Rome. He is represented as a virtuous\\nprince, who cherished the arts of peace, obedience\\nto the laws, and a respect for religion.\\nTullius Hostilius, the third king, was of a warlike\\ndisposition. His reign is memorable for the roman-\\ntic story of the Uoratii, three brothers, who fought\\nfor Ronie, and the Curiatii, also three brothers,\\nwho fought for Alba. One of the Horatii sur-\\nvived, all the rest being slain, and by this contest\\nthe Romans became masters of Alba.\\nAncus Martius, the fourth king, conquered the\\nLatins, and built the port of Ortia, at the mouth\\nof the Tiber.\\nTarquin, the Elder, was elected the fifth king\\nof Rome, which he embellished with various works\\nof utility.\\nServius Tullius succeeded Tarquin. He created\\nthe Roman aristocracy, established the census, in\\nwhich the numer of citizens, their dwellings, num-\\nber of children, and amount of property were\\nascertained.\\nTarquin, surnamed the Proud, the last king,\\nbegan his reign by putting to death the chief", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0333.jp2"}, "332": {"fulltext": "320 ANCIENT HISTORY.\\nsenators and by his tyranny and cruelty disgusted\\nall classes of his subjects, and was expelled the\\nthrone about 509 years.\\nSextus, a son of Tarquin the Proud, after hav-\\ning entered the house of Collatinus, under the\\nmask and guise of friendship, did violence to his\\nwife, Lucretia, a noble Roman lady, distinguished\\nfor her beauty and domestic virtues. The unhappy\\nLucretia immediately sent for her husband and\\nfather, revealed to them the indignity she had\\nreceived, conjured them to avenge her wrong, and\\nstabbed herself with a dagger she had concealed\\nabout her clothes. Her husband and friends were\\nfilled with grief, rage and despair. Brutus, a\\nrelative, and a reputed fool, seizing the bloody\\ndagger, and lifting it towards heaven, exclaimed,\\nBe witness ye gods, that from this moment I\\nproclaim myself the avenger of the chaste Lucre-\\ntia s cause. Henceforth, my life shall be employed\\nin opposition to tyranny, and for the freedom and\\nhappiness of my country. The body of Lucretia\\nwas carried to the public square, the vengeance of\\nthe people was aroused, the senate banished Tar-\\nquin and his family forever from the Roman state,\\nand the kingly government was abolished 509 years\\nbefore the Christian era.\\nThe regal or kingly government being abolished,\\na republican form of government was established.\\nThe supreme power belong-ed to the senate and\\npeople and it was agreed ts commit the supreme\\nauthority to two consuls, who were to be chosen\\nannually from the patrician families. These con-\\nsuls had the disposal of the public money, the power\\nof assembling the people, raising armies, naming\\nall the officers, and the rig^ht of making peace and\\nwar. In fact, their j ower scarcely. difiered from\\nthat of the kings, except their authority was limit-\\ned to a year.\\nThe Romans being a warlike people, extended", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0334.jp2"}, "333": {"fulltext": "ANCIENT HISTORY. 321\\ntheir conquests in various directions, and all the\\nstates of Italy submitted to their power. The first\\nPunic or Carthagenian war was undertaken by the\\nRomans against Carthage, 264 years before Christ,\\nand lasted twenty-four years. The second Punic\\nwar commenced after an interval of twenty-three\\nyears. In this war Hannibal, the Carthagenian\\ngeneral, distinguished himself at first by victories\\nover the Romans. He was finally subdued on the\\nplains of Lama, about five days journey from Car-\\nthage, which ended this war 202 years before\\nChrist, after having continued for seventeen years.\\nThe third Punic war commenced about fifty\\nyears after the close of the second. The Cartha-\\ngenians at this time began to recover from the ab-\\nject state to which their former wars had reduced\\nthem. The Romans becoming jealous of their\\ngrowing power, demanded three young Cartha-\\ngenians of the first distinction as hostages after\\nthis their arms were demanded, and finally they\\nwere required to remove from Carthage.\\nThis last demand of the Romans filled the inhab-\\nants with indignation and despair: they shut their\\ngates and determined to defend themselves to the\\nlast extremity. The delay of the Roman consuls,\\nwho did not expect much resistance from a dis-\\narmed city, gave time to the inhabitants to make\\npreparations for a siege. The temples, palaces and\\nopen squares were changed into arsenals, where\\nmen and women wrought day and night in the\\nmanufacture of arms. After a desperate resistance\\nfor three years, the city was taken by Scipio, and\\nwas burnt by a fire which raged during seventeen\\ndays. Such of the inhabitants as disdained to sur-\\nrender themselves as prisoners of war were either\\nmassacred or perished in the flames. Thus was\\nCarthage, which had existed for 700 years, and con-\\ntaining at the commencement of the war 700,000\\njnhabitantSj reduced to ashes, and even Scipio, the", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0335.jp2"}, "334": {"fulltext": "322 ANCIENT HISTORY.\\nRoman consul, wept over the ruins of the proud\\nrival of his country.\\nJulius Cesar rose into notice by his military ser-\\nvices in various parts of the Roman Empire. In\\nfifty-five years before Christ he invaded Britain and\\nobtained advantages over the natives. It is related\\nby historians that Cesar, in his expeditions into\\nGaul, Germany, and other places, during the space\\nof ten years, conquered 800 cities. He also sub-\\ndued 300 different nations or tribes, and defeated\\nin different battles 3,000,000 of men, of which\\nabout a million were slain in battle and an equal\\nnumber made prisoners.\\nCesar having conquered all opposing nations, he\\nturned his attention to the improvement of his em-\\npire. He also reformed the calendar, regulating\\nthe year according to the course of the sun. Two\\nmonths were added, and the whole year divided in-\\nto 365 days. He also added one day to every fourth\\nyear in the month of February, and that year was\\nnamed Bissextile, or leap year. Caesar received\\ngreat honors from his countrymen was declared\\nImperator or Emperor, and his person was declared\\nsacred. These proceedings created the envy and\\njealousy of his enemies. A conspiracy was formed\\nagainst him, and he was assassinated in the Senate\\nhouse forty-four years before the commencement\\nof the Christian era.\\nAfter the death of Julius Cesar, Octavius, Mark\\nAnthony, and Lepidus, the Second Triumvirate,\\nbecame masters of Rome. In the year 31, before\\nChrist, the Roman Commonwealth was ended, and\\nOctavius became Emperor of Rome, who soon after\\nreceived the title of Augustus Cesar.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0336.jp2"}, "335": {"fulltext": "MODERN HISTORY,\\nCOMMENCING WITH\\nTHE CHRISTIAN ERA.\\nA. I It\u00c2\u00a9 ...A.B. 100.\\nFIRST CENTURY.\\nJesus Christ, the Savior of mankind, born, (it is supposed)\\nfour years before the commencement of the Christian era. In\\nthe year 29 he was crucified under Pontius Pilate, the Roman\\nGovernor of Judca. In- A. D. 10, Jerusalem teas taken and\\ndestroyed by Titus. About one million and a half of Jews\\nperished. Since this period they have been scattered, accord-\\ning to the prediction of Moses, from one end of the earth to\\nthe other.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0337.jp2"}, "336": {"fulltext": "324 MODERN HISTORY.\\nWhen Jesus Christ appeared upon earth a great\\npart of the world was subject to the Roman Empire.\\nThe Romans had first subdued the land of Judea,\\nabout sixty or seventy years before Christ, and\\nRome was mistress of the world and, although\\nweakened by internal dissensions, they had not de-\\nstroyed her power. While her streets were red\\nwith the blood of her citizens, her conquests were\\nextending in Asia and in Germany on the Rhine.\\nThe Emperor, Octavius Augustus, joined in his\\nown person whatever denomination conferred dig-\\nnity and power; but while in the enjoyment of this\\nhe was unconscious that in the village of Judea,\\nin the lowest rank in his dominions, Christ, his mas-\\nter, was born, and by this event the current of the\\nworld s history was changed.\\nIn all directions away from the central point of\\nJerusalem, traveled the messages of the Christian\\ndispensation. Tiberius, who, fourteen years after\\nthe birth of Christ, was the successor of Augustus,\\nbuilt up, by slow degrees, the most dreadful ty-\\nranny the world had ever known, and from this\\nperiod mankind had nothing to hope but from the\\nbounty of the Emperor. This is the main feature\\nof the first century, where we see one man, gorged\\nand brutalized, sitting on the throne of earthly\\npower, and all the rest of mankind in submission\\nat his feet.\\nIn the year 37 came Caligula, more openly blood-\\nthirsty than his predecessors. He had a peculiar\\nway of nodding with his head at a man, and the\\nexecutioner knew the sign, and the man he nodded\\nto died. For the more distinguished citizens he\\nkept a box of snuff, but of some deadly and instan-\\ntaneous poison. Whoever refused a pinch died as\\na traitor, and whoever took one, died of its fatal ef-\\nfects.\\nThe Romans, degenerate as they had become,\\ncould not endure this long, and Chereas, an officer", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0338.jp2"}, "337": {"fulltext": "MODEEN HISTORY. 325\\nof his guard, put Caligula to death after his bloody\\nreign of four years. But the empire was not im-\\nproved under the reign of Claudius and his wife\\nMessalina, whose infamous name has become a\\nsymbol of all that is detestable in the female sex.\\nIn the year 44 of this century, Aulas Platias landed\\nin Britain at the head of a powerful army, and the\\ntide of victory and settlement did not subside till\\nthe whole country as far north as Scotland submit-\\nted to the Roman Empire.\\nThe contrast between the central power at Rome\\nand the officials employed at a distance continued\\nfor a long time the most remarkable circumstance\\nin the history of the empire. Tiberias, Caligula,\\nand Claudius vied with each other in destroying\\nthe happiness of mankind, but their generals dis-\\nplayed the courage and virtue of an earlier age.\\nMessalina was put to death, and another disgrace\\nto womanhood, Agrippina, took her place beside\\nClaudius for thirteen years, till, with the aid of her\\nphysician, she rid the world of a monster by giv-\\ning him a dish of poisoned mushrooms, and anoint-\\ning his throat for a hoarseness with a poisoned\\nfeather.\\nThe next emperor, Nero, for the first five years\\nseemed to give promise of a far different reign, for\\nhe seemed anxious to fulfill the duties of his posi-\\ntion. Some of his actions were generous, some of\\nthem cruel, till the tide changed, and he exceeded\\neven his predecessors in tyranny. He burned the\\ncity in mere wantonness of crime, and then fixed\\nthe blame on the unoffending Christians.\\nHe persecuted them in every way that cruelty\\ncould devise threw young maidens to the hungry ti-\\ngers in the amphitheatre, had them enclosed in pitch\\nand other inflammable materials, and then set fire\\nto them, that he might pursue his sports all night\\nby the light of their burning bodies. He was as-\\nsassinated at the age of thirty-two.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0339.jp2"}, "338": {"fulltext": "326 MODEEN HISTOST.\\nAfter the death of Nero, the fury against the\\nChristians abated. But about the year 93 the em-\\nperor Domitian commenced a severe persecution\\nagainst them, but it was of short duration, as the\\nemperor was soon after murdered. Several suffered\\ndeath as martyrs, a term borrowed from the sacred\\nwritings, and denoting they were witnesses for\\nChrist. In the midst of this persecution, John the\\nApostle was banished to the isle of Patmos.\\nThe world at this time may be considered as\\ngiven up to idolatry. Though the idea of one su-\\npreme God was not wholly extinct, yet most na-\\ntions, except the Jews, believed in a powerful set\\nof beings whom they called gods, whom they must\\npropitiate by various rites and ceremonies. The\\ngreater part of the gods of all nations were ancient\\nheroes, kings, generals, and founders of cities. To\\nthese some added objects in the natural world, as\\nthe sun, moon and stars, and some paid divine\\nhonors to mountains, rivers and trees, the ocean\\nand winds, or to the deities supposed to preside\\nover those objects.\\nThe worship of the gods consisted mostly of cer-\\nemonies which were absurd, debasing, and cruel,\\nand prayers which were void of piety, and sacrifi-\\nces and offerings which varied according to the\\nnature and offices of the different gods. Most\\nnations sacrificed animals, and not a few of them\\nimmolated human victims.\\nThe priests and pontiffs of the gods were sup-\\nposed to enjoy familiar converse with the gods, and\\nthey basely used their authority to impose on the\\npeople. The worship of most nations was confined\\nto certain places, or temples, and at stated times.\\nIn the groves and temples where the statues of the\\ngods were located these images were supposed to\\nbe animated in an inexplicable manner by the gods\\nthemselves.\\nBesides this common worship there were con-", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0340.jp2"}, "339": {"fulltext": "MODERN HISTORY. 327\\ncealed rites called mysteries, to which very few\\nwere admitted, and they could not reveal anything\\nthey had seen without exposing their lives, and\\nhence it is that so little of these hidden rites is\\nknown at the present day. All of the gods wor-\\nshipped were distinguished more for their vices\\nthan their virtues, and were considered exempt\\nfrom death but, except superiority in power in all\\nthings else, on a level with mankind. From these\\nand other sources a universal corruption of morals\\nprevailed.\\nAt the time of the birth of Christ two religions\\nflourished in Palestine, the Jewish and Samaritan,\\nbetween whose followers there existed a deadly\\nhatred. In almost every large province lived a\\nlarge number of Jews, who lived by traffic and\\nmechanic trades.\\nIn the year TO of the Christian era, Jerusalem\\nwas destroyed, fulfilling a long series of prophecies.\\nThe accounts given of it surpasses in horror any-\\nthing of the kind. War, famine, and pestilence\\nraged fearfully, and all forgot even the ties of nat-\\nural affection, and fought even for a handful of\\nmeal, and a mother killed her own child for food.\\nAfter a blockade of six months Jerusalem was\\ntaken, the inhabitants were either dead or dying,\\nand the temple, that cherished glory of the Jews,\\nwas so totally destroyed as to fulfill the prophecy\\nof our Lord, who declared that not one stone should\\nbe left upon another. It is estimated that upwards\\nof a million of the Jews perished in the siege.\\nFrom the period of the destruction of the city the\\nJews have been scattered, according to the predic-\\ntion of Moses, from one end of the earth to the\\nother.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0341.jp2"}, "340": {"fulltext": "328\\nMODEEN HISTORY\\nA. I 100 to A. D. 200,\\nSECOND CENTURY.\\nThe Roman emperors in this century were the persecutors of\\nChristianity. In 108, St. Ignatius was devouredby wild beasts\\nat Rome. Polycarp was burnt at Smyrna. Justin Martyr, a\\ncelebrated philosopher, embraced Christianity, published an\\nApology for the Christians to the emperor, Christian churches\\ngathered in Gaul, now called France, persecution soon followed,\\nand this century closed amid the infernal triumphs of persecu-\\ntion.\\nThe second century began under the reign of\\nTrajan, whose monument is still to be seen at\\nRome. It is a beautiful column, with windng\\nstairs within to ascend to the top, and the outside\\nis ornamented with sculpture representing the con-\\nquests of Trajan over the Dacians, whose king, De-", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0342.jp2"}, "341": {"fulltext": "MODERN HISTORY. 329\\ncebalus, he reduced to such despair that he put an\\nend to his own life. The Jews were entirely sub-\\njected to the Romans, and scattered abroad, but\\nnothing could deter them from visiting Jerusalem\\nto weep and die amid the ruins of so much power\\nand glory.\\nTrajan at first persecuted the Christians, but\\nPliny the younger, who was consul of Bythinia,\\nwhere a great number oi Christians resided, having\\nwritten to the emperor a very elegant letter, in\\nwhich he bears witness to their innocence, Trajan\\nstopped the proceedings against them. St. John\\nthe Evangelist died in the beginning of his reign,\\nabove ninety years of age. At this time lived Plu-\\ntarch, the celebrated Greek philosopher, and Taci-\\ntus, who wrote the history of Rome, and Pliny,\\nwhose letters are still extant.\\nTrajan died after having reigned nineteen years.\\nHis successor was Adrian, who wrote against a cel-\\nebrated philosopher, who, instead of answering\\nhim, observed, It is dangerous to write against\\none who has the power of prescribing. When\\nhis favorite, a handsome young man named Anti-\\nnous, was drowned in the Nile, he caused him to be\\nranked among the gods, and erected temples to him,\\nso that he was worshipped as a deity throughout\\nthe Roman Empire.\\nAdrian persecuted the Christians, but found it\\nuseless proceeding against a people who gloried in\\nmartyrdom,, and where it was only followed by new\\nconversions. He therefore tried what an opposite\\ncourse would effect, and is said to have intended to\\nerect a temple to Jesus Christ. Take care what\\nyou do, said one of his advisers if you permit\\nan altar to the God of Christians those of the other\\ngods will be forsaken.\\nThe Jews were so incensed at the privileges\\ngranted the pagans in their city that they revolted,\\nand were not subdued till after a bloody war, in\\n1", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0343.jp2"}, "342": {"fulltext": "330 MODERN HISTORY.\\nwhich great numbers of them perished. The chief\\nof this revolt was a man who called himself Ba-\\nrocheba, or the son of the star, who asserted\\nthat he was the Messiah. He perished in the war,\\nleaving behind him a name everywhere detested\\namong the Jews.\\nAfter the death of Adrian Justin Martyr wrote\\ntwo Apologies for the Christian religion, to which\\nhe was converted. This holy man, whose works\\nare still extant, was burnt alive at Rome. At this\\nperiod flourished Gdlcn, a great physician and phi-\\nlosopher. After this time the empire was governed\\nby Marcus Aurelius and Lucius Verus, and during\\ntheir reign the Christians suffered less persecution,\\nthough the laws of the empire were against them.\\nA learned Christian, Athenegoras, addressed to\\nMarcus an Apology for the Christian religion,\\nwhich it is thought had some effect upon him. He\\ndied in the year 180, and his son, Commodus, re-\\nvived the conduct of Nero, and reigned about\\ntwelve years, and put to death a great number of\\ninnocent persons. He had written upon his tablets\\nthe names of several whom he designed to put to\\ndeath next day, but some of them seeing their own\\nnames on the list, strangled him to save their lives.\\nHis successor was an old man who reigned only\\nthree months, and was then massacred by the sol-\\ndiers, who afterward put up the empire for sale to\\nthe highest bidder, who was an old senator named\\nDecliras, who, at the end of two months, was as-\\nsassinated by the same soldiers who elected him.\\nA celebrated general named Severus then caused\\nhimself to be chosen emperor by his troops, and\\nhaving conquered two other generals, was master\\nof the empire. He used his power without re-\\nmorse, and all who were of distinguished birth,\\nand all who had borne high office, and were of\\ngreat wealth, were put to death, and though his\\ncruelty at last made him hateful to his soldiers, yet", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0344.jp2"}, "343": {"fulltext": "MODERN HISTOEY. 331\\nhis love of justice became of so much service to\\nthem, that he died universally regretted.\\nHe went over to England and repressed a rebel-\\nlion there, whither his son Caracalla accompanied\\nhim, and commenced his career with such warlike\\nferocity which can only be accounted for on the\\nground of his being mad. He attempted to kill\\nhis own father in the sight of the soldiers in open\\nday. He was creeping stealthily upon the old man,\\nwho, turning around, gave his son such a look\\nthat the sword dropped from his hand, and, al-\\nthough he was pardoned, his accomplices suffered\\ncruel deaths.\\nWhen Severus felt his end approaching, he called\\nhis two sons, Geta and Caracalla, and told them to\\nlive in unity, and ended by giving them the advice\\nwhich has become the standing maxim of all mili-\\ntary tyrants. Be generous to the soldiers, and\\ntrample on all beside. Severus built, in Britain,\\na large wall entirely across the northern part of the\\nisland, to prevent the incursions of the Picts, who\\ninhabited that part of it now called Scotland. Some\\ntraces of this wall are to be seen at the present day.\\nIn the year 108, St. Ignatius was devoured by\\nwild beasts at Rome, and other martyrs., JPepetua\\nand Felicitas, two noble Christian matrons, on ac-\\ncount of professing the Christian faith, were thrown\\nto the wild beasts in the ampitheatre at Rome. In\\nthis century, Tertullian, a native of Carthage, in\\nAfrica, and a writer of note, defended the Chris-\\ntians.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0345.jp2"}, "344": {"fulltext": "332 MODERN HISTOET.\\nA. D. 200 to A. 30O.\\nTHIRD CENTURY.\\nIn the beginning of this century Tertullian, and many learn-\\ned men, renounced Paganism in its various forms, trampled on\\nIdolatry and embraced Christianity. The temple of Diana, at\\nEphesus, burnt. At the close of the Tliird Century, the parti-\\ntion of the Roman Empire took place, under two Emperors and\\ntwo Cesars. Great pestilence in Africa,\\nIn the twelfth year of this century, Oaracalla in-\\nvited his brother Geta to meet him in their mother s\\napartment to settle some family difficulty, and then\\nstabbed him in her arms, thereby securing the\\nwhole of the empire to himself. Before this, he\\nhad been so impatient for the death of his father,\\nthat he told all the physicians of his court to poi-", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0346.jp2"}, "345": {"fulltext": "MODERN HISTORY. 333\\nson Sever us in his last sickness, and as they did not\\nperform his orders, he caused them all to be put to\\ndeath. After the death of Geta, he commanded\\nPapineus, a celebrated lawyer, to deliver an oration\\nto the Senate justifying the murderous deed but\\nas Papineus replied that it was more easy to com-\\nmit a fratricide than to excuse one, he had his\\nhead cut off on the spot. He reigned a little\\nmore than six years, and throughout practiced noth-\\ning but violence and wickedness, and was then as-\\nsassinated by the advice of Macrinus, a Pretorian\\ngeneral, who, with his son, reigned one year, and\\nwere then assassinated by their soldiers.\\nCaracalla was succeeded by ITeliogahaZus, (said\\nby some to be the son of Caracalla,) whose extrav-\\nagance rapidly exhausted the resources of the em-\\npire. His floors were spread with gold dust, and\\nhis dress, jewels and ornaments were never worn\\ntwice. His conduct was so infamous that all his-\\ntorians speak of it with horror and as he at\\nlast attempted to take the life of his cousin Alex-\\nander, the troops revolted, and slew him and his\\nmother at the same time, after he had reigned\\nthree years.\\nAlexander Severus, the next emperor, at the age\\nof sixteen, was gifted with higher- qualities than\\nthe debased people over whom he reigned could\\nappreciate. His mother, according to some writers,\\nhad professed Christianity, and his noblest senti-\\nments are traced from her teachings.\\nWhen he appointed the governor of a province,\\nhe published his name some time before, and if any\\nperson had any objection, they sent it in for his con-\\nsideration. It is thus that the Christians appoint\\ntheir pastors, said he, and I will do the same\\nwith my representatives. He also caused those\\nwords of the Evangelist to be inscribed on marble,\\nand also proclaimed to his army, Do not unto\\nothers what ye would not they should not do unto\\nyou.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0347.jp2"}, "346": {"fulltext": "334 MODERN HISTORY.\\nOne of his favorite leaders was Maxininus, a\\nThracian peasant, who was eight feet high, and\\ncould overthrow thirty wrestlers without taking\\nbreath. He kept up his great strength by eating\\nforty pounds of meat and drinking twelve quarts\\nof wine. This giant had the bravery for which the\\nGoths, his countrymen, have always been celebra-\\nted, and rose to high rank in the Roman service\\nbut at last, to gratify his ambition, he murdered\\nhis benefactor, Alexander, and his mother.\\nThe soldiers who assisted Maxininus elected him\\nemperor, and he began to follow the example of\\nthe other tyrants by persecuting the Christians.\\nThe Senate, tired of Maxininus, acknowledged\\nGordian and his son of the same name, as emperors,\\nand drove out of the city all those who adhered to\\nMaximin. The two Gordians, however, only en-\\njoyed their power in Africa, and that only for a\\nyear, for Capelliauus, a man on the side of Maxi-\\nmin, having defeated their army, the elder Gordian\\nstrangled himself, and his son died in battle.\\nThere were many rivals for the empire, each\\nthreatening vengeance on the other. In the year\\n253, Valerian was made emperor. He possessed\\nsome good qualities, yet during his reign he ordered\\nthe martyrdom of St. Cyprian, Bishop of Car-\\nthage, who was celebrated for his piety and elo-\\nquence, some of whose works are still extant.\\nValerian was taken prisoner by Sapor, king of Per-\\nsia, and condemned, with other captive kings, to\\ndraw the car of his conqueror. He died among\\nhis enemies, who hung up his skin as an offering to\\ntheir gods.\\nAfter some years there were twenty emperors at\\none time, and the soldiers, made wise by experi-\\nence, resolved not to elect a new emperor, but left\\nit to the Roman Senate, who, after eight months,\\nelected a senator named Claudius Tacitus, whose\\nvirtues rendered him worthy of the honor but he\\ndied after a reign of six months.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0348.jp2"}, "347": {"fulltext": "MODEEN HISTORY. 335\\nAfter some years, JProbus, the son of a gardener,\\nbecame emperor, and was one of the most valiant\\nand wise princes that ever sat on the Roman throne.\\nHe settled a large army of Franks on the shores of\\nthe Black Sea, subdued the Persians, extended his\\nconquests into the far east, and brought back some\\nof the Ethiopian natives to astonish the Roman cit-\\nizens by their appearance. Probus was slain by\\nhis soldiers after a reign of six months.\\nIn the year 284, Diocletian began to reign. A\\nprophetess having told him he would attain his\\nhighest wish if he killed a wild boar, he was con-\\nstantly on the lookout with his spear in his hand.\\nUnluckily for a man who had offended him some\\ntime before, whose name was Aper, which in Latin\\nsignifies a boar, he was led before the throne. Di-\\nocletian descended and stabbed him in the breast,\\nexclaiming, I have killed the wild boar of the\\nprediction! Diocletian assumed the name of\\nJove, to show his adherence to the old faith of\\nthe gods, and had a hatred of Christianity, and the\\npersecution under his name was the severest they\\nhad ever known.\\nThe characteristic of the third century is its\\nwant of order. There were tyrants and rivals for\\npower in every quarter of the empire, and amidst\\nall this confusion grew slowly and surely the Chris-\\ntian faith. Many illustrious men and senators were\\nconverted to Christianity, and public churches were\\nbuilt for divine worship.\\nThe Franks, in the year 277, made themselves\\nmasters of Batavia, and remained in possession of\\nit for more than a hundred years. The Franks\\nwere Germans, who, after a time, settled in Gaul,\\nafterwards called France.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0349.jp2"}, "348": {"fulltext": "336 MODERN HISTORY.\\nA. B. 300 to A. D. 400.\\nFOURTH CENTURY.\\nThis century was ushered in by the tenth persecution of the\\nChristians. Constantine, the Roman emperor, is said to have\\nbeen converted by the appearance of a luminous cross in the\\nheavens over which were toords signifying By this conquer.\\nHe removes the seat of empire from Rome to Byzantium,\\nwhich he afterwards named Constantinople. Julian, {called,\\nthe Apostate,) one of his successors, abjures Christianity. He\\nattempts to rebuild Jerusalem, to give the lie to prophecy, but is\\ndefeated by fiery eruptions which destroyed his workmen and\\nmaterials.\\nIn the year 304 Diocletian abdicated the throne,\\nand was succeeded by Galerius, Constantinus, and\\nMaximin. They did not reign long, for in the year\\n306, Constantine ascended the throne, and, after", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0350.jp2"}, "349": {"fulltext": "MODERN HISTORY. 337\\nmany struggles with his rivals, attained the sole\\npower. He transferred the seat of empire from\\nRome to a city on the limits of Europe. To this\\nsplendid city Constantine removed in 329, and\\nRome was stripped that Constantinople might be\\nfilled.\\nThe images of the gods were left in Rome, for\\nhe was determined from the beginning that Con-\\nstantinople should be a Christian city. It is sup-\\nposed that his mother, who was a Christian, in-\\nspired him with a veneration for religion at an early\\nage, and he was induced to make an open avowal\\nof his sentiments by a miracle.\\nWhen Constantine was marching at the head of\\nhis army, he had a vision of a bright and shining\\ncross in the sky with this inscription around it\\nBy this thou shalt conquer T\\nHe was victorious, and his first object was to\\nrestore peace to the Christian church, which had for\\na number of years endured the most violent perse-\\ncutions.\\nZealous for the repose of the church, he assem-\\nbled his council of bishops from all parts of the\\nRoman Empire at Nice, in the year 335, and pre-\\nsided over by Constantine in person, and formed\\nthe Nicene creed, which is still the type of Chris-\\ntendom, but it consists more in a condemnation of\\nthe heresies which were then in the ascendant than\\nin a plain statement of the Christian faith. A lay-\\nman of simple and common sense, we are told, met\\nsome of the disputants, saying, Arguers Christ\\ndelivered to us not the art of disputation or empty\\neloquence, but a plain and simple rule, which is\\nmaintained by faith and good works.\\nConstantine died in the year 337, and was suc-\\nceeded by his three sons, the second one of which,\\nConstantius, made a successful war against the Per-\\nsians, and would have conducted himself with great\\nprudence, had he not yielded to the counsels of his\\n29", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0351.jp2"}, "350": {"fulltext": "388 MODERN HISTORY.\\ncourtiers, who took advantage of his indolence.\\nThe Germans in the vicinity of the Rhine having\\nbegan a war upon the Romans, Constantius gave\\nthe command of his army to his cousin Julian, and\\nsent him into that country. In this war, by his\\ncourage, Julian gained the affections of his soldiers,\\nso that they proclaimed him emperor, and revolted\\nfrom Constantius, who set out with an army against\\nJulian, but fell sick and died in a town in Cecilia.\\nJulian had great and noble qualities he was just,\\nsober, chaste and valiant, and very learned, but\\nstained his character by a hatred to Christianity.\\nHis frequent intercourse with pagan philosophers,\\nit is thought, led him secretly to renounce the\\nChristian religion, in which he had been educated\\nin his infancy. He endeavored to revive the wor-\\nship of the gods, and nearly exhausted the empire\\nby the number of beasts he slew for offerings at\\nthe shrines of Dodona and Delos at Delphi.\\nHe rebuilt the temples and persecuted the Chris-\\ntians, not by fire and the sword, but with contempt.\\nHe called them Galileans and robbed them of\\ntheir property, to try the sincerity of their faith.\\nDoes not your law command you, said he, to\\nsubmit to injury, and to renounce your wordly\\ngoods Well, I take possession of your riches,\\nthat your march to heaven may be unencumbered\\nHe attempted to rebuild the temple of Jerusalem,\\nwith a view of disproving the prophecies of Christ,\\nbut was prevented by naming fire which issued\\nfrom the earth and destroyed the workmen who\\nwere digging at the foundations.\\nJulian was stabbed at the age of thirty-one,\\nwhile he was urging his troops to combat. As he\\nhad vowed the ruin of Christianity on his return\\nfrom this expedition, as he felt himself mortally\\nwounded, he filled his hand with his blood and\\nsprinkled it toward heaven, saying, 0, Galilean,\\nthou hast conquered. He was succeeded by Jo-", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0352.jp2"}, "351": {"fulltext": "MODERN HISTORY. 339\\nvian, a native of Hungary, who was a pious Chris-\\ntian prince, who restored to the Christians all the\\nprivileges that Constantine had granted them, but\\ndied after a reign of eight months.\\nIn this century, while the Franks were possess-\\nors of Batavia, they were engaged in defending\\nthemselves against the attacks of the Saxons and\\nother barbarous nations, who afterwards pene-\\ntrated farther into the Roman Empire. At length,\\ntowards the year 463, the Franks became sole mas-\\nters of these territories.\\nNear the close of this century, the Goths ex-\\ntended their ravages into the Roman Empire. This\\npeople were, for many generations, settled on the\\nnorthern banks of the Danube. There appears to\\nhave been considerable intercourse between them\\nand the Romans. The Huns, a barbarous race in-\\nhabiting the northern part of Asia, in the vicinity\\nof the Black Sea, extended their conquests into\\nEurope. The Gothic tribes, alarmed at their ap-\\nproach, petitioned Valens, the Roman emperor, to\\ngive them an asylum on the south, or Roman side\\nof the Danube. Their prayer was granted, on con-\\ndition of depositing their children and arms in Ro-\\nman hands. Owing to their distressed situation,\\nthey accepted the terms. The Goths, numbering,\\nit is said, upwards of a million of souls, were trans-\\nplanted across the Danube.\\nThe treacheries of the Romans exasperated the\\nGoths against them, and under their leader, Friti-\\ngern, they rose up in arms against their oppressors.\\nValens, the emperor, incensed at their audacity, at\\nthe head of 300,000 men, met them on the plain of\\nAdrianople. The Goths, seeing their existence\\nwas at stake, fought desperately. The emperor\\nwas defeated, leaving two-thirds of his army on the\\nfield of battle. The Goths now extended their\\nravages to the suburbs of Constantinople.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0353.jp2"}, "352": {"fulltext": "340 MODEEI HISTORY.\\nA. S 400 to A. 500,\\nFIFTH CENTURY.\\nThe Goths or Scandinavians under Alaric ravaged Greece\\nand Italy and other parts of the Roman Empire. Atilla, the\\nHun, also came down upon the empire, and Rome from being\\nthe mistress of the world was, by the northern barbarians, cast\\nfrom her high estate and prostrated. The last Emperor,\\nRomulus Augustus, to save his life resigned the empire, which\\nthus became extant, after having existed more than 500 years.\\nIn 451, the Saxons from Germany arrived in Britain.\\nAt the commencement of the fifth century, the\\nempire was in the hands of Arcadius and Honorius,\\nthe former had the eastern empire for his portion,\\nand Honorius, who was only eleven years of age,\\nhad the western, both of which began rapidly to\\ndecline.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0354.jp2"}, "353": {"fulltext": "MODERN HISTORY. 341\\nHonorius passed his life in idolence, wholly\\ngoverned by Stilicho, his father-in-law, a Goth by\\nbirth, and a man of great valor, but whose ambi-\\ntion was the cause of his ruin.\\nHe had several times vanquished the Gauls, who\\nthreatened to invade Italy, and made a secret treaty\\nwith one of their kings, named Alaric, and at-\\ntempted to raise his son to the empire but the\\nconspiracy was discovered, and Honorius caused\\nStilicho, his wife and son to be put to death.\\nAlaric proposed a new alliance, which the em-\\nperor contemptuously rejected, which so incensed\\nhim that he marched an army to Rome, which he\\ntook and pillaged in the year 410. The Goths at\\nthis time were Christians of the sect of Arius, and\\ntheir king was strongly attached to this religion.\\nAlaric previous to this time had received from\\nthe Romans five thousand pounds of gold and\\nthirty thousand pounds of silver, if he would\\nretreat from the walls of the city, which he was\\nbesieging. Rome was oppressed on all sides, for\\nthe Goths, Vandals, Alans and other barbarous\\nnations ravaged Gaul, Spain, and other provinces\\nof the Western empire.\\nAlaric resolved to push his conquests to the end\\nof Italy, but on his march he died among Brutlians.\\nTo make his grave, a large river was turned from\\nits course, and in its channel a deep grave was dug\\nand covered with monumental stone. In this, the\\nbody of Alaric w r as laid, clothed in full armor, and\\nthe stream turned on again. The prisoners who\\nhad performed the work were killed to preserve\\nthe secret, and no one has yet discovered where\\nlies the Gothic king.\\nAfter the death of Honorius, in 423, G-enseric,\\nking of the Vandals, an Arian in sentiment,\\nmarched into Africa, at the head of eighty thou-\\nsand men.\\nThis expedition was commenced in 427. At", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0355.jp2"}, "354": {"fulltext": "342 MODERN HISTORY.\\nthis period the Goths settled in Spain, the Vandals\\nin Africa, the Franks in Gaul, and the Anglo-\\nSaxons in Great Britain.\\nIn the midst of the disorders in Italy, a few of\\nits inhabitants, to escape the Goths, built a few\\nhouses in the Isle Rialto this was the origin of\\nVenice, the most ancient of all the modern repub-\\nlics. The Britons had recourse to the Anglo-\\nSaxons to aid them from their enemies, the Picts,\\nand having subdued them the Anglo-Saxons turned\\ntheir arms against the Britons, and conquering,\\nmade themselves masters of the country. Some\\nof the Britons seized upon that part of Gaul that\\nis now called Brittanny. Others took refuge in\\nthe mountains of Wales, where their descendants\\nstill exist.\\nIn 432 the conversion of the Irish was effected\\nby St. Patrick, whose name was originally Lucca-\\nthus. In the year 441 the council of Ephesus was\\nconvened against Nestorius, and in 451 the council\\nof Chalcedon against those who taught that there\\nwas but one nature in Jesus Christ.\\nIn the reign of Valentinian Hid, Attila, king of\\nthe Huns, ravaged Gaul and Italy, and put all the\\ninhabitants to flight. By reason of his excessive\\ncruelty he was called The scourge of God. He\\nfirst invaded the East, which he ravaged at\\npleasure the Emperor Theodosius, at Constanti-\\nnople, however, bought his favor by paying tribute.\\nHe now turned to West, and invaded Gaul, with\\nan army of 500,000 men. He was here defeated\\nby the Romans, with the loss of 160,000 men,\\nwhich checked his progress for a time, He, how-\\never, not long afterwards, invaded Italy, and com-\\npelled the Emperor Valentinian to purchase a\\npeace. Attila dying suddenly, the earth was\\ndelivered from a warrior, who never suffered\\nEurope to enjoy repose.\\nThe end of the Roman empire in the West, took", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0356.jp2"}, "355": {"fulltext": "MODERN HISTORY. 343\\nplace by the taking of Rome, by Odoacer, prince\\nof the Heruli, in 476. The last Emperor, Romulus\\nAugustus, had his life spared upon condition of\\nresigning the empire to Odoacer, who assumed\\nthe title of King of Italy. Thus the empire of\\nRome passed from the hands of its ancient masters\\ninto the possession of those called barbarians, who\\nhad so long harrassed it by their invasions. As\\nan empire, it had existed more than 500 years,\\ncomputing the time from the battle of Actium.\\nThe whole period of its duration, from the found-\\ning of the city by Romulus, was more than twelve\\nhundred years. The ruin of the Roman empire,\\nthe most powerful the world ever saw, was the\\nresult of its moral corruption, combined with its\\ngreat extent of territory. Rome, having become\\na mass of luxury, weakness, and profligacy, fell an\\neasy prey to the surrounding barbarous nations.\\nThe kingdom of the Heruli lasted about twenty\\nyears. The nation of the Ostrogoths, or Eastern\\nGoths, under their prince, Theodoric, invaded\\nItaly. After a struggle of four years, Odoacer\\nsurrendered all Italy to the conqueror, and Theo-\\ndoric (commonly called the Great) was acknowl-\\nedged the sovereign of the country, and fixed his\\nresidence at Ravenna. He reigned about thirty-\\nthree years, and has the reputation of being an\\nable and virtuous prince. The successors of Theo-\\ndoric, in the Gothic kingdom of Italy, were seven\\nin number they were succeeded in the sover-\\neignty by the Lombards, another Gothic nation.\\nThe Goths, at the time of their taking Rome,\\nunder Alaric, had partially embraced Christianity,\\nand though they retained a portion of their bar-\\nbarian manners, when they settled in Italy, were\\nat least as virtuous as the native citizens.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0357.jp2"}, "356": {"fulltext": "344 MODERN HISTOEY.\\nA. D. 500 to A. I 600.\\nSIXTH CENTURY.\\nThe sixth century was distinguished by violent contentions\\nbetween the bishops of Rome and Constantinople for the\\nsupremacy excommunication and persecution followed. Dur-\\ning the latter part of the century, Christianity was introduced\\ninto Britain by Augustine, who, being favored by the Anglo-\\nSaxon king and queen of Kent, many converts were made.\\nMohammed ,the great leader of the Arabs or Saracens, began his\\nTheodoric, king of the Ostrogoths, now began\\nto reign, and by his wisdom and power exercised\\nsupremacy over the other monarchs of his time.\\nHe rebuked or praised the potentates of Europe\\nas if they had been his children, and gave them\\nadvice respecting their affairs, to which they sub-", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0358.jp2"}, "357": {"fulltext": "MODERN HISTORY, 345\\nmitted. He imprisoned the bishop of Rome for\\ndisobedience of orders in a commission he had\\ngiven him.\\nTheodoric gave the command of his armies to\\nBelisarius, who, in a short time, made the con-\\nquest of Italy, took Naples, and put the inhabi-\\ntants to the sword. The Ostrogoths and Franks\\nfrom Burgundy broke into Milan, and the streets\\nwere piled with dead bodies. About three hun-\\ndred thousand were massacred, and multitudes\\ndied of famine and disease.\\nTheodoric caused to be put to death the illustrious\\nChristian philosophers Bcetheus and Lymmachus,\\nhis brother-in-law, both noble and wealthy Romans.\\nAlso at Ravenna he caused the death of John,\\nBishop of Rome, and committed various other\\ncruel and unjust actions. It is said that a short\\ntime before his death he saw the head of a large\\nfish served at table, and fancied that he beheld the\\nhead of Lymmachus, and the agitation of his con-\\nscience hastened his end.\\nBelisarius first defeated the Persians in the year\\n529. The inhabitants of Constantinople revolted\\nfrom their emperor, Justinian, and proclaimed\\nHypatius emperor, and the rebellion was so violent\\nthat Justinian was on the point of fleeing, when\\nBelisarius took arms and re-established Justinian\\non the throne, and put to death 30,000 men in\\nConstantinople. In the year 533 he conquered\\nAfrica, and carried away captive, Gilimer, the last\\nking of the Vandals.\\nJustinian treated Gilimer humanely, and offered\\nhim the dignity of senator, if he would renounce\\nArianism, but he not accepting this condition\\nJustinian gave him some lands in Cappadocia,\\nwhere he passed the rest of his days in peace and\\naffluence. When Gilimer was presented to Justi-\\nnian he pronounced solemnly these words of Solo-\\nmon u Vanity, vanity, all is vanity Belisarius", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0359.jp2"}, "358": {"fulltext": "346 MODEKtf HISTORY.\\nin 535 conquered the Gauls in Italy, and performed\\nnumerous other great achievements.\\nFrom this time the bishop of Home became a\\ngreat civil as well as ecclesiastical officer, and all\\nparties united in trying to win him over to their\\ncause. At this time the policy of the Roman\\npontiffs began to take the path it has never\\ndeserted since. Emissaries were sent into many\\nlands to convert them into an acknowledgment of\\ntheir subjection to Rome.\\nNarses, who was the successor of Belisarius,\\nwas a believer in the decrees of the Council of\\nNice, and had the support of all the orthodox\\nHuns, Lombards and Heruleans, and gained to his\\ncause the majority of the Ostrogoths, whom he\\nwas sent to fight. The heretical Ostrogoths were\\nexpelled from the towns, defeated in several battles,\\nand finally reduced to the number of 7,000 men,\\nand in 553 they disappeared from history.\\nJustinian erected the church of St. Sophia in\\nConstantinople, which passes for one of the won-\\nders of the world, and is now converted into a\\nTurkish mosque. He also employed able lawyers,\\nthe principal of which was Tribonius, a learned\\npagan, to make an abstract of the Roman laws in\\n530, called the Digest or Pandect, and is made use\\nof in the greater part of Europe.\\nNotwithstanding the great services of Belisarius\\nto his country, his enemies prejudiced the mind of\\nJustinian against him, and he often disgraced and\\nimprisoned him. He cleared himself at last of the\\ncharges against him, but died soon after.\\nThe Lombards, headed by their king, Alboin,\\ntook possession of all Italy, except Rome and\\nRavenna. Alboin had been refused the hand of\\nRosamond, the daughter of Cunimond, chief of\\nthe Gepides, therefore, he made war upon the\\ntribe, slew Cunimond with his own hand, and, ao", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0360.jp2"}, "359": {"fulltext": "MODERN HISTORY. 347\\ncording to the custom of his race, made his skull\\ninto a drinking-cup. He married Rosamond, and\\nat one of the festivals of his triumphs, he forced\\nher to drink from his favorite wine-goblet.\\nRosamond now promised her hand- and throne\\nto Kilwich, one of her attendants, if he would kill\\nher tyrant husband. To receive the reward thus\\npromised, Kilwich slew Alboin, but was dis-\\ncovered and fled to Ravenna, where the Exarch\\nheld his court. Kilwich now married Rosamond,\\nbut counting on the prospect of marrying the\\nExarch, she poisoned Kilwich, who lived just long\\nenough to stab her with his dagger.\\nThe Anglo-Saxons remained in possession of\\nBritain, and had till this time been pagans but in\\n596, Gregory, surnamed the Great, sent some\\nmonks thither, the chief of whom was St. Augus-\\ntine, to preach the Christian religion, and converts\\nwere made, among whom was Bertha, the queen\\nof Ethelbert, the king of Kent,\\nIn 564, Mohammed was born in Mecca, and being\\nof a highly imaginative mincl, he used to retire\\nto the desert and meditate and see visions of future\\nglory. He was the servant of a rich widow, who\\nsaw and admired the aspirations of her servant,\\nand oifered him her hand. He was now at leisure\\nto perfect his schemes.\\nSome knowledge of Christianity appears to have\\nexisted in England at this time, it having been\\nintroduced, according to some writers, about the\\ntime of the Apostles. But at no period could it\\nbe said that the country was Christian. The idol-\\natries of the Saxon and other tribes reigned through\\nthe country they conquered for one hundred and\\nfifty years. The names of the gods worshipped\\nwere the sun, moon, Thuth, Odin, Thor, Frigga\\nand Surtur, from which the English derived the\\nname of the days of the week.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0361.jp2"}, "360": {"fulltext": "348 MODERN HISTORY.\\nA. I 600 to A. TOO.\\nSEVENTH CENTURY.\\nThis century is distinguished by the rise of Mahometism in\\nAsia. Mahomet, the founder, offered the Koran containing his\\ncreed in one hand with a sword in the other to compel to its\\nbelief. His followers forced the fundamental creed, TJiere is\\nbut one God, and Mahomet is his prophet on the surrounding\\nnations. To Boniface III. the title of Universal Bishop was\\ngiven, and the church of Rome is declared the head of all others.\\nIn the year 602, Thocas, a captain of the em-\\nperor s band, induced the army to revolt, and\\nbeheaded the emperor, Maurice, after having mur-\\ndered his two sons before his face. At each stroke\\nMaurice repeated the pious ejaculation, Lord\\nthou art just and thy judgments are righteous.\\nTwo years before the time, a nation of Huns\\nhad taken some thousands of Roman soldiers pri-", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0362.jp2"}, "361": {"fulltext": "MODERN HISTORY. 349\\nsoners, and demanded a certain sum for their\\nransom, which Maurice being unwilling to pay,\\nthey were all put to death, at which Maurice was\\ngreatly afflicted, and implored the Almighty to\\npunish him in this world rather than the next.\\nPhocas rendered himself odious by his crimes\\nand dissolute conduct, and in the year 611 several\\nnobles seized him and carried him before Hera-\\nclitus, whom they had proclaimed emperor, who\\ncommanded that his hands, feet and head should\\nbe cut off and the rest of his body burnt in the\\npublic square at Constantinople.\\nIn the reign of Heraclitus Mohammed began to\\npreach his false religion. During the space of\\ntwenty-three years he had been writing the Koran,\\na book containing his tenets and a variety of absurd\\nfables. It is the belief of his followers that it was\\nbrought from heaven by the angel Gabriel, who\\ndelivered it to Mohammed at different times, and\\nthey dare not touch it without being first purified,\\nand an inscription is upon the cover Let no one\\ntouch but those who are clean.\\nHis followers went throughout all nations, with\\na sword in one hand and the Koran in the other,\\ncrying There is but one God, and Mohammed\\nis his Prophet In the year 622 he was driven\\nfrom Mecca by his fellow citizens, and this event\\nis called the Hegira, or flight of Mohammed, and\\nhis followers date their chronology from this time.\\nAfter his death, his doctrines were propagated\\nby his successors, called Caliphs, who were sover-\\neigns, both temporally and spiritually, and preached\\nand prayed in the public mosques with a drawn\\nsword in the right hand. The Saracens for seven\\nyears besieged Constantinople, and forced the\\nemperor into an agreement to pay them an annual\\ntribute, which was never performed, as the Saracen\\nfleet was lost on its return.\\nIn th-j year 685, Justinian II. began to reign at", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0363.jp2"}, "362": {"fulltext": "350 MODERN HISTORY,\\nthe age of sixteen, and governed in such a cruel\\nmanner, and rendered himself so odious that he was\\nbanished and his nose cut off. About the year\\n622, Dagobert, first king of France, made himself\\nmaster of the greater part of the Netherlands, and\\nfounded a chapel in the ancient city of Utrecht, and\\nin 690 Willibrod, an English monk, preached the\\ngospel in those countries.\\nThe republic of Venice, which had been estab-\\nlished about two centuries, was in danger from the\\nill government of its magistrates, who were called\\nTribunes. An assembly of the nation was held in\\nHeraclea, and elected a Duke, or Doge, as the\\ncenter of authority. Paul Lue Anafesta, was\\nelected, and after this time the state acquired\\nvigor, and rose to importance.\\nIn this century, conquest and war had ravaged\\nthe country and laid it waste. Agriculture was in\\na very low state, and famine and plagues were\\ncommon in all parts of Europe. Trade was car-\\nried on, but under the exactions and even open\\nrobberies of the chieftains who had their fortress\\non the surrounding heights. The Benedictine\\nmonks, however, who had been established there,\\nturned their attention to cultivating the soil. In\\nthis they raised labor, which had been considered\\nas only for serfs and slaves, to the dignity of a\\nholy duty and as their founder wrote to them,\\nNo person is ever more usefully employed than\\nwhen working with his hands providing for the\\nuse of man.\\nHitherto as slavery was universally practiced\\nin those territories, the free Frank or Burgundian\\nthought robbery, murder, or even any other crime\\nless degrading than working in the field. Monas-\\ntaries also became the center of news and learning,\\nand the only people for a long time who knew\\nanything of foreign affairs were the monks. The\\npope had them under his protection, and wherever", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0364.jp2"}, "363": {"fulltext": "MODERN HISTORY. 351\\nthey went they held him up as the first of all\\nearthly powers.\\nThe Franks considered the length and profusion\\nof the hair as a mark of superiority in a chieftain,\\nand a common soldier wore his hair long in front\\nbut closely trimmed behind. A tyrannical king,\\ninstead of killing his enemies, shaved their heads,\\nand they thought that punishment more severe\\nthan death.\\nThe sons of Clotilda sent a messenger to her\\nto know whether she would have her grandchild-\\nren slain or clipped, to which she replied, If my\\ngrandchildren are never to mount the throne, I\\nwould rather have them dead than hairless. From\\nthis arose the custom of shaving the heads of\\necclesiastics, in token that they were the servants,\\nor serfs, of God.\\nAs early as 588, John, named the Faster of\\nConstantinople, assumed the title of Universal\\nBishop, and the title was confirmed by a council\\nthen in session in that city. The successor of John\\nassumed the same title. Gregory the Great, cotem-\\nporaneous with the successor of John, took offence\\nat the boldness of the bishop of Constantinople\\nin assuming a title which, in point of precedence,\\nproperly belonged to the bishop of Rome.\\nGregory died in the year 604, and was succeeded\\nby Boniface III. This latter prelate had no\\nscruples in accepting the title, but rather sought\\nit from the Emperor Phocas, with the privilege\\nof transmitting it to his successors. The profligate\\nemperor, to gratify the ambition of this court\\nsycophant, deprived the bishop of Constantinople of\\nthe title and conferred it on Boniface, at the same\\ntime declaring that the church of Home to be the\\nhead of all others.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0365.jp2"}, "364": {"fulltext": "352 MODERN HISTORY.\\nA. D. 700 to A. I \u00c2\u00a700.\\nEIGHTH CENTURY.\\nThis century is distinguished by the prevalence of Mohammed-\\nanism. The Saracens, or Mohammedans, having overrun Asia,\\nconquered the Northern tribes of Africa, and trampled upon\\nChristianity. Tliey extended their conquests into Spain.\\nCharlemagne of France subdues and compels several nations to\\nembrace Christianity. Irene, empress of the East, establishes\\nimage worship.\\nIn the year 712, Mohammed s successors, the\\nArabs, seized upon the whole coast of Africa, land-\\ned a large army in Spain, and became sole masters\\nof that kingdom. They, however, granted the\\nChristians the privilege of retaining their religion,\\nand a few of the Goths escaped to the mountains", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0366.jp2"}, "365": {"fulltext": "MODEEN HISTORY. 353\\nof Asturia and Biscay, to preserve their religious\\nfaith and kingdom.\\nThe worship of images was very prevalent\\nthroughout the East, and the emperor Leo caused\\nthem to he taken out of the churches, and forbade\\nthe use of them, whereupon Gregory II., Pope of\\nRome, forbade the people to pay the emperor any\\ntribute, or to acknowledge him, and thereby caused\\na great part of Italy to revolt. The orders of\\nmonks exerted themselves to extend the power of\\nthe Pope obedience to him, in their eyes, was piety\\nand opposition, impiety. The Emperor of Con-\\nstantinople looked on him as his representative in\\nall affairs of the church.\\nAfter the death of Leo, his son Constantine call-\\ned together a council of 388 bishops, who declared\\nthe worship of images contrary to the scriptures.\\nThis took place A. D. 744, and in 787, the empress\\nIrene, who reigned during the youth of the son of\\nConstantine, assembled a council of 280 bishops at\\nNice, and here the council held by Constantine was\\ncondemned, and the worship of idols established.\\nAfter this, the tyrannical Irene attempted to exer-\\ncise too much authority over her son Constantine,\\nand in 797 she caused his eyes to be put out, and\\nhe died in five days.\\nCharlemagne, who was one of the greatest mon-\\narchs that ever reigned in the empire of the west,\\nascended the throne in 768. He defeated Dedin,\\nking of the Lombards, and carried him prisoner to\\nFrance, subdued the Saxons, whose king, Witti-\\nkind, he compelled to adopt Christianity and hav-\\ning conquered the Frise, he permitted them to re-\\ntain the title of a free people, on condition of their\\nembracing Christianity. In the year 732, the Sa-\\nracens seemed about to extend their power still\\nfarther into Europe, when Charles Martel, the\\nmayor of Paris, put himself at the head of the\\nmilitary forces and drove back the Mohammedans.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0367.jp2"}, "366": {"fulltext": "354 MODERN HISTORY.\\nThe descendants of Clovis, who at this time were\\nthe nominal monarchs of France, had sadly degen-\\nerated, and usually died before the age of thirty.\\nThe office of mayor had been hereditary, but the\\nachievements of Charles Martel gave him the au-\\nthority of king. His final defeat of the Saracens,\\nbetween Tunis and Poitiers, in a single day, occa-\\nsioned them the loss of 370,000 men, and put an\\neffectual stop to their progress in Europe.\\nThe Saracens, from the northern shores of Afri-\\nca, were the most zealous propagators of the Mo-\\nhammedan faith, and in the early part of this cen-\\ntury, crossed over to Spain in great numbers and\\nsubjugated the country. Incredible accounts are\\ngiven of the number, activity and prowess of these\\nhorsemen from the desert. Passing from Spain,\\nthey began their incursions into France. The pow-\\nerful Duke of Aquitaine fled before their advanc-\\ning armies. The whole country was filled with ter-\\nror and alarm, prayer was offered in all the church-\\nes, and the towns were in expectation of seeing the\\nirresistible horsemen before their walls.\\nAt this eventful crisis, when Christianity and\\nMohammedanism stood face to face, for the first\\ntime, Charles Martel put himself at the head of the\\nmilitary forces of the land to resist the infidel\\ninvader. The ascendency of the two faiths, accord-\\ning to all human appearance, now rested on the\\nprowess of their respective champions. If Charles,\\nwith his Franks and Germans, were defeated, there\\nwould seem to be nothing to resist the over-run-\\nning of the whole Christian world by the infi-\\ndels. On the result of this day, on the plain of\\nTours, seemed to depend the improvement and civil\\nfreedom of the human race. Few particulars of\\nthe conflict are preserved, but the result proved\\nthe superiority of the Christian force over that of\\nthe Mohammedan race.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0368.jp2"}, "367": {"fulltext": "MODERN HISTORY. 355\\nA. D. 800 to A. B. 900\\nNINTH CENTURY.\\nIn A. J). 800, the first year of the ninth eenturv, Charle-\\nmagne was crowned at Rome by the Pope, Emperor of the West\\nHis empire comprised the most of the principal eonntries of\\nEurope. The Normans, who were of Gothic origin, were driv-\\nen by Charlemagne into Denmark, hence they were called\\nBanes. They were noted for their piratical incursions, partic-\\nularly into England, of which, at Units, they held possession.\\nNear the close of the century, Alfred the Great conquered the\\nDanes, eucouraged learning, composed a code of laws, and was\\nthe glory of his age and country.\\nIn the first year of this century, Charlemagne\\nwas crowned Emperor of the West by Pope Leo\\nIII, with ceremonies of great pomp and magnifi-\\ncence. His empire comprised most of the princi-\\npal countries of Europe, and his subjects were still", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0369.jp2"}, "368": {"fulltext": "356 MODERN HISTORY.\\npressing their way among the barbarous Saxons.\\nCharlemagne himself was interested in literature\\nand the arts, and founded academies for education\\nand for cultivating useful arts. He also gave the\\nnames to the months and winds.\\nIrene, former empress, on account of her crimes,\\nwas banished to the Isle of Lesbos, where she died\\nin great misery. At the the age of seventy-one,\\nCharlemagne died at Aix-la-Chapelle, in the year\\n814, leaving the empire to his son Lewis, surnamed\\nDebonnaire, who, though possessed of amiable\\nqualities and a good heart, was unfitted for the\\ncares of such empire. At this period the power\\nof the local bishops decreased, while that of the\\nPope continued to increase, and the church divided\\ninto the Greek and Latin churches, and the empe-\\nrors were divested of their ecclesiastical authority.\\nFeudalism flourished, and it seemed to be a ne-\\ncessity of those times, for it was seen that the pos-\\nsession of great lands involved the duty of defence.\\nThe bishop or priest, to protect his own lauds,\\nwould exchange his ecclesiastical vestures for a\\nsoldier s costume, and the people saw and felt the\\ninappropriateness of such changes. The barons\\nor lords erected strong fortresses on almost inac-\\ncessible places, oppressed their vassals, and would\\nalmost set the authority of the king at defiance.\\nWhile the feudal system was at its height, about\\none thousand castles had been built in the southern\\npart of Britain.\\nAbout the year 839 the Danes invaded England,\\nravaged London, and burnt Winchester, and soon\\nafter took Nottingham. In most of the English\\ntowns of which they had taken possession, they es-\\ntablished themselves and Danish customs, laws and\\nlanguage. This continued till Alfred the Great\\ndrove them back and finally defeated them.\\nAt one time he disguised himself as a harper and\\nentered the camp of the Danish prince and re-", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0370.jp2"}, "369": {"fulltext": "MODERN HISTORY. 357\\nmained with him some days till he obtained a per-\\nfect knowledge of their unguarded state, and hav-\\ning returned to his own forces, he led on a large\\narmy and gained a complete victory.\\nAlfred was a patron of literature and the arts,\\nand in 896 founded the University of Oxford. He\\nalso composed a code of laws, divided England into\\ncounties, and translated a number of works into\\nthe Saxon language.\\nPrevious to this time, the clergy, as well the com-\\nmon people, were so ignorant that many of the bish-\\nops and priests were unable to write their own\\nnames.\\nAlfred was one of the greatest and best sover-\\neigns that ever sat on a throne. The institutions\\nwhich he founded are to this day the glory of the\\nBritish nation. He was equally excellent in his\\nprivate and public character, and was distinguished\\nfor his personal accomplishments, both of body and\\nmind, and is considered the greatest legislator,\\nscholar and warrior in which he lived. After hav-\\ning restored tranquillity to his distracted kingdom,\\nhe employed himself in cultivating the arts of peace,\\nand in raising his people from the depths of igno-\\nrance, barbarism, and wretchedness. He invited\\nlearned men from every quarter of Europe to reside\\nin his dominions, established schools, c.\\nThis prince was also the encourager of the me-\\nchanical arts. He invited industrious foreigners to\\nre-people his country, which had been desolated by\\nthe Danes. He introduced and encouraged manu-\\nfactures he prompted men of activity to engage in\\nnavigation and commerce, he appropriated a sev-\\nenth part of his own revenue to rebuild ruined ci-\\nties, castles, monasteries, c. Such was his saga-\\ncity and virtue, that he was regarded as one of the\\ngreatest princes that ever appeared.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0371.jp2"}, "370": {"fulltext": "358 MODERN HISTORY.\\nA. D. 900 to .....A. I 1000.\\nTENTH CENTURY.\\nSuch was the ignorance, superstition and profligacy of all\\nclasses at this period, that the tenth, and some of the succeeding\\ncenturies, have been termed the Dark Ages. Pure Christi-\\nanity was covered up with numerous forms, and useless cere-\\nmonies the relics of saints were held in the greatest veneration.\\nControversies between the Greek and Latin Churches. The\\nSaracens extend their conquests in Europe.\\nThe tenth century is remarkable for having been\\nthe darkest period in modern history, so much that\\nit has been styled, with some of the succeeding\\nepochs, The Dark Ages. Religion itself was\\nso connected with idolatry and superstition that\\nscarcely a trace of pure Christianity remained.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0372.jp2"}, "371": {"fulltext": "MODERN HISTORY. 359\\nThe Scriptures had fallen into general disuse, and\\nin their stead, great quantities of relics were dis-\\ntributed, and made the objects of veneration. Even\\nthe pontiffs and clergy were given up to every\\nspecies of profligacy, and often the respect felt for\\nthe prelates was so little, that a layman would\\nsometimes knock them down, while engaged in the\\nsolemnities of worship. Still they had numerous\\nprocessions in honor of the saints, and held in rev-\\nerence the monasteries where the learning and piety\\nof the age was centered, and their altars were\\ncovered with the offerings of the faithful.\\nThe history of the Roman Pontiffs that lived\\nin this century, says Mosheim, exhibits a series\\nof the most flagitious, tremendous and complicated\\ncrimes, as all writers, even those of the Roman\\ncommunity, unanimously confess.\\nThe state of learning at this time was as much\\ncorrupted and obscured as religion. The little that\\nexisted was chiefly employed about the life and\\nmiracles of the saints, and other objects of no utility.\\nSuch was the passsion for relics, that the bodies of\\nthe apostles and first martyrs, are said to have\\nbeen dug up, and great quantities of bones and\\nother relics were brought into Europe, and sold for\\nenormous prices. Numerous impositions were prac-\\ntised in this traffic and purchasers seemed not to\\nhave been very nice or scrupulous in their inquiries,\\nand many a devotee has wept over the bones of a\\ndog, or jackall, supposing he had before him the\\nrelic of an apostle. These relics were supposed\\nto have the power of healing diseases, working mi-\\nracles, c, and so eager were some of the churches\\nto obtain these precious treasures, that they would\\nsometimes possess themselves of them by violence\\nor theft; and these attempts, when successful, were\\nconsidered as pious and acceptable to the Supreme\\nBeing.\\nThe Roman pontiffs at this time were celebrated", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0373.jp2"}, "372": {"fulltext": "360 MODERN HISTORY.\\nfor their cruelty, superstition, and profligacy, and\\nnothing was considered of importance, but adher-\\nence to senseless forms and ceremonies, and the\\ndiscovery of holy relics.\\nHollo, the son of a Norwegian count, took pos-\\nsession of Rouen, in France, sent forth his armies,\\nand seized every place in the vicinity, and settled\\nNorman colonies there about the year A. D. 912.\\nRollo was raised to the highest command, and be-\\ncame chief, and the fear of his laws was such, that\\nhe is said to have hung a bracelet of gold in an ex-\\nposed situation, and no one dared to take it. When\\nhe went through the ceremony of giving his obe-\\ndience to his sovereign, instead of kneeling, he\\nstood erect at his full height, and when one of the\\ncourtiers, upon kissing the toe of his superior, Rollo\\nmade a sign to one of his attendants to go through\\nthe form instead of himself.\\nFeudalism in this century was fairly established,\\nand, by degrees, the offices which had been grant-\\ned to a subject, were regarded as belonging to his\\nposterity. The people were generally under the\\ncontrol of the clergy, though the laboring serfs\\nwere almost as well educated as their superiors in\\npower. The monarchs of France were hitherto so\\nlittle feared and respected, that their subjects added\\nto them the significant names, The Fat, The\\nStammerer, and The Fool.\\nIn the year 986, the French elected Hugh Capet,\\nchief of the feudal nobles, to the throne. Otho the\\nGreat, emperor of Germany, extended the Christian\\nreligion throughout the empire. The Russians\\nwere converted to Christianity in 924, by the\\nGreeks of Constantinople. England was subjected\\nto many invasions from the Northmen, and the\\nSaracens ravaged the northern parts of Italy.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0374.jp2"}, "373": {"fulltext": "MODERN HISTORY. 361\\nA. 1000 to A, I 1100.\\nELEVENTH CENTURY.\\nWilliam, Dulce of Normandy, in France, with 60,000 men,\\nlanded in England, and at the battle of Hastings defeated the\\nEnglish. Harold, their Icing, was slain, and his kingdom di-\\nvided among the Normans. This great event, called the Nor-\\nman Conquest, effected great changes. The lands were surveyed,\\napportioned, and recorded in Doomsday Book, and great im-\\nprovements introduced. In 1094, the Crusaders, led on by Peter\\nthe Hermit, took Jerusalem from the Turks.\\nIn the beginning of this period there were 1108\\nmonasteries in France, and the erection of them was\\nprogressing in all parts of Europe, and many are\\nstill standing, for they were built with great\\nstrength, to form a military defence.\\n31", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0375.jp2"}, "374": {"fulltext": "362 MODERN HISTORY.\\nWilliam, of Normandy, was the founder of more\\nabbeys and convents than any other man. He\\ncame from France with 60,000 men and made war\\nupon Harold in the year 1066, to assert his rights\\nto the English throne. The night before the battle,\\nwhich was to decide their fate, Harold spent the\\ntime with his followers in dancing a revelry, but\\nWilliam occupied himself in prayer, and the next\\nday won the field, and since that time has been\\ncalled William the Conqueror. This great event\\nwas called the Norman Conquest, and produced\\ngreat changes. Lands were surveyed and divided,\\nand their ownership attested in the Doomsday\\nBook, which is still preserved.\\nAt this period the popes took into their own\\nhands the disposition of empires and kingdoms,\\nand Gregory VII, who occupied the papal chair\\nin 1073, attempted to deprive the emperor Henry\\nIV of the right of putting the clergy into possession\\nof their dignities. Not finding Henry as obedient\\nas he expected, Gregory excommunicated him, and\\nincited Rodolphus, Duke of Suabia, to take up\\narms against him, but unsuccessfully, for Rodolphus\\nwas defeated, lost his hand, and died soon after.\\nBefore his death, he said to some of the bishops,\\npointing to his severed hand, There is the hand\\nwith which I swore fidelity to the emperor, consider\\nit, and see where your evil councils have led. me.\\nOn one occasion, Gregory forced Henry to re-\\nmain at the door of his castle, three days and three\\nnights, barefoot, and in the cold of winter, before\\nhe would allow him to enter. Gregory also for-\\nbade the marriage of the clergy, and gave orders\\nfor every married priest to be separated from his\\nwife. When he excommunicated Henry, the Ro-\\nman people felt indignant, except the Countess\\nMatilda, who held the greatest provinces in Italy.\\nTwice she separated herself from her husband, to\\ndevote herself to the interests of the Pope.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0376.jp2"}, "375": {"fulltext": "MODERN HISTORY 363\\nIn 1095, the first crusade, or holy war, by the\\nChristians against the Mohammedans was begun,\\nunder the leadership of Peter the Hermit, a native\\nof France, for the recovery of the Holy Land.\\nPeter, assisted by Pope Urban, addressed the\\nassembled crowds the horrors and indignities of\\nthe infidel oppressions, the duty of arming in the\\nholy cause, and the reward of those who were slain\\nin fighting the battles of the Lord, were set forth\\nwith such effect, that they all, as one man, sent\\nforth the shout, It is the will of God! It is the\\nwill of God Persons of all ranks now flew to\\narms with the utmost ardor. Eternal salvation was\\npromised to all who should come forth to the help\\nof the Lord in this holy warfare. All men now\\ndeemed the crusades the road to heaven, and were\\nimpatient to open the way with their swords to the\\nholy city.\\nPeter, with an army of 80,000 recruits, marched\\ntowards the east, followed with a mixed multitude\\nof 200,000 persons, more like banditti than soldiers.\\nThe outrages they committed on their march were\\nsuch that they were almost wholly destroyed by\\nthe inhabitants. After the march of Peter, a very\\nformidable body of disciplined troops were led on\\nby Godfrey. The army of the crusaders, by the\\nsword, famine and pestilence, was reduced to about\\n60,000 men when they arrived at Jerusalem. They,\\nhowever, made the most incredible exertions to\\nobtain possession of the city, and after a siege\\nof forty days, took it by storm. The whole of its\\nMohammedan and Jewish inhabitants were put to\\ndeath. The crusaders were guilty of the most\\nshocking barbarities the inhabitants were massa-\\ncred without mercy.\\nIn the year 1080, the Tower of London was built,\\nand in 1097 Newcastle-upon-Tyne. In this century,\\nJustices of the Peace were first appointed in Eng-\\nland, and the office of Cardinal instituted in Rome.\\ni", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0377.jp2"}, "376": {"fulltext": "864 MODERN HISTORY.\\nA, 1100 to A. I 1200.\\nTWELFTH CENTURY.\\nIn the beginning of the Twelfth Century, in 1110, the order\\nof Knight Templars was instituted to defend the sepulchre at\\nJerusalem and to protect Christian strangers. The second and\\nthird crusades to the Holy Land. In 118*7, Saladin, a sultan\\nof Egypt, took Jerusalem, after it had been in possession of the\\nChristians about ninety years.\\nThe Christians retained possession of Jerusalem\\nfor 88 years, but as it was in continual clanger from\\nthe Greeks the order of Knights Templars was in-\\nstituted, to protect the Holy Sepulchre, and also\\nChristian strangers. The honor of Knighthood\\nwas conferred at the age of 21, and required a\\ngreat amount of preparation, by fasting, prayer,\\nconfessing their sins, receiving the sacrament. c.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0378.jp2"}, "377": {"fulltext": "MODERN HISTORY. 365\\nThe candidate took an oath, in which he swore\\nto be always good, brave, loyal, and just, in fight-\\ning for the church, protecting the ladies, and aveng-\\ning the wrongs of widows and orphans. Although\\nchivalry in some respects was absurd, yet it had a\\npowerful influence in changing the manners of so-\\nciety, suppressing feudalism, and by thinning the\\nranks of robbers and ruffians, it added to the safety\\nand order of society.\\nThe orders of chivalry, or knighthood, were of\\ntwo general descriptions, viz. religious and mili-\\ntary. Some of the religious orders were those of\\nTemplars, St. James, the Lady of Meacy, and St.\\nMichael, In the religious orders, the cavaliers, or\\nknights, were bound by the three great monastic\\nvows of chastity, poverty, and obedience. The\\nmilitary orders were imitations of the religious. A\\nnice sense of honor was cherished by its maxims.\\nBut perhaps the most important effect of the insti-\\ntution was the delicate and respectful attention paid\\nto women, whereby they were delivered from the\\ndegradation so common in savage and barbarous\\nnations.\\nAfter the first crusade, there had been another\\ncomposed of 90,000 boys, called the Crusade of the\\nChildren, but the whole band disappeared before\\nthey reached the holy city, many of them dying\\non their journey, and the rest seized and sold as\\nslaves. Some of the possessors of the city gave\\nthemselves such titles as the following Marquis\\nof Tyre, Baron of Sidon, and Prince of Gali-\\nlee. The second crusade was led on by St. Bernard,\\nin 1147, and headed also by the emperor Conrad,\\nand Lewis, king of France.\\nIn the year 1187 Jerusalem was re-taken by Sa-\\nladin, nephew of the Turkish Sultan, which oc-\\ncasioned a third crusade, under the command of\\nRichard the Lion-heart, who defeated Saladin, near\\nAscalon, but finding his army wasting away, made", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0379.jp2"}, "378": {"fulltext": "366 MODEEN HISTOEY.\\na truce with Saladin, whereby the Christian pil-\\ngrims were allowed free access to Jerusalem.\\nAt this period the demand for relics increased,\\nbones of the saints, and a single hair of an apostle s\\nhead, brought an incredible sum. The principal\\namusements of the common people, were gorgeous\\nprocessions, c. The doctrine of the Immaculate\\nConception was first propagated in the twelfth,\\nthough it was not fully established till the nine-\\nteenth century, and the sale of indulgences was also\\nbegun by the bishops.\\nAbout the year 1160, the Albigenses, in conse-\\nquence of holding heretical doctrines, were perse-\\ncuted for some length of time. Peter Abelard, one\\nof the most learned doctors, flourished in this cen-\\ntury, and is distinguished not only for his eloquence\\nand erudition, but for his letters to Helosie, which\\nare still read. Richard Cceur de Lion, on his re-\\nturn from Palestine, was captured by Leopold,\\nDuke of Austria, who held him prisoner till an im-\\nmense sum was paid for his ransom in 1194.\\nHenry II, one of the most powerful monarchs of\\nEurope, endeavored to reform some of the abuses\\nof the clergy, as they had become very corrupt in\\ntheir morals, but he was violently opposed by\\nThomas a Becket, an Archbishop of his court.\\nSome of his knights, thinking to serve the king,\\nassassinated a Becket, before the altar of the cathe-\\ndral. Henry, to avert the resentment of the pope,\\ndid penance at the tomb of Becket, and even\\nbared his shoulders to be scourged. Becket was\\ndeclared a saint by the pope, and miracles were\\nsaid to be performed at his tomb.", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0380.jp2"}, "379": {"fulltext": "MODERN HISTORY. 367\\nA. D. 1200 to A. 1300,\\nTHIRTEENTH CENTURY.\\nThe formidable tribunal of the Inquisition was established\\nby Pope Innocent III. in 1204, for the examination and pun-\\nishment of heretics. 1215, Magna Charta t the bulwark of\\nEnglish liberty, signed by King John. 1858, Bagdat taken by\\nthe Tartars, end of the Saracen Empire. 1291, end of the.\\nCrusades. 1299, Ottoman the first sultan of the Turks.\\nTn the year 1204, a fearful tribunal was formed,\\ncalled the Inquisition, to punish all those who dif-\\nfered from the doctrines of the Roman church. It\\nwas established by Pope Innocent, on account of\\nthe increase of the Waldenses, a people who were\\nfollowers of Peter Waldo, a pious man, who endeav-\\nored to instruct the multitudes in the principles of\\nreligion.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0381.jp2"}, "380": {"fulltext": "368 MODERN HISTOET.\\nIn the year 1215, the Pope held a council, who\\nissued the doctrine of Transubstantiation as an ar-\\nticle of faith. Two orders of begging friars were\\nalso founded, called the Franciscans and Domini-\\ncans. In 1207 the Pope ordered a crusade against\\nthe Albigenses, on account of their heresies, with\\ninstructions to put every one of them to death.\\nThe soldiers being in doubt as to who were here-\\ntics, an abbot told them to slay them all, for the\\nLord would know his own.\\nAbout this time auricular confession was intro-\\nduced into the Romish church. At this period\\nthere arose a sect of mystical reasoners who\\ndreamed of human nature itself as a part of deity,\\nand others believed that the soul was created by\\nthe good spirit, and the body by the bad, and that\\nit was necessary to keep the latter in subjection by\\nfasting and penance. From this arose the system\\nof flagellation, which was practiced in many mon-\\nasteries.\\nThe ]3ersecution against the Albigenses was con-\\nducted by Simon de Moulfort, a man notorious for\\ncruelty and wickedness. Upwards of two hundred\\nthousand persons were massacred at this time.\\nCount Raymond, of Thoulouse, prince of the\\nAlbigenses, was commissioned by the Pope to ex-\\nterminate the heretics, but he was convinced of the\\ntruth of their doctrines, and was excommunicated\\nand deprived of a great portion of his estates.\\nIn the early part of this century, the Tartars,\\nsubjects of Genglskhan, made their incursions into\\nEurope. Having conquered a great part of Asia,\\nthey subdued Russia, Hungary, and other coun-\\ntries, till the death of Gengiskhan, which occurred\\nin 1226.\\nIn the year 1215, John, King of England, hav-\\ning made the Pope his enemy by appropriating to\\nhimself some of the treasures of the church, was\\nexcommunicated and brought into submission. His", "height": "3372", "width": "1902", "jp2-path": "bookofsimilitude00barb_0382.jp2"}, "381": {"fulltext": "MODERN HISTORY. 369\\nbarons assembled and demanded a ratification of\\nthe privileges granted by Henry I. John at first\\nrefused, but was compelled by the sword to sign\\nthe Magna Charta, which is considered the great\\nfoundation of English liberty.\\nThis charter, among other things, specified that\\nno money or aid was to be drawn from the people\\nwithout the consent of the council of the nation,\\nand that no person should be convicted except by\\nthe laws of the land, and the judgment of persons\\nof the same rank with himself, aud no fine could be\\nimposed so great as to ruin the offender. The\\nchurch was freed from the exactions of the king,\\nand every person had a right to dispose of his\\nproperty by will, and various other specifications,\\nwhich insured to the people the enjoyment of their\\nproperty and liberty.\\nIn 1243, Louis IXthmade a crusade to the Holy\\nLand, where he was taken prisoner, and only by\\nthe payment of an enormous sum was set free.\\nAfter this he rebuilt the fortifications of Sidon, Jaf-\\nfa, and Ptolemais, and died at Tunis in the year\\n1270, where he had gone on an expedition against\\nthe Mohammedans.\\nThese barbarous expeditions agitated, convulsed\\nand distressed every family in Europe for two hun-\\ndred years. It is computed that during the time of\\nthe crusades more than two millions of Europeans\\nwere buried in the East and those that survived\\nwere soon incorporated with the Mohammedan\\npopulation in Syria, and in a few years no traces of\\nthe conquests remained.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0383.jp2"}, "382": {"fulltext": "370 MODERN HISTORY.\\nA. D. 1300 to A. D, 1400,\\nFOURTEENTH CENTURY.\\nThe mariner s compass is said to have been discovered at Na-\\nples in 1302. Gunpowder, which has changed the system of\\nwarfare, is supposed to have been invented in 1340, by Swartz,\\na monk of Cologne. In 1352 the Turks first entered Europe.\\nJohn WiclcUffe, an Englishman, appealing to the Bible, oppo-\\nses the errors of the times. Tamerlane, a Tartar prince, hav-\\ning conquered in the East, turns his arms westward.\\nIx the first year of this century, Pope Boniface\\nmade a jubilee at Rome, and promised to all his\\nvisitors remission of their sins and other spiritual\\nbenefits. He was a detestable character, and ap-\\npeared in the processions dressed in the imperial\\nrobes, while a herald went before him crying,\\nPeter behold thy successor Christ behold thy", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0384.jp2"}, "383": {"fulltext": "MODERN HISTORY. 371\\nvicar upon earth! He excommunicated Philip\\nthe Fair, who sent his troops and took him prison-\\ner, when he died of rage and despair in the year\\n1303. The historians say that Boniface entered\\nupon the pontificate like a fox, reigned like a lion,\\nand perished like a dog.\\nThe tyrannical conduct of the emperor of Ger-\\nmany was the occasion of the establishment of the\\nSwiss republic in 1307. The governor of the Swiss,\\nGesler, placed his hat upon a pole and ordered the\\npeople to bow in homage to it and to himself. Wil-\\nliam Tell, a celebrated archer, refused, and, as a\\npunishment, was ordered to shoot an apple from\\nthe head of his son, or be dragged to death. Tell\\nshot the apple from the head of the child without\\ninjuring the boy, bnt Gesler perceiving another ar-\\nrow under his cloak, asked him what that was for\\nto which Tell replied, To kill you, tyrant, had I\\nslain my child\\nThe people then flew to arms, and, after sixty\\nbattles, the liberty of the Swiss was established.\\nJohn Wicldiffe was born in 1324, and was profes-\\nsor of divinity at Oxford for many years. England\\nwas at this time completely under the dominion of\\nthe papal power; the country, at this period,\\nswarmed with monks of the Mendicant order, and\\nthe clergy were generally corrupt, proud and indo-\\nlent. This state of things aroused the spirit of\\nWickliffe, who commenced writing against the\\nmonks, and the tyranny of the Pope and the bish-\\nops. He declared that the gospel was a sufficient\\nrule of life without any other, and that if a man\\nwas truly penitent before God, he need not confess\\nhis sins to the priest. He also asserted that the\\nBible ought not to be kept exclusively in a language\\nthe common people could not understand. He ac-\\ncordingly translated the whole Bible into the Eng-\\nlish language for their use. For these proceedings\\nhe was seized as a heretic, but owing to his popu-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0385.jp2"}, "384": {"fulltext": "372 MODERN HISTOET.\\nlarity with the nobles and people, he was suffered\\nto die in peace, A. D. 1385. The malice of his en-\\nemies was so great, that forty years after his death\\nhis bones were burnt and the ashes thrown into\\nthe river. His doctrines, however, were not de-\\nstroyed they prevailed, more or less, till they\\nwere firmly established in Europe by the Reforma-\\ntion of Martin Luther, for which Wickliffe, in a\\ndegree, had prepared the way, and from this cir-\\ncumstance he is called the morning star of the\\nReformation.\\nThe Turks appear to have first entered Europe\\nin 1352. Their establishment as a separate people\\nor empire commenced about the commencement of\\nthis century. Their prince, or calif, fixed his seat\\nof government at Byrsa, in Asia Minor, and as-\\nsumed the title of Sultan. From this time they\\nwere known as the Ottoman race, or sovereignty.\\nBeing near Constantinople, they gradually en-\\ncroached upon the Greek Empire till it fell into\\ntheir possession.\\nAbout the year 1380, Tamerlane, the great war-\\nrior, began to figure in the world s history. He\\nwas a prince of the Usbeck Tartars, and a descend-\\nant of Qengishhan.\\nHaving conquered Persia, and most of the East,\\nhe turned his arms westward. At this period, Ba-\\njazet, one of the successors of Ottoman, was besieg-\\ning Constantinople the Greek emperor implored\\nthe assistance of Tamerlane against his enemy.\\nTamerlane gladly accepted the invitation, and sent\\na message to Bajazet, commmanding him to aban-\\ndon the siege, and restore the prisoners he had\\ntaken. This message roused his indignation he\\nleft the siege and marched against this new enemy,\\nbut was defeated by Tamerlane, after a dreadful\\nbattle, which lasted three days, in which it is said\\nthat nearly a million men were engaged, and 300,-\\n000 slain. The victorious career of the Turks was", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0386.jp2"}, "385": {"fulltext": "MODERN HISORY. 373\\nsuspended by this event. Bajazet was taken pris-\\noner, and, it is said, was shut up in an iron cage by\\nhis conqueror, and carried about to grace his tri-\\numphs. Tamerlane made Samarcajid the seat of\\nhis empire, and there received the homage of all\\nthe princes of the East. For a while this place\\nwas the seat of learning and the arts but after the\\ndeath of Tamerlane, it relapsed into its former bar-\\nbarism.\\nThe invention, about this period, of the mart-\\ninets compass, that of gunpowder, and especially\\nthe art of printing, gave a new direction to the af-\\nfairs of men, and will continue to affect the desti-\\nnies of future ages. The mariner s compass is said\\nto have been invented about the year 1300, by Gi-\\noia, a mathematician, at Naples. It did not, how-\\never, come into general use till the year 1400. The\\nChinese lay claim to the honor of this, as well as\\nseveral other discoveries and inventions but not\\nmuch reliance can be placed on their statements.\\nBefore this discovery, mariners scarcely ever ven-\\ntured out of sight of land.\\nThe invention of gunpowder has done much to-\\nwards softening the ferocious cruelties and dimi-\\nnishing the chances of war. In ancient times, a\\nman whose brute force was superior to those around\\nhim, had the advantage over those of a weaker\\nframe but by this invention a comparatively weak\\nman is placed upon an equal footing. Roger Bacon,\\na learned English friar, or monk, who died at Ox-\\nford, 1292, understood the secret of the composi-\\ntion of gunpowder, and it is said that he was the\\ninventor. Its application to warlike purposes is\\nsaid to have been first suggested by Swartz, a monk\\nof Cologne, about the year 1330. Sixteen years\\nafterwards, Edward III, of England, at the battle\\nof Cressy, used four pieces of artillery.\\n32", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0387.jp2"}, "386": {"fulltext": "374\\nMODERN HISTOET\\nA. D. 1400 to A. 1500.\\nFIFTEENTH CENTURY.\\nThe two great events in this century were the discovery of\\nthe art of printing and the discovery of America by Columbus.\\nJohn Hess and Jerome of Prague were burnt for heresy, about\\n1415. In 1453, Constantinople was taken by the Turks;\\nConstantine, the last emperor of the East, was slain; the\\nChristian churches were converted into mosques, and the\\nEastern Roman empire was extinguished, after having existed\\neleven hundred years.\\nIn the year 1414 the Council of Constance was\\nconvened, the object of which was to put an end\\nto the Papal schism, which had existed nearly forty\\nyears. This was caused by the election of two\\npopes, one at Rome and another at Avignon. From\\nthat time to the beginning of this century the", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0388.jp2"}, "387": {"fulltext": "MODERN HISTORY. 375\\nchurch continued to have two, and sometimes three\\ndifferent heads at the same time; each forming\\nplots, and proclaiming anathemas against each\\nother.\\nThe Council of Constance consisted of several\\nEuropean princes or their deputies, with Sigismund,\\nEmperor of Germany, at their head 20 arch-\\nbishops; 150 bishops; 150 other dignitaries, and\\nabove 200 doctors, with the pope at their head.\\nThe three individuals who claimed the papal chair\\nwere deposed, and one Martin was ordained as the\\ntrue head of the church.\\nAt this council, John Huss and Jerome of Pra-\\ngue, his intimate companion, were cited to appear\\nto answer for their heresies in exposing the cor-\\nruptions of the church. In obedience to the order,\\nHuss made his appearance at Constance. The\\nemperor had given him a passport, with assurance\\nof safe conduct, permitting him freely to the\\ncouncil, and pledging himself for his safe return.\\nNo sooner had Huss arrived within the pope s\\njurisdiction, than, regardless of the emperor s\\npassport, he was arrested and committed a close\\nprisoner to a chamber in the palace. This viola-\\ntion of law and justice was protested against by\\nthe friends of Huss, who had, out of respect they\\nbore to his character, accompanied him to Con-\\nstance. They urged the imperial promise of a safe\\nconduct, but the pope replied that he was not\\nbound by any promise of the emperor.\\nJerome of Prague having arrived at Constance,\\nlearning the treatment of Huss, retired to Iberlin-\\ngen, an imperial city, and not obtaining a safe\\nconduct from the emperor, was, while preparing\\nto return to Bohemia, arrested and conveyed to\\nConstance. Both himself and Huss were con-\\ndemned to be burnt alive, Huss in July, 1415, and\\nJerome in May, 1416, the next year.\\nThe news of these barbarous executions quickly", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0389.jp2"}, "388": {"fulltext": "376 MODERN HISTORY.\\nreached Bohemia, where it threw the whole king-\\ndom into confusion, and a civil war was kindled\\nfrom the ashes of the martyrs.\\nThe leader of the avengers of these martyrs, and\\nthe advocate of reform, was John Ziska, a man of\\nnoble family, brought up at court, and in high\\nreputation for wisdom, courage, the love of his\\ncountry, and the fear of God. To him multitudes\\ndaily resorted from all parts, until their number\\nwas 40,000. With these he encamped on a rocky\\nmountain about ten miles from Prague, which he\\ncalled Mount Tabor, whence his followers were\\ncalled Taborites. Until his death, in 1424, he\\ncontinued boldly to defend his cause declared\\nwar against Sigismund, and in several battles\\ndefeated the armies of that emperor.\\nAt this time, the churches and religious houses\\nin Bohemia, were more numerous, more spacious,\\nmore elegant and sumptuous than in any other part\\nof Europe and the images in public places, and\\nthe garments of the priests were covered with\\njewels and precious stones. Ziska commenced his\\nwork of reform by attacking these. He demolished\\nthe images, discharged the monks, who, he said,\\nwere only fattening like swine in sties, converted\\ncloisters into barracks, conquered several towns\\nand garrisoned Cuthna, defeated the armies of the\\nemperor in several battles, and gave law to the\\nkingdom of Bohemia, till the time of his death.\\nWhen Ziska found himself dying, he gave orders\\nthat a drum should be made of his shin, and what\\nis equally extraordinary, his orders were faithfully\\nobeyed. Ziska s skin, after undergoing the neces-\\nsary preparations, was converted into a drum,\\nwhich was long the symbol of victory to his fol-\\nlowers.\\nAfter the death of Ziska, his followers Were\\ndivided into Calixtines, Taborites, and other sects,\\namong whom considerable hostility appears to", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0390.jp2"}, "389": {"fulltext": "MODERN HISTOEY. 377\\nhave existed. In times of distress, however, they\\nall united against the common enemy. At length,\\nin 1443, the papal party yielded, and granted to\\nthese sects, the use of the cup in the sacrament,\\nwhich the Council of Constance had denied them,\\nand which was one cause of their assuming arms\\nunder Ziska.\\nThis century is distinguished for the discovery\\nof the art of printing, in 1440. Formerly all books\\nwere made by the toilsome process of copying off,\\nand a king s library was considered wonderful\\nwhen it consisted of six or seven hundred volumes.\\nNot one man in five hundred could read, for the\\ncurrent hand would be indistinct, but after the art\\nof printing was discovered, almost every one could\\nread who was anxious to acquire information.\\nAbout this period the English and Burgundian\\nparty proclaimed as king of France the infant son\\nof Henry V, and the partisans of Charles VII\\nendeavored to place him upon the throne, but the\\nEnglish would have defeated him, being the most\\npowerful, had not Joan of Arc offered her services\\nto Charles. She was a dreamy and enthusiastic\\nbeliever in all the legends and miracles of saints,\\nof which that period and country were full, and\\nbelieved herself called and inspired of God to come\\nto the help of the failing king. She was clothed\\nin white armor, riding upon a war-horse, carrying\\nthe royal banner of France in her hand, and pre-\\nceding the army on its way to Orleans. By her\\nheroism Charles was successful, but the English\\nhaving taken her prisoner, caused her to be burned\\nalive for a witch. She suffered death at Rouen in\\n1431.\\nIn 1492, Christopher Columbus, a native of\\nGenoa, firm in the idea that there must be an\\nundiscovered tract of land in the west, sailed from\\nPalos, in Spain, and after two or three weeks sail-\\ning, his crew became disheartened, and he promised", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0391.jp2"}, "390": {"fulltext": "378 MODERN HISTORY.\\nthem he would return in three days if he was\\nunsuccessful. At the end of the third day, land\\nwas discovered, and the crew instantly broke forth\\nin singing the Te Teicm, and threw themselves at\\nthe feet of Columbus in reverence. He had touched\\nat an island of the Bahamas, San Salvador, and\\nhenceforth America was connected with the Old\\nWorld. When he returned to Palos, the bells\\nwere rung in his honor, and cannon fired, and he\\nwas welcomed with acclamations of reverence and\\ndelight.\\nThe discoveries of Columbus produced a great\\nexcitement in Spam and other countries. Ships were\\nfitted out for the purpose of making discoveries,\\nobtaining wealth and honors. Among the adven-\\nturers was Ojeda, an officer who accompanied\\nColumbus in his first expedition. He was accom-\\npanied by Americus Vespucius, who published an\\naccount of the voyage, in which he made it appear\\nthat he was the first discoverer of the continent.\\nIn honor of the supposed discoverer the name\\nAmerica was given to the new continent.\\nAfter the death of Tamerlane, the Turks endea-\\nvored to take Constantinople, which had become\\nenfeebled by the indolence of the inhabitants. The\\ncity was assailed on every point by sea and land,\\nand taken and ravaged, and the emperor put\\nto death. Every enormity was committed, the\\nchurches converted in mosques, and by this event,\\nwhich took place in 1453, the eastern Roman em-\\npire was extinguished, having existed more than\\n1100 years.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0392.jp2"}, "391": {"fulltext": "MODERN HISTORY. 379\\nA. D. 1500 to A. D. 1600.\\nSIXTEENTH CENTURY.\\nAbout 151 7, Martin Luther began the Reformation in\\nGermany, and translated the Bible into the common language\\nof the people. 1535, Ignatius Loyala, a Spanish knight,\\ninstituted the order of Jesuits, or Society of Jestis. In Queen\\nMary s reign, Ridley, Bishop of London, and Latimer, Bishop\\nof Worcester, being protesiants, were burnt at the stake.\\nAt the commencement of this century, the\\nMoors in Spain, were converted to the Christian\\nfaith by force, and in the year 1517 MARTIN\\nLUTHER began the great work of the Reforma-\\ntion in Germany. The Pope, Leo X, was violently\\nopposed to it, but it advanced rapidly in Sweden,\\nDenmark, Hungary, Prussia, and somewhat in\\nFrance,", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0393.jp2"}, "392": {"fulltext": "380 MODEEN HISTORY,\\nIn consequence of difficulties between the pope\\nand Henry VIII of England, the papal power was\\noverthrown in his kingdom, and England separated\\nfrom the Romish church. In 1572 the reformation\\nwas completed in Scotland by John Knox, and\\nthat country declared protestant, and the pope s\\nauthority there abolished.\\nThe state of affairs at this time in Rome was\\ndark and corrupted, all Italy was in disquiet, and\\neven in Rome itself, the holy city, there were\\nwranglings and vices worse than in any other\\nplace. Even the clergy had become more corrupt\\nthan ever, and the pope had sent out a monk by\\nthe name of Tetzel to sell indulgences, which had\\npower of forgiveness of sins, by the payment of a\\nsum of money.\\nOnly in the convents was the Bible known, and\\nthen it was chained to its place, so that it could\\nonly be studied by standing before it. When\\nTetzel was selling his indulgences, he would say,\\nPour in your money, and whatever crimes you\\nmay commit are forgiven. The souls of your\\nfriends in purgatory are released by giving money.\\nLuther was a poor boy who gained his living by\\nsinging before the houses, and afterward became\\na monk, where he spent his time in fasting, prayer\\nand studying the Bible. He translated it into the\\nlanguage of the common people, and in 1538 it\\nwas appointed to be read in the churches in Eng-\\nland. Two years later Henry VIII dissolved all\\nthe monasteries in England, though more for the\\npurpose of appropriating their wealth to himself,\\nthan interest for the advancement of protestantism.\\nThe Jesuits, or the Society of Jesus, was insti-\\ntuted by Ignatius Loyola, a Spanish knight, about\\nthe year 1535. One of the vows which the Jesuits\\ntook upon themselves was, that they would go\\nwherever the pope should command them, without\\nany aid from him for their support. At this period.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0394.jp2"}, "393": {"fulltext": "MODERN HISTORY. 381\\nthe papal power had received such a shock, by the\\nprogress of the Reformation, that the acquisition\\nof such a body of men as the Jesuits, was to the\\npope of much importance. Pope Paul, therefore,\\nconfirmed the order, and granted them many pri-\\nvileges. The Jesuits are peculiar in their opera-\\ntions. Instead of retiring from the world, like\\nmost other religious orders, they considered them-\\nselves as formed for action. They attended to all\\nthe transactions of the world, on account of the\\ninfluence they might have upon religion. They\\nwere directed to study the dispositions of persons\\nof rank, gain their friendship, and become their\\nspiritual guides and confessors. To have the man\\nagement of the education of the youth, they con-\\nsidered the most important parts of their system.\\nBefore the close of the sixteenth century, the\\nJesuits had obtained the chief direction of the\\neducation of youth in every Catholic country in\\nEurope. They had become the confessors of all\\nIts monarchs a function of great importance.\\nThey had, at different periods, the direction of the\\nmost considerable courts in Europe, and took part\\nin every intrigue and revolution. In order to sup-\\nport themselves and their minions, they engaged\\nin extensive and profitable commerce, both in the\\nEast and West Indies, and had their warehouses\\nin different parts of Europe. Not satisfied with\\ntrade alone, they acquired possession of large and\\nfertile provinces. In Paragvay, in South America,\\nthe Jesuits civilized the natives, and trained them\\nto arts and manufactures. Such was their influence,\\nthat a few of their number presided over some\\nhundred thousand Indians.\\nIn the year 1545, Martin Luther died, and the\\nsame year the Council of Trent was established,\\nand commenced publishing its decrees in favor\\nof the doctrines of the church of Rome. After\\nthe death of Henry VIII, Edward ascended the", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0395.jp2"}, "394": {"fulltext": "382 MODERN HISTORY.\\nthrone,. In his reign the Liturgy was composed,\\nand forty-two articles of religion were agreed upon\\nby the clergy, which form the basis of the thirty-\\nnine articles of the church of England.\\nEdward, at his death, in 1553, gave the crown\\nto Lady Jane Grey, but the Princess Mary, claimed\\nthe throne as her right, and succeeded in obtaining\\nit the same year. She wa3 a bigoted papist, and\\nin less than two years, more than four hundred\\npersons were put to death, among whom were the\\nbishops Latimer, Cranmer, Ridley, and other dis-\\ntinguished men.\\nIn 1572, many Protestants throughout France\\nsuffered death, in the Massacre of St. Bartholomews,\\nin which some of the flower of the nobility perish-\\ned. Great rejoicings were ordered to be made at\\nRome on the occasion, and in the meantime, the\\nReformers took up arms in defence of their cause.\\nUpwards of 70,000 were slaughtered in Paris alone,\\nand the massacre extended into other parts of the\\nkingdom.\\nAfter the death of Mary, in 1558, Elizabeth,\\ndaughter of Henry VIII, ascended the throne,\\nand under her reign the kingdom attained a higher\\nprosperity than it had ever known before, and\\nEngland and Spain were considered the most\\npowerful nations in Europe. Elizabeth being a Pro-\\ntestant, Philip, king of Spain, determined to conquer\\nEngland, and in three years prepared 130 ships,\\ncalled the Invincible Armada. It was defeated, and\\nout of 30,000 men, only 6,000 returned to Spain.\\nIn 1584, Queen Elizabeth granted to Sir Walter\\nRaleigh the right to possess and govern remote\\ncountries. Raleigh immediately sent over two ships\\nto America, and took possession of a part of the\\ncountry, and named it Virginia.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0396.jp2"}, "395": {"fulltext": "MODERN HISTORY. 383\\nA, D, 1600 to A, D, 1700.\\nSEVENTEENTH CENTURY.\\n7n beginning of this century, permanent settlements were\\neffected in the United States at Jamestown and Plymouth. Civ-\\nil war in England. Charles I beheaded for treason, in 1649.\\nOliver Cromwell, the Puritan General, Lord Protector of the\\nCommonwealth of England, grants religious toleration, and the\\nnation becomes the most powerful in Europe.\\nIn the year 1602, the Puritans separated from\\nthe established Church of England, and a few years\\nafter, in consequence of the persecution they re-\\nceived, they removed to Holland. In 1620, they\\nsailed for America, under the charge of Elder Brew-\\nster, and landed at Plymouth the 22d of December.\\nIn 1605, Guy Fawkes, and other Roman Catho-\\nlics, formed a scheme to cut off the king, lords, and", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0397.jp2"}, "396": {"fulltext": "384 MODERN HISTORY.\\ncommons of England, at a meeting of Parliament,\\nwhich was called the gunpowder plot. It was dis-\\ncovered, and the conspirators put to death.\\nAbout the commencement of this century, the\\nDutch formed settlements in various j laces. In\\nAmerica, they sailed up the Hudson river about 150\\nmiles, and erected a fort where Albany now stands,\\nwhich they named Fort Orange, and a few trading\\nhouses at a point which they named JYeio Amster-\\ndam, now New York.\\nThe Spaniards also made their settlements in the\\nsouthern part of America, particularly in Chili and\\nPeru, whose rich mines were a source of attraction\\nto them, and they brought back immense quanti-\\nties of precious metals from those countries.\\nIn 1607, the English colonists settled in James-\\ntown, named in honor of King James. Even the\\nnobility of England were seized with the general\\nspirit of exploring the new world, and swarms of\\nEuropean adventurers were constantly crowding\\nthe seas discovering new islands and countries.\\nIn 1613, the same translation of the Bible into\\nEnglish now in use was made and greatly diffused\\nthroughout the country. Toward the close of the\\nlast century, religious toleration had been granted\\nto the Huguenots in France, under the famous edict\\nof Nantes, which in 1685 was revoked by Louis\\nXIV. On this account a great number of the most\\nskillful workmen were banished into the surround-\\ning countries 800,000 persons were scattered from\\nFrance, England, Switzerland, Germany, and were\\ngreatly improved by the addition of such citizens.\\nIn 1664, John Eliot, a distinguished minister of\\nNew England, devoted himself to the improvement\\nof the Indians, and labored and preached among\\nthem for many years. The first Bible printed in\\nAmerica was published in Cambridge, Mass., trans-\\nlated into the Indian tongue by Mr. Eliot.\\nIn 1641, the Catholics in Ireland rose in", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0398.jp2"}, "397": {"fulltext": "MODERN HISTORY. 385\\nrebellion and massacred the Protestants. The\\nFriends, or Quakers, first came to Massachusetts in\\n1656, and endured much religious persecution, and\\nfour of them were put to death in 1659. In 1603,\\nJames, the sixth king of Scotland of that name,\\nbecame king of Great Britain, uniting in his person\\nthe crowns of Scotland and England. As he was\\neducated a Presbyterian, the Puritans hoped that\\nthey would enjoy the toleration of their religious\\nworship. But they were disappointed, and many\\nleft their native country to enjoy liberty else-\\nwhere. James was an arbitrary monarch, and held\\nto the divine right of kings to govern their subjects\\nwithout control. His successor, Charles I, inherited\\nthe same principles with his father.\\nCharles, soon after he ascended the throne, was\\noffended with the parliament for refusing to grant\\nhim sufficient supplies to carry on a war with Spain.\\nHe then proceeded to raise money without their\\nauthority. One of these methods was by a tax\\ncalled ship-money. Charles claimed the right to\\ncommand his subjects to provide and furnish ships,\\ntogether with men, victuals and ammunition, in\\nsuch numbers and at whatever time he should think\\nproper a claim contrary to the magna charta of\\nEnglish liberty. A noble stand was taken against\\nthis tax by John Hampden, a man of great talents\\nand patriotism, and had the effect of rousing the na-\\ntion to sustain their liberties. Charles also created\\ngreat discontent bj his endeavoring to regulate\\nthe religious affairs of the nation by the advice of\\nLaud, archbishop of Canterbury, he introduced new\\nceremonies in the church, and endeavored to intro-\\nduce Episcopacy into Scotland. The last attempt\\nwas most violently opposed by the Scots.\\nCharles, by his despotic acts, particularly his im-\\nprisoning and impeaching a number of the mem-\\nbers of parliament, kindled the flame of civil war.\\nIn 1642, both parties resolved to terminate the con-", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0399.jp2"}, "398": {"fulltext": "386 MODE II X HISTOET.\\ntest by the sword. The cause of the king was sup-\\nported by the greater part of the nobility and gen-\\ntry, and by the Catholics that of the parliament\\nby the common people of the country, the mer-\\nchants and tradesmen of the towns, and the oppo-\\nnents of Episcopacy. The supporters of the king\\nwere styled Cavaliers those of the parliament,\\nRoundheads a name given to them by their ad-\\nversaries, because they cropped their hair. The\\nwar raged with various success for nearly five\\nyears but the royalists were overcome, and Charles\\nfell into the hands of his enemies.\\nThe parliament, now under the influence of the\\narmy, instituted a high court, consisting of 133\\nmembers, to try Charles as a tyrant, traitor, and\\nmurderer. Charles denied their authority to try\\nhim, and would not make any defense. He was,\\nhowever, condemned to suffer death by being be-\\nheaded. The unfortunate king submitted to his\\nfate with fortitude and composure. Having laid\\nhis head on the block, one of the masked execu-\\ntioners severed it from his body by a single blow\\nthe other holding it up, exclaimed, Behold the\\nhead of a traitor. Charles, though unwise, im-\\nprudent, and unfaithful in his promises as a king,\\nhad, nevertheless, many virtues in private life and\\nit is said of him, He would have made a much\\nbetter figure in private life than he did upon the\\nthrone. He was executed January 30th, 1649, in\\nthe 49th year of his age.\\nThe army of the parliament during the war\\nagainst the royalists was commanded by able offi-\\ncers, of whom Oliver Cromwell was the most dis-\\ntinguished. On the death of Charles I, monarchy\\nand the House of Lords were both abolished by the\\nCommons, and a republican government, or Com-\\nmonwealth, was established.\\nThe parliament at the first was constituted\\nunder the influence of the Presbyterians next the", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0400.jp2"}, "399": {"fulltext": "MODERN HISTOEY. 387\\nIndependents gained the ascendency then the\\npower passed into the hands of the army of whom\\nCromwell had the management. Previous to his\\ntaking the sovereign power, Cromwell forcibly dis-\\nsolved the Long Parliament, so called from its\\nhaving been in session twelve years. This body\\nhaving become jealous of Cromwell, determined to\\nreduce the army, and thus diminish his power.\\nCromwell, perceiving their object, went with 300\\nof his men to the parliament, turned the members\\nout of the house, and locked the door. A new\\nparliament was formed, often called Barebone^s Par-\\nliament, from a leading member of that name, who\\nwas a leather dresser. After this body was dis-\\nsolved, Cromwell was declared Protector, and be-\\ncame in every respect a king, except the name.\\nThe commonwealth of England is dated from the\\ndeath of Charles I. to the restoration of monarchy\\nunder his son, Charles II, a period of about eleven\\nyears. During this period, when under the gov-\\nernment of Cromwell, the nation arrived to a great\\ndegree of prosperity, and became the most power-\\nful in Europe. The protector granted religious\\ntoleration, caused justice to be faithfully adminis-\\ntered, and his officers of government were gene-\\nrally men of moral and religious principles, and\\nvice was discountenanced at his court. He died in\\nthe 69th year of his age, and was succeeded by his\\nson, Richard, who soon resigned the office of pro-\\ntector, and retired to private life. Cromwell, in\\nprivate life, was exemplary, and was deeply im-\\npressed with religious feelings. His army, also, in\\na remarkable manner, partook of the same spirit.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0401.jp2"}, "400": {"fulltext": "388 MODEBN HISTOSY,\\nA. 1 170\u00c2\u00a9 to A. D. 1\u00c2\u00a70\u00c2\u00ae.\\nEIGHTEENTH CENTURY.\\nThe prominent figure represents the Genius of America with\\nthe national emblems of the United States she displays hir in*\\ndependence and tramples on the emblems of royalty. At the\\nbeginning of the century, Peter the Great founds St. Peters-\\nburg amid the snowy regions of Russia, and lays the foundation\\nof a mighty empire. At the close of the century the French\\nRevolution breaks out, Atheism is triumphant, death is pro\u00c2\u00bb\\nclaimed an eternal sleep, crowned heads fall by the ax of the\\nguillotine, blood flows on every side, anarchy and the Reign\\nof Terror prevails.\\nThe progress of Christianity at the beginning of\\nthis century was generally uninterrupted, and the\\nlight of the gospel was extended, into distant\\nlands.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0402.jp2"}, "401": {"fulltext": "MODEEX HIST OK Y. 389\\nIn England, the labors of Wesley and Whitfield\\nadvanced the cause of religion, and thousands were\\nreclaimed from vicious habits and became sincere\\nChristians, and useful members of society. Whit-\\nfield was a man of uncommon eloquence, a preacher\\nof devotional spirit, and moved vast multitudes to\\na wonderful degree, He addressed them in the\\nopen fields, as well as in places of public resort, and\\nhis unparalelled influence over the minds of his au-\\nditors has left a name that will be held in everlast-\\ning remembrance.\\nAbout the close of the last century, Russia had\\nbeen raised from a state of barbarism by Peter the\\nGreat, who reigned from 1696 to 1725. After he\\nhad ascended the throne, he wished to form a navy,\\nand to understand the art of ship-building person-\\nally, went to Holland in disguise, where he engaged\\nhimself in the dock-yards as a common workman.\\nHe, like the rest of his companions worked with his\\nown hands, and from there went to England, for\\nthe same purpose, when he returned to Russia,\\nwhere he laid the foundation of a northern capital,\\nwhich was named after himself, St. Petersburg.\\nHe defeated the Swedes at Pultowa, and thereby\\nextended the bounds of his kingdom.\\nThe American Revolution is one of the most\\nprominent events in the eighteenth century. It\\nestablished the independence of thirteen colonies of\\nGreat Britain as an independent nation. The great\\ngrievance of which the colonists complained was that\\ntaxation without representation, the imposition\\nof taxes without their consent. The British Par-\\nliament, in 1765, passed the Stamp Act, by which\\nall paper which was used in the transaction of bu-\\nsiness should be stamped, and a tax paid for it to\\nthe British government.\\nThe Stamp Act so aroused the indignation of the\\ncolonists that the act was repealed. The system of\\nraising a revenue was still persisted in by taxing", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0403.jp2"}, "402": {"fulltext": "390 MODERN HISTORY.\\ntea, glass, and many other articles in common use.\\nTo force obedience to these oppressive acts, the\\nmother country sent over a large military force to\\nBoston, in the then province of Massachusetts.\\nCollisions soon ensued. The first blood shed in\\nthe contest was at Lexington, in 1775. The whole\\ncountry was aroused. The Continental Congress\\nassembled at Philadelphia, and the next year (1776)\\nindependence was declared.\\nThe war for American Independence continued\\neight years. The first battle was at Bunker Hill,\\nnear Boston. The loss of the British in this action\\nwas over 1,000 men, while that of the Americans\\nwas but 100 killed and 300 wounded. George\\nWashington was appointed commander of the\\nAmerican armies, and was every way worthy of the\\nconfidence placed in him, and has left a name ever\\nto be revered by his countrymen. The contest was\\ndecided at Yorktown, viz. by the surrender of\\nLord Cornwallis, in October, 1781, to the com-\\nbined forces of the Americans and French.\\nThe war cost Great Britain, in addition to the\\nloss of her colonies, one hundred million pounds\\nsterling, and about 50,000 men, After peace was\\nestablished, General Washington was inaugurated\\nthe first President of the United States, and from\\nthat time the American Republic, granting free\\ntoleration for religious belief and practice, has rap-\\nidly advanced in prosperity and power.\\nThe French Revolution, which commenced in\\n1789, and convulsed the whole civilized world, was\\nbrought on by a variety of causes. Previous to\\nthis time, the French people were borne down by\\na load of taxation to support the profligacy\\nof their monarchs. The nobility and clergy\\nhad many privileges which were not allowed to\\nother subjects, especially their exemption, from\\ntaxes. The common people were despised, yet they\\nbore all the burdens and expenses of the state.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0404.jp2"}, "403": {"fulltext": "MODERN HISTORY. 891\\nThe fearful horrors of the revolution may be as-\\ncribed to the prevalence of infidelity among the\\nFrench people, and the writings of Voltaire, Rous-\\nseau, and other atheistical philosophers, brought on\\na fearful state of public morals. They abolished\\nthe Sabbath, suppressed the Christian religion, and\\ndeclared that Death was an eternal sleep.\\nThe king, Louis XVI, was condemned to death\\nby the guillotine, and a revolutionary tribunal\\nformed under Marat, Robespierre, and others of\\nequal depravity and cruelty, and their bloody ca-\\nreer is usually called the Reign of Terror The\\nqueen and sister of Louis XVI were guillotined, and\\nas each party gained the ascendency, they put to\\ndeath all who opposed them.\\nIn 1798, Napoleon Bonaparte, a native of Cor-\\nsica, was entrusted with the command of an army\\nagainst Italy. He rose from the rank of a lieuten-\\nant to the highest degree of distinction, and soon\\nconquered Italy, and, in 1798, went with an army\\nof 40,000 men to subdue Egypt. After a great\\nslaughter of the Mamelukes and Arabs, he took\\nAlexandria, and at the battle of the Pyramids, took\\npossession of Cairo.\\nOf modern Protestant nations, the Danes have\\nthe honor of first engaging in eiforts for the con-\\nversion and civilization of heathen nations. Their\\nmissionary efforts were commenced about the year\\n1705, on the coast of Malabar in the East Indies.\\nThe venerable Swartz, who died in 1798, after la-\\nboring forty-eight years in India, was one of their\\nmost distinguished missionaries. The Moravians\\ncommenced their missionary operations about the\\nyear 1732. The missionary operations of the Bap-\\ntists in India commenced in 1793. The London\\nMissionary Society was formed 1795, and first di-\\nrected their eiforts to the South Sea Islands.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0405.jp2"}, "404": {"fulltext": "392 MODERN HISTORY.\\nA. 1\u00c2\u00a700 to\\nNINETEENTH CENTURY.\\nThe latter part of this century is yet to come. A t its com-\\nmencement Napoleon Bonaparte. the greatest captain of the\\nage, was distinguished for his victories over European nations.\\nHe died an exile on St. Helena. The invention of the stea?n\\nengine, propelling boats, land carriages, and moving machinery,\\nwith the telegraph wires conveying intelligence with lightning\\nover land and through seas, distinguishes the age.\\nThe nineteenth century thus far has been distin-\\nguished in a very remarkable manner for the efforts\\nto spread the knowledge of Christianity in all parts\\nof the world. The present century is also distin-\\nguished for great political changes, the discoveries\\nmade by the scientific and inventive genius of men\\nin all parts of the civilized world.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0406.jp2"}, "405": {"fulltext": "MODERN HISTORY. 393\\nThe formation of the British and Foreign Bible\\nSociety, in 1804, may be justly considered as a new\\nand important era in diffusing the knowledge of\\ndivine truth throughout the world. This society\\nwas formed in London, by an assembly of about\\nthree hundred persons of different religious denom-\\ninations. Since the formation of this society, many\\nothers have been established in various countries,\\nand the Bible is now circulated in every part of the\\nworld.\\nThe efforts of the London Missionary Society in\\nthe South Sea Islands met with but little success\\ntill the year 1813. Pomare, the king of Otaheite,\\nand his people renounced idolatry, since which time\\nChristianity has made progress. This society has\\nalso flourishing establishments among the Hotten-\\ntots and Bushmen of South Africa, as well as in\\nthe East Indies.\\nThe American Board of Commissioners for For-\\neign Missions was formed in 1810, and has establish-\\nments in various parts of the world. Their mission-\\naries reached the Sandwich Islands in 1820, and\\nwere very successful. The people of the islands\\nmay now be considered as a civilized and Christian\\ncommunity. The Baptist, Methodist, Presbyterian\\nand other denominations are all making efforts to\\ndiffuse the light of Christianity in the remote and\\ndark and destitute places of the earth.\\nNapoleon Bonaparte, the great military captain\\nof modern times, was crowned by the Pope asUm-\\nperor of France, in 1 804, and the next year assumed\\nthe title of King of Italy. The next year he de-\\nfeated the combined armies of Russia and Austria\\nat Austerlitz. In 1806, he defeated the Prussians\\nat the great battle of Jena. He now disposed of\\ncrowns and kingdoms at his will. His brother Jo-\\nseph was appointed king of Holland, Jerome king\\nof Westphalia, and Murat, who married his sister,\\nking of Naples.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0407.jp2"}, "406": {"fulltext": "394 MODERN HISTORY.\\nThe Emperor Alexander, of Russia, refusing to\\nconcur with the French emperor in excluding Brit-\\nish commerce from the continent, gave rise to a\\nwar, which commenced in 1812. With an army\\nof nearly half a million of men, collected from al-\\nmost every nation in Europe, Napoleon advanced\\nto the conquest of Russia. After the battle of Bo-\\nrodino, which terminated the lives of 75,000 human\\nbeings, the French army entered Moscow, in Sep-\\ntember, 1^12. The Russians, in order to deprive\\nthe French of winter quarters, destroyed their pro-\\nvisions, abandoned the city, set it on tire, and three-\\nfourths of this ancient capital was laid in ashes.\\nThis unexpected sacrifice on the part of the Rus-\\nsians caused the ruin of Napoleon. Being without\\nquarters, and short of provisions, he offered terms\\nof peace. The Russians replied that they could\\nlisten to no terms while an enemy remained in their\\ncountry. No alternative was now left but to re-\\ntreat towards the frontiers. One of the most dis-\\ntressing scenes on human record now followed.\\nA Russian winter, unusually severe, now set in with\\nall its horrors. The wretched soldiers, pursued by\\nthe Russians, overcome by hunger, cold, and fatigue,\\nsunk down by thousands, and were left by their\\ncompanions to perish amid the Russian snows.\\nAbout 30,000 horses perished in one day by the se-\\nverity of the weather. It is stated that not more\\nthan 50,000 men, (being one man in ten,) survived\\nto recross the Russian frontier.\\nNapoleon having been pursued by the Russians,\\nAustrians, and Prussians, arrived in Paris. He\\nraised a fresh army of 350,000 men, and advanced\\ntowards the allied forces. More than 400,000 com-\\nbatants met at Leipsic. A great battle was fought\\nNapoleon being routed, was obliged to abdicate\\nthe throne of France and retire to Elba, a small\\nisland near Italy. While a general congress was\\nassembled in Vienna, to arrange the affairs of Eu-", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0408.jp2"}, "407": {"fulltext": "MODERN HISTORY. 395\\nrope, Napoleon suddenly left Elba, passed on to\\nParis without obstruction, raised an army of 150,000\\nmen, passed into Belgium to attack the Prussian\\narmies, under Blucher and Wellington.\\nThe French commenced a furious assault upon\\nthe Prussians, who retreated, leaving 15,000 of\\ntheir number dead and wounded on the field of bat-\\ntle. The British troops, after bravely withstanding\\nthe French, fell back to the village of Waterloo.\\nHere, on the 18th of June, 1815, a memorable bat-\\ntle was fought, in which the French were totally\\nrouted, with a loss of 40,000 in killed and wounded.\\nNapoleon went to Paris, abdicated the throne, and\\nafterwards went on board of a British ship of war\\nand surrendered himself to the hospitality of the\\nBritish people. By direction of the allied sove-\\nreigns, he was sent a prisoner to the island of St.\\nHelena, in October, 1815 and there died in May,\\n1821, in the 52d year of his age.\\nThe Crimean tear commenced in 1S54, by France\\nand Great Britain, to sustain Turkey against the\\nencroachments of Russia upon her territory, which\\nhas for a long period been coveted by that power.\\nThe capture of the important Russian fortresses at\\nSevastopol by the allied forces in 1855, virtually\\nended the war. This conflict will probably have\\nan important bearing upon the extension of Chris-\\ntianity throughout the Turkish empire. In compli-\\nance with the demands of his allies, the Turkish\\nSultan, in 1856, granted the imperial firman, where-\\nby his Christian subjects were to receive equal civil\\nrights with the Mohammedans.\\nThe discovery and application of steam power to\\nvaried and important uses, the wonderful power of\\nelectricity operating upon the telegraph wires, prom-\\nises much for the welfare of the human race.\\nIn the summer of 1858, several telegraph com-\\nmunications passed between Europe and America\\non the wires of the Atlantic Telegraph Gab e, lying\\non the bed of the ocean.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0409.jp2"}, "408": {"fulltext": "396 MODERN HISTORY.\\nWhile there is much to encourage us for the fu-\\nture, there are occasionally demonstrations of the\\ndepravity of mankind. In 1860, the Maronite\\nChristians about Mount Lebanon and in Damascus,\\nin Syria, suffered dreadful enormities from the\\nDruses and Moslems. Already it is stated that\\n5,000 Maronites have been massacred, numerous\\nvillages have been totally destroyed, while tens of\\nthousands have barely escaped with their lives. It\\nis, however, believed that these events, with those\\nof the recent rebellion of the Sepoys in India, will\\nfinally be overruled for the more rapid extension of\\nthe light and beneficent power of Christianity\\nthroughout the world.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0410.jp2"}, "409": {"fulltext": "A\\nCHRONOLOGICAL TABLE\\nRELIGIOUS AND IMPORTANT EVENTS BEFORE THE COMMENCEMENT VK\\nTHE CHRISTIAN ERA.\\nB.C.\\n4004. The creation of the world, according to the Hebrew\\ntext of the scriptures.\\n2348. The universal deluge.\\n2247. The building of Babel. The dispersion of mankind,\\nand the confusion of languages.\\n2227. Ninus, King of Assj^ria, began to reign.\\n2217. Nimrod supposed to have built Babylon.\\n218S. Menes (Misraim,) founds the monarchy of Egypt.\\n1996. I he birth of Abram.\\n1897. Sodom and Gomorrah destroyed.\\n1823. Death of Abraham.\\n1635. Joseph dies in Egypt.\\n1582. The Chronology of the Arundelian marbles begins.\\n1571. Moses born in Egypt.\\n1556. Cecrops founds the kingdom of Athens.\\n1546. Scamander founds (he kingdom of Troy.\\n1520. Corinth built.\\n1519. Cadmus builds Thebes, and introduces letters into\\nGreece.\\n1513. The supposed era of the history of Job.\\n1491. Moses brings the Israelites out of Europe.\\n1453. The first Olympic games celebrated in Greece.\\n1452. The Pentateuch, or five books of Moses, written.\\n1451. The Israelites led into the land of Canaan by Joshua.\\n1415. The Book of Joshua supposed to be written.\\n1255. The Israelites delivered by Deborah and Barak.\\n1252. Tyre, the capital of Phcenicia, built by the Sidonians.\\n1207. Gideon, Judge of Israel for forty years.\\n1184. Troy taken and burnt by the Greeks. (According to\\nthe Arundelian marbles, 1209.)\\n1099. Samuel delivers Israel.\\n1079. Saul king of Israel.\\n1055. David king of Israel.\\n1004. Dedication of Solomon s temple.\\n886. Homer s poems brought from Asia into Greece.\\n869. The city of Carthage built by Dido.\\n806. Jonah preaches repentance to Nineveh.\\n776. The first Olympiad begins in this year.\\n752. The foundation of Borne by Romulus.\\n724. Hezekiah tenth king of Judah.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0411.jp2"}, "410": {"fulltext": "398\\nB. C.\\n721. Salmanazar takes Samaria, and carries the ten tribes\\ninto captivity. End of the Israelitish kingdom,\\n711. Sennacherib, king of A v yria, invades Jud^a.\\n708- Habakknk prophesieu\\n681. The kingdoms of Bab^ion and Assyria united.\\n658. Byzantium (afterwards Constantinople) founded.\\nEnd of the Assyrian empire, Nineveh taken by H*\u00c2\u00bb\\nbuchadnezzar.\\n551. Confucius, the Chinese philosopher, born.\\n538. Babylon taken by Cyrus.\\n536. Cyrus ascends the throne of Persia. He puts an end to\\nthe Jewish captivity, which had lasted seventy years.\\nDaniel prophesied.\\n520. The Jews begin to build the second temple, which is\\nfinished in four years.\\n480. The Spartans, under Leonidas, slain at Thermopylae.\\nXerxes leaves Greece.\\n456. Cincinnatus, Dictator at Rome.\\n455. Commencement of the seventy prophetical weeks of\\nDaniel.\\n452. The two books of Chronicles supposed to have been\\nwritten by Ezra.\\n431. The Peloponnesian war begins, which lasted twenty-\\nseven years.\\n430. The history of the Old Testament ends about this time.\\nMalachi the last of the prophets.\\nPersecution and death of Socrates.\\n385. Pome taken by the Gauls nnder Brennus.\\n348. Plato died.\\nAlexander the Great, king of Macedon.\\n333. The Persians defeated by Alexander at Issus.\\n328. Alexander passes into India, defeats Porus, founds\\nseveral cities, penetrates to the Ganges.\\n324. Alexander the Great, dies at Babylon.\\n283. The Library of Alexandria founded.\\n277. The translation of the Septuagint made by the order\\nof Ptolemy Philadelphus.\\n211. Antiochns the Great conquers Judea.\\n166. Judas Maccabeus drives the Syrians out of Judea.\\n146. Carthage taken and destroyed by the Romans.\\n135. The history of the Apocrypha ends.\\n80. Julius Cesar makes his first campaign.\\n48. The Alexandrian Library of 400,000 vols, burnt.\\n45. The Calendar reformed by Julius Cesar.\\n5. Augustus ordains a census of all the people in the Ro-\\nman empire.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0412.jp2"}, "411": {"fulltext": "A\\nCHRONOLOGICAL TABLE\\nOF\\nIMPORTANT AND INTERESTING RELIGIOUS EVENTS, WHICH HAVE\\nOCCURRED SINCE THE COMMENCEMENT OF THE CHRISTIAN\\nERA TO THE PRESENT TIME.\\nA.D.\\nJesDs Christ, the Saviour of mankind, was born four years\\nbefore the commencement of the Christian era.\\n26. John the Baptist preaches in Judea the coming of the Messiah.\\n29. Jesus Christ is crucified.\\n35. Conversion of St. Paul to Christianity.\\n39. St. Matthew writes his gospel.\\n40. The name of Christians first given to the disciples of Christ\\nat Antioch.\\n41. Herod persecutes the Christians, and imprisons Peter.\\n42. Sergius Paulus, proconsul, converted by St. Paul.\\n44. St. Mark writes his gospel.\\n50. St. Paul preaches in the Areopagus at Athens.\\n60. Christian religion published in England.\\n64. The first persecution raised by Nero.\\n67. St. Peter and St. Paul put to death.\\n70. Titus destroys Jerusalem. The lands of Judea sold.\\n95. Dreadful persecutions of the Christians at Rome and in the\\nprovinces.\\n95. St. John writes his Apocalypse.\\nwrites his gospel.\\n98. Trajan forbids the Christian assemblies.\\n-08. St. Ignatius was devoured by wild beasts at Rome.\\n1 8. Persecution of the Christians renewed by Adrian, but after-\\nwards suspended.\\n1 37. Adrian rebuilds Jerusalem by the name of Elia Capitolina.\\n.39. Justin Martyr writes his first apology for the Christians.\\ni67. Poly carp and Pionicusus suffered martyrdom at Asia.\\n177. Persecution of the Christians at Lyons.\\nIn the second century Christian assemblies are held on Sun-\\nday, and other stated days, in private houses, and in the\\nburying places of martyrs.\\nInfant baptism and sponsors used in this century.\\nVarious festivals and fasts established.\\nA distinction formed between the bishops and presbyters,\\nwho with the deacons and readers are the only orders of\\necclesiastics known in this century.\\nThe sign of the cross and anointing used.\\nThe custom of praying towards the east introduced.", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0413.jp2"}, "412": {"fulltext": "A.D.\\n202. The fifth persecution of the Christians, principally in Egypt\\n203. The Scots converted to Christianity by the preaching of\\nMarcus and Dionysius.\\n236. The sixth persecution of the Christians.\\n250. The seventh persecution of the Christians under Decius.\\n257. The eighth persecution of the Christians.\\n260. The temple of Diana of Ephesus burned.\\n272. The ninth persecution of the Christians.\\nThe Jewish Talmud and Targum composed in the thirc\\ncentury.\\nThe Jews are allowed to return into Palestine.\\nMany illustrious men and Roman senators converted to\\nChristianity\\nReligious rites greatly multiplied in this century; altars\\nused wax tapers employed.\\nPublic churches built for the celebration of Divine worship.\\nThe pagan mysteries injudiciously imitated in many respects\\nby the Christians.\\nThe tasting of milk and honey previous to baptism, and the\\nperson anointed before and after that holy rite receives a\\ncrown, and goes arrayed in white some time after.\\n302. The tenth persecution of the Christians.\\n306. Constantine the Great, emperor of Rome, stops the perse-\\ncution of the Christians.\\n313. Edict of Milan published by Constantine Christianity tole-\\nrated throughout the empire.\\n325. Constantine assembles the first general council at Nice,\\nwhere the doctrines of Arius are condemned.\\n326. St. Athanasius, bishop of Alexandria, introduced monarchism\\ninto the Roman empire.\\n361. Julian, emperor of Rome, abjures Christianity, and is elected\\nPontifex Maximus. Attempts fruitlessly to rebuild the\\ntemple of Jerusalem.\\n381. Second general council held at Constantinople.\\n387. St. Jerome dies, aged seventy-eight.\\n397. St. Chrysostom chosen patriarch of Constantinople.\\nIn the fourth century the Athanasians or Orthodox perse-\\ncuted by Constantius, who was an Arian, and by Valens,\\nwho ordered eighty of their deputies, all ecclesiastics, to\\nbe put on board a ship, which was set on fire as soon as\\nit was got clear of the coast\\nRemarkable progress in this century of the Christian religion\\namong the Indians, Goths, Marcomanni, and Iberians.\\nTheodosius the Great is obliged by Ambrose, bishop of Milan,\\nto do public penance for the slaughter of the Thessalonians.\\nThe Eucharist was during this century administered in some\\nplaces to infants and persons deceased.\\nSomething like the doctrine of transubstantiation is held*", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0414.jp2"}, "413": {"fulltext": "A.D.\\nand the ceremony uf the elevation used in the celebration\\nof the eucharist. The use of incense, and of the censor,\\nwith several other superstitious rites, introduced. The\\nchurches are considered as externally holy, the saints art\\ninvoked, images used, and the cross worshipped. The\\nclerical order augmented by new ranks of ecclesiastics,\\nsuch as archdeacons, country bishops, archbishops, metro-\\npolitans, exarchs, c.\\n412. T\\\\e Pelagian heresy condemned by the bishops of Afiica.\\n432. 1 bo conversion of the Irish to the Christian faith effected by\\nSt. Patrick, whose original name was Succathus.\\n451, The fourth general council held at Chalcedon.\\n497 Clovis and the Franks converted to Christianity.\\nDuring the fifth century terrible persecutions were carried\\non against the Christians in Britain by the Picts, Scots,\\nand Anglo-Saxons in Spain, Caul, and Africa, by the\\nVandals in Italy and Pannania, by the Visigoths in\\nAfrica by the Donatists and Circumcellians in Persia by\\nthe Isdegerdes besides the particular persecutions carried\\non alten. Jy against the Arians and Anathasians.\\nFelix III., L*shop of Rome, is excommunicated, and his name\\nstruck out of the dyptycs, or sacred registers, by Acacius,\\nbishop of Constantinople.\\nMany ridiculous fables invented during this century such\\nas the story of the phial of oil brought from heaven by a\\npigeon at the baptism of Clovis the vision of Attiala, c.\\n516. The computation of time by the Christian era introduced by\\nDyonisius the monk.\\n519. Justin restores the orthodox bishops, and condemns the\\nEutychians.\\n525. The emperor Justin deposes the Arian bishops.\\n565. The Picts converted to Christianity by St. Columbia.\\n569. Birth of Mahomet, the false prophet.\\n5 SO. The Latin tongue ceases to be spoken.\\n696. Forty Benedictine monks, with Augustine at their head, sent\\ninto Britain by Gregory the Great to convert Ethelbert,\\nking of Kent, to the Christian faith.\\nIn the sixth century the orthodox Christians are oppressed\\nby the emperor Anstatius Thrasemond, king of the Van-\\ndals, Theodoric, king of the Ostrogoths, c.\\nBenedictine order founded, and the canon of mass establish-\\ned by Gregory the Great.\\nAugustine the monk converts the Saxons to Christianity.\\nFemale converts are greatly multiplied in this century.\\nLitanies introduced into the church of France.\\nThe Arians are driven out of Spain.\\nThe Christian era formed by Diony^ius the Little, who first\\nbegan to count the course of time, from the birth of Christ,", "height": "3380", "width": "1904", "jp2-path": "bookofsimilitude00barb_0415.jp2"}, "414": {"fulltext": "A.D.\\nThe Justinian Code Pandects, Institutions and Novelise, col-\\nlected and formed into a body.\\n609. The Jews of Antioch massacre the Christians.\\n611. The church and abbey of Westminster founded.\\n612. Mahomet begins to publish the Koran.\\nIn the seventh century the archbishoprics of London and\\nYork are founded, with each twelve bishoprics under its\\njurisdiction.\\nBoniface IV. receives from the tyrant Phocas (who was the\\ngreat patron of popes, and the chief promoter of their\\ngrandeur) the famous Pantheon, which is converted into\\na church. Here Cybele was succeeded by the Virgin\\nMary, and the pagan deities by Christian martyrs. Idola-\\ntry still subsisted, but the objects of it were changed.\\nIna, king of West Saxony, resigns his crown and assumes the\\nmonastic habit in a convent at Rome. During the heptarchy,\\nmany Saxon kings took the same course. Pope Agatho\\nceases to pay the tribute which the see of Rome was accus-\\ntomed to pay the emperor at the election of its pontiff.\\nv 26. Leo forbids the worship of images, which occasions a great\\nrebellion of his subjects, the pope defending the practice.\\n728. Leo orders pope Gregory to be seized and sent to Constan-\\ntinople, but the order is frustrated, and Leo confiscates the\\nimperial dominions of Sicily and Calabria.\\n736. Leo persecutes the monks.\\n737. Death of Pelagius, who preserved the Christian monarchy\\nin Austria.\\n753. Astolphus, king of the Lombards, erects the dukedom of Ra-\\nvenna, and claims from the pope the dukedom of Rome.\\n754. Pepin invades Italy, and strips Astolphus of his new posses-\\nsions, conferring them on the pope as a temporal sovereignty.\\n770. Constantine dissolves the monasteries in the east.\\n781. Irene re-establishes the worship of images.\\n787. The seventh general council, or second of Nice, is held.\\nIn the eighth century the ceremony of kissing the pope s toe\\nis introduced.\\nThe Saxons, with Witekind their monarch, converted to\\nChristianity.\\nThe Christians persecuted by the Saracens, who massacre\\nfive hundred monks in the abbey of Lerins.\\nControversy between the Greek and Latin churches, concern-\\ning the Holy Ghost s proceeding from the Son.\\nGospel propagated in Hyrcania and Tartary.\\nThe reading of the epistle and gospel introduced into the\\nservice of the church.\\nChurches built in honour of saints.\\nSolitary and private masses instituted.\\n^29. Missionaries sent from France to Sweden.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0416.jp2"}, "415": {"fulltext": "A.D.\\n851. Pope Joan supposed to have fille-1 the papal chair for two\\nyears.\\n867 Photius, patriarch of Constantinople, excommunicates pope\\nAdrian.\\n886 The university of Oxford founded by Alfred.\\nIn the ninth century the conversion of the Swedes, Danes,\\nSaxons, Huns, Bohemians, Moravians, Sclavonians, Rus-\\nsians, Indians, and Bulgarians, which latter occasions a\\ncontroversy between the Greek and Latin churches.\\nThe power of the pontiffs increase; that of the bishops di-\\nminishes; and the emperors are vested of their ecclesias-\\ntical authority.\\nThe fictitious relics of St. Mark, St. James, and St. Bartholo-\\nmew are imposed upon the credulity of the people.\\nMonks and abbots now first employed in civil affairs, and\\ncalled to the courts of princes.\\nThe superstitious festival of the assumption of the Virgin\\nMary, instituted by the council of Mentz, and confirmed\\nby pope Nicholas I., and afterwards by Leo X.\\nThe legends or lives of the saints began to be composed in\\nthis century.\\nThe apostles creed is sung in the churches organs, bells,\\nand vocal music introduced in many places\u00e2\u0080\u0094 Festivals\\nmultiplied.\\nThe order of St. Andrew, or the knights of the Thistle, in\\nScotland.\\nThe canonization of saints introduced by Leo II.\\nTheophilus, from his abhorrence of images, banishes the\\npainters from the eastern empire.\\nHarold, king of Denmark, is dethroned by his subjects, on\\naccount of his attachment to Christianity.\\n915. The university of Cambridge founded by Edward the elder.\\n965. The Poles are converted to Christianity.\\nIn the tenth century the Christian religion is established in\\nMuscovy, Denmark, and Norway.\\nThe baptism of bells the festival in remembrance of de-\\nparted souls, and a multitude of other superstitious rites\\nwere introduced in the tenth century.\\nFire ordeal introduced.\\nThe influence of monks greatly increased in England.\\n{015. The Manichean doctrines prevalent in France and Italy.\\n1061. Henry IV. of Germany, on his knees asks pardon of tb 2 pope.\\n1085. The Turks take Jerusalem from the Saracens.\\nL076. The emperor Henry IV. excommunicated and depo \u00c2\u00abd by\\nthe pope.\\n1079. Doomsday-book begun by William the Conqueror.\\n1095. The first crusade to the Holy Land. The crusaders take\\nAntioch.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0417.jp2"}, "416": {"fulltext": "A.D.\\n1099. Jerusalem taten by Godfrey, of Boulogne. The knights of\\nSt. John instituted.\\nIn the eleventh century, the office of cardinal instituted.\\nA contest between the emperors and popes. Several of\\nthe popes are looked upon as magicians, and learning\\nwas considered magic. The tyranny of the popes op-\\nposed by the emperors Henry I., II., and III. of England,\\nand other monarchs of that nation by Philip, king of\\nFrance, and by the English and German schools.\\nBaptism performed by triple immersion.\\nSabbath fasts introduced by Gregory VII.\\nThe Cistersian, Carthusian, and whipping orders, with many\\nothers, are founded in this century.\\n1147. The second crusade excited by St. Bernard.\\n1160. The Albigenses maintain heretical doctrines.\\n1171. T. Becket murdered at Canterbury.\\n1 1 87. The city of Jerusalem taken by Saladin.\\n1 189. The third crusade under Richard I. and Philip Augustus.\\nIn the twelfth century the three military orders of the\\nknights of St. John, of Jerusalem, the knight templars,\\nand the Teutonic knights of St. Mary, were instituted.\\nSale of indulgences begun by the bishops, soon after mo-\\nnopolized by the popes.\\nThe scholastic theology, whose jargon did such mischief in\\nthe church, took its rise in this century.\\nPope Paschal II. orders the Lord s supper to be administer-\\ned only in one kind, and retrenches the cup.\\n1202. The fourth crusade sets out from Venice.\\n1204. The Inquisition established by pope Innocent III.\\n1210. Crusade against the Albigenses, under Simon de Montfort.\\n1226. Institution of the orders of St. Dominic and St. Francis.\\n1234. The Inquisition committed to the Dominican monks.\\n1248. The fifth crusade, under St. Louis.\\n1260. Flagellants preach baptism with blood.\\n1282. Th3 Sicilian s vespers, when 8,000 Frenchmen were mas-\\nsacred in one night.\\n1291. Ptolemais taken by the Turks. End of the crusades.\\n1293. Jubilee first celebrated at Rome.\\n1299. Ottoman, or Othoman, first sultan, and founder of the\\nTurkish empire.\\nIn the thirteenth century the knights of the Teutonic order,\\nunder the command of Herman de Saliza, conquer and\\nconvert to Christianity the Prussians.\\nThe power of creating bishops, abbots, c. claimed by the\\nRoman pontiff.\\nJohn, king of England, excommunicated by pope Innocent\\nIII., and through fear of that pontiff, is guilty of the most\\ndegrading compliances.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0418.jp2"}, "417": {"fulltext": "A.D,\\nJubilees instituted by Boniface VIII.\\nThe Jews driven out of France by Lewis IX., and their\\nTalmud burnt\\nThe associations of Hans-Towns, Dominicans, Fran-\\nciscans, Servites, Mendicants, and the hermits of St.\\nAugustine, date the origin of their orders from this cen\\ntury.\\nThe festivals of the nativity of the blessed Virgin, and of\\nthe holy sacrament, or body of Christ instituted.\\n1308. The seat of the popes transferred to Avignon for seventy\\nyears.\\n1310. Rhodes taken by the knights of St. John to Jerusalem.\\n1377. Wickliffes doctrines propagated in England.\\n1378. The schisms of the double popes at Rome and Avignon be-\\ngins and continues thirty-eight years.\\n1386. Christianity encouraged in Tartary and China; the Lithu-\\nanians and Jagello, their prince, converted to the Chris-\\ntian faith.\\nIn the fourteenth century pope Clement V. orders the ju-\\nbilee, which Boniface had appointed to be held every hun-\\ndredth year, to be celebrated twice in that space of time.\\nThe knight templars are seized and imprisoned many of\\nthem put to death, and the order suppressed.\\nThe Bible is translated into French by the order of Charles\\nV.\\nThe festival of the holy lance and nails that pierced Jesus\\nChrist, instituted by Clement V., in this century. Such\\nwas this pontiff s arrogance, that once while he was din-\\ning he ordered Dandalus, the Venetian ambassador, to be\\nchained under his table, like a dog.\\n1409. Council of Pisa, where pope Gregory is deposed.\\n1414* Council of Constance, in which two popes were deposed,\\nand the popedom remained vacant near three years.\\n1415. John Huss condemned by the council of Constance for\\nheresy, and burnt.\\n1416. Jerome of Prague condemned by the same council, and\\nburnt.\\n1439. Reunion of the Greek and Latin churches,\\n1450. The first book printed with types of metal which was the\\nVulgate Bible published at Mentz.\\n1453. Constantinople taken by the Turks.\\n1471. Thomas a Kempis died.\\n1492. America discovered by Columbus.\\n1498. Savanazola, burnt by pope Alexander VI. for preaching\\nagainst the vices of the clergy.\\nIn the fifteenth century the Moors of Spain are converted\\nto the Christian faith by force.\\nThe council of Constance remove the sacramental cup from", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0419.jp2"}, "418": {"fulltext": "A.D.\\nthe laity, and declare it lawful to violate the moat solemn\\nengagements, when made by heretics.\\n1517. The Reformation in Germany begun by Luther.\\n1518. Leo X. condemns Luther s doctrines.\\n1520. Massacre of Stockholm by Christiern II. and archbishop\\nTrollo.\\n1521. Gustavus Eriscon introduces the reformation into Sweden\\nby the ministry of Olaus Petri.\\n1524. Sweden and Denmark embrace the protestant faith.\\n1529. Diet of Spires against the Huguenots, then first termed pro-\\ntestants.\\n1 530. The league of Smalcand between tne protestants.\\n1531. Michael Servetus burnt for heresy at Geneva.\\n1534. The reformation takes place in England.\\n1535. The society of the Jesuits instituted by Ignatius Loyola.\\n1538. The Bible in English appointed to be read in the churches\\nin England.\\n1540. Dissolution of the monasteries in England by Henry VIII.\\n1545. The council of Trent begins, which continued eighteen years.\\n1548. The interim granted by Charles V. to the protestants.\\n1552. The treaty of Passau between Charles V. and the elector of\\nSaxony, for the establishment of Lutheranism.\\n1555. A number of bishops in England burnt by queen Mary.\\n1560. The reformation completed in Scotland by John Knox, and\\nthe papal authority abolished.\\n1564. John Calvin, a celebrated theologian, died.\\n1572. The massacre of St. Bartholomew s, August 24th.\\n1576. The league formed in France against the protestants.\\n1587. The second settlement in Virginia. Manteo, an Indian,\\nreceived Christian baptism. Virginia Dare born, the first\\nchild of Christian parents born in the United States.\\n1592. Presbyterian church government established in Scotland.\\n1598. Edict of Nantes, tolerating the protestants in France.\\nIn the sixteenth century pope Julius bestows the cardinal s\\nbat upon the keeper of his monkeys.\\n1608. Arminius propagates his opinions; the Socmians publish\\ntheir catechism at Cracow.\\n1610. The protestants form a confederacy at Heilbron.\\n1618. The synod of Dort, in Holland.\\n16.9. Vanini burnt at Thoulouse for atheism.\\n1620. Settlement of Plymouth by the puritans.\\n1622. The congregation de propaganda, c. founded at Rome by\\npope Gregory XV.\\n1626. League of the protestant princes against the emperor.\\n1638. The solemn league and covenant established in Scotland.\\n1639. First baptist church in America formed at Providence.\\n1 640. New England rsalm-book first published.\\n1641. The Irish rebellion and massacre of the protestants, Oct. 33", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0420.jp2"}, "419": {"fulltext": "A.D.\\n1G56. The friends or quakers first came to Massachusetts. Four\\nexecuted in 1659.\\n1GG4. Mr. Eliot s Indian Bible printed at Cambridge, Mass.\\nThe first Bible printed in America.\\n1674. John Milton, a celebrated poet, died.\\n1685. Revocation of the edict of Nantes by Lewis XIV.\\n1690. Rev. J. Eliot, apostle of the Indians, died.\\nEpiscopacy abolished in Scotland by king William.\\n1708. Saybrook platform formed by a synod of ministers under\\nthe authority of the state of Connecticut.\\n1731. Rev. Solomon Stoddard, a theological writer, died.\\n1740. George Whitfield, a celebrated preacher, first arrives in\\nAmerica he dies at Newburyport, Mass., Sept. 30, 1770,\\non his seventh visit to America.\\n1748. Dr. Watts, a celebrated poet and divine, died, aged 75.\\n1751. Dr. Doddridge, a celebrated divine, died.\\n1758. President Edwards, a celebrated divine, died.\\n1772. Swedenborg, the founder of the New Jerusalem church, died.\\n1773. The society of the Jesuits suppressed by the pope s bull,\\nAugust 25.\\n1774. The Shakers first arrived from England they settled near\\nAlbany.\\n1782. First English Bible printed in America by Robert Aiken,\\nof Philadelphia.\\n1 788. Voltaire, a celebrated infidel philosopher, died\\n1790. Howard, the philanthropist, died.\\n1791. John Wesley, the founder of methodism, died, aged 87.\\n1793. Triumph of infidelity in France. The national convention\\ndecreed that death is an eternal sleep\\n1796. The London missionary society sent out a number of mis-\\nsionaries to the Society islands.\\n1798. The papal government suppressed by the French. The\\npope quits Rome Feb. 26th.\\n1804. British and foreign Bible society instituted.\\n1806. The slave-trade abolished by act of parliament, February.\\n1812. Pomare, king of Otaheite, baptized.\\n1813. Russian Bible society formed at St. Petersburg.\\n1815. Idolatry abolished in the Society islands.\\n1816. The American Bible society instituted at New York.\\n1818. Paris protestant Bible society formed.\\n1820. First mariner s church erected at New- York.\\n1821. Monrovia settled by the American colonization society.\\n1823. American missionaries arrived at the Sandwich islands.\\n1826. American temperance society formed at Boston, Mass.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0421.jp2"}, "420": {"fulltext": "408\\nA. D.\\n1829. Slavery abolished in Mexico, September 15th.\\n1833. W. Wilberforce, the philanthropist, died in London,\\nJuly 28th, aged 74.\\n1834. TV Carey, an eminent Baptist missionary in Hindoo-\\nstan, died June 9th, aged 73.\\n1834. Slaves in the British colonies emancipated, a tempo-\\nrary apprenticeship commences August 1st.\\n1834. Dr. Morrison, an eminent missionary and scholar, died\\nat Canton, in China, Angust 1st, aged 52.\\n1835. Inquisition abolished in Spain.\\n1837. E. P. Lovejoy, the abolitionist, killed t Alton, 111.,\\nNov. 7 th.\\n1839. Pope Gregory. XVI., issues a bull for abolishing the\\nslave trade, Dec. 3d.\\n1840. Washington Temperance Society formed in Baltimore.\\n1842. Secession from the established church of Scotland by\\nseveral hundred ministers.\\n1844. Joseph Smith, the Mormon, murdered by a mob.\\n1844. Secession from the Roman Catholic church in Germany\\nb}* J. Ronge and I. Czerzki.\\n1847. Dr. Chalmers, a distinguished Scottish divine, died.\\n1848. Mormons emigrated to Utah.\\n1849. The Pope having fled from Rome, the Roman Re-\\npublic is proclaimed.\\n1850. Dr. Wiseman created Cardinal of Westminster, Eng-\\nland, by Pius IX.\\n1856. The Sultan grants Christians equal rights with his\\nTurkish subjects\\n1860. Massacre in Syria 5,000 Maronite Christians killed by\\nthe Druses and Moslems.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0422.jp2"}, "421": {"fulltext": "A SELECTION\\nIMPORTANT AND INTERESTING\\nIMijjiou^ $xn\\\\U;\\nFROM THE COMMENCEMENT OF\\nTHE CHRISTIAN ERA,\\nBIOGRAPHICAL SKETCHES.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0423.jp2"}, "422": {"fulltext": "WOE DENOUNCED AGAINST JERUSALEM\\nA countryman for several years went about the streets crying\\nWoe, woe to Jerusalem and at the last time of uttering this\\nmournful cry, being impelled forward by a powerful impulse,\\nhe leaped upon the wall and as he added, Woe, woe to my-\\nself! a stone sent by a Roman engine struck him dead upon\\nthe spot", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0424.jp2"}, "423": {"fulltext": "411\\nA SELECTION\\nOF\\nIMPORTANT A.NJD INTERESTING-\\nRELIGIOUS EYENTS;\\nFROM THE COMMENCEMENT OF\\nTHE CHRISTIAN ERA.\\nDestruction of Jerusalem.\\nThe siege and destruction of the city and temple of\\nJerusalem, and the subversion of the whole political\\nconstitution of the Jews, is one of the most striking in-\\ncidents of the divine vengeance on a wicked people,\\nthat we have recorded in history. Our Lord, who fore-\\nsaw the desolation and calamities coming upon the city,\\nwept over it, declaring his willingness to gather them\\nunder his protection but they would not accept of his\\nsalvation therefore destruction came upon them, and\\ntheir house was left unto them desolate.\\nAbout forty years after our Lord had foretold the de-\\nstruction of Jerusalem, the Roman government sent an\\narmy under Cestius Gallius against the Jews, in order\\nto quell their rebellious and factious spirit. Gallius\\ncame and invested Jerusalem with a powerful army.\\nOur Lord declared to his disciples, that when ye\\nshall see Jerusalem compassed with armies, then know\\nthat the desolation thereof is nigh. 11 And then, in\\norder that his followers might be preserved in safety,\\nhe adds, Then let them that are in Judea flee to the\\nmountains and let them that are in the midst of it\\ndepart out, c. This counsel was remembered and", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0425.jp2"}, "424": {"fulltext": "412\\nwisely followed by the Christians, and it is mentioned\\nas a remarkable fact by Eusebius and other ancient his-\\ntorians, that not a single Christian perished in the de-\\nstruction of Jerusalem, though many of them were\\nthere when Gallius invested the city and had he per*\\nsevered in the siege, he would have soon rendered him-\\nself master of it but when he unexpectedly and unac-\\ncountably raised the siege, all who believed in Christ\\ntook that opportunity and fled to Pella, and other places\\nbeyond Jordan.\\nVespasian was appointed to succeed Gallius in pro-\\nsecuting the war against the Jews he accordingly sub-\\ndued the country, and prepared to besiege Jerusalem,\\nbut being appointed emperor, he returned to Rome, and\\ngave the command of his forces to his son Titus. Ti-\\ntus, having made several assaults without success, re\\nsolved to surround the city (which was nearly four\\nEnglish miles in circumference) with a wall which\\nwas, with incredible speed, completed in three days\\nThe wall was strengthened with forts at proper dis-\\ntances, so that all hope of safety was cut off; none\\ncould make his escape from the city, and no provisions\\ncould be brought into it thus fulfilling our Lord s words,\\nthine enemies shall cast a trench about thee, and com-\\npass thee round, and keep thee in on every side. Ti-\\ntus now prosecuted the siege with vigour. In addition\\nto this, the Jews were divided into factions among\\nthemselves, murdered each other with a blind fury, and\\nburnt their provisions. No history can furnish us with\\na parallel to the calamities and miseries of the Jews\\nrapine, murder, famine, and pestilence within, fire and\\nsword, and all the horrors of war without. While\\nthe famine prevailed, the house of a Jewish lady named\\nMiriam, was repeatedly plundered of provisions. Her\\nsufferings became so extreme, that she entreated, and\\nsometimes attempted to provoke those who plundered\\nher, to put an end to her miserable life. At length,\\nfrantic with despair, she snatched her infant son from\\nher breast, cut its throat, and boiled it and having\\nsatisfied present hunger, concealed the remainder. The", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0426.jp2"}, "425": {"fulltext": "413\\nsmell of it soon brought the voracious soldiers to her\\nhouse they threatened her with the most excruciating\\ntortures, if she did not discover her provisions to them,\\nBeing compelled in this manner, she set before them\\nthe mangled remains of her son. At this horrid spec-\\ntacle, the soldiers, inhuman as they were, stood aghast,\\nstruck with horror, and at length rushed from the\\nhouse. The report of this transaction having spread\\nthrough the city, the horror and consternation of the\\nJews was universal they now for the first time began\\nto think themselves forsaken of God. Titus, on hear-\\ning this account, was rilled with surprise and indigna-\\ntion. Soon, said he, shall the sun never more\\ndart his beams on a city where mothers feed on their\\nchildren and where fathers, no less guilty, choose to\\ndrive them to such extremities, rather than lay down\\ntheir arms.\\nTitus now pushed the siege with still greater vigour,\\nand endeavoured to obtain possession of the temple, the\\npreservation of which was strongly desired by him. A\\nRoman soldier, urged on, as he said, by a divine im-\\npulse, seized a firebrand, and getting on his comrades\\nshoulders, threw it into a window of the temple, and\\nimmediately set this noble edifice, the pride and glory\\nof the Jewish nation, in flames. Titus immediately\\ngave orders to extinguish the fire he threatened, he\\nentreated his soldiers, and used every exertion to stop\\nthe progress of the fire, but all in vain. The exaspe-\\nrated soldiery, bent on destroying the city and all it con-\\ntained, either did not hear or did not regard him.\\nThese were the days of vengeance, that all things\\nwhich were written might be fulfilled. These were\\nthe days in which all the calamities predicted by Mo-\\nses, Joel, Daniel, and other prophets, as well as those\\npredicted by our Saviour, met in one common centre,\\nand were fulfilled in the most terrible manner on that\\ngeneration. It is remarkable that the temple was burnt\\nby the Romans in the same month, and the same day\\nof the month, on which it had been burned by the Ba-\\nbylonians.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0427.jp2"}, "426": {"fulltext": "414\\nMartyrdom of the Theban Legion.\\nDuring the reign of the emperor Maximian, A.\\nD. 286, a legion of soldiers consisting of 6,666 men\\ncontained none but Christians. It was called the\\nTheban legion, because it was raised in Thebias.\\nMaximian, marching into Gaul, ordered a general\\nsacrifice, at which the whole army were to assist,\\nand take an oath at the same time, that they would\\nassist him in the extirpation of Christianity in Gaul.\\nTerrified at these orders, each individual of the\\nTheban legion absolutely refused either to sacrifice, or\\nto take the oath prescribed. This so enraged Max-\\nimian, that he ordered the legion to be decimated that\\nis, every tenth man to be selected from the rest and\\nput to the sword. This cruel order having been put\\ninto execution, those who remained alive were still in-\\nflexible, when a second decimation took place, and\\nevery tenth man of those living were again put to the\\nsword. But this second severity made no more im-\\npression than the first had done the soldiers preserved\\ntheir fortitude and principles but, by the advice of\\ntheir officers, drew up a remonstrance to the emperor,\\nin which they told him that they were his subjects\\nand his soldiers, but could not at the same time forget\\nthe Almighty that they received their pay from him,\\nand their existence from God.\\nWhile your commands (say they) are not contra-\\ndictory to those of our common Master, we shall always\\nbe ready to obey, as we have been hitherto but when\\nthe orders of our prince and the Almighty differ,\\nwe must always obey the latter. Our arms are de-\\nvoted to the emperor s use, and shall be directed\\nagainst his enemies but we cannot submit to stain\\nour hands with the effusion of Christian blood and how.\\nindeed, could you, O emperor, be sure of our alle-\\ngiance and fidelity, should we violate our obligations to\\nour God, in whose service we were solemnly engaged\\nbefore we entered into the army You command us", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0428.jp2"}, "427": {"fulltext": "415\\nto search out and destroy the Christians it is not ne-\\ncessary to look any further for persons of that denomi-\\nnation we ourselves are such, and we glory in the\\nname. We saw our companions fall without the least\\nopposition or murmuring, and thought them happy in\\ndying for the sake of Christ. Nothing shall make us\\nlift up our hands against our sovereign we had rather\\ndie wrongfully, and by that means preserve our inno-\\ncence, than live under a load of guilt whatever you\\ncommand we are ready to suffer we confess ourselves\\nt) be Christians, and therefore cannot persecute Chris-\\ntians, nor sacrifice to idols.\\nSuch a declaration, it might be presumed, would have\\naffected the emperor, but it had a contrary effect for,\\nenraged at their perseverance and unanimity, he com-\\nmanded that the whole legion should be put to death,\\nwhich was accordingly executed by the other troops,\\nwho cut them to pieces with their swords. Milner s\\nHistory of Christian Martyrdom.\\nWillingness of the ancient Christians to\\nSUFFER FOR Christ s SAKE.\\nThe ancient Christians counted it an honour to suffer\\nfor their religion, and oftentimes gave up their lives\\nwith joy, for the sake of their Lord.\\nIn the fourth century, the emperor Valens ordered\\nthe Christians in Edessa to be slain, on a certain day,\\nwhile they were at their devotions, in their churches.\\nThe officers, however, being more compassionate than\\nthe emperor, privately gave notice to the Christians\\nnot to assemble on the day appointed, so that they\\nmight escape death. The Christians thanked the offi-\\ncers for their advice, but disregarded both that and the\\nemperor s menaces, rather than neglect their duly.\\nThey accordingly repaired to the church, and the\\ntroops were put in motion to destroy them. As they\\nmarched along, a woman, with a child in her arms,\\nbroke through their ranks, when the officer ordered her\\nlo be brought before him, and asked her where she was", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0429.jp2"}, "428": {"fulltext": "THE CHRISTIAN HEROINE.\\na woman w hh her SS7 PJ? f SSembIed in Churches,\\nin order to en er kf ^T? b he ranks of ^e soldiery\\nmartyrs Church and to be reckoned among the", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0430.jp2"}, "429": {"fulltext": "417\\ngoing- She replied, to the church, whither others\\nwere making all the haste they could. Have you not\\nheard, says the officer, of the emperor s order, to\\nput to death all who are found there I have,\\nsays she, and for that cause I make the more haste.\\nAnd whither, said the officer, do you lead that\\nchild I take him, replied she, with me, that he\\nalso may be reckoned in the number of the martyrs.\\nUpon this, the humane officer returned to the emperor,\\nand told him that all the Christians were prepared to\\ndie in defence of their faith, represented to him the rash-\\nness of murdering so great a multitude, and entreated\\nthe emperor to drop the design, at least for the present\\nwith which he at length complied. Milner a History\\nof Christian Martyrdom.\\nLetter of Pliny to Trajan, relative to the\\nfirst Christians.\\nIn the conduct and writings of ancient pagans, a\\ngreat variety of important testimonies to the truth and\\nspread of the Christian religion, and the purity of\\nChristian principles, may be found. But perhaps in\\nno instance is this testimony so clear, and yet so unde-\\nsignedly given, as in the epistle of Caius Plinius, or\\nthe younger Pliny (so called), addressed to the Ro-\\nman emperor Trajan.\\nPliny was born A. D. 61, or 62, and about 107\\nwas sent to the provinces of Pontus and Bithynia,\\nby Trajan, to exercise the office of governor. The\\npersecutions of Christians, under Trajan, had com-\\nmenced about 100 and in these provinces, there were\\nprodigious numbers of them, against whom Pliny, by\\nthe emperor s edict, was obliged to use all manner of\\nseverity. But being a person of good sense and mo-\\nderation, he judged it prudent, before he proceeded to\\nthe extreme rigour of the law, to represent the case to\\nTrajan, and receive further orders concerning it. He\\ntherefore wrote the following letter: Pliny, to the\\nemperor Trajan, wisheth health and happiness :-^It is\\n18*", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0431.jp2"}, "430": {"fulltext": "418\\nmy constant custom, sir, to refer myself to you, in all\\nmatters concerning which I have any doubt. For who\\ncan better direct me when I hesitate, or instruct me\\nwhere I am ignorant I have never been present at\\nany trials of Christians so that I know not well what\\nis the subject-matter of punishment, or of inquiry, or\\nwhat strictness ought to be used in either. Nor have\\nI been a little perplexed to determine whether any dif-\\nference ought to be made on account of age, or whether\\nthe young and tender, and the full-grown, and ro-\\nbust, ought to be treated all alike whether repentance\\nshould entitle to pardon, or whether all who have once\\nbeen Christians ought to be punished, though they aie\\nnow no longer so whether the name itself, although\\nno crimes be detected, or crimes only belonging to the\\nname, ought to be punished. Concerning all these\\nthings I am in doubt.\\nIn the mean time, I have taken this course with\\nall who have been brought before me, and have been\\naccused as Christians. I have put the question to them,\\nwhether they were Christians Upon their confessing\\nto me that they were, I repeated the question a second\\ntime, threatening to punish them with death. Such as\\nstill persisted, I ordered away to be punished for it\\nwas no doubt with me that contumacy, and inflexible\\nobstinacy, whatever might be their opinion, ought to\\nbe punished. There were others of the same infatua-\\ntion, whom, because they are Romans, I have noted\\ndown to be sent to the city.\\nIn a short time, the crime spreading itself, even\\nwhilst under persecution, as is usual in such cases, di-\\nvers sorts of people came in my way. An information\\nwas presented to me, without mentioning the author,\\ncontaining the names of many persons, who, upon ex-\\namination, denied that they were Christians, or had\\never been so who repeated after me an invocation of\\nthe gods, and with wine and frankincense made sup-\\nplication to your image, which, for that purpose, I had\\ncaused to be brought and set before them, together\\nwith the statues of the deities. Moreover, they reviled", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0432.jp2"}, "431": {"fulltext": "419\\nthe name of Christ, none of which things, as is said,\\nthey who are really Christians can by any means be\\ncompelled to do. These, therefore, I thought proper to\\ndischarge.\\nM Others were named by an informer, who at first\\nconfessed themselves Christians, and afterwards denied\\nit the rest said they had been Christians, but had left\\nthem some three years ago, some longer, and one, or\\nmore, above twenty years. They all worshipped your\\nimage, and the statues of the gods these also reviled\\nChrist. They affirmed that the whole of their fault, or\\nerror, lay in this, that they were wont to meet together,\\non a stated day, before it was light, and sing among\\nthemselves alternately, a hymn to Christ as God\\nand bind themselves by an oath, not to the commission\\nof any wickedness, but not to be guilty of theft, rob-\\nbery, or adultery, never to falsify their word, nor to\\ndeny a pledge committed to them, when called upon to\\nreturn it. When these things were performed, it was\\ntheir custom to separate, and then to come together at\\na meal, which they ate in common without any disor-\\nder but this they had forborne since the publication\\nof my edict, by which, according to your commands, I\\nprohibited assemblies.\\nAfter receiving this account, I judged it the more\\nnecessary to examine, and that by torture, two maid-\\nservants, which were called ministers. But I have dis-\\ncovered nothing beside an evil and excessive supersti-\\ntion. Suspending, therefore, all judicial proceedings,\\nI have recourse to you for advice for it has appeared\\nto me a matter highly deserving consideration espe-\\ncially upon account of the great number of persons\\nwho are in danger of suffering for many, of all ages.\\nand every rank, of both sexes likewise, are accused,\\nard will be accused. Nor has the contagion of this\\nsuperstition seized cities only, but the lesser towns\\nalso, and the open country. Nevertheless, it seems to\\nme, that it may be restrained and corrected. It is cer-\\ntain that the temples, which were almost forsaken, be-\\ngin to be more frequented and the sacred solemni-", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0433.jp2"}, "432": {"fulltext": "420\\nties, after a long intermission, are revived. Victims\\nlikewise are every where bought up, whereas for some\\ntime, there were few purchasers. Whence it is easy\\nto imagine what numbers of men might be reclaimed,\\nif pardon were granted to those who shall repent.\\nTo this epistle, the emperor sent the following re-\\nply Trajan to Pliny, wisheth health and happi-\\nness You have taken the right method, my Pliny,\\nin your proceedings with those who have been brought\\nbefore you as Christians for it is impossible to esta-\\nblish any one rule that shall hold universally. They\\nare not to be sought for. If any are brought before\\nyou, and are convicted, they ought to be punished.\\nHowever, he that denies his being a Christian, and\\nmakes it evident in fact, that is, by supplicating to our\\ngods, though he be suspected to have been so former-\\nly, let him be pardoned upon repentance. But in no\\ncase, of any crime whatever, may a bill of information\\nbe received, without being signed by him who presents\\nit for that would be a dangerous precedent, and un-\\nworthy of my government.\\nBy this epistle it will appear that Christianity had\\nrapidly been spread almost over the then known world\\nthat the Christians bore all their sufferings with noble\\nfortitude, peculiar to none but Christians that their\\npurity and innocence is fully attested and against\\nwhom, after the strictest examination, their enemies\\ncould find nothing of which they were guilty, save that\\nthey professed and maintained the character of Chris-\\ntians.\\nIntroduction of Christianity into Britain.\\nThe tradition which has been most generally receiv\\nod by our ancient historians, and by the nations at\\nlarge, says Dr. A. Clarke, is that which attributes the\\nintroduction of the Christian religion into Britain, to\\nPliny s Epist. Lib. X", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0434.jp2"}, "433": {"fulltext": "421\\nJoseph of Arimathea. The substance of this history\\nis as follows About sixty-three years after the in-\\ncarnation of our Lord, and thirty after his ascension,\\nJoseph of Arimathea, who had buried our Lord s body\\nin his own tomb, was furnished by Philip the evan-\\ngelist with eleven disciples, and sent into Britain to in-\\ntroduce the gospel of Christ in place of the barbarous\\nrites of the Druids. With these rites, as well as with\\nthe character of the people, the Roman empire had be-\\ncome well acquainted, through the writings of Julius\\nCaesar.\\nThese holy men, on their landing, applied to Arvi-\\nragus, a British king, for permission to settle in a rude\\nand uncultivated spot, called Yuswytryn by the Bri-\\ntish, Avaloai by the Romans, and Glaestingbyrig by\\nthe Saxons, and is still known by the name of Glas-\\ntonbury. Their petition was granted, and twelve hides\\nof land were assigned for their support and the place\\nto this day is denominated the twelve hides of Glas-\\ntonbury. Here, according to this tradition, the stand-\\nard of the cross was first erected and a chapel made\\nof wicker work was the first church, or oratory of God\\nin Britain. The walls of this church, according to\\nMalmsbury, were made of twigs twisted together. The\\nlength of it was sixty feet, and the breadth of it twenty-\\nsix feet. The roof, according to the custom of the\\nBritons, was of straw, hay, or rushes. The extent of\\nthe yard was so large as to contain, according to Mel-\\nkinus, who lived in the year A. D. 550, a thousand\\ngraves.\\nThat this nation was converted to the faith of Christ\\nby those who had been disciples of our Lord, was the\\nearly and constant belief of our forefathers. This runs\\nthrough all our histories, and even through some of\\nour regal acts. In the charter granted by Henry II.,\\nin the year of our Lord 1185, for the rebuilding of\\nGlastonbury church, which had been burnt, it is styled\\nthe mother and burying place of the saints, founded\\nby the very disciples of our Lord and adds, it has\\nthe venerable authority of the ancients and else-", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0435.jp2"}, "434": {"fulltext": "422\\nwhere the same charter continues, which is incon\\ntrovertibly acknowledged to be the fountain and origin\\nof the whole religion of England. This church was\\nthe head of all ecclesiastical authority in those nations,\\ntill the year 1154, when Pope Adrian IV. transferred\\nthat honour to St. Alban s.\\nIt is stated by several authorities, that when the\\nchurch built by Joseph of Arimathea was decayed by\\ntime, Deni, a Welsh or British bishop, erected a new\\none in the same place that this also, in time, falling\\naway in decay, twelve men came from north Britain,\\nand put it in good repair. And, lastly, king Ina, donor\\nof the Peterpence, pulled down the old one, and built a\\nstately church, to the honour of Christ. St. Peter and\\nSt. Paul were filletted under the highest coping, with\\nheroic verses in Latin, celebrating the memory of the\\nfounder, and the saints to whom it was dedicated. But\\nafterwards, this church was, by the renowned Dunstan,\\nconverted to a monastery of Benedictine monks, him-\\nself being sometimes abbot there and so it continued\\ntill the reign of Henry VIII., when it shared in the\\ndownfall of monastic establishments.\\nThe story of Lucius, king of Britain, who, in A. D.\\n156, is said, by the venerable Bede, to have embraced\\nthe Christian faith, and who is called the first Christian\\nking, is generally known. Historians say, that this\\nking sent Elwan and Med win to Eleutherus, the\\ntwelfth bishop of Rome, praying that he might be\\ninstructed in the Christian faith which was accordingly\\ndone.\\nLucius, when convinced of the truth himself, and\\nbeing confirmed therein, by the preaching of some per-\\nsons well versed in the doctrines of Christianity, took\\non him the profession of that religion, and used his\\ninfluence for the promotion of it among the people,\\nwith whom his example must have had considerable\\nweight. Idolatry hitherto prevailed among the Silu-\\nrian Britons but now the religion of Christ was pub-\\nlicly sanctioned, and the idolaters became ashamed of\\ntheLr practices. The ministers of the true religion", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0436.jp2"}, "435": {"fulltext": "423\\nwere poo/ and obscure men, and they had no regular\\nplaces set apart for divine worship, and their adherents\\nwere in a forlorn and unprotected state. This gene-\\nrous prince raised the Christians from their low condi-\\ntion, erected suitable places for the celebration of reli-\\ngious services, and thus became a nursing-father to the\\nchurch.\\nDuring the tenth general persecution, under the em-\\nperor Dioclesian, the Christians in Britain were for a\\nshort time great sufferers. It is said that at this time\\nthe Christian religion was nearly rooted out of the\\ncountry, and they who suffered martyrdom were almost\\nwithout number. Gildas says, that their churches\\nwere thrown down, and all the books of the Holy Scrip-\\ntures that could be found were burnt in the streets, and\\nthe chosen priests of the flock of our Lord, together\\nwith the innocent sheep, murdered so that in some\\nparts of the province, no footsteps of the Christian reli-\\ngion appeared. How many did then flee, how many\\nwere destroyed, how many different kinds of sufferings\\nsome did endure, how great was the ruin of apostates,\\nhow glorious the crown of martyrdom Bede adds,\\nIt made Britain to be honoured with many holy mar-\\ntyrs, who firmly stood and died in the confession of\\ntheir faith.\\nAn Account of the Druids.\\nDruidism prevailed chiefly in Britain and in Gaul,\\nthough it may be found among other Celtic nations\\nand owing to a peculiarity of national character, which\\nperhaps may be said to remain to the present day, the\\nBritons were more famous for the observance of their\\nreligion than the Gauls. For this circumstance we\\nhave the authority of Caesar, who says that such of\\nthe Gauls as were desirous of being thoroughly instructed\\nin the principles of their religion (which was the same\\nwith that of the Britons), usually took a journey into\\nBritain for that purpose.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0437.jp2"}, "436": {"fulltext": "424\\nThe religion obtained its name from the Druids, who\\nwere its principal priests, and held in very high esti-\\nmation. Caesar affirms, that the nobles and the Druids\\nwere the only two privileged orders among the Bri-\\ntons. So greatly were they honoured, that the people,\\nsupposing them peculiar favourites of the gods, were\\nperfectly obedient to their commands and even when\\ntwo hostile armies met, and were on the point of en-\\ngaging in battle, they sheathed their swords on the\\nmediation of the Druids. The persons of these priests\\nwere esteemed sacred and inviolable they were even\\nexempted from all taxes and military services and, in\\nfact, they enjoyed so many immunities and distinc-\\ntions, that princes were ambitious of being admitted\\namong them. The dignity of Arch-druid, or the su-\\npreme head of the order, was attended with so many\\nhonours, and so much power and riches, that the elec-\\ntion of a person to fill it sometimes even occasioned a\\ncivil war.\\nThe generality of the Druids seem to have lived a\\nkind of monastic life. The services of every temple\\nrequired the attendance of a considerable number of\\nthem and these lived in community in the neighbour-\\nhood of the temple. The Arch-druid had his residence\\nin the isle of Anglesea, and he there maintained an ec-\\nclesiastical court in all the magnificence of the times.\\nVestiges of his palaces are still remaining. It is also\\nvery probable, that some of these ancient priests lived\\nin seclusion as hermits and the small circular houses\\nin the western islands of Scotland, which are called by\\nthe people Druids houses, were most likely inhabit-\\ned by such persons. All of them are supposed to have\\nlived in celibacy but this is not absolutely certain. They\\nwere at any rate attended and associated with a num-\\nber of female devotees, called Druidesses, who assisted\\nin the duties, and shared the honours and emoluments of\\nthe priesthood. The Roman soldiers were much terri-\\nfied at seeing a number of these consecrated females,\\nwho ran up and down among the ranks of the Bri-\\ntish army, with flaming torches in tl eir hands and", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0438.jp2"}, "437": {"fulltext": "425\\nimprecated the wrath of heaven on the invaders of their\\ncountry.\\nWith respect to the doctrines of the Druids, they had\\ntwo sets of opinions the one for the initiated, and the\\nother for the vulgar. The former was considered to\\ncontain only genuine truth, in its simple form the\\nother admitted a variety of fables, which were thought\\nbetter adapted for popular comprehension. The Druids\\nwere exceedingly jealous of their secret doctrines, and\\ntook a variety of precautions to prevent them from trans-\\npiring. They never committed them to writing, and\\nthey taught their disciples in caves, or the deepest re-\\ncesses of forests, that they might not be heard by the\\nuninitiated. In consequence of this strict concealment,\\nwe have at the present time but a very imperfect know-\\nledge of these doctrines.\\nIt is tolerably certain that the unity of the Godhead,\\nand that there is one God, the creator and governor\\nof the universe, was one of the doctrines of the Druids.\\nThere is also abundant evidence that the Druids taught\\nthe immortality of the souls of men and Mela tells us,\\nthat this was one of their secret doctrines, which they\\nwere permitted to publish for political rather than reli-\\ngious reasons.\\nBut though such might be the secret doctrines of the\\nDruids, their public ones were far less agreeable to truth\\nand reason. They taught the people that there were a\\ngreat number of gods and they partly invented, and\\npartly adopted, an infinity of fables respecting them.\\nThese fables were generally contained in sacred verses,\\nand were delivered by the Druids from little eminences\\n(many of which are still remaining) to the surround-\\ning multitudes. With these narratives were, of course,\\nmixed many moral precepts and their orations are\\nsaid to have made great impression on the people, in-\\nspiring them with veneration for their gods, an ar-\\ndent love to their country, an undaunted courage, and a\\nsovereign contempt for death.\\nTheir Supreme Being was originally worshipped\\nunder the name of Heses the worship of the sun was", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0439.jp2"}, "438": {"fulltext": "426\\njoined with that of fire, which was held sacred as a\\nsymbol of the Divinity. Those celebrated circles oi\\nstones, which are still remaining at Stonehenge, and\\nmany other places, seem to have been temples of the\\ns m, or of the moon, or probably of both. The Druids\\n1 kewise adored a very considerable number of deified\\nmortals, who substantially corresponded with the Greek\\nand Roman gods they also held certain plants sacred\\nespecially the misletoe.\\nJ heir mode of worship consisted in sacrifices, prayers,\\nand offerings. Their sacrifices were principally such\\nanimals as they used for food but on some occasions\\nhuman victims were offered. These occasions, too,\\nwere more frequent than we may be willing to suppose\\nfor it was a part of the Druid s creed, that nothing but\\nthe life of man could atone for the life of man. In\\ntimes of particular emergency or national calamity, or\\nfor persons of very high rank, not merely a single vic-\\ntim, but a great number, were sacrificed at once. It is\\nwefl known that huge colossal figures, made of osier,\\nwere filled with men, and then set on fire and reduced\\nto ashes. But the avarice of the priests encouraged the\\npeople to present offerings as well as sacrifices. These\\ngenerally consisted of the most costly and excellent\\nthings that could be procured, and of course contributed\\nmuch to the luxury and splendour both of the temples and\\nof the priesthood.\\nLike other heathen nations, also, the Druids had their\\nacts of divination, their auguries, and omens. With\\nrespect to their times of worship, it is probable that they\\nhad daily sacrifices, and other acts of religion and from\\nthe authority of Lucan, they seem to have chosen the\\nhour of noon for the worship of the sun and the celes-\\ntial gods and midnight for that of the moon and the\\ninfernal gods. They certainly knew the division of\\ntime into weeks, although it is doubtful whether one of\\nthe seven days was consecrated to religion. The sixth\\nday of every lunar month, which by them was reckoned\\nas the first day, was a religious festival. The first day\\nof May was a great annual festival in honor of Belinus,", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0440.jp2"}, "439": {"fulltext": "ROMANS DESTROYING THE DRUIDS.\\nThe Roman Governor finding it difficult to keep the Britons in\\nsubjection, on account of the Druids, determined to destroy the\\nlatter. He pursued them into the Island of Anglesea, cut\\ndown their sacred proves, and burnt many of them in the fires\\nwhich they themselves had kindled for the Roman prisoners.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0441.jp2"}, "440": {"fulltext": "428\\nor the sun. There are some vestiges of this festival\\nstill remaining in Ireland, and in the highlands of Scot-\\nland. Midsummer day, and the first of November,\\nwere likewise annual festivals. All their gods and\\ngoddesses seem to have had similar festivals. The\\nchief festival was, when the ceremony of cutting the\\nmisletoe from the oak was performed the day was about\\nthe beginning of March. On these festivals, after the\\nappointed sacrifices and acts of devotion were finished,\\nthe rest of their time was spent in feasting, singing, danc-\\ning, and other diversions.\\nThe places in which the Druids performed their wor-\\nship were always in the open air; for it was considered\\nunlawful to build temples to the gods, or to worship\\nthem within walls or under roofs. Sacred groves, if\\npossible of oak trees, were especially chosen. In the\\ncentre of the grove was a circular area, enclosed with\\none or two rows of large stones, placed perpendicularly\\non the earth. This was the temple and within it stood\\nthe altar upon which the sacrifices were offered. It does\\nnot appear, though the Druids admitted a great number\\nof gods, that they had any images. All the Celtic na-\\ntions worshipped their principal deity under the sym-\\nbol of an oak and this seems to be the nearest approach\\nto the worship of images.\\nThe period at which the religion of the Druids took\\nits rise cannot be well ascertained but it seems to\\nhave been at its zenith at the time of the invasion of\\nthe Romans after this it declined. The Druids both\\npossessed and exerted a political as well as a religious\\ninfluence upon the minds of the people and the Ro-\\nmans, finding it inimical and dangerous to their author-\\nity, soon manifested a great animosity against the per-\\nsons and the religion of these priests. They used every\\nmeans to deprive them of their power, and showed them\\nno mercy when they were found engaged in a revolt.\\nAt last, they pursued them into their sacred island of\\nAnglesea and Suetonius Paulinus, who w 7 as govern-\\nor of Britain, having defeated the Britons who at-\\ntempted to defend it, made a cruel use of his victory", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0442.jp2"}, "441": {"fulltext": "429\\nHe cut down their sacred groves, demolished their\\ntemples and altars, and burnt many of the Druids in\\nthe fires they themselves kindled for sacrificing the\\nRoman prisoners, had the Britons gained the victory.\\nSo great Were the numbers who perished on this occa-\\nsion, and in the unfortunate revolt of the Britons under\\nBoadicea, which happened immediately after, that the\\nDruids never after made any considerable figure. The\\nBritons, however, clung long to their ancient supersti-\\ntions and so late as the eleventh century, Canute\\nfound it necessary to make the following law against\\nthem We strictly charge and forbid all our subjects\\nto worship the gods of the Gentiles that is to say, the\\nsun, moon, fires, rivers, fountains, hills or trees, or\\nwoods of any kinds.\\nAlban, the first British Martyr.\\nAlban, from whom St. Alban s, in Hertfordshire, re-\\nceived its name, was the first British martyr. He was\\noriginally a pagan, and being of a very humane dispo-\\ntion, he sheltered a Christian ecclesiastic, named Am-\\nphibalus, who was pursued on account of his religion.\\nThe pious example, and edifying discourses of the refu-\\ngee, made a great impression on the mind of Alban he\\nlonged to become a professor of a religion which charmed\\nhim the fugitive minister, happy in the opportunity,\\ntook great pains to instruct him and, before his disco-\\nvery, perfected Alban s conversion.\\nAlban now took a firm resolution to preserve the\\nsentiments of a Christian, or to die the death of a mar-\\ntyr. The enemies of Amphibalus, having intelligence\\nof the place where he was secreted, came to the house\\nof Alban, in order to apprehend him. The noble host,\\ndesirous of protecting his guest, changed clothes with\\nhim, in order to facilitate his escape and, when the\\nsoldiers came, offered himself up as the person whom\\nthey were seeking. Being accordingly carried before\\nthe governor, the deceit was immediately discovered\\nand Amphibalus being absent, that officer determined", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0443.jp2"}, "442": {"fulltext": "430\\nto wreak his vengeance upon Alban with this view\\nhe commanded the prisoner to advance to the altar and\\nsacrifice to the pagan deities. The brave Alban, how-\\never, refused to comply with the idolatrous injunction,\\nand boldly professed himself to be a Christian. The\\ngovernor, therefore, ordered him to be scourged, which\\npunishment he bore with great fortitude, seeming to ac-\\nquire new resolution from his sufferings he was then\\nbeheaded.\\nThe venerable Bede states, that upon this occasion\\nthe executioner suddenly became a convert to Chris-\\ntianity, and entreated permission either to die for Alban\\nor with him. Obtaining the latter request, they were\\nbeheaded by a soldier, who voluntarily undertook the\\ntask. This happened on the 22d of June, A. D. 287, at\\nVerulam, now St. Alban s, in Hertfordshire, where a\\nmagnificent church was erected to his memory, about\\nthe time of Constantine the Great. This edifice was\\ndestroyed in the Saxon wars, but was rebuilt by OfFa,\\nking of Mercia, and a monastery erected adjoining to it,\\nsome remains of which are still visible.\\nMartyrdom of Maximilian, in the fourth\\nCentury.\\nAbout the fourth century, many Christians, upon ma-\\nture consideration, thought it unlawful to bear arms un-\\nder a heathen emperor. Their reasons were\\n1st. They thereby were frequently under the neces-\\nsity of profaning the Christian Sabbath. 2d. That they\\nwere obliged, with the rest of the army, frequently to\\nbe present at idolatrous sacrifices, before the temples of\\nidols. 3d. That they were compelled to follow the\\nimperial standards, which were dedicated to heathen\\ndeities, and bore their representations. Such reasons\\ninduced many to refuse to enter into the imperial army,\\nwhen called upon so to do for the Roman constitution\\nobliged all young men, of a certain stature, to make\\nseveral campaigns.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0444.jp2"}, "443": {"fulltext": "431\\nMaximilian, the son of Fabius Victor, being pointed\\nout as a proper person to bear arms, was ordered by\\nDion, the proconsul, to be measured, that he might be\\nenlisted in the service. Maximilian, however, boldly\\ndeclared himself a Christian, and refused to do military\\nduty. Being found of the proper height, Dion gave\\ndirections that he should be marked as a soldier, ac-\\ncording to the usual custom. He, however, strenuous-\\nly opposed this order, and told Dion that he could not\\npossibly engage in the service. The proconsul in-\\nstantly replied, that he should serve either as a soldier,\\nor die for disobedience. Do as you please with me,\\nreplied Maximilian behead me if you think proper\\nI am already a soldier of Christ, and cannot serve any\\nother power.\\nDion wishing, however, to save the young man,\\ncommanded his father to use his authority over him, in\\norder to persuade him to comply but Victor coolly re-\\nplied, My son knoweth best what he has to do.\\nDion again demanded of Maximilian, with some acri-\\nmony* if he was yet disposed to receive the mark To\\nwhich the young man replied, he had already received\\nthe mark of Christ. Have you exclaimed the pro-\\nconsul in a rage, then I shall quickly send you to\\nChrist. As soon as you please, answered Maxi-\\nmilian that is all I wish or desire. The procon-\\nsul then pronounced this sentence upon him That\\nfor disobedience in refusing to bear arms, and for pro-\\nfessing the Christian faith, he should lose his head.\\nThis sentence he heard with great intrepidity, and ex-\\nclaimed, with apparent rapture, God be praised.\\nAt the place of execution, he exhorted those who\\nwere Christians to remain so, and such as were not, to\\nembrace a faith which led to eternal salvation. Then,\\naddressing his father with a cheerful countenance, he\\ndesired that the military habit intended for him might\\nbe given to the executioner and after taking leave of\\nhim, said, he hoped they should meet again in the other\\nworld, and be happy to all eternity. He then received\\nthe fatal stroke, which separated his head from his", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0445.jp2"}, "444": {"fulltext": "432\\nbody. The father beheld the execution with amazing\\nfortitude, and saw the head of his son severed from his\\nbody, without any emotions but such as seemed to pro-\\nceed from a conscious pleasure, in being the parent of\\none whose piety and courage rendered him so great an\\nexample for Christians to imitate.\\nNoble Fortitude and Martyrdom of three\\nChristian Friends.\\nWhile Maximus, governor of Cilicia, was at Tarsus,\\nthree Christians were brought before him by Demetrius,\\na military officer. Tarachus, the eldest, and first in\\nrank, was addressed by Maximus, who asked him what\\nhe was. The prisoner replied, a Christian. This\\nreply offending the governor, he again made the same\\ndemand, and was answered in a similar manner. Here-\\nupon the governor told him, that he ought to sacrifice\\nto the gods, as that was the only way to promotion,\\nriches, and honours and that the emperors themselves\\ndid what he recommended to him to perform. But Ta-\\nrachus replied, that avarice was a sin, and gold itself\\nan idol as abominable as any other for it promoted\\nfrauds, treacheries, robberies, and murders it induced\\nmen to deceive each other, by which in time they de-\\nceived themselves and it bribed the weak to their own\\neternal destruction. As for promotion, he desired it\\nnot, as he could not in conscience accept of any place\\nwhich would subject him to pay adoration to idols\\nand with regard to honours, he desired none greater\\nthan the honourable title of Christian. As to the em-\\nperors themselves being pagans, he added, with the\\nsame undaunted and determined spirit, that they were\\nsuperstitiously deceived in adoring senseless idols, and\\nevidently misled by the machinations of the devil him-\\nself. For the boldness of this speech, his jaws were\\nordered to be broken. He was then stripped, scourged,\\nloaded with chains, and thrown into a dismal dungeon,\\nto remain there till after the trials of the other two\\nprisoners. Probus was then brought before Maximus,", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0446.jp2"}, "445": {"fulltext": "433\\nwho as usual asked him his name. Undauntedly he\\nreplied, the most valuable name he could boast of was\\nthat of a Christian. To this Maximus replied in the\\nfollowing words Your name of a Christian will be\\nof little service to you be therefore guided by me\\nsacrifice to the gods, engage my friendship, and the\\nfriendship of the emperor. Probus nobly answered,\\nthat as he had relinquished a considerable fortune to\\nbecome a soldier of Christ, it might appear evident that\\nhe neither cared for his friendship, nor the favour of the\\nemperor. Probus was then scourged and Demetrius,\\nthe officer, reminding him how his blood flowed, ad-\\nvised him to comply but his only answer was, that\\nthose severities were agreeable to him. What\\ncried Maximus, does he still persist in his madness?\\nTo which Probus rejoined, That character is badly\\nbestowed on one who refuses to worship idols, or what\\nis worse, devils. After being scourged on the back,\\nhe was scourged on the belly, which he suffered with\\nas much intrepidity as before still repeating, the\\nmore my body suffers and loses blood, the more my\\nsoul will grow vigorous, and be a gainer. He was\\nthen committed to jail, loaded with irons, and his\\nhands and feet stretched upon the stocks. Andronicus\\nwas next brought up, when, being asked the usual ques-\\ntion, he said, I am a Christian, a native of Ephesus,\\nand descended from one of the first families in that\\ncity. He was ordered to undergo punishments simi-\\nlar to those of Tarachus and Probus, and then to be re-\\nmanded to prison.\\nHaving been confined some days, the three prison-\\ners were again brought before Maximus, who began\\nfirst to reason with Tarachus, saying that as old age\\nwas honoured from the supposition of its being accom-\\npanied by wisdom, he was in hopes what had already\\npassed must, upon deliberation, have caused a change\\nin his sentiments. Finding himself, however, mista-\\nken, he ordered him to be tortured by various means\\nparticularly, fire was placed in the hollow of his hands\\nhe was hung up by his feet, and smoked with wet", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0447.jp2"}, "446": {"fulltext": "434\\nstraw and a mixture of salt and vinegar was poured\\ninto his nostrils and he was then again remanded to\\nhis dungeon. Probus being again called, and asked if\\nhe would sacrifice, replied, I come better prepared\\nthan before for what I have already suffered has\\nonly confirmed and strengthened me in my resolution.\\nEmploy your whole power upon me, and you will find,\\nthat neither you, nor your masters, the emperors, nor\\nthe gods whom you serve, nor the devil who is your\\nfather, shall oblige me to adore the gods whom I know\\nnot. The governor, however, attempting to reason\\nwith him, paid the most extravagant praises to the\\npagan deities, and pressed him to sacrifice to Jupiter\\nbut Probus turned his casuistry into ridicule, and said,\\nShall I pay divine honours to Jupiter; to one who\\nmarried his own sister to an infamous debauchee as\\nhe is acknowledged to have been by your own priests\\nand poets V Provoked at this speech, the governor\\nordered him to be struck upon the mouth, for uttering\\nwhat he called blasphemy his body was then seared\\nwith hot irons, he was put to the rack, and afterwards\\nscourged his head was then shaved, and red-hot coals\\nplaced upon the crown and after all these tortures\\nhe was again sent to prison. When Andronicus was\\nagain brought before Maximus, the latter attempted to\\ndeceive him, by pretending that Tarachus and Probus\\nhad repented of their obstinacy, and owned the gods of\\nthe empire. To this the prisoner answered, Lay\\nnot, O governor, such a weakness to the charge of\\nthose who have appeared here before me in this cause,\\nnor imagine it to be in your power to shake my fixed\\nresolution with artful speeches. I cannot believe that\\nthey have disobeyed the laws of their fathers, re-\\nnounced their hopes in our God, and consented to your\\nextravagant orders nor will I ever fall short of them in\\nfaith and dependence upon our common Saviour thus\\narmed, I neither know your gods nor fear your autho-\\nrity fulfil your threats, execute your most sanguinary\\ninventions, and employ every cruel art in your power\\non me I am prepared to bear it for the sake of", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0448.jp2"}, "447": {"fulltext": "435\\nChrist. For this answer he was cruelly scourged,\\nand his wounds were afterwards rubbed with salt but\\nbeing well again in a short time, the governor reproach-\\ned the jailer for having suffered some physician to at-\\ntend him. The jailer declared that no person what-\\never had been near him or any of the other prisoners\\nand that he would willingly forfeit his head if any al\\nlegation of the kind could be proved against him. An-\\ndronicus corroborated the testimony of the jailer, and\\nadded, that God, whom he served, was the most power-\\nful of physicians. These three Christians were finally\\nbrought to a third .examination, when they retained\\ntheir constancy, were again tortured, and at length or-\\ndered for execution. Being brought to the amphithe-\\natre, several beasts were let loose upon them but none\\nof the animals, though hungry, would touch them.\\nMaximus became so surprised and incensed at this cir-\\ncumstance that he severely reprehended the keeper,\\nand ordered him to produce a beast that would execute\\nthe business for which he was wanted. The keeper\\nthen brought out a large bear that had that day destroyed\\nthree men but this creature and a fierce lioness also\\nrefused to touch the Christians. Finding the design of\\ndestroying them by means of wild beasts ineffectual,\\nMaximus ordered them to be slain by means of the\\nsword, which was accordingly executed on the 11th of\\nOctober, A. D. 303. They all declared, previous to\\ntheir martyrdom, that as death was the common lot of\\nall men, they wished to meet it for the sake of Christ\\nand to resign that life to faith which must otherwise be\\nthe prey of disease.\\nVision of Constantine.\\nThe reign of Constantine the Great, the first Chris\\ntian emperor, is an important era in the history of the\\nChristian church.\\nThe miraculous circumstances attending his conver-\\nsion, though doubted by some, are fully credited by\\nothers. According to Eusebius (who received the ac-", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0449.jp2"}, "448": {"fulltext": "436\\ncount from the emperor s own mouth, and who also\\nconfirmed it by his solemn oath) these extraordinary\\ncircumstances are as follows\\nAs the emperor was marching at the head of his\\narmy, from France into Italy, against Maxentius, on an\\nexpedition which he was fully aware involved in it his\\nfuture destiny; oppressed with extreme anxiety, and\\nreflecting that he needed a force superior to arms, for\\nsubduing the sorceries and magic of his adversary, he\\nanxiously looked out for the aid of some deity, as that\\nalone could secure him success. About 3 o clock in\\nthe afternoon, when the sun began to decline, whilst\\npraying for supernatural aid, a luminous cross* was\\nseen by the emperor and his army, in the air, above the\\nsun, inscribed with the words, BY THIS CON-\\nQUER; at the sight of which amazement overpow-\\nered both himself and the soldiery on the expedition\\nwith him. He continued to ponder on the event till\\nnight, when, in a dream, the Author of Christianity ap-\\npeared to him to confirm the vision, directing him, at the\\nsame time, to make the symbol of the cross his military\\nensign. f\\nConstantine, having vanquished his adversary, now\\nbuilt places for Christian worship, and showed great\\nbeneficence to the poor. He removed the seat of the\\nempire from Rome to Byzantium, which he afterwards\\nhonoured by the name of Constantinople, and prohibited,\\nby a severe edict, the performance of pagan rites and\\nceremonies.\\nHe died on the 22d of May, in the year 337, at the\\nage of sixty-four, after a reign of thirty-three years,\\nhaving fully established the Christian religion in the\\nRoman empire.\\nHistorians are much divided in their judgment respecting this\\nmiraculous appearance. It is in vain for us to attempt to ascer-\\ntain a doubtful matter, at a period so remote from the event it is\\ncertain, however, that such a device was upon the standards and\\nshields of Constantine s army, and also upon several coins in ex-\\nistence at this day.\\nj Milner s Church History.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0450.jp2"}, "449": {"fulltext": "43\\nConversion of Justin Martyr.\\nThis great man was born at Neapolis, in Samaria,\\nanciently called Sichem. His father was a Gentile\\n(probably one of the Greeks belonging to the colony\\ntransplanted tiiither), who gave his son a philosophical\\neducation. In his youth he travelled for the improve-\\nment of his understanding and Alexandria afforded\\nhim all the entertainment which an inquisitive mind\\ncould derive from the fashionable studies. The Stoics\\nappeared to him, at first, the masters of happiness. He\\ngave himself up to one of this sect, till he found he", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0451.jp2"}, "450": {"fulltext": "438\\ncould learn nothing from him of the nature of God. It\\nis remarkable (as he. tells us himself), that his tutor\\ntold him that this was a knowledge by no means ne-\\ncessary which much illustrates the views of Dr.\\nWarburton concerning these ancient philosophers\\nthat they were atheists in reality. He next betook\\nhimself to a Peripatetic, whose anxious desire of set-\\ntling the price of instruction convinced Justin that truth\\ndid not dwell with him. A Pythagorean next engaged\\nhis attention, who, requiring of him the previous know-\\nledge of music, astronomy, and geometry, dismissed\\nhim for the present, when he understood he was\\nunfurnished with those studies. In much solicitude,\\nhe applied himself to a Platonic philosopher, with a\\nmore plausible appearance of success than from any of\\nthe foregoing. He now gave himself to retirement.\\nAs he was walking near the sea, he was met by an aged\\nperson, of a venerable appearance, whom he beheld\\nwith much attention. Do you know me says he\\nwhen he answered in the negative, he asked why he\\nsurveyed him with so much attention I wondered,\\nsays he, to find any person here. The stranger ob-\\nserved, that he was waiting for some domestics. But\\nwhat brought you here says he. Justin professed\\nhis love of private meditation the other hinted at the\\nabsurdity of mere speculation abstracted from practice\\nwhich gave occasion to Justin to express his ardent de-\\nsire of knowing God, and to expatiate on the praise of\\nphilosophy. The stranger, by degrees, endeavoured to\\ncure him of his ignorant admiration of Plato and Py-\\nthagoras, and to point out to him the writings of the\\nHebrew prophets, as being much more ancient than\\nany of those called philosophers and led him to some\\nview of Christianity in its nature and its evidences, add-\\ning, Above all things, pray that the gates of light may\\nbe opened unto thee for they are not discernible, nor\\nto be understood by all, except God and his Christ give\\nto a man to understand. The man having spoken\\nthese things, and much more, left me (says Justin),\\ndirecting me to pursue these things, and I saw him no", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0452.jp2"}, "451": {"fulltext": "439\\nmore. Immediately a fire was kindled in my soul, and\\nI had a strong affection for the prophets, and those\\nmen who are the friends of Christ and weighing with-\\nin myself his words, I found this to be the only sure\\nphilosophy. We have no more particulars of the ex-\\nercises of his soul in religion. His conversion took\\nplace from hence, sometime in the reign of Adrian.\\nBut he has shown us enough to make it evident, that\\nconversion was then looked on as an inward spiritual\\nwork upon the soul, and that he had the substance of\\nthe same work of grace which the Spirit operates at\\nthis day on real Christians. Milner s Church History,\\nReligion of the Goths, or Scandinavians.\\nGoths is the name generally given to those nations\\nin the northern part of Europe who directed their arms\\nagainst the Roman empire, and finally, under Alaric,\\none of their most celebrated kings, plundered Rome,\\nA. D. 401, and introduced disorders, anarchy, and revo-\\nlutions, in the west of Europe. The Goths came from\\nScandinavia, a name generally given by the ancients to\\nthe tract of territory which contains the modern king-\\ndoms of Norway, Sweden, Denmark, c.\\nThe theology of the Scandinavians or Goths was\\nmost intimately connected with their manners. They\\nheld three great principles, or fundamental doctrines\\nof religion To serve the Supreme Being with\\nprayer and sacrifice to do no wrong or unjust action\\nand to be intrepid in fight. These principles are the\\nkey to the Edda, or sacred book of the Scandinavians,\\nwhich, though it contains the substance of a very an-\\ncient religion, is not itself a work of high antiquity, be-\\ning compiled in the thirteenth century by Snorro Sturl-\\nson, supreme judge of Iceland. Odin, characterized\\nas the terrible and severe God, the Father of carnage,\\nthe avenger, was the principal deity of the Scandi-\\nnavians from whose union with Frea, the heavenly", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0453.jp2"}, "452": {"fulltext": "440\\nmother, sprung various subordinate divinities as Thor^\\nwho perpetually wars against Loke and his evil giants,\\nwho envy the power of Odin, and seek to destroy his\\nworks. Among the inferior deities were the virgins\\nof the Valhalli, whose office was to administer to the\\nheroes in paradise. The timid wretch who allowed\\nhimself to perish by disease or age was unworthy the\\njoys of paradise. These joys were fighting, ceaseless\\nslaughter, and drinking beer out of the skulls of their\\nenemies, with a renovation of life to furnish a per-\\npetuity of the same pleasures. The favourites of Odin\\nwere all who die in battle, or, what was equally meri-\\ntorious, by their own hand.\\nAs the Scandinavians believed this world to be the\\nwork of some superior intelligences, so they held all\\nnature to be constantly under the regulation of an Al-\\nmighty will and power, and subject to a fixed and un-\\nalterable destiny. These notions had a wonderful effect\\non the national manners, and on the conduct of indi-\\nviduals. The Scandinavian placed his sole delight in\\nwar; he entertained an absolute contempt of danger and\\nof death, and his glory was estimated by the number\\nhe had slain in battle.* The death-song of JRegner\\nLodbrok, king of Denmark, who fell into the hands of\\nhis enemies, was thrown into prison, and by them con-\\ndemned to be destroyed by serpents, is a faithful pic-\\nture of the Scandinavian character. The following is\\nan exact translation of a part of his song\\nWe have fought with our swords. I was young, when, to-\\nwards the east, in the bay of Oreon, we made torrents of blood\\nflow, to gorge the ravenous beast of prey, and the yellow footed\\nbird. There resounded the bared steel upon the lofty helmets of\\nmen. The whole ocean was one wound. The crow waded in\\nthe blood of the slain. When we had numbered twenty years,\\nwe lifted our spears on high, and every where spread our renown.\\nEight barons we overcame in the east, before the port of Diminum\\nand plentifully we feasted the eagle in that slaughter. The warm\\nstream of wounds ran into the ocean. The army fell before us.\\nWhen we steered our ships into the mouth of the Vistula, we\\nTytler s History.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0454.jp2"}, "453": {"fulltext": "441\\nsent the Helsingians to the hall of Odin. Then did the sword\\nbite. The waters were all one wound. The earth was dyed red\\nwith the warm stream. The swords rung upon the coats of mail,\\nand clove the bucklers in twain. None fled on that day, till\\namong his ships Herandus fell. Than him no braver baron cleaves\\nthe sea with ships a cheerful heart did he ever bring to the\\ncombat. Then the host threw away their shields, when the up-\\nlifted spear flew at the breasts of heroes. The sword bit the Scar-\\nflan rocks bloody was the shield in battle, until Rafuo the king\\nwas slain. From the heads of warriors the warm sweat streamed\\ndown their armour. The crows around the Indirian islands had\\nan ample prey. It were difficult to single out one among so many\\ndeaths. At the rising of the sun I beheld the spears piercing the\\nbodies of foes, and the bows throwing forth their steel-pointed ar-\\nrows. Loud roared the swords in the plains of Lano. The vir-\\ngin long bewailed the slaughter of that morning.\\nHe thus laments the death of one of his sons in bat-\\ntle\\nWhen Rogvaldus was slain, for him mourned all the hawks\\nof heaven, as lamenting a benefactor who had so liberally sup-\\nplied them with prey for boldly, as he adds, in the strife of\\nswords, did the breaker of helmets throw the spear of blood.\\nThe poem concludes with sentiments of the highest\\nbravery and contempt of death.\\nWhat is more certain to the brave man than death, though\\namidst the storm of words, he stands always ready to oppose it 1\\nHe, only, regretteth life, who hath never known distress. The\\ntimorous man allures the devouring eagle to the field of battle.\\nThe coward, whenever he comes, is useless to himself. This I\\nesteem honourable, that the youth should advance to the combat\\nfairly matched one against another nor man retreat from man.\\nLong was this the warrior s highest glory. He who aspires tp\\nthe love of virgins ought always to be foremost in the war of\\narms. It appears to me of truth, that we are led by the Fates.\\nSeldom can any overcome the appointment of destiny. Little did\\nI foresee that Ella* was to have my life in his hands, in that day\\nwhen, fainting, I concealed my blood, and pushed forth my ships\\ninto the waves, after we had spread a repast for the beasts of prey\\nthroughout the Scottish bays, But this makes me always rejoice,\\nthat in the halls of our father Balder (or Odin) I know there are\\nseats prepared, where in a short time, we shall be drinking ale\\nout of the hollow skulls of our enemies. In the house of the\\nThis was the name of his enemy who had condemned him\\nto death.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0455.jp2"}, "454": {"fulltext": "442\\nmighty Odin, no brave man laments death. I come not with the\\nvoice of despair to Odin s hall. How eagerly would all the sons\\nof Aslauga now rush to war, did they know the distress of their\\nfather, whom a multitude of venomous serpents tear 1 I have\\ngiven to my children a mother who hath rilled their hearts with\\nvalour. I am fast approaching to my end. A cruel death awaits\\nme from the viper s bite. A snake dwells in the midst of my\\nheart. I hope that the sword of some of my sons shall yet be\\nstained with the blood of Ella. The valiant youths will wax red\\nwith anger, and will not sit in peace. Fifty and one times have I\\nreared the standard in battle. In my youth, I learned to dye the\\nsword in blood my hope was then, that no king among men\\nwould be more renowned than me. The goddesses of death will\\nnow soon call me I must not mourn my death. Now I end my\\nsong. The goddesses invite me away they whom Odin has sent\\nto me from his hall. I will sit upon a lofty seat, and drink ale\\njoyfully with the goddesses of death. The hours of my life are\\nrun out. I will smile when I die.\\nTaking of Rome by Alaric, King of the Goths.\\nIn the year 401, the imperial city of Rome was be-\\nsieged and taken by Alaric, king of the Goths, who de-\\nlivered it over to the licentious fury of his army. A\\nscene of horror ensued, scarcely paralleled in the his-\\ntory of war. The plunder of the city was accom-\\nplished in six days the streets were deluged with the\\nblood of murdered citizens, and some of the noblest\\nedifices were razed to their foundation.\\nThe city of Rome was at this time an object of ad-\\nmiration. Its inhabitants were estimated at twelve\\nhundred thousand. Its houses were but little short of\\nfifty thousand seventeen hundred and eighty of which\\nwere similar in grandeur and extent to the palaces\\nof princes. Every thing bespoke wealth and luxury.\\nThe market, the race-courses, the temples, the foun-\\ntains, the porticos, the shady groves, unitedly com-\\nbined to add surpassing splendour to the spot.\\nTwo years before the surrender of the city, Alaric\\nhad laid siege to it, and had received from the proud\\nand insolent Romans, as a price of his retreat from the\\nwalls, five thousand pounds of gold, thirty thousand", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0456.jp2"}, "455": {"fulltext": "443\\npounds of silver, and an incredible quantity of other\\nvaluable articles.\\nIn the following year, he again appeared before the\\nidty and now took possession of the port of Ostia,\\none of the boldest and most stupendous works of Ro-\\nman magnificence. He had demanded the surrender\\nof the city, and was only prevented from razing it to\\nits foundation by the consent of the senate to remove\\nthe unworthy Honorius from the throne of the Csesars,\\nand to place Attalus, the tool of the Gothic conqueror,\\nin his place.\\nBut the doom of the city was not far distant. In\\n410, Alaric again appeared under the walls of the capi-\\ntal. Through the treachery of the Roman guard, one\\nof the gates was silently opened, and the inhabitants\\nwere awakened, at midnight, by the tremendous sound\\nof the Gothic trumpet. Alaric and his bands entered\\nin triumph, and spread desolation through the streets.\\nThus this proud city, which had subdued a great part\\nof the world which, during a period of 619 years, had\\nnever been violated by the presence of a foreign enemy\\nwas itself called to surrender to the arms of a rude and\\nrevengeful Goth, who was well entitled the Destroyer\\nof Nations, and the Scourge of God!\\nFrom this period, the barbarians continued their\\nravages until 476, which is commonly assigned as\\nmaking the total extinction of the western part of the\\nRoman empire.\\nAlthough the barbarians were idolaters, yet upon the\\nconquest of the Roman empire, they generally, though\\nat different periods, conformed themselves to the reli-\\ngious institutions of the nations among whom they set-\\ntled. They unanimously agreed to support the hier-\\narchy of the church of Rome, and to defend and main-\\ntain it as the established religion of their respective\\nstates. They generally adopted the Arian system, and\\nhence the advocates of the Nicene creed met with bit-\\nter persecution. Goodrich s Ecclesiastical History,", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0457.jp2"}, "456": {"fulltext": "444\\nMahomet, the Arabian Impostor.\\nMahomet was born at Mecca, a city in Arabia, near\\nthe Red Sea, A. D. 569. Possessing but a scanty edu-\\ncation, but of great natural talents, he sought to raise\\nhimself to celebrity by feigning a divine mission, to\\npropagate a new religion for the salvation of mankind.\\nEarly in life he was instructed in the business of a mer-\\nchant, and employed by a rich widow of the name of\\nHadijah, as a factor. Into her favour he so effectually\\ninsinuated himself, as to obtain her in marriage. By\\nthis event, he became possessed of considerable wealth\\nand power, and continued in the mercantile occupation\\nfor several years. About the thirty-eighth year of his", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0458.jp2"}, "457": {"fulltext": "445\\nage he retired to the desert, and pretended to hold con-\\nferences with the angel Gabriel, who delivered to him,\\nfrom time to time, portions of the Koran (the sacred\\nbook of the Mahometans), containing revelations from\\nGod, with the doctrines which he required his prophet\\n(Mahomet) to communicate to the world.\\nHis first converts were his wife, his servant, his\\npupil, and his friend. In process of time some of the\\ncitizens of Mecca were introduced to the private lessons\\nof the prophet they yielded to the voice of enthu-\\nsiasm, and repeated the fundamental creed, There is\\nbut one God, and Mahomet is his prophet.\\nBeing opposed in propagating his doctrines, he was\\nobliged to flee. His flight, called the Hegira (A.D.\\n622), is the era of his glory. He betook himself to\\nMedina, was joined by the brave Omar, and thence\\ncommenced propagating his religion by the sword.\\nHe divided his spoil among his followers, and from all\\nsides the roving Arabs were allured to the standard of\\nreligion and plunder the prophet sanctioned the li-\\ncense of embracing the female captives as their wives\\nor concubines, and the enjoyment of wealth and beauty\\nwas the type of Paradise. The sword, says Ma-\\nhomet, is the key of heaven and hell a drop of\\nblood shed in the cause of God, a night spent in arms,\\nis of more avail than two months of fasting and prayer\\nwhoever falls in battle, his sins are forgiven at the\\nday of judgment his wounds shall be resplendent as\\nvermilion, and odoriferous as musk and the loss of\\nhis limbs shall be supplied by the wings of angels and\\ncherubim.\\nIn a few years, Mahomet subdued all Arabia and a\\npart of Syria. In the midst of his victories, he died at\\nthe age of 63, A. D. 632, being poisoned, as it was sup-\\nposed, by a Jewish female. He was buried on the\\nspot where he expired, but his remains were afterwards\\nremoved to Medina, whither innumerable pilgrims to\\nMecca often turn aside to bow in devotion before the\\nhumble tomb of their prophet. His successors ex-\\ntended their conquests and religion till their empire was", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0459.jp2"}, "458": {"fulltext": "446\\nwidely extended in many countries of the east and in\\nthe eighth century threatened the conquest of Europe,\\nand the extermination of Christianity.\\nAn Account of the Koran.\\nThe Koran or Alcoran, the sacred book of the Ma-\\nhometans, contains the revelations and doctrines of\\ntheir pretended prophet.\\nThe great doctrine of the Koran is the unity of God\\nto restore which, Mahomet pretended was the chief\\nend of his mission it being 1 laid down by him as a\\nfundamental truth, that there never was, nor ever can\\nbe, more than one true orthodox religion that, though\\nthe particular laws or ceremonies are only temporary,\\nand subject to alteration according to the divine direc-\\ntion, yet the substance of it, being eternal truth, is not\\nliable to change, but continues immutably the same\\nand that, whenever this religion became neglected or\\ncorrupted in essential, God had the goodness to re-\\ninform and readmonish mankind thereof, by several\\nprophets, of whom Moses and Jesus were the most\\ndistinguished, till the appearance of Mahomet, who is\\ntheir seal, and no other to be expected after him. The\\nmore effectually to engage people to hearken to him,\\na great part of the Koran is employed in relating ex-\\namples of dreadful punishments, formerly inflicted by\\nGod on those who rejected and abused his messengers\\nseveral of which stories, or some circumstances of\\nthem, are taken from the Old and New Testaments,\\nbut many more from the apocryphal books and tradi-\\ntions of the Jews and Christians of those ages, set up\\nin their Koran as truths, in opposition to the Scrip-\\ntures, which the Jews and Christians are charged with\\nhaving altered and, indeed, few or none of the rela\\ntions of circumstances in the Koran were invented by\\nMahomet, as is generally supposed it being easy to\\ntrace the greatest part of them much higher, as the rest\\nmight be, were more of these books extant, and were\\nit worth while to make the inquiry. The rest of the", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0460.jp2"}, "459": {"fulltext": "447\\nAlcoran is taken up in prescribing necessary laws and\\ndirections, frequent admonitions to moral and divine\\nvirtues, the worship and reverence of the Supreme Be-\\ning, and resignation to his will. There are also a great\\nnumber of occasional passages in the Alcoran, relating\\nonly to particular emergencies. For, by his piecemeal\\nmethod of receiving and delivering his revelations, Ma\\nhornet had this advantage that, whenever he hap-\\npened to be perplexed with any thing, he had a cer-\\ntain resource in some new morsel of revelation. It was\\nan admirable contrivance to bring down the whole Al-\\ncoran only to the lowest heaven, not to earth since,\\nhad the whole been published at once, innumerable ob-\\njections would have been made, which it would have\\nbeen impossible for him to have solved but as he re-\\nceived it by parcels, as God saw fit they should be pub-\\nlished for the conversion and instruction of the people,\\nhe had a sure way to answer all emergencies, and ex-\\ntricate himself with honour from any difficulty which\\nmight occur.\\nIt is the common opinion, that Mahomet, assisted by\\none Sergius, a monk, composed this book; but the\\nMussulmans believe, as an article of their faith, that the\\nprophet, who, they say, was an illiterate man, had no\\nconcern in inditing it but that it was given him by\\nGod, who to that end made use of the ministry of the\\nangel Gabriel that, however, it was communicated to\\nhim by little and little, a verse at a time, and in differ-\\nent places, during the course of twenty -three years.\\nAnd hence, say they, proceed that disorder and\\nconfusion visible in the work which, in truth, are so\\ngreat, that all their doctors have never been able to ad-\\njust them for Mahomet, or rather his copyist, having\\nput all the loose verses promiscuously in a book toge-\\nther, it was impossible ever to retrieve the order wherein\\nthey were delivered. These twenty-three years which\\nthe angel employed in conveying the Alcoran to Ma-\\nhomet, are of wonderful service to his folio ivers in-\\nasmuch as they furnish them with an answer to such\\nas charge them with those glaring contradictions of", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0461.jp2"}, "460": {"fulltext": "448\\nwhich the book is full, and whicn they piously fa-\\nther upon God himself alleging that, in the course\\nof so long a time, he repealed and altered several doc-\\ntrines and precepts which the prophet had before re-\\nceived of him.\\nThe Alcoran, while Mahomet lived, was kept only\\nin loose sheets. His successor, Abubeker, first col-\\nlected them into a volume, and committed the keeping\\nof it to Haphsa, the widow of Mahomet, in order to be\\nconsulted as an original and there being a good deal\\nof diversity between the several copies already dispers-\\ned throughout the provinces, Ottoman, successor of\\nAbubeker, procured a great number of copies to be\\ntaken from that of Haphsa, at the same time suppressing\\nall the others not conformable to the original.\\nThe Mahometans have a positive theology built on\\nthe Alcoran and tradition, as well as a scholastical one\\nbuilt on reason. They have likewise their casuists,\\nand a kind of canon law, wherein they distinguish be-\\ntween what is of divine and what of positive right.\\nThey have their beneficiaries, too chaplains, almoners,\\nand canons, who read a chapter every day, out of the\\nAlcoran, in their mosques, and have prebends annexed\\nto their office. The hatif of the mosque is what we call\\nthe parson of the parish and the scheiks are the preach-\\ners, who take their texts out of the Alcoran.\\nIt is of general belief among the Mahometans, that the\\nKoran is of divine origin nay, that it is eternal and\\nuncreated remaining, as some express it, in the very\\nessence of God and the first transcript has been from\\neverlasting, near God s throne, written on a table ot\\nvast bigness, called the preserved table, in which are\\nalso recorded the divine decrees, past and future that\\na copy from this table, in one volume upon paper, was,\\nby the ministry of the angel Gabriel, sent down to the\\nlowest heaven, in the month of Ramadan, on the night\\nof power, from whence Gabriel revealed it to Mahomet\\nin parcels, some at Mecca, and some at Medina, at dif-\\nferent times, during the space of twenty-three years, as\\nthe exigency of affairs required; giving him, however", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0462.jp2"}, "461": {"fulltext": "449\\nthe consolation to show him the whole (which they tell\\nus was bound in silk, and adorned with gold and pre-\\ncious stones of paradise) once a year but in the last\\nyear of his life he had the favour to see it twice. They\\nsay, that only ten chapters were delivered entire, the\\nrest being revealed piecemeal, and written down from\\ntime to time by the prophet s amanuensis, in such a part\\nof such and such a chapter, till they were completed,\\naccording to the directions of the angel. The first par-\\ncel that was revealed is generally agreed to have been\\nthe first five verses of the ninety-sixth chapter. In fine,\\nthe book of the Alcoran is held in the highest esteem\\nand reverence among the Mussulmans. They dare not\\nso much as touch the Alcoran without being first washed,\\nor legally purified to insure which, an inscription is\\nput on the cover or label Let none touch but they who\\nare clean. It is read with great care and respect, being\\nnever held below the girdle. They swear by it take\\nomens from it on all weighty occasions carry it with\\nthem to war write sentences of it on their banners\\nadorn it with precious stones and will not knowingly\\nsuffer it to be in the possession of any of a different\\nreligion.\\nThe following is the Mahometans belief respecting\\nthe destination of the righteous and wicked after death.\\nThey hold that both these characters must first pass the\\nbridge called in Arabic M Sir at, which, they say, is\\nlaid over the midst of hell, and described to be finer than\\na hair, and sharper than the edge of a sword so that it\\nseems very difficult to conceive how any one shall be\\nable to stand upon it. For this reason, most of the sect\\nof the Motazalites reject it as a fable though the ortho-\\ndox think it a sufficient proof of the truth of this article,\\nthat it was seriously affirmed by him who never asserted\\na falsehood, meaning their prophet who, to add to the\\ndifficulty of the passage, has likewise declared, that this\\nbridge is beset on each side with briers and hooked\\nthorns, which will, however, be no impediment to the\\ngood for they shall pass with wonderful ease and\\nswiftness, like lightning, or the wind, Mahomet and his", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0463.jp2"}, "462": {"fulltext": "450\\nMoslems leading the way whereas the wicked, in\\nconsequence of the slipperiness and extreme narrow-\\nness of the path, the entangling of the thorns, and\\nthe extinction of the light which directed the former\\nto paradise, will soon miss their footing, and fall\\ndown headlong into hell. Buck s Diet.\\nMassacre by the Saracens.\\nIn the reign of Theophilus the Saracens ravaged\\nmany parts of the eastern empire, gained considerable\\nadvantages over the Christians, and at length laid siege\\nto the city of Armorian. The garrison bravely defend-\\ned the place for a considerable time, and would have\\nobliged their enemies to raise the siege, but the place\\nwas betrayed by a renegade Many were put to the\\nsword and two general officers with some persons of\\ndistinction were carried prisoners to Bagdat, where they\\nwere loaded with chains and thrown into a dungeon.\\nThey continued in prison for some time without seeing\\nany persons but their jailers, having scarcely food\\nenough for their subsistence. At length they were in-\\nformed that nothing could preserve their lives but re-\\nnouncing their religion and embracing Mahometanism.\\nTo induce them to comply, the caliph pretended zeal\\nfor their welfare, and declared he looked upon converts\\nin a more glorious light than conquests. Agreeably to\\nthese maxims, he sent some of the most artful of the\\nMahometans, with money and clothes, and the promise\\nof other advantages that they might secure to themselves\\nby an abjuration of Christianity which, according to\\nthe casuistry of the infidels, might be made without\\nquitting their faith but the martyrs rejected the propo-\\nsal with contempt. After this they were attacked with\\nthat fallacious and delusive argument which the Maho-\\nmetans still use in favour of themselves, and were de-\\nsired to judge of the merits of the cause by the success\\nof those engaged in it, and choose that religion which", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0464.jp2"}, "463": {"fulltext": "451\\nthey saw flourished most, and was best rewarded with\\nthe good things of this life, which they called the bless-\\nings of heaven. Yet the noble prisoners were proof\\nagainst all these temptations, and argued strenuously\\nagainst the authority of the false prophets. This in-\\ncensed the Mahometans, and drew greater hardships\\nupon the Christians during their confinement, which\\nlasted seven years. Boidizius, the renegado who had\\nbetrayed Armorian, then brought them the welcome\\nnews that their sufferings would conclude in martyr-\\ndom next day. When taken from their dungeon they\\nwere again solicited to embrace the tenets of Mahomet\\nbut neither threats nor promises could induce them to\\nespouse the doctrines of an impostor. Perceiving that\\ntheir faith could not by any means be shaken, the caliph\\nordered them to be executed. Theodore, one of the\\nnumber, had formerly received priest s orders, and of-\\nficiated as a clergyman but afterwards quitting the\\nchurch, he had followed a military life, and raised him-\\nself by the sword to some considerable posts, which\\nhe enjoyed at the time he was taken prisoner. The\\nofficer who attended the execution being apprized of\\nthese circumstances, said to Theodore, You might,\\nindeed, pretend to be ranked amongst the Christians\\nwhile you served in their church as a priest but the\\nprofession you have taken up, which engages you in\\nbloodshed, is so contrary to your former employment,\\nthat you should not now think of passing upon us for\\none of that religion. When you quitted the altar for\\nthe camp you renounced Jesus Christ. Why then\\nwill you dissemble any longer Would you not act\\nmore conformably to your own principles, and make\\nyour conduct all of a piece, if you came to a resolution\\nof saving your life by owning our prophet Theo\\ndore, covered with religious confusion at this reproach,\\nbut still unshaken in his faith, made the following an-\\nswer It is true, said he, I did in some measure\\nabandon my God when I engaged in the army, and\\nscarce deserve the name of a Christian. But the Al-\\nmighty has given me grace to see myself in a true", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0465.jp2"}, "464": {"fulltext": "452\\nlight, and made me sensible of my fault and I hope\\nhe will be pleased to accept my life as the only sa-\\ncrifice I now can offer to expiate my guilt. This\\npious answer confounded the officer, who only re-\\nplied that he should presently have an opportunity\\nof giving that proof of his fidelity to his master.\\nUpon which Theodore and the rest, forty-two in\\nnumber, were beheaded. Forts 3\u00c2\u00a3artyrs.\\nThis massacre by the Saracens took place in A.\\nD. 845, in upper Phrygia. At this time the Sara-\\ncens were extending their conquests in almost every\\nquarter of the world. Their religion was professed\\nover a great part of India, and all along the eastern\\nand Mediterranean coast of Africa. The African\\nSaracens invaded Italy. They laid siege to Rome,\\nbut were repulsed.\\nSupremacy of the Pope of Rome.\\nThe Roman Catholics believe the pope of Rome is,\\nunder Christ, supreme pastor of the whole church, and\\nhas a power and jurisdiction over all Christians. He\\nis called the successor of St. Peter, and is believed to\\nbe infallible, that is, he cannot err, when he addresses\\nhimself to the faithful on matters of doctrine, c. The\\npope is believed by the protestants to be the Anti-\\nchrist, the Man of Sin, mentioned in 2 Thess. ii. and\\nRev. xiii.\\n11 In ages of ignorance and credulity, says a cele-\\nbrated writer, the ministers of religion are the objects\\nof superstitious veneration. When the barbarians who\\noverran the Roman empire first embraced the Christian\\nfaith, they found the clergy in possession of considera-\\nble power and they naturally transferred to those new\\nguides the profound submission and reverence which\\nthey were accustomed to give to the priests of the pa-\\ngan religion which they had forsaken.", "height": "3411", "width": "1879", "jp2-path": "bookofsimilitude00barb_0466.jp2"}, "465": {"fulltext": "HENRY IV. SEEKING ADMISSION TO POPE GREGORY.\\nIn Jan., A. D. 1077, Henry IVth, Emperor of Germany, having\\ndispleased Pope Gregory VHth, was compelled by that Pon-\\ntiff to do penance three days, in sackcloth, barefoot, and fast-\\ning, at the entrance of his residence at a fortress on the Ap-\\nennines, before he would grant him absolution,,", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0467.jp2"}, "466": {"fulltext": "454\\nIt was about the year 606 that pope Boniface III., by\\nflattering Phocas, the emperor of Constantinople, one\\nof the worst of tyrants, procured for himself the title\\nof Universal Bishop. From this time he was raised\\nabove all others, and his supremacy was by imperial\\nauthority it was now also that the most profound ig-\\nnorance, debauchery, and superstition reigned. From\\nthis time, the popes exerted all their power in promo-\\nting the idolatrous worship of images, saints, relics,\\nand angels. They now took the most blasphemous\\ntitles, such as Christ s Vicegerent, His Holiness, Prince\\nover all Nations and Kingdoms, King of Kings and\\nLord of Lords, The Lord God the Pope, fyc.\\nAbout the year 751, the pope began to establish him-\\nself as a temporal prince, and to dethrone kings, and\\nput others in their places. Henry IV., emperor of\\nGermany, having displeased pope Gregory VII., the\\nRoman pontiff summoned a council, and passed the\\nfollowing sentence upon him In the name of Al-\\nmighty God, and by your authority, said Gregory,\\naddressing the members of the council, I prohibit\\nHenry from governing the Teutonic kingdom of Italy\\nI release all Christians from their allegiance to him\\nand I strictly forbid all persons to serve or attend him\\nas king.\\nWhen this sentence became known, the greater part\\nof Henry s subjects cast off their allegiance, and ap-\\npeared against him. Henry was humbled he came\\nto the resolution of throwing himself at the feet of\\nGregory, in order to implore his absolution. The pon-\\ntiff was at that time on a visit to the countess or dutch-\\ness Matilda, at Canosa, a fortress on the Appenines.\\nAt the gate of this mansion the emperor presented\\nhimself as a humble penitent. He alone was admitted\\nwithin the outer court, where being stripped of his\\nrobes, and wrapped in sackcloth, he was compelled to\\nremain three days, in the month of January, A. D.\\n1077, barefoot and fasting, before he was permitted to\\nkiss the feet of his holiness.", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0468.jp2"}, "467": {"fulltext": "455\\nThe Albigenses.\\nAt the time of the establishment of the Inquisi-\\ntion, the county of Toulouse abounded with a set\\nof people called Albigenses, who were a branch of\\nthe Waldenses. As these people were strongly op-\\nposed to the papal supremacy, strong measures\\nwere adopted to subdue them to the catholic faith,\\nor to ensure their extirpation. In 1206, the Inqui-\\nsition was established here, and from that year to\\n1228, was constantly at work. A large army was\\nraised, who carried fire and sword to the devoted\\nAlbigenses. It is stated that in this furious and\\nbloody persecution and invasion, not less than one\\nmillion of persons, including those of the invaders\\nwho were slain, perished in this period.\\nAlbi, an inconsiderable town in Languedoc, has had\\nthe honour of giving the name of Albigeois, or Albigen-\\nses, to the protestants of France, who were distinguish-\\ned in the thirteenth century by their determined oppo-\\nsition to the usurpations of the pope but whose entire\\nhistory occupies little more than half a century.\\nIt was at this place that a celebrated public confer-\\nence was held between the opponents and the adherents\\nof the church of Rome. This conference was held in\\nthe year 1176, which gave the name of Albigenses to\\nall such as avowed the principles then and there pub-\\nlicly advanced against the superstition and abuses of the\\nRomanists. The conference at Albi was the prelude to\\nthe bloody drama which commenced at the beginning\\nof the thirteenth century. The popish bishops, priests,\\nand monks, who took part in that conference, finding\\nthat they could not persuade their adversaries to join in\\ncommunion with themselves, tried to compel them, and\\nbegan by ascribing false sentiments to the advocates of\\nthe cause against which they could not prevail in fair\\nargument. They branded them with the name of Ari-\\nans and Manichees they preached against them in the", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0469.jp2"}, "468": {"fulltext": "456\\ncities and villages, and charged them with atrocities of\\nwhich they never were guilty.\\nRaymond, Count of Thoulouse (and sovereign of\\nthe provinces where the doctrines propounded at Albi,\\nand from thenceforward styled Albigensian, had long\\ntaken deep root), was solemnly invoked by the pope to\\nexterminate the heretics by an armed force. But Ray-\\nmond was too well convinced of the value which his\\nstate derived from the enterprising and industrious spi-\\nrit of his nonconforming subjects, to comply with this\\ndemand. His refusal drew down fresh denunciations\\nfrom the pope, and renewed charges of scandalous pro-\\nceedings against the protestants. To refute these slan\\nders the protestants consented to hold another meeting\\nwith the Romanists, at Montreal, in the year 1206.\\nThe same opinions were freely expressed as before at\\nAlbi, and soon afterwards a general crusade was preach-\\ned, not only against the impugners of the papal authority,\\nbut against all who should protect or refuse to destroy\\nthem. Count Raymond himself was involved in the\\nedict of excommunication; and the term Albigenses\\nwas indiscriminately applied to all such of the natives\\nof the south of France as had incurred the resentment\\nof the Roman pontiff, either by questioning his infal-\\nlibility, or refusing to persecute those who question-\\ned it.\\nThe Romanists record, as meritorious deeds, instances\\nof carnage and spoliation committed by their own peo-\\nple, and do not disguise that the forces opposed to the\\nAlbigenses massacred the inhabitants of whole towns\\nand villages; that they twice put sixty thousand to\\nthe sword burnt three hundred in one castle, and\\neighty in another.\\nAt the siege of Marmande, Prince Louis induced the\\ninhabitants to deliver up the town upon his sacred pro-\\nmise that their lives should be spared. But all the men,\\nwomen, and children, five thousand in number, were\\nmassacred, in order that this human holocaust might\\nbring God s blessing upon the arms of the crusaders.\\nThe slaughter was in direct opposition to the will of", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0470.jp2"}, "469": {"fulltext": "457\\nLouis but the council of the bishop of Saintes pre*\\nvailed. My advice, said that prelate, is that you\\nimmediately kill and burn all these people as heretics\\nand apostates, and that none of them be left alive.\\nRomish authors record this fact.\\nThe only enemy the Albigenses had was the Roman\\nchurch, and when their legitimate prince, the count of\\nThoulouse, after being reproached for indulging pity\\nfor the heretics, and saving them from punishment, was\\nsolicited by the popish clergy to carry the sentence of\\nthe church into effect against them, he pleaded that\\nhe could not and dare not undertake any thing against\\nthem. And why Because, said he, the majority\\nof the lords, and the greatest part of the common peo-\\nple, have drunk the poison of their infidelity. The\\ncount was writing to the abbot of Cisteaux, and there-\\nfore he spoke in language which that churchman would\\nunderstand.\\nIn the celebrated conference at Albi, which gave name\\nto the Albigenses, where the leaders of protestants were\\nmet face to face by their accusers, the burden of the\\nlay which was echoed in full chorus against them, was\\nheresy and infidelity. No insurrection, no act\\nof iniquity, was so much as mentioned in the impeach-\\nment. The Albigenses were condemned as heretics,\\nexcommunicated, and anathematized and all Christian\\npowers, whether civil or ecclesiastical, were exhorted\\nand commanded by the pope to exterminate a race of\\npeople whose principles (as the bull of extermination\\nset forth) were subversive of all religion, natural and\\nrevealed, and of every moral tie.\\nWhen Innocent III. found it was not enough to ex-\\ncommunicate Raymond of Thoulouse, and to lay his\\nterritories under an interdict, he resorted to a measure\\nwhich bigotry has ever found to be much more effect-\\nual than preaching or persuasion. He determined to\\nhasten the work of conversion by fire and sword. For\\nthis purpose he first instituted the inquisition, and com-\\nmissioned the members of that execrable tribunal with\\nfull powers to search out and denounce as infidels de-\\n20", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0471.jp2"}, "470": {"fulltext": "458\\nserving of death, all such as should dispute the authority\\nof the Roman see. He then enlisted the very worst\\npassions of men in his service promised the pardon\\nof sins, the property of the heretics, and the same pri-\\nvileges which had been granted to those who fought\\nagainst the Saracens in Palestine, to all who would\\ntake the cross against the Albigenses.\\nThe prospect of absolution, of booty, of freedom\\nfrom restraint, and the barbarous superstition of the\\ntimes brought hordes of relentless savages upon the de-\\nvoted Albigenses and Simon de Montfort, by general\\nconsent, was put at the head of the crusaders.\\nChassineuil was one of the first places that fell before\\nthe invaders. It capitulated. The garrison was per-\\nmitted to march out, but the inhabitants were left to the\\nsentence of the pope s legate. He prono unced them\\nto be heretics, and all were committed to the flames.\\nBeziers was attacked next. It relied upon the strength\\nof its walls and the courage of its defenders but the\\nmultitude of assailants was such that it appeared as\\nif the whole world was encamped before it. The city\\nwas taken at the first assault, and some of the crusaders,\\nthirsting after heretic blood only, desired the legate to\\ntake care and have a distinction made between the faith-\\nful and the unbelievers. Kill all said the pope s repre-\\nsentative the Lord will afterwards select those that\\nare his The sentence of death was fulfilled to the\\nvery letter, and all were slain. Of men, women, and\\nchildren, not one was left alive, and the town was re-\\nduced to ashes.\\nThe forces of de Montfort marched on in triumph to\\ninvest Carcassone. Strong intercession was made to\\nthe legate in favour of the young viscount, who was\\nshut up with the citizens of Carcassone and the terms\\nof mercy offered to him were, that he might quit the\\ncity with twelve others, upon condition of surrendering\\nup the rest of the townsmen and soldiers to the pleasure\\nof the besiegers. Rather than comply with the de-\\nmand of the legate, replied the heroic youth, I would\\ngive myself to be flayed alive. The people of the city", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0472.jp2"}, "471": {"fulltext": "459\\nafterwards escaped by a secret passage. The legate\\ntook possession of Carcassone in the name of the\\nchurch, and in malignant resentment at the thought of\\nso many victims having escaped his fury, burnt or hang\\ned three hundred knights who had previously capitu-\\nlated upon the guaranty of his solemn oath that they\\nshould not be put to death\\nLevaur was one of the cities which made the most\\nmemorable defence. By their frequent sorties, their\\nperseverance in repairing the breaches, and intrepid ex-\\nposure of life upon the walls, the Albigenses showed\\nupon this and all other occasions, a generous courage,\\nwhich would have insured success to the cause if the\\nranks of their enemies had not been filled up by hosts,\\nof new levies, as fast as they were thinned by the casu-\\nalties of the war. In the year 1212 the army of the\\ncrusaders was four times renewed and so universally\\nwas it understood to be the quarrel of the church that\\necclesiastical dignitaries came from all quarters to give\\na colour to the proceedings. A practicable breach was\\nsoon made in the walls, and a monkish historian relates\\nthat the bishops, the abbot of Courdieu, who exercised\\nthe functions of vice-legate, with all the priests, clothed\\nin their sacred vestments, gave themselves up to thanks-\\ngiving when they saw the carnage beginning, and sung\\nthe hymn, Veni Creator. He mentions, also, that when\\nthe castle of Amery fell, eighty knights were taken and\\ncondemned to be hanged but as this process was too\\nslow, an order was given to destroy them en masse\\nthat the order was received by the pilgrims with avi-\\ndity, and that they burnt the heretics alive, with great\\nj\u00c2\u00b0y\\nAt length this horrible war ended as it began, by\\ncommand of the sovereign pontiff, because all open re-\\nsistance to his will was put down, and popish ascend-\\nancy was finally established in a quarter where the right\\nof liberty of conscience had hitherto been claimed from\\nthe first introduction of the gospel. The church had\\ngained her object by the total destruction of all who\\ndared to oppose her. There remained no Albigenses", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0473.jp2"}, "472": {"fulltext": "460\\nin the south of France bold enough to preach their\\ndoctrines, or administer their forms of worship. Some\\nof the more fortunate had fled to other countries, where\\nthey preserved and kept alive the lamp of truth amidst\\nthe surrounding darkness. The extirpation was so\\ncomplete that in less than thirty-three years from the\\nbeginning of the crusade, the Albigenses were no more\\nand when protestantism reared its head again in Pro-\\nvence and Languedoc, after an interval of three centu-\\nries, it was recognised under another name.\\nPersecution of the Waldenses.\\nIn the darkest period in the history of the Christian\\nchurch, there have ever been some who have borne\\ntheir testimony in support of the pure doctrines of\\nChristianity, and raised their voices against the general\\ncorruption of the church.\\nThe most distinguished of these reformers were the\\nWaldenses, who made their appearance about the year\\n1160. They were the most numerous about the valley\\nof Piedmont.\\nPeter Waldo, an opulent merchant of Lyons, in\\nFrance, being extremely zealous for the advancement\\nof true piety and Christian knowledge, caused a trans-\\nlation of the four gospels, and other parts of the Holy\\nScriptures, to be made into the French language. Pe-\\nrusing these books with deep attention, he perceived that\\nthe religion which was taught by the church of Rome\\nwas totally different from that which was taught by\\nChrist and his apostles. Being animated with zeal for\\nthe truths of the gospel, he abandoned his mercantile\\nvocation, distributed his riches among the poor, and\\nforming an association with other pious men who had\\nadopted his sentiments, he began in 1180, as a public\\nteacher, to instruct the multitude in the doctrines and\\nprecepts of Christianity.\\nThe attempts of Peter Waldo and his followers were\\ncrowned with great success they formed religious as-", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0474.jp2"}, "473": {"fulltext": "461\\nsemblies, first in France, then in Lombardy, from\\nwhence they propagated their sect thorughout the other\\nprovinces of Europe with great rapidity, and with such\\ninvincible fortitude that neither fire nor sword, nor\\nthe most cruel inventions of merciless persecution,\\ncould damp their zeal, or entirely ruin their cause.\\nThe Roman pontiff and his ministers often instigated\\nthe civil rulers to exterminate or drive the Waldenses\\nfrom their dominions. For this purpose, troops were\\nsent against them many times, who plundered and de-\\nstroyed their villages, and murdered many of the inof-\\nfensive inhabitants.\\nThe persecution in 1655, 1656, and 1686 was car-\\nried on with peculiar rage and violence, and seemed to\\nthreaten nothing less than the total extinction of this un\\nhappy people. They were hunted like wild beasts upon\\nthe rocks and mountains, where they fled for safety.\\nThe banditti and soldiers of Piedmont massacred all\\nsorts of persons, of every age, sex, and condition they\\nwere dismembered, and hung up females violated, and\\nnumerous other horrid atrocities committed.\\nThe few Waldenses that survived were indebted for\\ntheir existence and support to the intercession made for\\nthem by the English and Dutch governments, and also\\nby the Swiss cantons, who solicited the clemency of\\nthe duke of Savoy on their behalf.\\nMilton, the poet, who lived at this time, touched with\\nsympathy for the suffering of the Waldenses, penned\\nthe following exquisite sonnet\\nOn the late Massacre in Piedmont*\\nAvenge, O Lord, thy slaughtered saints, whose bones\\nLie scatter d on the Alpine mountains cold\\nE en them who kept thy truth so pure of old,\\nWhen all our fathers worshipp d stocks and stones,\\nForget not in thy book record their groans\\nWho were thy sheep, and in their ancient fold\\nSlain by the bloody Piedmontese, that roll d\\nMother with infant down the rocks. Their moans\\nThe vales redoubled to hills, and they\\nTo heav n, their martyr d blood and ashes sow", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0475.jp2"}, "474": {"fulltext": "462\\nO er all the Italian fields, where still doth sway\\nThe tripled tyrant that from these may grow\\nA hundred fold, who, having learned thy way,\\nEarly may fly the Babylonian wo.\\nMASSACRE OF THE WALDENSES IN PIEDMONT,\\nNORTHERN PART OF ITALY.", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0476.jp2"}, "475": {"fulltext": "463\\nRecent historians state that the Waldenses, Van-\\ndois, or people of the valleys, have existed for a\\nlong time under various names, as a distinct class\\nof dissenters from the Greek and Roman Churches.\\nThe same great principles of attachment to the\\nword of God, and the determined adherance to the\\nsimplicity of its doctrine, discipline, institutions,\\nand worship, in opposition to the innovations of a\\nsecular spirit on the one hand, and of false philo-\\nsophy, or pretended apostolic traditions on the\\nother, maybe traced under the names of Novatians,\\nDonatists, c, from the third to the seventh cen-\\nturies. They re-appear in the Paulicians from the\\nseventh to the end of the ninth century, worthily\\nsustaining by their preaching, their lives, and their\\nmartyrdoms, their claim of being the genuine de-\\nscendants of the primitive churches. From Asia\\nMinor they spread themselves into Europe. They\\nwere first discovered in France, in A. D. 1017.\\nJohn Wickliffe, the first English Reformer.\\nThis famous man was bom in Yorkshire, in 1324.\\nHe was professor of divinity at Oxford for many\\nyears. England, at this time, was completely under\\nthe papal dominion. The pure gospel of Christ was\\nalmost wholly buried beneath the load of errors and\\ndeceits which the corruption, pride, and ignorance of\\nthe pope and Romish clergy had introduced. The\\ncountry swarmed with the Mendicant orders who,\\ninvading the universities, attempted to persuade the\\nstudents to join their fraternity. This state of things\\nat length aroused the indignation of Wickliffe, who\\nhad for a long time been much concerned on its ac-\\nc unt and he commenced writing against the Mendi-\\ncant orders, and even against the tyranny of the pope\\ndenying his power to be beyond that of any bishop,\\nand asserting tnat the bread and wine used in the sa-\\ncrament was not tinned into the real body and blood of", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0477.jp2"}, "476": {"fulltext": "464\\nChrist. He declared the gospel to be a sufficient rule\\nof life, without any other that if a man was truly peni-\\ntent towards God, it was sufficient, without making a\\nconfession to the priests that friars (an order in the\\nRomish church, who supported themselves by begging)\\nshould labour for their support and that Christ never\\nmeant his word to be locked up in a learned language,\\nwhich the poor could not understand but that it\\nwas to be read and understood by all classes of men.\\nHe therefore -translated the whole Bible into the Eng-\\nlish language, and circulated it abroad which was\\nread, and by it very many were made wise unto sal-\\nvation.\\nThese new doctrines greatly enraged the bishops,\\nmonks, and priests who summoned him to appear be-\\nfore them in St. Paul s church, London, to answer for\\nhis conduct. On the appointed day, he went, accom-\\npanied by the duke of Lancaster, and others and it\\nwas with great difficulty they could gain an entrance,\\non account of the vast crowds that had assembled to\\nhear the trial. Just as the trial commenced, a violent\\nquarrel arose between the duke and bishop of London,\\nas to whether Wickliffe should be permitted to sit\\ndown. One angry word led to another, till at length\\nboth parties became so furious, that a riot ensued, and\\nthe assembly broke up. By this means he escaped\\nthe malicious intentions of his enemies. In the mean\\ntime his followers increased greatly. Again he was\\napprehended; but so many persons interested them-\\nselves in his favour, that he was released, with a charge\\nto preach no more. This charge did not quench his\\nzeal, or daunt him in the least.\\nSome time after this, his enemies succeeded in\\nhaving a law passed, the object of which was to im-\\nprison him and his followers this was the beginning\\nof a violent persecution, which was carried on against\\nhim without mercy.\\nHis latter days were spent in peace. He died at Lut-\\nterworth, 1385. So great was the malice of his ene-\\nmies, that forty years after his death, they dug up his", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0478.jp2"}, "477": {"fulltext": "465\\nbones, burned them, and threw the ashes into the\\nriver.\\nHis doctrines, however, were not to be destroyed\\nand all the combined efforts of his enemies could not\\ncrush his followers and although some were burnt,\\nand others barbarously tortured and imprisoned, still\\nothers arose who bore decided testimony to the truth.\\nHe was the author of a great number of books, tracts,\\nc, some of which were dispersed into Germany\\nand Bohemia, thus preparing the way for that glo-\\nrious reformation of religion afterwards effected by\\nMartin Luther in consequence of which, Wickliffe is\\noften called the morning star of the Reformation\\nTranslation of the Bible into the English\\nLanguage.\\nThe first English Bible we read of was that trans-\\nlated by Wickliffe, about the year 1360, but never\\nprinted though there are manuscript copies of it in se-\\nveral public libraries. The first printed Bible in our\\nlanguage was that translated by W. Tindal, assisted\\nby Miles Coverdale, printed abroad in 1526; but most\\nof the copies were bought up and burnt by bishop\\nTunstal and sir Thomas Moore. It contained only the\\nNew Testament, and was revised and republished by\\nthe same persons in 1530.\\nAfter this, several translations were made such as\\nMathews Bible, in 1 537, being published by John Ro-\\ngers, under the borrowed name of John Mathews\\nCranmer s Bible, in 1540, having been examined and\\nprefaced by archbishop Cranmer; Geneva Bible, so\\ncalled from having been printed in Geneva, which was\\nthe first English Bible where any distinction of verses\\nwas made and the bishops Bible, so termed from se-\\nveral bishops having been employed in the translation\\nof it. After the translations of the Bible by the bishops,\\ntwo other private versions had been made of the New\\nTestament; the first by Lawrence Thompson, from\\nSO*", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0479.jp2"}, "478": {"fulltext": "466\\nBeza s Latin edition, with the notes of Beza, published\\nin 1582, in quarto, and afterwards in 1589, varying\\nvery little from the Geneva Bible the second, by the\\npapists at Rheims, in 1584, called the Rhemish Bible,\\nor Rhemish translation.\\nIn consequence of dissatisfaction with those transla-\\ntions, king James I. selected fifty-four persons, emi-\\nnent in learning, and particularly well acquainted with\\nthe original languages in which the Old and New Tes-\\ntaments were written, to make a new translation of the\\nwhole Bible. In the year 1607, forty-seven of those\\npersons (the other seven having probably died) as-\\nsembled together and arranged themselves into com-\\nmittees, to each of which a portion was given to trans-\\nlate. They were favoured not only with the best\\ntranslations, but with the most accurate copies, and the\\nvarious readings of the original text. After about three\\nyears assiduous labour, they severally completed the\\nparts assigned them. They then met together, and\\nwhile one read the translation newly formed, the rest\\nhad each a copy of the original text in his hand, or\\nsome one of the ancient versions and when any diffi-\\nculty occurred they stopped, till, by common consulta-\\ntion, it was determined what was most agreeable to the\\ninspired original. This translation was first published\\nA. D. 1613, and is the one that has been, ever since\\nthat time, printed by public authority, and the same\\nnow in common use.\\nThe following is a specimen of WicklifTe s New\\nTestament, in the old English of his time\\nMatth. x. 25, 26. In thilke tyme Jhesus answeride\\nseid, I knowleche to thee, Fadir, Lord of Hevene\\nof earthe, for thou hast hid these thingis fro wise\\nmen and redy, hast schewid hem to littl children\\nSo, Fadir for so it was plesynge to fore thee.\\nJohn x. 26-30. Ye beleven not, for ye ben not of\\nmy scheep. My scheep heren my vois, and I knowe\\nhem, and thei suen me. And I gyve to hem ever-\\nlastynf e life, thei schulen not perische, withouten", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0480.jp2"}, "479": {"fulltext": "467\\nend; noon schal rauysche hem fro myn hond.\\nThat thing that my Fadir gaf to me, is more than alle\\nthingis no man may rauysche from my Fadirs\\nhond. I the Fadir ben onn.\\nRom. ix. 12. It was seid to hem, that the more\\nschulde serve the lesse as it is written, Iouyde\\nJacob, but I hatide Esau. What therfore schulen\\nwe scie wher wickidnesse be enentis God God\\nforbede. For he seith to Moises, I schal have mercy\\non whom I have mercy. Therefore, it is not neither\\nof man willynge, neither rennynge but of God\\nhauynge mercy. And the Scripture seith to Farao,\\nFor to this thinge have I styrrid thee, that I schewe\\nin the my vertu, and that my name be teeld in all\\nerthe. Therefore of whom God wole, he hath mercy\\nwhom he wole he endurith. Thanne seith thou\\nto me, what is sought ghit, for who withstondith\\nhis will Oo man what art thou that answerist to\\nGod Wher a maad thing seith to him that maad it,\\nWhat hast thou made me so Wher a pottere of\\ncley hath not power to make, of the same gobet, oo\\nvessel unto onour, a nothir into dispyt\\nThe following is (according to Dr. Clarke), the first\\ntranslation of the 13th chapter of 1st Corinthians, which\\nis known to exist in the English language. The pe-\\nculiar orthography and points are preserved as in the\\nmanuscript. The words printed in italics may be con-\\nsidered the translator s marginal readings for though\\nincorporated with the text, they are distinguished from\\nit by having lines drawn underneath.\\nGyf I speke with tungis of men an aungels sotheli I\\nhave not charite I am maad as brasse sounynge or a\\nsymbale tynking. And gif I schal have prophecie\\nand have knowen alle mysteries and alle kunnynge\\nor science, and gif I schal have al feith so that I over\\nbere hillis fro oo place to an other, forsothe gif I schal\\nnot have charite I am nougt. And gif I schal de-\\nperte al my goodis into metis of pore men. And gif\\nI schal bitake my body so that J brenne forsothe gif\\nI schal not have charite it profitith to me no thing.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0481.jp2"}, "480": {"fulltext": "468\\nCharite is pacient or suffringe. It is denynge or of\\ngood wille. Charite envyeth not. It doth not gyle\\nit is not inblowen with pride it is not ambyciouse or\\ncovetouse of wirschippis. It seekyth not the thingis\\nthat ben her owne. It is not stirrid to wrath, it\\nthinkith not yvel, it joyeth not on wickidnesse for-\\nsythe it joyeth to gydre to treuthe. It suffreth alle\\nthingis, itbileeveth alle thingis. It hopith alle thingis\\nit susteeneth alle thingis. Charite fallith not doun.\\nWhether prophecies schuln be voide eyther langagis\\nschuln ceese eyther science shal be destruyed. For-\\nsothe of party we han knowen and of partye pro-\\npecien. Forsothe whenne that schal cum to that is\\nperfit that thing that is of partye schal be avoydid.\\nWhen I was a litil chiilde I spake as a litil chiilde.\\nI understode as a litil chiilde I thougte as a littil\\nchiilde. Forsothe whenn I was maad a man I\\navoydid the thingis that weren of a litil childe. For-\\nsothe we seen now bi a mirror in derenesse thanne\\nforsothe face to face. Nowe I know of partye:\\nthanne forsothe I schal know as I am known. Nowe\\nforsothe dwellen feith, hoope, charite. These three\\nforsothe the more of hem is charite.\\nLollards.\\nThe term Lollards is given to a religious sect dif-\\nfering in many points from the church of Rome, which\\narose in Germany about the beginning of the fourteenth\\ncentury and some writers have imagined that this term\\nis so applied from Walter Lollard, who began to dog-\\nmatize in 1315, and was burnt at Cologne; though\\nothers think Lollard was no surname, but merely a\\nterm of reproach applied to all heretics who concealed\\nthe poison of error under the appearance of piety.\\nThe monk of Canterbury derives the origin of the\\nword lollard among us from lolium, a tare, as if the\\nLollards were the tares sown in Christ s vineyard.\\nAbelly says that the word signifies praising God,", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0482.jp2"}, "481": {"fulltext": "469\\nfrom the German loben, to praise, and heu, lord,\\nbecause the Lollards employed themselves in travelling\\nabout from place to place, singing psalms and hy.mns.\\nOthers, much to the same purpose, derive lollhard, lull-\\nhard, or lollert, lullert, as it was written by the ancient\\nGermans, from the old German word, lullen, loilen, or\\nlallen, and the termination hard, with which many of\\nthe high Dutch words end. Lollen signifies to sing\\nwith a low voice, and therefore lollard is a singer, or\\none who frequently sings and in the vulgar tongue of\\nthe Germans it denotes a person who is continually\\npraising God with a song, or singing hymns to his\\nhonour.\\nThe Alexians or Cellites were called Lollards be-\\ncause they were public singers, who made it their busi-\\nness to inter the bodies of those who died of the plague,\\nand sang a dirge over them, in a mournful and indistinct\\ntone, as they carried thern to the grave. The name\\nwas afterwards assumed by persons that dishonoured it\\nfor we find among those Lollards who made extraor-\\ndinary pretences to religion, and spent the greatest part\\nof their time in meditation, prayer, and such acts of\\npiety, there were many abominable hypocrites, who\\nentertained the most ridiculous opinions, and concealed\\nthe most enormous vices under the specious mark of\\nthis extraordinary profession. Many injurious asper-\\nsions were therefore propagated by the priests and\\nmonks, against those who assumed this name so that,\\nby degrees, any person who covered heresies or crimes\\nunder the appearance of piety, was called a Lollard,\\nThus the name was not used to denote any one par-\\nticular sect, but was formerly common to all persons or\\nsects who were supposed to be guilty of impiety\\ntowards God, or the church, under an external profes-\\nsion of great piety. However, many societies, consist-\\ning both of men and women, under the name of Lollards,\\nwere formed in most parts of Germany and Flanders,\\nand were supported partly by their labours, and partly\\nby the charitable donations of pious persons. The ma-\\ngistrates and inhabitants of the towns where these", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0483.jp2"}, "482": {"fulltext": "770\\nbrethren and sisters resided, gave them particular marks\\nof favour and protection, on account of their great use\u00c2\u00b0\\nfulness to the sick and needy. They were thus sup-\\nported against their malignant rivals, and obtained many\\npapal constitutions, by which their institute was con\\nfirmed, their persons exempted from the cognizance of\\nthe inquisitor, and subjected entirely to the jurisdiction\\nof the bishops but as these measures were insufficient\\nto secure them from molestation, Charles, duke of Bui\\ngundy, in the year 1472, obtained a solemn bull from\\nSextus IV., ordering that the Cellites or Lollards should\\nbe ranked among the religious orders, and delivered\\nfrom the jurisdiction of the bishops. And pope Julius\\nII., granted them still greater privileges, in the year\\n1506. Mosheim informs us that many societies of this\\nkind are still subsisting at Cologne, and in the cities of\\nFlanders, though they have evidently departed from\\ntheir ancient rules.\\nLollard and his followers rejected the sacrifice of the\\nmass, extreme unction, and penances for sin arguing\\nthat Christ s sufferings were sufficient. He is said,\\nlikewise, to have set aside baptism, as a thing of no\\neffect and repentance as not absolutely necessary, c.\\nIn England, the followers of Wickliffe were called, by\\nway of reproach, Lollards, from the supposition that\\nthere was some affinity between some of their tenets\\nthough others are of opinion that the English Lollards\\ncame from Germany. Buck s Theological Dictionary.\\nJohn Huss and Jerome of Prague.\\nJohn Huss was born about, the year 1380, in a village\\nin Bohemia, called Hussenits, and lived at Prague in\\nthe highest reputation, both on account of the sanctity\\nof his manners and the purity of his doctrines. He\\nperformed in that city, at the same time, both the offices\\nof professor of divinity in the university, and of a pas\\ntor in the church of that city.\\nHe adopted the sentiments of Wickliffe and the\\nWaldenses and, in the year 1407, began openly to", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0484.jp2"}, "483": {"fulltext": "471\\noppose and preach against the doctrines and corruptions\\nthen in the Romish church. This inflamed the resent-\\nment of the clergy against him, and he was summoned\\nto appear before the council of Constance. Secured, as\\nhe thought, from the rage of his enemies, by the safe\\nconduct granted him by the emperor Sigismund for his\\njourney to Constance, his residence in that place, and\\nhis return to his own country, Huss obeyed the order\\nof the council, and appeared before it to demonstrate\\nhis innocence, and to prove that the charge of his hav-\\ning deserted the church of Rome was entirely ground-\\nless HoweVer, his enemies so far prevailed, that, by\\nthe most scandalous breach of public faith, he was cast\\ninto prison, declared a heretic, because he refused to\\nplead guilty against the dictates of his conscience, and\\nburnt alive in 1415; a punishment which he endured\\nwith unparalleled magnanimity and resolution. When\\nhe came to the place of execution he fell on his knees,\\nsang portions of psalms, looked steadfastly towards\\nheaven, and repeated these words Into thy hands, O\\nLord, do I commit my spirit; thou hast redeemed me,\\nO most good and faithful God. Lord Jesus Christ,\\nassist and help me, that with a firm and present mind,\\nby thy most powerful grace, I may undergo this most\\ncruel and ignominious death, to which I am condemned\\nfor preaching the truth of thy most holy gospel. When\\nthe chains were put upon him at the stake, he said, with\\na smiling countenance, My Lord Jesus Christ was\\nbound with a harder chain than this for my sake, and\\nwhy should I be ashamed of this old and rusty one\\nWhen the fagots were piled up to his very neck, the\\nduke of Bavaria was officious enough to desire him to\\nabjure. No, says Huss, I never preached any\\ndoctrine of an evil tendency and what I taught with\\nmy lips I seal with my blood. He said to the execu-\\ntioner, Are you going to burn a goose In one cen-\\ntury you will have a swan you can neither roast nor\\nboil. If he were prophetic he must have meant Lu*\\nffuss, in the language of his country, signifies goose", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0485.jp2"}, "484": {"fulltext": "472\\nther, who had a swan for his arms. The fire was then\\napplied to the fagots when the martyr sang s hymn.\\nAt last his voice was cut short, after he had uttered,\\nJesus Christ, thou son of the living God, have mercy\\nupon me and he was consumed in a most miserable\\nmanner. The duke of Bavaria ordered the executioner\\nto throw all the martyr s clothes into the flames after\\nwhich his ashes were carefully collected and cast into\\nthe Rhine.\\nJerome of Prague, the intimate friend and companion\\nof Huss, was born at Prague, and suffered martyrdom\\none year after Huss. He was educated at. the univer-\\nsity of Prague, had travelled into many countries in\\nEurope, and was greatly celebrated for his learning,\\nvirtues, and uncommon eloquence.\\nBeing of the sentiments of Huss, he was summoned\\nbefore the council of Constance. It is said that it was\\namazing to hear with what force of expression, fluency\\nof speech, and excellent reasoning, he answered his ad-\\nversaries. It was impossible to hear him without emo-\\ntion. Every ear was captivated and every heart touch-\\ned. But wishes in his favour were in vain he threw\\nhimself beyond a possibility of mercy. He launched\\nout into a high encomium of Huss, calling him a holy\\nman, and lamenting his cruel and unjust death. He\\nhad armed himself, he said, with a full resolution to fol-\\nlow the steps of that blessed martyr, and to suffer with\\nconstancy whatever the malice of his enemies could in-\\nflict. Firm and intrepid, he stood before the council,\\ncollected in himself; not only contemning, but seeming\\neven desirous of death. Two days were allowed him\\nfor reflection, and many persons of consequence endea-\\nvoured to make him recant his opinions but all was in\\nvain, and he was condemed as a heretic.\\nWith a cheerful countenance he came to the place of\\nexecution, pulled off his upper garment, and made a\\nshort prayer at the stake, to which he was soon bound\\nwith wet cords, and an iron chain, and enclosed with\\nfagots as high as his breast.\\nObserving the executioner about setting fire to the", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0486.jp2"}, "485": {"fulltext": "473\\nwood behind his back, he cried out, Bring thy torch\\nhither. Perform thy office before my face. Had I\\nfeared death I might have avoided it.\\nAs the wood began to blaze he sang a hymn, which\\nthe violence of the flame scarce interrupted and the\\nlast words he was heard to say, were,\\nThis soul in flames I offer, Christ, to thee\\nMartin Luther.\\nMartin Luther, the great reformer of the church,\\nwas born at Eisleben, in Saxony, in 1483. Though\\nhis parents were poor, they endeavoured to give their\\nson an education but young Luther, with other poor\\nstudents, was obliged to earn his bread by singing be-\\nfore the doors of houses. In this occupation he often\\nmet with hard language and bitter reproaches at many\\ndoors. One day being much dejected, the worthy wife\\nof a citizen, penetrated with pity for him, called the\\nhungry youth into the house and refreshed him with\\nfood. This worthy woman, with her husband, were so\\nwell pleased with young Luther, that they determined to\\nprovide him food and clothing, that he might, with-\\nout interruption and care for his support, the more zeal-\\nously pursue his studies, in which he gave many indi-\\ncations of future worth. As his mind was naturally\\nsusceptible of serious impressions, and tinctured with\\nthat religious melancholy which delights in the solitude\\nof a monastic life, he retired into a convent of Augus-\\ntinian friars where he acquired great reputation, not\\nonly for piety, but for love of knowledge and unwearied\\napplication to study.\\nHappening to find a Bible in the monastery, he ap-\\nplied himself to the study of it with so much eager-\\nness and assiduity as to astonish the monks, and in-\\ncreased his reputation for sanctity so much that he was\\nchosen professor of theology in the university of Wit\\ntemburg.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0487.jp2"}, "486": {"fulltext": "474\\nWhile Luther was thus employed, Tetzel, a Domini-\\ncan friar, came to Wittemburg in order to publish in-\\ndulgences. This appeared so contrary to the gospel\\nthat Luther published his sentiments respecting them,\\nwhich spread over Germany with great rapidity, and\\nwere read with the greatest eagerness.\\nLuther, having thus begun to oppose one practice of\\nthe Romish church, was also led to examine other prac-\\ntices and tenets of the same church the result of which\\nentirely convinced him that the popish religion was not\\nthe religion of the Bible, and he boldly declared the\\npope to be the antichrist, or man of sin, whose appear-\\nance is foretold in the New Testament.\\nThe court of Rome being alarmed at the progress of\\nLuther s sentiments among all classes of people, ex-\\ncommunicated him as a heretic, and would probably\\nhave put him to death had he not been befriended by\\nsome of the princes of Germany, who were friendly to\\nthe new doctrines he set forth. Being at Augsburg in\\n1518, whither he had been summoned to answer for his\\nopinions, Luther declared he could not renounce opi-\\nnions founded in reason, and derived from Scripture, and\\nat the same time delivering a formal protest, the cardi-\\nnal asked, What do you mean Do you rely on the\\nforce of arms When the just punishment and the\\nthunder of the pope s indignation break in upon you,\\nwhere do you think to remain His answer was,\\nEither in heaven or under heaven.\\nLuther was at length summoned to appear before the\\ndiet at Worms, to answer for his heresy. The empe-\\nror Charles V. having granted him a safe conduct, he\\nyielded obedience and set out for Worms. While on\\nhis journey, many of his friends (whom the fate of\\nHuss under similar circumstances, and notwithstanding\\nthe same security of an imperial safe conduct, filled\\nwith solicitude) advised and entreated him not to rush\\nwantonly into the midst of danger. But Luther, supe-\\nrior to such terrors, silenced them with this reply\\nam lawfully called said he, to appear in that city", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0488.jp2"}, "487": {"fulltext": "MARTIN LUTHER.\\nLuther, when brought before the Diet at Worms, was called on\\nto recant his opinions. Unawed by the multitude, or the\\npower of his enemies, he firmly refused, declaring, unless\\nconvinced by clear reasons taken from the holy Scriptures, I\\nneither can or will recant. Here I stand I cannot do other\\nwise, so help me God. Amen", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0489.jp2"}, "488": {"fulltext": "476\\nand thither I will go in the name of the Lord, though\\nas many devils as there are tiles on the houses were\\nthere combined against me.\\nWhen Luther arrived at Worms, greater crowds than\\nhad appeared at the emperor s public entry assembled\\nto behold him. At his appearance before the diet he\\nbehaved with great decency and firmness. When called\\nupon to recant his opinions, Luther replied, in a truly\\nexalted manner, Except I can be convinced by clear\\nreasoning, or by proofs taken from the Holy Scriptures,\\nI neither can nor will recant, because it is neither safe\\nnor advisable to do any thing which is against my con-\\nscience. Here I stand I cannot do otherwise so help\\nme God! Amen! Luther persisting in this answer,\\nhe was dismissed from the assembly under a strong es-\\ncort, and was permitted by the emperor to return froln\\nWorms.\\nLuther, after this, in 1534, translated the Bible into\\nthe German language, wrote many works, and laboured\\nwith unwearied zeal in propagating the doctrines of the\\nreformation. He had during his life the pleasure of\\nseeing vast numbers of the people adopting his senti-\\nments, and the reformed religion firmly established in\\nmany parts of Europe.\\nLuther died February the 18th, A. D. 1546, atEis-\\nleben, where he was born. The Almighty, who had\\nprotected him against so many dangers, saved him by a\\nseasonable death from the tempest which was gathering,\\nand ready to break forth against his followers. When\\nhe felt his strength declining, he made his last will,\\nwhich is preserved in its original state at Wittemburg,\\nand concludes as follows I had my reason to omit\\nin my last will the usual legal formalities, and I hope I\\nshall be credited more than a notary for I am well\\nknown in the world, since God, the Father of all mercy,\\nhas intrusted me, an unworthy sinner, with the gospel\\nof his Son, and enabled me to this day to preach it with\\ntruth, faithfulness, and perseverance; and many per-\\nsons in the world have been converted by my ministry,\\nand think me a doctor of truth, notwithstanding the ban", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0490.jp2"}, "489": {"fulltext": "01\\nof the pope, the emperor, and the wrath of many kings,\\nprinces, parsons, yea, and of all the devils. Why then\\nshould I not be credited in a matter so insignificant\\nparticularly since my handwriting is well known, and\\nsufficient, if it can be said, this is written by Dr. Mar-\\ntin Luther, the notary of God, and witness of his\\ngospel V\\nThough he felt great pain during his last illness,\\nhis native intrepidity did not forsake him he conversed\\nwith his friends to the last about the happiness of the\\nfuture world, and of meeting again hereafter. When\\nthe pain began to increase, and death approached, he\\ncalled for Justus Jonas, who had accompanied him from\\nHalle to Eisleben, who heard him repeat three times\\nthese words Father, into thy hand I give my spirit\\nand say the following prayer O, my heavenly\\nFather, who art the God and Father of our Lord Jesus\\nChrist, thou God of all comfort, I thank thee for hav-\\ning revealed to me thy dear Son Jesus Christ, on whom\\nI believe, whom I have preached and professed, loved\\nand praised, but who is despised and persecuted by the\\npope and all the wicked. I pray to thee, Lord Jesus\\nChrist, let my soul be recommended to thee. O my\\nheavenly Father, though I must leave this body of clay,\\nand depart this life, I know for certain that I shall re-\\nmain for ever with thee, and that no one shall pluck me\\nou?t of thy hand. When marks of approaching death\\nappeared in his face, Jonas asked him, Reverend father,\\ndo you die in Christ, and upon the doctrine which you\\nhave preached V Having answered with a loud voice,\\nYes he fell into a soft sleep, and expired.\\nZUINGLIUS, THE SWISS REFORMER.\\nUlric Zuinglius was the son of a peasant of the\\nSwiss valley of Tockenburgh, and was born January\\n1st, 1483. He was destined for the church, and was sent\\nsuccessively to Basil, Bern, and Vienna, where he ac-\\nquired the meagre literature usual in the fifteenth cen-", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0491.jp2"}, "490": {"fulltext": "418\\ntury. After four years residence at Basil, he was\\nordained by the bishop of Constance, on being\\nchosen by the burghers of Glaris as their pastor.\\nFrom this epoch commenced his religious knowl-\\nedge. It occurred, that to be master of the true\\ndoctrines of Christianity, he should look for them\\nin the Scriptures themselves.\\nAfter long study and interchange with the lead-\\ning divines and philosophers, he felt impelled to de-\\nclare what he believed to be the truth to his coun-\\ntrymen. On the occasion of a catholic festival\\ncalled the Consecration of the Angels, Zuinglius\\nascended the pulpit. The concourse was immense,\\nfrom the whole range of Switzerland, and every ear\\nwas turned to catch the panegyric of the Saints,\\nthe Mighty Mother, c. Instead of this, the aston-\\nished multitude heard a discourse which struck at\\nthe catholic doctrines Absolution for money pil-\\ngrimages the worship of the Virgin and the in-\\ntercession of the saints.\\nFrom this time, Zuinglius was considered as one\\nof the first champions of the Reformation, and was\\nchosen preacher in the cathedral of Zurich in 1518.\\nThe Protestant Cantons of Zurich and Bern being\\nengaged in warfare against the five catholic Can-\\ntons, Zuinglius, as was customary with the Swiss\\nclergy, followed his people to the field. As he was\\nin front of his countrymen, exhorting them to fight\\nfor freedom and holiness, he fell almost by the first\\nfire of the enemy.\\nPersecutions in China and Japan.\\nAt the commencement of the sixteenth century,\\nthree Italian missionaries, namely, Roger the Nea-\\npolitan, Paris of Bologna, and Matthew Ricci of\\nMazerta, entered China with a view of establishing\\nChristianity there. In order to succeed in this im-\\nportant commission, they had previously made the\\nChinese language their constant study.\\nThe zeal displayed by these missionaries in the dis-", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0492.jp2"}, "491": {"fulltext": "479\\ncharge of their duty was very great but Roger and\\nPasis in a few years returning to Europe, the whole la\\nbour devolved upon Ricci. The perseverance of Ricci\\nwas proportioned to the ardous task he had undertaken.\\nThough disposed to indulge his converts as far as pos-\\nsible, he disliked many of their ceremonies, which\\nseemed idolatrous. At length, after eighteen years la-\\nbour and reflection, he thought it most advisable to to-\\nlerate all those customs which were obtained by the\\nlaws of the empire, but strictly enjoined his converts to\\nomit the rest and thus, by not resisting too much the\\nexternal ceremonies of the country, he succeeded in\\nbringing over many to the truth. In 1630, however,\\nthis tranquillity was disturbed by the arrival of some\\nnew missionaries who, being unacquainted with the\\nChinese customs, manners, and language, and with the\\nprinciples of Ricci s toleration, were astonished when\\nthey saw Christian converts fall prostrate before Con-\\nfucius and the tables of their ancestors, and loudly\\ncensured the proceedings as idolatrous. This occa-\\nsioned a warm controversy; and, not coming to any agree-\\nment, the new missionaries wrote an account of the af-\\nfair to the pope, and the society for the propagation of\\nthe Christian faith. The society soon pronounced\\nthat the ceremonies were idolatrous and intolerable,\\nwhich sentence was confirmed by the pope. In this\\nthey were excusable, the matter having been misrepre-\\nsented to them for the enemies of Ricci had declared\\nthe halls in which the ceremonies were performed to\\nbe temples, and the ceremonies themselves the sacri-\\nfices to idols.\\nThe sentence was sent over to China, where it was\\nreceived with great contempt, and matters remained in\\nthe same state for some time. At length a true repre-\\nsentation was sent over, explaining that the Chinese\\ncustoms and ceremonies alluded to were entirely free\\nfrom idolatry, but merely political, and tending only to\\nthe peace and welfare of the empire. The pope, find-\\ning that he had not weighed the affair with due consi-\\nderation, sought to extricate himself from the difficulty", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0493.jp2"}, "492": {"fulltext": "480\\nin which he had been so precipitately entangled, and\\ntherefore referred the representation to the inquisition,\\nwhich reversed the sentence immediately.\\nThe Christian church, notwithstanding these divi-\\nsions, flourished in China till the death of the first Tar-\\ntar emperor, whose successor Cang-hi, was a minor.\\nDuring his minority, the regents and nobles conspired\\nto crush the Christian religion. The execution of this\\ndesign was accordingly begun with expedition, and car-\\nried on with severity, so that every Christian teacher\\nin China, as well as those who professed the faith, was\\nsurprised at the suddenness of the event. John Adam\\nSchall, a German ecclesiastic, and one of the princi-\\npals of the mission, was thrown into a dungeon, and\\nnarrowly escaped with his life, being then in the seven-\\nty-fourth year of his age.\\nIn 1665, the ensuing year, the ministers of state pub-\\nlished the following decree 1st. That the Christian\\ndoctrines wese false. 2d. That they were dangerous\\nto the interests of the empire. 3d. That they should\\nnot be preached under pain of death. The result of\\nthis was a most furious persecution, in which some\\nwere put to death, many ruined, and all in some mea-\\nsure oppressed. Previous to this, the Christians had\\nsuffered partially but the decree being general, the\\npersecution now spread its ravages over the whole em-\\npire, wherever its objects were scattered.\\nFour years after, the young emperor was declared of\\nage and one of the first acts of his reign was to stop\\nthis persecution.\\nThe first introduction of Christianity into the empire\\nof Japan took place in 1552, when some Portuguese\\nmissionaries commenced their endeavours to make con-\\nverts to the light of the gospel, and met with such suc-\\ncess as amply compensated their labours. They con-\\ntinued to augment the number of their converts till\\n1616, when, being accused of having formed a plan to\\nsubvert the government and dethrone the emperor,\\ngreat jealousies arose, and subsisted till 1622, when the\\ncourt commenced a dreadful persecution against both", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0494.jp2"}, "493": {"fulltext": "481\\nforeign and native Christians. Such was the rage of\\nthis persecution, that during the first four years 20,570\\nChristians were massacred. Death was the conse-\\nquence of a public avowal of their faith, and their\\nchurches were shut up by order of government. Many,\\non a discovery of their religion, by spies and inform-\\ners, suffered martyrdom with great heroism. The\\npersecution continued many years, when the remnant\\nof the innumerable Christians with which Japan\\nabounded, to the number of 37,000 souls, retired to the\\ntown and castle of Siniabara, in the island of Xinio,\\nwhere they determined to make a stand, to continue in\\nJieir faith, and to defend themselves to the very last\\nextremity. To this place the Japanese army followed\\nthem, and laid siege to the place. The Christians de-\\nfended themselves with great bravery, and held out\\nagainst the besiegers three months, but were at length\\ncompelled to surrender, when men, women, and chil-\\ndren, were indiscriminately murdered and Christianity\\nfrom that time ceased in Japan.\\nThis event took place on the 12th of April, 1638,\\nsince which time no Christians but the Dutch have\\nbeen allowed to land in the empire, and even they are\\nobliged to conduct themselves with the greatest pre-\\ncaution, to submit to the most rigorous treatment, and\\nto carry on their commerce with the utmost circum-\\nspection.\\nAttempt of the Mahometans to subdue\\nEurope.\\nConstantinople, after having been for many ages an\\nimperial Christian city, was invested, in 1453, by the\\nTurks, under Mahomet II.,* whose army consisted of\\n300,000 men, and, after a siege of six weeks, it fell into\\nthe hands of the infidels and the Turks have, to this\\nday, retained possession of it.f They no sooner found\\nHe was the ninth of the Ottoman race, and subdued all\\nGreece.\\nf About fifteen years before this fatal event took place, the city\\n31", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0495.jp2"}, "494": {"fulltext": ".482\\nthemselves masters of it, than they began to exercise\\non the inhabitants the most unremitting barbarities,\\ndestroying them by every method of ingenious cruelty.\\nSome they roasted alive on spits, others they starved,\\nsome they flayed alive, and left them in that horrid\\nmanner to perish many were sawn asunder, and\\nothers torn to pieces by horses. Three days and nights\\nwas the city given to spoil, in which time the soldiers\\nwere licensed to commit every enormity. The body of\\nthe emperor being found among the slain, Mahomet\\ncommanded his head to be stuck on a spear, and carried\\nround the town for the mockery of the soldiers.\\nAbout the year 1521, Solyman II. took Belgrade from\\nthe Christians. Two years after, he, with a fleet of\\n450 ships, and an army of 300,000 men, attacked\\nRhodes, then defended by the knights of Jerusalem.\\nThese heroes resisted the infidels till all their fortifi-\\ncations were levelled with the ground, their provisions\\nexhausted, and their ammunition spent when, finding\\nno succours from the Christian princes, they surrendered,\\nthe siege having lasted about six months, in which the\\nTurks suffered prodigiously, no less than 30,000 of them\\nhaving died of the bloody flux. After this, Solyman\\nretook Buda from the Christians, and treated those who\\nwere found there with great cruelty.\\nMad with conquest, Solyman now proceeded west-\\nward to Vienna, glutting himself with slaughter on his\\nmarch, and vainly hoping in a short time to lay all\\nhad yielded the liberties of its church to the pope of Rome. A ma-\\nnifest want of patriotism was evidenced in the inhabitants, who,\\ninstead of bringing forth their treasures to the public service and\\ndefence of the place, buried them in vast heaps insomuch, that\\nwhen Mahomet, suspecting the case, commanded the earth to be\\ndug up, and found immense hoards, he exclaimed, How was it\\nthat this place lacked ammunition and fortification, amidst such\\nabundance of riches The Turks found a crucifix in the great\\nchurch of St. Sophia, on the head of which they wrote, This is\\nthe God of the Christians, and then carried it with a trumpet\\naround the city, and exposed it to the contempt of the soldiers,\\nwho were commanded to spit upon it. Thus did the superstition\\nof Rome afford a triumph to the enemies of the cross.", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0496.jp2"}, "495": {"fulltext": "SOLYMAff DEFEATED BEFORE VIENNA.\\nGrown desperate by resistance, Solyman, the Turkish chieftain\\ndetermined to undermine the Corinthian gate, but beino- dis-\\ncovered by the citizens, they prepared a train of gunpowder,\\nwinch being set on fire, blew up about 8,000 of their enemies\\nand thus prevented the further introduction of Mahometanism\\ninto Europe.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0497.jp2"}, "496": {"fulltext": "484\\nEurope at his feet, and to banish Christianity from the\\nearth.\\nHaving pitched his tent before the walls of Vienna,\\nhe sent three Christian prisoners into the town, to terrify\\nthe citizens with an account of the strength of his army,\\nwhile a great many more whom he had taken in his\\nmarch were torn asunder by horses. Happily for the\\nGermans, three days only before the arrival ol the\\nTurks, the earl palatine, Frederic, to whom was as-\\nsigned the defence of Vienna, had entered the town\\nwith 14,000 chosen veterans, besides a body of horse.\\nSolyman sent a summons for the city to surrender but\\nthe Germans defying him, he instantly commenced the\\nsiege. It has before been observed, that the religion\\nof Mahomet promises to all soldiers who die in battle,\\nwhatever be their crimes, admission into paradise.\\nHence arises that fury and temerity which they usually\\ndisplay in fighting. They began with a most tremen-\\ndous cannonade, and made many attempts to take the\\ncity by assault. But the steady valour of the Germans\\nwas superior to the enthusiasm of their enemies. Soly-\\nman, filled with indignation at this unusual check to\\nhis fortune, determined to exert every power to carry\\nhis project. To this end he planted his ordinance be-\\nfore the king s gate, and battered it with such violence\\nthat a breach was soon made whereupon the Turks,\\nunder cover of the smoke, poured in torrents into the\\ncity, and the soldiers began to give up all for lost. But\\nthe officers, with admirable presence of mind, causing\\na great shouting to be made in the city, as if fresh\\ntroops had just arrived, their own soldiers were in-\\nspired with fresh courage, while the Turks, being\\nseized with a panic, fled precipitately, and overthrew\\neach other by which means the city was freed from\\ndestruction.\\nGrown more desperate by resistance, Solyman re-\\nsolved upon another attempt, and this was by under-\\nmining the Corinthian gate. Accordingly, he set his\\nIllyrians at work, who were expert at this kind of war-\\nfare. They succeeded in coming under ground to the", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0498.jp2"}, "497": {"fulltext": "485\\nfoundations of the tower but being discovered by the\\nwary citizens, they, with amazing activity and diligence,\\ncountermined them and having prepared a train of\\ngunpowder, even to the trenches of the enemy, they set\\nfire to it, and by that means rendered abortive their at-\\ntempts, and blew up about 8000 of them. Foiled in\\nevery attempt, the courage of the Turkish chief dege-\\nnerated into madness he ordered his men to scale the\\nwalls, in which attempt they were destroyed by thou-\\nsands, their very numbers serving to their own defeat;\\ntill, at length, the valour of his troops relaxed, and\\ndreading the hardihood of their European adversaries,\\nthey began to refuse obedience. Sickness also seized their\\ncamp, and numbers perished from famine for the Ger-\\nmans, by their vigilance, had found means to cut off their\\nsupplies. Frustrated in all his designs, Solyman, after\\nhaving lost above 80,000 men, resolved to abandon\\nhis enterprise and sending his baggage before him,\\nproceeded homewards with the utmost expedition thus\\nfreeing Europe from the impending terror of universal\\nMahometanism.\\nEnglish Martyrs.\\nQueen Mary ascended the throne of England in 1553.\\nShe was strongly bigoted to the popish religion, and\\nduring her reign (which was of about five years con-\\ntinuance) she carried on a most bloody persecution\\nagainst the protestants. It was computed that during\\nthis persecution two hundred and seventy-seven persons\\nwere burnt, besides those punished by imprisonment,\\nfines, and confiscations. Among those who suffered by\\nfire, were five bishops, twenty-one clergymen, eight lay\\ngentlemen, eighty-four tradesmen, one hundred hus-\\nbandmen, fifty-five women, and four children.\\nRogers, prebendary of St. Paul s, and Hooper, bishop", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0499.jp2"}, "498": {"fulltext": "48(5\\nof Gloucester, were the first martyrs. Saunders and\\nTaylor, two other clergymen, whose zeal had been\\ndistinguished in carrying on the reformation, were the\\nnext that suffered. Bonner, bishop of London, bloated\\nat once with rage and luxury, let loose his vengeance\\nwithout restraint, and seemed to take a pleasure in the\\npains of the unhappy sufferers while the queen, by her\\nletters, exhorted him to pursue the pious work without\\npity or interruption. Soon after, in obedience to her\\ncommands, Ridley, bishop of London, and the venerable\\nLatimer, bishop of Worcester, were condemned to-\\ngether. Ridley had been one of the ablest champions\\nfor the reformation his piety, learning, and solidity of\\njudgment, were admired by his friends, and dreaded by\\nhis enemies. The night before his execution he in-\\nvited the mayor of Oxford and his wife to see him and\\nwhen he beheld them melted into tears, he himself ap-\\npeared quite unmoved, inwardly supported and com-\\nforted in that hour of agony. When he was brought\\nto the stake to be burnt, he found his old friend Latimer\\nthere before him. Of all the prelates of that age, Lati-\\nmer was the most remarkable for his unaffected piety\\nand the simplicity of his manners. He had never\\nlearned to flatter in courts and his open rebuke was\\ndreaded by all the great, who at that time too much de-\\nserved it. His sermons, which remain to this day,\\nshow that he had much learning and much wit and\\nthere is an air of sincerity running through them, not to\\nbe found elsewhere. When Ridley began to comfort\\nhis ancient friend, Latimer on his part was as ready to\\nreturn his kind office. Be of good cheer, brother,\\ncried he, we shall this day kindle such a torch in\\nEngland, as I trust in God shall never be extinguished.\\nA furious bigot ascended to preach to them and the\\npeople while the fire was preparing and Ridley gave\\na most serious attention to his discourse. No way dis-\\ntracted by the preparations about him, he heard him to\\nthe last and then told him, that he was ready to answer\\nto all that he had preached upon, if he were permitted\\na short indulgence, but this was refused him. At", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0500.jp2"}, "499": {"fulltext": "48^\\nlength, fire being set to the pile, Latimer was soon out\\nof pain but Ridley continued to suffer much longer,\\nhis legs being consumed before the fire reached his\\nvitals. Cranmer, archbishop of Canterbury, had less\\ncourage at first. His love of life, in an unguarded mo-\\nment, induced him to sign a paper condemning the re-\\nformation. Of this act, he afterwards bitterly repented.\\nBeing led to the stake, and the fire beginning to be\\nkindled round him, he stretched forth his right hand\\nand held it in the flames till it was consumed; ex-\\nclaiming several times, This hand has offended This\\nwicked hand has offended When it dropped off he\\ndiscovered a serenity in his countenance, as if satisfied\\nwith sacrificing to divine justice the instrument of his\\ncrime. When the fire attacked his body, he seemed\\nto be insensible of his tortures his mind was occupied\\nwholly upon the hopes of a future reward. After his\\nbody was destroyed, his heart was found entire an\\nemblem of the constancy with which he suffered.\\nSufferings and Martyrdom of Anne Askew.\\nAnne Askew was the second daughter of sir William\\nAskew, of Kelsey, in Lincolnshire. She had received\\na genteel education, which, with an agreeable person\\nand good understanding, rendered her a very proper\\nperson to be at the head of a family. Her father, re-\\ngardless of his daughter s inclination and happiness,\\nobliged her to marry a gentleman who had nothing to\\nrecommend him but his fortune and who was a most\\nbigoted papist. No sooner was he convinced of his\\nwife s regard for the doctrines of the reformation from\\npopery, than, by the instigation of the priests, he vio-\\nlently drove her from his house, though she had borne\\nhim two children, and her conduct was unexceptionable.\\nAbandoned by her husband, she came up to London in\\norder to procure a divorce, and to make herself known\\nto that part of the court who either professed or were\\nfavourers of protestantism but as Henry VIII., with\\nGoldsmith s History of England.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0501.jp2"}, "500": {"fulltext": "488\\nconsent of parliament, had just enacted the law of the six\\narticles, commonly called the Bloody Statute, she was\\ncruelly betrayed by her own husband, taken into cus-\\ntody upon his information, and examined concerning\\nher faith. The act above mentioned denounced death\\nagainst all those who should deny the doctrine of tran-\\nsubstantiation, or that bread and wine made use of in\\nthe sacrament were not converted, after consecration,\\ninto the real body and blood of Christ or maintain the\\nnecessity of receiving the sacrament in both kinds or\\naffirm that it was lawful for priests to marry that the\\nvows of celibacy might be broken that private masses\\nwere of no avail and that auricular confession to a\\npriest was not necessary to salvation. Upon these ar-\\nticles she was examined by the inquisitor, a priest, the\\nlord mayor of London, and the bishop s chancellor, and\\nto all their queries gave proper and pertinent answers\\nbut not being such as they approved, she was sent back\\nto prison, where she remained eleven days, to ruminate\\nalone on her alarming situation, being even denied the\\nsmall consolation of a friendly visit. The king s counsel\\nbeing at Greenwich, she was once more examined by\\nchancellor Wriothesley, Gardiner, bishop of Winchester,\\nDr. Cox and Dr. Robinson, but not being able to convince\\nher of her supposed errors, she was sent to the tower. It\\nwas strongly suspected that Mrs. Askew was favoured by\\nsome ladies of high rank, and that she carried on a reli-\\ngious correspondence with the queen so that chancel-\\nlor Wriothesley, hoping that he might discover some-\\nthing that would afford matter of impeachment against\\nthat princess, the earl of Hertford, or his countess, who\\nall favoured the reformation, ordered her to be put to\\nthe rack but her fortitude in suffering, and her resolu-\\ntion not to betray her friends, were proof against that\\ndiabolical invention. Not a groan nor a word could be\\nextorted from her. The chancellor, provoked with what\\nhe called her obstinacy, augmented her tortures with\\nhis own hands, and with unheard-of violence but her\\ncourage and constancy were invincible, and these bar-\\nbarians gained nothing by their cruelties but everlasting", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0502.jp2"}, "501": {"fulltext": "489\\ndisgrace and infamy. As soon as she was taken from\\nthe rack, she fainted away but, being recovered, she\\nwas condemned to the flames. Her bones were dislo-\\ncated in such a manner that they were forced to carry\\nher in a chair to the place of execution. While she was\\nat the stake, letters were brought her from the lord\\nchancellor, offering her the king s pardon if she would\\nrecant but she refused to look at them, telling the mes-\\nsenger that she came not thither to deny her lord\\nand master. The same letters were also tendered to\\nthree other persons condemned to the same fate, and\\nwho, animated by her example, refused to accept them\\nwhereupon the lord mayor commanded the fire to be\\nkindled, and with savage ignorance, cried out, Fiat\\njustitia Let justice take its course. The fagots\\nbeing lighted, she commended her soul, with the utmost\\ncomposure, into the hands of her Maker, and, like the\\ngreat founder of the religion she professed, expired\\npraying for her murderers, July 16th, 1549, about the\\nt wen ty-fifth_ year of her age.\\nI do not know, observes a good English writer,\\nif all circumstances be considered, whether the his-\\ntory of this or any other nation can furnish a more illus-\\ntrious example than this now related. To her father s\\nwill she sacrificed her own inclinations to a husband\\nunworthy her affections she behaved with prudence,\\nrespect and obedience the secrets of her friends she\\npreserved inviolable, even amidst the tortures of the\\nrack. Her constancy in suffering, considering her age\\nand sex, was equal, at least, if not superior, to any\\nthing on record, and her piety was genuine and unaf-\\nfected, of which she gave the most exalted proof in\\ndying a martyr for the cause of her religion and liberty\\nof conscience. But who can read this example, and\\nnot lament and detest that spirit of cruelty and inhu-\\nmanity which are imbibed and cherished in the church\\nof Rome a spirit repugnant to the feelings of nature,\\nand directly opposite to the conduct and disposition of\\nthe great Author of our religion, who came not to destroy\\nmen s lives, but to save them.\\n21*", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0503.jp2"}, "502": {"fulltext": "490\\nMassacre of St. Bartholomew s.\\nIn the month of August, 1572, in the reign of Charles\\nIX. of France, 30,000, or, as some affirm, 100,000 pro-\\ntestants were massacred in France by the Catholics.\\nThis bloody massacre commenced in Paris on the 24th\\nof August, on St. Bartholomew s day.\\nIn order the sooner to efFect their purposes by cutting\\noff the leaders of the protestants, many of the principal\\nones in the kingdom were invited to Paris under a\\nsolemn oath of safety, upon occasion of the marriage of\\nthe king of Navarre with the French king s sister. The\\nqueen-dowager of Navarre, a zealous protestant, how-\\never was poisoned by a pair of gloves before the marriage\\nwas solemnized. Upon a given signal the work of\\ndeath began. Charles, the savage monarch, from the\\nwindows of his palace, encouraged the furious populace\\nto massacre his protestant subjects, by crying out\\nKill! kill!\\nCologne admiral of France, was basely murdered in\\nhis own house, and then thrown out of the window, to\\ngratify the malice of the duke of Guise his head was\\nafterwards cut off, and sent to the king and queen-mo-\\nther and his body, after many indignities offered to it,\\nhung on a gibbet. After this, the murderers ravaged\\nthe whole city of Paris, and butchered in three days\\nabove ten thousand lords, gentlemen, presidents, and\\npeople of all ranks. A horrible scene of things\\nsays a historian of the time the very streets and\\npassages resounded with the noise of those who met\\ntogether for murder and plunder the groans of those\\nwho were dying, the shrieks of those who were just\\ngoing to be butchered, were every where heard the\\nbodies of the slain were thrown out of the windows,\\nthe dead bodies of others were dragged through the\\nstreets; their blood running through the channels, in\\nsuch plenty, that torrents seemed to empty themselves\\ninto the neighbouring river in a word, an innumerable\\nnumber of men, women, and children, were all involved\\nin one common destruction, and the gates and entrances\\nof the king s palace all besmeared with their bjpqd.", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0504.jp2"}, "503": {"fulltext": "491\\nFrom the city of Paris the massacre spread through-\\nout the whole kingdom. In the city of Meaux they\\nthrew above two hundred into jail and after they\\nhad ravished and killed a great number of women, and\\nplundered the houses of the protestants, they exercised\\ntheir fury on those they had imprisoned, and, calling\\nthem one by one, they were killed like sheep in a mar-\\nket. In Orleans they murdered above five hundred\\nmen, women, and children, and enriched themselves with\\nthe spoil. The same cruelties were practised at Angus,\\nTroyes, Bouges, La Charite, and especially at Lyons,\\nwhere they inhumanly destroyed above eight hundred\\nprotestants children hanging on their parents necks\\nparents embracing their children putting ropes about\\nthe necks of some, dragging them through the streets,\\nand throwing them, mangled, torn, and half-dead, into\\nthe river.\\nBut what aggravates still more these scenes of wan-\\ntonness and cruelty, was the manner in which the news\\nwas received at Rome. When the letters of the pope s\\nlegate were read in the assembly of the cardinals, by\\nwhich he assured the pope that all was transacted by\\nthe express will and command of the king, it was imme-\\ndiately decreed that the pope should march with his\\ncardinals to the church of St. Mark, and in the most\\nsolemn manner give thanks to God for so great a bless-\\ning conferred on the see of Rome and the Christian\\nworld and on the Monday after, solemn mass should be\\ncelebrated in the church of Minerva, at which pope\\nGregory XIII. and his cardinals were present; and that\\na jubilee should be published throughout the whole\\nChristian world, and the cause of it declared to be, to\\nreturn thanks to God for the extirpation of the enemies\\nof the truth and church in France.\\nIn the evening the canon of St. Angelo were fired to\\ntestify the public joy the whole city illuminated with\\nbonfires and no one sign of rejoicing omitted that was\\nusually made for the greatest victories obtained in favour\\nof the Roman church", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0505.jp2"}, "504": {"fulltext": "iM\\nl J\\n64. Gunpowder Plot.\\nIn order to crush popery in England, king James I.,\\nsoon after his accession to the throne, took proper mea-\\nsures for eclipsing the power of the Roman catholics,\\nby enforcing those laws which had been made against\\nthem by his predecessors. This enraged the papists to\\nsuch a degree, that a conspiracy was formed by some\\nof the principal leaders, the object of which was to", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0506.jp2"}, "505": {"fulltext": "493\\nblow up the king, the royal family, and both houses of\\nparliament, and thus to involve the nation in utter and\\ninevitable ruin.\\nThe cabal who formed the resolution of putting in\\npractice this scheme consisted of thirteen persons, most\\nof whom were men both of birth and fortune.\\nTheir consultations were held in the spring and sum-\\nmer of the year 1604, and it was towards the close of\\nthat year that they begun their operations. It was\\nagreed that a few of the conspirators should run a mine\\nbelow the hall in which the parliament was to assemble,\\nand that they should choose the very moment when the\\nking should deliver his speeches to both houses for\\nspringing the mine, and thus, by one blow, cut off the\\nking, lords, commons, and all the other enemies of the\\nCatholic religion, in that very spot where that religion\\nhad been most oppressed. For this purpose a house\\nwas hired adjoining the upper house of parliament, and\\nthe conspirators, expecting their victims would meet on\\nthe 17th of February following, began on the 11th of\\nDecember to dig in the cellar, through the wall of par-\\ntition, which was three yards thick. There were seven\\nin number joined in this labour. They went in by night,\\nand never after appeared in sight for, having supplied\\nthemselves with powder, shot, and fire-arms, they had\\nformed a resolution rather to die than be taken.\\nOn Candlemas-day, 1605, they had dug as far through\\nthe wall as to be able to hear a noise on the other side\\nupon which unexpected event, fearing a discovery,\\nGuido Fawkes (one of the principal actors in this con-\\nspiracy) was despatched to know the occasion, and re-\\nturned with the favourable report, that the place from\\nwhence the noise came was a large cellar under the\\nupper house of parliament, full of seacoal which was\\nthen on sale, and the cellar offered to be let.\\nOn this information the cellar was hired, and the\\nremainder of the coal was bought by one of the conspi-\\nrators. He then sent for thirty barrels of gunpowder\\nfrom Holland, and landing them at Lambeth, conveyed\\nthem gradually by night to this cellar, where they were", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0507.jp2"}, "506": {"fulltext": "494\\ncovered with stones, iron bars, a thousand billets, and\\nfive hundred fagots all which was done at their lei-\\nsure, the parliament being prorogued to the 5th of No-\\nvember.\\nThis being done, the conspirators next consulted how\\nthey should secure the duke of York (who was too\\nyoung to be expected at the parliament-house) and his\\nsister the princess Elizabeth. It was resolved that two\\npersons should enter into the duke s chamber, and a\\ndozen more, properly disposed at several doors, with two\\nor three on horseback at the court gate to receive him,\\nshould carry him safe away as soon as the parliament\\nhouse was blown up or if that could not be effected,\\nthat they should kill him, and declare the princess\\nElizabeth queen, having secured her under pretence of\\na hunting match that day.\\nIt was agreed, also, to apply to France, Spain, and\\nother powers, for assistance after the plot had taken\\neffect, and to proclaim the princess Elizabeth queen,\\nspreading a report, after the blow was given, that the\\npuritans were the perpetrators of this inhuman act.\\nAll matters being now prepared by the conspirators,\\nthey waited with the utmost impatience the 5th of No-\\nvember. But all their counsels were blasted by a hap-\\npy and providential circumstance. One of the conspi-\\nrators having a desire to save William Parker, Lord\\nMonteagle, sent him the following letter\\nMy Lord,\\nOut of the love I bear to some of your friends, I\\nhave a care for your preservation therefore I advise\\nyou, as you tender your life, to devise you some excuse\\nto shift off your attendance at this parliament for God\\nand man have concurred to punish the wickedness of\\nthis time and think not slightly of this advertisement,\\nbut retire yourself into the country, where you may\\nexpect the event with safety for though there be no\\nappearance of any stir, yet I say they shall receive a\\nterrible blow this parliament, and yet they shall not\\nsee who hurts them. This counsel is not to be con-", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0508.jp2"}, "507": {"fulltext": "495\\ntemned, because it may do you good, and can do you\\nno harm for the danger is past so soon (or as quickly)\\nas you burn this letter and I hope God will give you\\ngrace to make good use of it, to whose holy protection I\\ncommend you.\\nThe lord Monteagle was, for some time, at a loss\\nwhat judgment to form of this letter, and unresolved\\nwhether he should slight the advertisement or not and\\nfancying it a trick of his enemies to frighten him into\\nan absence from parliament, would have determined on\\nthe former, had his own safety only been in question\\nbut apprehending the king s life might be in danger, he\\ntook the letter at midnight to the earl of Salisbury, who\\nwas equally puzzled about the meaning of it and though\\nhe was inclined to think it merely a wild and waggish\\ncontrivance to alarm Monteagle, yet he thought proper\\nto consult about it with the earl of Suffolk, lord cham-\\nberlain. The expression that the blow should come\\nwithout knowing who hurt them made them imagine\\nthat no time would be more proper than the time of par-\\nliament, nor by any other way like to be attempted than\\nby gunpowder, while the king was sitting in that assem-\\nbly. The lord chamberlain thought this the more\\nprobable, because there was a great cellar under the par-\\nliament chamber not used for any thing but wood or coal,\\nbelonging to Wineyard, the keeper of the palace and\\nhaving communicated the letter to the earls Nottingham,\\nWorcester, and Northampton, they proceeded no fur-\\nther till the king came from Royston on the 1st of No-\\nvember.\\nHis majesty being shown the letter by the earls, who\\nat the same time acquainted him with their suspicions,\\nwas of opinion that either nothing should be done or\\nelse enough to prevent the danger and that a search\\nshould be made on the day preceding that designed for\\nthe execution of this plot.\\nAccordingly, on Monday the 4th of November, in the\\nafternoon, the lord chamberlain, whose office it was to\\nsee all things put in readiness for the king s coming,\\naccompanied by Monteagle, went to visit all places", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0509.jp2"}, "508": {"fulltext": "496\\nabout the parliament-house, and taking a slight occa-\\nsion to see the cellar, observed only piles of billets and\\nfagots, but in greater number than he thought Wine-\\nyard could want for his own use. On his asking who\\nowned the wood, and being told it belonged to one Mr.\\nPercy, he began to have some suspicions, knowing him\\nto be a rigid papist, and so seldom there, that he had no\\noccasion for such a quantity of fuel and Monteagle\\nconfirmed him therein by observing that Percy had\\nmade him great professions of friendship.\\nThough there were no other materials visible, yet\\nSuffolk thought it was necessary to make a further\\nsearch and upon his return to the king, a resolution\\nwas taken that it should be made in such a way as\\nshould be effectual, without creating an alarm.\\nSir Thomas Knevet, steward of Westminster, was\\naccordingly ordered, under the pretext of searching for\\nstolen tapestry hangings in that place, and other houses\\nthereabouts, to remove the wood, and see if any thing\\nwas concealed underneath. This gentleman going at\\nmidnight, with several attendants, to the cellar, met\\nFawkes just coming out of it, booted and spurred,\\nwith a tinder box and three matches in his pockets\\nand seizing him without any ceremony, or asking him\\nany questions, as soon as the removal of the wood dis-\\ncovered the barrels of gunpowder, he caused him to be\\nbound and properly secured.\\nFawkes, who was a hardened and intrepid villain,\\nmade no hesitation of avowing the design, and that it\\nwas to be executed on the morrow. He made the same\\nacknowledgment at his examination before a committee\\nof the council and though he did not deny having\\nsome associates in this conspiracy, yet no threats of\\ntorture could make him discover any of them he de-\\nclaring that he was ready to die, and had rather suf-\\nfer ten thousand deaths than willingly accuse his master,\\nor any other.\\nA number of the conspirators of this plot were ap-\\nprehended ind executed several, however, succeeded\\nin escaping from the country.", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0510.jp2"}, "509": {"fulltext": "497\\nThe lord Monteagle had a grant of two hundred\\npounds a year in land, and a pension of five hun-\\ndred pounds for life, as a reward for discovering\\nthe letter which gave the first hint of the conspir-\\nacy. The lords Stourton and Mordaunt, two catho-\\nlics, were fined, the former \u00c2\u00a34,000, and the latter\\n\u00c2\u00a310,000, by the Star-Chamber, because their ab-\\nsence from parliament had occasioned a suspicion\\nof their being made acquainted with the conspiracy.\\nThe anniversary of this providential deliverance\\nwas ordained to be forever commemorated by\\nprayer and thanksgiving.\\nThe French Prophets.\\nWe find in ecclesiastical history many accounts given\\nof enthusiasts who have arisen, pretending to be under\\nthe immediate inspiration of God, and to have the\\ngift of foretelling future events, the gift of tongues, dis-\\ncerning of spirits, fec, as in the apostles time. Among\\nthose who have made the greatest figure in modern\\ntimes were the French prophets, who first appeared\\nin Dauphiny and Vivarais, in France. In the year\\n1688, five or six hundred protestants, of both sexes,\\ngave themselves out to be prophets, and inspired of the\\nHoly Ghost. They were people of all ages, without\\ndistinction, though the greatest part of them were boys\\nand girls, from six or seven to twenty-five years of age.\\nThey had strange fits, which came upon them with\\ntremblings and faintings as in a swoon, making them\\nstretch out their arms and legs, and stagger several\\ntimes before they dropped down. They struck them-\\nselves with their hands, fell on their backs, shut their\\neyes, and heaved with their breasts. They remained\\na while in trances, and, coming out of them with\\ntwitchings, uttered all which came into their mouths.\\nThey said they saw the heavens open, the angels, para-\\ndise, and hell. The least of their assemblies made up\\nfour or five hundred, and some of them amounted to\\neven to three or four thousand persons. When the pro-\\nphets had been for a while under agitations of body, they\\nbegan to prophesy. The bin den of their prophecies,", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0511.jp2"}, "510": {"fulltext": "498\\nwas, Amend your lives repent ye the end of ah\\nthings draws nigh.\\nIn the year 1706, three or four of these prophets\\nwent over into England, and carried their prophetic\\nspirit with them, which discovered itself in the same\\nway and manner, by ecstasies, agitations, and inspira-\\ntions, as it had done in France and they propagated\\nthe like spirit to others, so that before the year was\\nout, there were two or three hundred of these prophets\\nin and about London, consisting of men, women, and\\nchildren, who delivered four or five hundred warnings.\\nThe great thing pretended by their spirit was to\\ngive warning of the near approach of the kingdom\\nof God, and the accomplishment of the Scriptures,\\nconcerning the neiv heaven and new earth, the kingdom\\nof the Messiah, the first resurrection, the new Jerusalem\\ndescending from above, which they said was now even\\nat the door that this great operation was to be wrought\\non the part of man by spiritual arms only, proceeding\\nfrom the mouths of those who should, by inspiration,\\nor the mighty gift of the Spirit, be sent forth in great\\nnumbers to labour in the vineyard that this mission of\\nhis servants should be attested by signs and wonders\\nfrom heaven, by a deluge of judgments on the wicked\\nthroughout the world, as famine, pestilence, earthquakes,\\nc. They declared that all the great things they\\nspoke of would be manifest over the whole earth within\\nthe term of three years.\\nThese prophets also pretended to have the gift of\\nlanguages, of discerning the secrets of the heart, the\\ngift of ministration of the same spirit to others by the\\nlaying on of the hands, and the gift of healing.\\nSabatai Sevi, the false Messiah.\\nSince the coming of our Saviour, there has arisen,\\naccording to his prediction, among the Jews (who still\\nlook for the Messiah to come) many false Messiahs.\\nThe most distinguished of these impostors, in modern", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0512.jp2"}, "511": {"fulltext": "400\\ntimes, was one Sabatai Sevi, who was born in Aleppo,\\nand set himself up as the Messias in the year 1666.\\nHaving visited various places in the Turkish empire,\\nSabatai began in Jerusalem to reform the Jewish con-\\nstitution. He had one Nathan for his Elias, or fore-\\nrunner, who prophesied that the Messiah should appear\\nbefore the grand seignior in less than two years, and\\ntake from him his crown, and lead him in chains.\\nAt Gaza, Sabatai preached repentance, together with\\nfaith in himself, so effectually, that the people gave\\nthemselves up to their devotion and alms. The noise\\nof this Messias now began to fill all places. Sabatai\\nresolved to go to Smyrna, and then to Constanti-\\nnople. The Jews throughout Turkey were in great\\nexpectation of glorious times. They were now devout\\nand penitent, that they might not obstruct the good\\nthey hoped for. Some fasted so long that they were\\nfamished to death others buried themselves in the\\nearth till their limbs grew stiff; with many other pain-\\nful penances. Sabatai, having arrived at Smyrna,\\nstyled himself the only and first-born Son of God, the\\nMessias, the Saviour of Israel. Here he met with some\\nopposition, but prevailed at last to such a degree, that\\nsome of his followers prophesied, and fell into strange\\necstasies and four hundred men and women prophe-\\nsied of his growing kingdom. The people were for a\\ntime possessed, and voices were heard from their bow-\\nels some fell into trances, foamed at the mouth, re-\\ncounted their future prosperity, their visions of the\\nLion of Judah, and the triumph of Sabatai all which,\\nsays the narrator, were certainly true, being the effects\\nof diabolical delusions, as the Jews themselves have\\nsince confessed. Sabatai, now feeling his importance,\\nordered that the Jews should no longer in their syna-\\ngogues, pray for the grand seignior (as they were\\nwont to do), for it was an indecent thing to pray\\nfor him who was so shortly to be his captive. He\\nalso elected princes, to govern the Jews in their\\nmarch towards the Holy Land, and to minister jus-\\ntice to them when they should be possessed of it.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0513.jp2"}, "512": {"fulltext": "SABATAI SEYI, THE FALSE MESSIAH,\\nBeing brought before the Grand Seignior, who, requiring a miracle\\nwhich the impostor could not perform, he threatened him with\\ndeath, unless he would turn Turk. Upon this he consented to\\nturn Mahometan, to the great confusion of his followers.", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0514.jp2"}, "513": {"fulltext": "501\\nThe people were now pressing to see some miracle, to\\nconfirm their faith, and to convince the Gentiles. Here\\nthe impostor was puzzled, though any juggling trick\\nwould have served their turn. But the credulous peo-\\nple supplied this defect. When Sabatai was before the\\ncadi (or justice of the peace), some affirmed that they\\nsaw a pillar of fire between him and the cadi and\\nafter some affirmed it, others were ready to swear it, and\\ndid swear it also.; and this was presently believed by\\nthe Jews of that city. He that did not now believe him\\nto be the Messias was to be shunned as an excommu-\\nnicated person.\\nFrom Smyrna, the impostor embarked for Constan-\\ntinople, where he said God had called him, and where\\nhe had much to do. He had a long and troublesome\\nvoyage, and upon his arrival, the grand vizier sent for\\nhim, and confined him in a loathsome dungeon. The\\nJews in this city paid him their visits, and appeared to\\nbe as infatuated as those of Smyrna. Sabatai, after re-\\nmaining two months a prisoner in Constantinople, was\\nsent by the grand vizier to the Dardanelli. The Jews\\nhere flocked in great numbers to the castle where he\\nwas confined, and treated him with great respect. They\\ndecked their synagogues with S. S. in letters of gold,\\nand made a crown for him in the wall they attributed\\nthe same titles and prophecies to him which we apply\\nto our Saviour.\\nHe was also, during this imprisonment, visited by pil-\\ngrims from all parts that heard his story. Among these\\nwas Nehemiah Cohen, from Poland, a man of great\\nlearning, who desired a conference with Sabatai, the re-\\nsult of which convinced him that he was an impostor.\\nNehemiah accordingly informed the Turkish officers\\nof state that Sabatai was a lewd and dangerous person,\\nand that it was necessary to take him out of their way.\\nThe grand seignior being apprized of this, sent for\\nSabatai, who, much dejected, appears before him.\\nThe grand seignior required a miracle, and chooses\\none himself. It was this that Sabatai should be strip-\\nped naked, and set for a mark for his archers to shoot", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0515.jp2"}, "514": {"fulltext": "502\\nat and if the arrows did not pierce his flesh, he would\\nown him to be the Messiah. Sabatai had not faith\\nenough to bear up under so great a trial. The grand\\nseignior let him know that he would forthwith impale\\nhim, and that the stake was prepared for him, unless he\\nwould turn Turk. Upon this he consented to turn Ma-\\nhometan, to the great confusion of the Jews.\\nNonconformists.\\nThose who refused to conform to the church of Eng-\\nland were called nonconformists. This word is gene-\\nrally used in reference to those ministers who were\\nejected from their living by an act of Uniformity, in\\n1662. The number of these were about two thousand.\\nHowever some affect to treat these men with indiffer-\\nence, and suppose that their consciences were more\\ntender than they need be, it must be remembered, that\\nthey were men of as extensive learning, great abilities,\\nand pious conduct as ever appeared. Mr. Locke, if his\\nopinion has any weight, calls them worthy, learned,\\npious orthodox divines, who did not throw themselves\\nout of service, but were forcibly ejected. Mr. Bogue\\nthus draws their character As to their public minis-\\ntration he says, they were orthodox, experimental,\\nserious, affectionate, regular, faithful, able, and popu-\\nlar preachers. As to their moral qualities, they were\\ndevout and holy faithful to Christ and the souls of\\nmen wise and prudent of great liberality and kind-\\nness and strenuous advocates for liberty, civil and re-\\nligious. As to their intellectual qualities, they were\\nlearned, eminent, and laborious. These men were\\ndriven from their houses, from the society of their\\nfriends, and exposed to the greatest difficulties. Their\\nburdens were greatly increased by the Conventicle act,\\nwhereby they were prohibited from meeting for any\\nexercise of religion (above five in number) in any other\\nmanner than allowed by the liturgy or practice of the\\nchurch of England. For the first offence the penalty\\nwas three months imprisonment, or pay five pounds", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0516.jp2"}, "515": {"fulltext": "503\\nfor the second offence, six months imprisonment, or\\nten pounds and for the third offence, to be banished\\nto some of the American plantations for seven years,\\nor pay one hundred pounds and in case they returned,\\nto suffer death without benefit of clergy. By virtue of\\nthis act, the jails were quickly filled with dissenting\\nprotestants, and the trade of an informer was very gain-\\nful. So great was the severity of these times, says\\nNeal, that they were afraid to pray in their families,\\nif above four of their acquaintance, who came only to\\nvisit them, were present some families scrupled asking\\na blessing on their meat, if five strangers were at table.\\nBut this was not all to say nothing of the Test Act,\\nin 1665, an act was brought into the House, to banish\\nthem from their friends (commonly called the Oxford\\nFive Mile Act), by which all dissenting ministers, who\\nwould not take an oath, that it was not lawful, upon any\\npretence whatever, to take arms against the king, c,\\nwere prohibited from coming within five miles of any city,\\ntown, corporate, or borough, or any place where they\\nhad exercised their ministry, and from teaching any\\nschool, on the penalty of forty pounds. Some few took\\nthe oath others could not, and consequently suffered\\nthe penalty.\\nIn 1663, the mouths of the high church pulpiteers\\nwere encouraged to open as loud as possible. One, in\\nhis sermon before the House of Commons, told them,\\nthat the nonconformists ought not to tolerated, but\\nto be cured by vengeance. He urged them to set fire\\nto the fagot, and to teach them by scourges or scor-\\npions, and to open their eyes with gall.\\nSuch were the dreadful consequences of this intole-\\nrant spirit, that it is supposed near eight thousand died\\nin prison in the reign of Charles II. It is said, that Mr.\\nJeremiah White had carefully collected a list of those\\nwho had suffered between Charles II. and the revolu-\\ntion, which amounted to sixty thousand. The same\\npersecutions were carried on in Scotland and there,\\nas well as in England, many, to avoid persecution, fled\\nfrom their country.", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0517.jp2"}, "516": {"fulltext": "504\\nBut, notwithstanding all these dreadful and furious\\nattacks upon the dissenters, they were not extirpated.\\nTheir very persecution was in their favour. The in-\\nfamous characters of their informers and persecutors\\ntheir piety, and zeal, and fortitude, no doubt, had in-\\nfluence on considerate minds and, indeed, they had\\nadditions from the established church, which several\\nclergymen in this reign deserted as a persecuting\\nchurch, and took their lot among them. In addition\\nto this, king James suddenly altered his measures,\\ngranted a universal toleration, and preferred dissenters\\nto places of trust and profit, though it was evidently\\nwith a view to restore popery.\\nKing William coming to the throne, the famous To-\\nleration Act passed, by which they were exempted from\\nsuffering the penalties above mentioned, and permission\\nwas given them to worship God according to the dic-\\ntates of their own consciences. In the latter end of\\nqueen Anne s reign they began to be a little alarmed.\\nAn act of parliament passed, called the Occasional Con-\\nformity Bill, which prevented any person in office un-\\nder the government from entering into a meeting-house.\\nAnother, called the Schism Bill, had actually obtained\\nthe royal assent, which suffered no dissenters to edu-\\ncate their own children, but required them to be put\\ninto the hands of conformists and which forbade all\\ntutors and schoolmasters being present at any conven-\\nticle, or dissenting place of worship but the very day\\nthis iniquitous act was to have taken place, the queen\\ndied, (August 1, 1714.)\\nHis majesty king George I. being fully satisfied that\\nthese hardships were brought upon the dissenters for\\ntheir steady adherence to the protestant succession in\\nhis illustrious house, against a tory and Jacobite minis-\\ntry, who were paving the way for a popish pretender,\\nprocured the repeal of them in the fifth year of his\\nreign though a clause was left that forbade the mayor\\nor other magistrate to go into any meeting for religious\\nworship with the ensigns of his office. Buck s Theo-\\nlogical Dictionary.", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0518.jp2"}, "517": {"fulltext": "505\\nScotch Covenanters.\\nScotland is among the last civilized countries where\\nthe horrors of religious persecution raged to any great\\nextent. In 1581 the general assembly of Scotland\\ndrew up a confession of faith, or national covenant,\\ncondemning the episcopal government under the name\\nof hierarchy, which was signed by James I., and which\\nhe enjoined on all his subjects. It was again sub-\\nscribed in 1590 and 1596. The subscription was re-\\nnewed in 1638, and the subscribers engaged by oath to\\nmaintain religion in the same state as it was in 1580,\\nreject all innovations introduced since that time. This\\noath, annexed to the confession of faith, received the\\nname of Covenant, as those who subscribed it were\\ncalled Covenanters.\\nDuring the storm of religious persecution which\\nraged in Scotland, the Covenanters were hunted from\\ncrag to glen, throughout the highlands. The story\\nof their sufferings is almost incredible. Nothing can\\nbe more affecting than the measures they took to en-\\njoy the privileges of religious worship. Watches were\\nstationed from hill to hill men so sunburnt and worn\\nout, that they could be hardly distinguished from the\\nheather of the mountains who gave a note of alarm\\non the approach of danger, and the Covenanters had\\ntime to disperse, before the bloody swords gleamed in\\nthe retreats in which they worshipped. In the gloomy\\ncaverns and recesses, made by the awful hand that\\nfashioned Scotland s mountain scenery, these martyrs,\\neach one mourning some dear friend, who had been\\nhunted down by the destroyers, met and heard the\\nmysterious words of God, and sung such wild songs of\\ndevotion, that they might have been thought the chant-\\nings of the mountain spirits. As their sufferings in-\\ncreased, their sermons and devotional exercises ap-\\nproached nearer to the soul-chilling trumpetings of the\\nancient prophets, when they foresaw desolation coming\\nout of the north like a whirlwind.\\n22", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0519.jp2"}, "518": {"fulltext": "506\\nThe meeting of an assembly of Covenanters to heai\\nthe preaching of the word of God is thus beautifully-\\ndescribed by the Scottish poet, Grahame.\\nBut years more gloomy followed and no more\\nThe assembled people dared, in face of day,\\nTo worship God, or even at the dead\\nOf night, save when the wintry storm raved fierce,\\nAnd thunder peals compell d the men of blood\\nTo couch within their dens then dauntlessly\\nThe scattered few would meet, in some deep dell,\\nBy rocks o er-canopied, to hear the voice,\\nTheir faithful pastor s voice he, by the gleam\\nOf sheeted lightnings, oped the sacred book,\\nAnd words of comfort spake Over their souls\\nHis soothing accents came as to her young\\nThe heath-fowl s plumes, when, at the close of eve,\\nShe gathers in, mournful, her brood dispersed\\nBy murderous sport, and o er the remnant spreads\\nFondly her wings close nestling neath her breast\\nThey, cherish d, cower amid the purple blooms.\\nThe following, copied from a monument in Edin-\\nburgh in memory of the Covenanters, gives an ac-\\ncount of the number who suffered\\nFrom May 27th, 1661, that the most noble\\nMarquis of Argyle was beheaded, to the 17th of\\nFebruary, 1688, that Mr. James Ren wick suffered,\\nwere in one way or another, murdered and destroy-\\ned for the same cause, about eighteen thousand, of\\nwhom were executed at Edinburgh, about one\\nhundred of noblemen, gentlemen, ministers and\\nothers noble martyrs for Jesus Christ. The\\nmost of them lie here. [For a particular account\\nof the cause and manner of their sufferings, see the\\nCloud of Witnesses; Cruikshank s and De Foe s\\nHistories.]", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0520.jp2"}, "519": {"fulltext": "50?\\nHoward, the Philanthropist.\\nJohn Howard, Esq., the celebrated philanthropist,\\nwas born at Hackney, in England, about the year 1727.\\nHis father died while he was young, and by his direc-\\ntion the son was apprenticed to a wholesale grocer\\nbut this business neither suiting his health or disposi-\\ntion, and a handsome fortune falling into his hands, he\\nbought out his time before its regular expiration, and\\ncommenced his first travels on the continent. After\\nthe death of his first wife, Mr. Howard, in 1756, made\\na voyage in order to view Lisbon after the earthquake\\nat that place, but was taken by a French privateer, and\\nsuffered in his confinement. By this means his atten-\\ntion seems to have been first excited to compassionate\\nthose persons who are sick, and in prison.\\nUpon his return from the continent, he married the\\nsecond time, but his wife dying a short time after his\\nmarriage, he retired to an estate he purchased in Bed-\\nfordshire, where he very much gained the esteem and\\naffection of the ppor by building them cottages, em-\\nploying the industrious, relieving the sick, and edu-\\ncating the children of the poor. In 1773 he served the\\noffice of sheriff for the county, which brought him fur-\\nther acquainted with the misery of prisons and from\\nthis he commenced his career of benevolence and glory.\\nDuring the last seventeen years of his life he visited\\nevery country in Europe, exploring their prisons and\\ndungeons, and relieving the miseries of the distressed.\\nHe also published a number of works on the state of\\nprisons, hospitals, c. In 1774 he received the thanks\\nof the House of Commons for his inquiries and exer-\\ntions. Mr. Howard s character is well drawn by the\\ncelebrated Mr. Burke, who, speaking of him, says, I\\ncannot name this gentleman without remarking that\\nhis labours and writings have done much to open the\\neyes and hearts of mankind. He has visited all Eu-\\nrope, not to survey the sumptuousness of palaces, nor\\nthe stateliness of temples not to make accurate mea-\\nsurement of the remains of ancient grandeur, nor to", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0521.jp2"}, "520": {"fulltext": "508\\nform a scale of the curiosities of modern art not to\\ncollect medals, nor to collate manuscripts but to dive\\ninto the depths of dungeons, to plunge into the infections\\nof hospitals to survey the mansions of sorrow and pain\\nto take guage and dimensions of misery, depression,\\nand contempt to remember the forgotten to attend to\\nthe neglected to visit the forsaken and to compare and\\ncollate the distresses of all men in all countries. His\\nplan is original, and as full of genius as humanity. It\\nis a voyage of philanthropy a circumnavigation of\\ncharity\\nMr. Howard commenced his last journey in July,\\n1789, in which he proposed to visit Turkey, Russia,\\nand other parts of the east, and not to return under three\\nyears withal apprehending that he, very probably,\\nnever might return, which proved to be the event for\\nwhile he was at Cherson, a Russian settlement, near\\nthe northern extremity of the Black Sea, he visited a\\nyoung lady at some distance in a malignant fever,\\ncaught the fatal infection, and died January 20, 1790.\\nAnd now, Benevolence thy rays divine\\nDart round the globe from Zembla to the line;*\\nO er each dark prison plays the cheering light,\\nLike northern lustres o er the vault of night\\nFrom realm to realm, with cross or crescent crown d,\\nWhere er mankind and misery are found,\\nO er burning sands, deep waves, or wilds of snow,\\nThy Howard, journeying, seeks the house of wo.\\n84. Modern Infidelity.\\nPrevious to the French revolution, Voltaire and\\nsome others formed a set design to destroy the Chris-\\ntian religion. For this purpose, they engaged, at dif-\\nferent periods, a number of men of distinguished talents\\npower, and influence all deadly enemies to the gos-\\npel; men of profligate principles, and profligate lives.\\nThese men distinguished themselves with diligence,\\ncourage, activity, and perseverance, in the propagation\\nof their sentiments. Books were written and published\\nin innumerable multitudes, in which infidelity was", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0522.jp2"}, "521": {"fulltext": "509\\nbrought down to the level of peasants and even of chil-\\ndren, and poured into the cottage and school. Others\\nof a superior kind crept into the shop and the farm-\\nhouse and others, of a still higher class, found their\\nway to the drawing-room, the university, and the palace.\\nBy these and other efforts, infidelity was spread with\\nastonishing rapidity in many parts of Europe, particu-\\nlarly in France.\\nIn the year 1776, Dr. Adam Weishaupt, professor of\\nthe canon law in the university of Ingoldstadt, in Ba-\\nvaria, established the society of the Illuminati. This\\nsociety was distinguished beyond all others for cun-\\nning, mischief, an absolute destitution of conscience, an\\nabsolute disregard of all the interests of man, and a\\ntorpid insensibility to all moral obligation. Their doc-\\ntrines were, that God is nothing; that government is\\na curse that the possession of property is robbery\\nthat chastity and natural affection are mere prejudices\\nand that adultery, assassination, poisoning, and other\\ncrimes of a similar nature, are lawful, and even vir-\\ntuous.\\nThe disciples of Voltaire, finding this system one of\\nmore perfect corruption than their own, immediately\\nunited in its interests, and eagerly entered into all its\\nplans and purposes. These legions of infidelity, united,\\nwent forward with astonishing success, till their abomi-\\nnable doctrines infected all classes of the French people.\\nThe bloody storm of the French revolution com-\\nmenced. Then it was that infidelity obtained a com-\\nplete triumph the dagger of the assassin, the axe of\\nthe executioner, the infuriated mob, were now let\\nloose, and thousands and tens of thousands perished\\nand the national assembly, in a public decree, declared\\nthat there is no God, and that death is an eternal\\nVoltaire laboured through a long life to diffuse the\\npoison of infidelity. In life he was pre-eminent in\\nguilt, and at death, in misery. He had for years\\nbeen accustomed to call the adorable Saviour the\\nwretch, and to vow that he would crush him. He", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0523.jp2"}, "522": {"fulltext": "510\\nclosed many of his letters to his infidel friend with\\nthese words Crush the wretch. This apostle of\\ninfidelity, being laid upon his death-bed, was in the ut-\\nmost horror of mind. In the first days of his illness,\\nhe showed some signs of wishing to return to that God\\nwhom he had so often blasphemed. He made a de-\\nclaration, he in fact renounced his infidelity, but in\\nvain despair and rage succeeded in such a manner,\\nthat the physicians who were called in to administer\\nrelief retired, declaring the death of the impious man\\ntoo terrible to be witnessed.\\nIn one of his last visits, the doctor found him in the\\ngreatest agonies, exclaiming, with the utmost horror,\\nI am abandoned by God and man. He then said,\\nDoctor, I will give you half of what I am worth, if\\nyou will give me six months life. The doctor an-\\nswered, Sir, you cannot live six weeks. Voltaire\\nreplied, Then I shall go to hell, and you will go with\\nme and soon after expired.\\nThomas Paine, a political and infidel writer, was\\nborn in England, in 1737, and bred a stay-maker.\\nComing to America, he published a number of pam-\\nphlets, which had a powerful effect in favour of the\\nAmerican cause particularly that entitled, Common\\nSense. He went to London in 1790, and published\\nThe Rights of Man. To avoid prosecution, he fled\\nto France, where he connected himself with the leaders\\nof infidelity, and was chosen a member of the national\\nassembly. Being sentenced to death by the revolu-\\ntionary government, he was saved from the guillotine\\nthrough the intercession of a number of American\\ncitizens then in Paris. During his imprisonment in\\nthat city he debased himself by writing a deistical\\nbook, called, The \u00c2\u00a3ge of Reason a work which has\\nstamped his name with infamy.\\nIn this performance is found nothing new as to\\nobjections against Christianity, He takes the ground\\nlong occupied by infidels. In the manner of his writing\\nthere is a kind of novelty. In rashness, inconsist-\\nency, misrepresentation, ridicule, and false reasoning", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0524.jp2"}, "523": {"fulltext": "511\\nfew men, perhaps, on any subject, have ever surpassed\\nhim. Mr. Paine speaks respectfully of Jesus Christ,\\nbut reprobates revealed religion as the origin of all\\nhuman misery. His words are The morality that\\nhe preached and practised was of the most benevolent\\nkind. He preached most excellent morality. Again\\nhe says The most detestable wickedness, the most\\nhorrid cruelties, and the greatest miseries that have\\nafflicted the human race have had their origin in this\\nthing called revelation, or revealed religion.\\nHe tells us The word of God cannot exist in\\nany written or human language and in the same\\nwork he allows it possible for the Almighty to make a\\ncommunication immediately to men. This is saying\\nGod can reveal truth to men but such a revelation\\ncannot exist among men which, in effect, is saying\\nnothing.\\nPaine s method is, first, to misrepresent a fact, or\\nassume a truth, and then cry out against a creature of\\nhis own imagination. None but a man of depraved\\nmorals, and a bad heart, can read his book without\\nindignation. A bold, profane, and daring spirit runs\\nthrough his whole work. He speaks of sacred things\\nwith indecency he makes ridicule supply the place of\\nsolid argument; he is engaged with uncommon zeal\\nto load men highly esteemed with abusive epithets\\nhe calls Moses a chief assassin; Joshua, Samuel, and\\nDavid monsters and impostors the Jewish kings a\\nparcel of rascals the prophets liars, and St. Paul a\\nfool.\\nPaine died in New York, in the year 1809. For\\nsome time previous to his death, he so degraded him-\\nself by his intemperate habits, that he was shunned by\\nthe respectable part of his associates. He lingered\\nout a dark and gloomy period of several months, in a\\nsullen, determined opposition to every religious thought\\nor suggestion he evinced a continued and marked\\nhostility to the ministers of the gospel, and would not\\npermit them, under any pretext, to visit him. The\\nRev. Mr. Ketchum, however, in the common garb of", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0525.jp2"}, "524": {"fulltext": "512\\na citizen, succeeded in approaching him, and gained\\nhis attention in some desultory conversation but he\\nhad no sooner indirectly mentioned the name of Jesus,\\nthan the enraged infidel, lost to all sense of decorum,\\nactually drove him from his presence. But though he\\nabhorred the sound of that name, yet Dr. Manly in-\\nforms us, in his letter respecting Paine s death, that\\nwhenever he fell into paroxysms of pain, which were\\nfrequent before his death, he would cry out, without\\nintermission, O Lord, help me O Jesus, help me\\nGod help me Jesus Christ help me c. Dr. M.\\nalso states that he would not be left alone night or\\nday; and would scream and halloo if left but for a\\nminute.\\nThe following is from good authority. A lady who\\nresided in the neighbourhood of Paine, in his last ill-\\nness occasionally administered to his necessities. One\\nday he asked her if she had ever read his Age of\\nReason. She answered in the affirmative he then\\nwished to know her opinion of that book she said she\\nthought it the most dangerous insinuating book she had\\never seen that the more she read, the more she wished\\nto read, and the more she found her mind estranged\\nfrom all that is good and that, from a conviction of its\\nevil tendency, she had burnt it. Paine replied to this,\\nthat he wished all who had read it had been as wise as\\nshe, and added, If ever the devil had an agent on\\nearth, I have been one.\\nAll who saw him concur in describing him as ex-\\nhibiting one of the most peculiarly awful visages that\\never saddened the bed of death. It was an unique\\nfa?-e, possessing an assemblage of every vicious and\\ndismal passion and so terrific as to deter many of his\\nacquaintance from repeating their visit.\\nWorship of the Grand Lama.\\nThe Grand Lama is a name given to the sovereign\\npontiff, or high-priest, of the Thibetian Tartars, who re-\\nsides at a vast palace on a mountain near the banks of", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0526.jp2"}, "525": {"fulltext": "si a\\nWORSHIP OF THE GRAND LAMA.\\nThe Grand Lama, or High Priest of the Thibetian Tartars, re-\\nsides at a vast palace on a mountain near Lassa. He is wor-\\nshiped by the natives of Thibet, and by tribes of Tartars, who\\ncome every year from various parts of Asia and worship at his\\nshrine.\\n22*", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0527.jp2"}, "526": {"fulltext": "514\\nthe Burampooter, about seven miles from Lassa. The\\nfoot of the mountain is inhabited by twenty thousand\\nlamas or priests, who have their separate apartments\\nround about the mountain, and according to their quality\\nare placed nearer or at a greater distance from the\\nsovereign pontiff. He is not only worshipped by the\\nnatives of Thibet, but also by the various tribes of\\nheathen Tartars, who roam through the greater part of\\nAsia. The more remote Tartars are said, absolutely\\nto regard him as the Deity himself, and call him God,\\nthe everlasting Father of Heaven. They believe him\\nto be immortal, and endowed with all knowledge and\\nvirtue. Every year they come from different parts to\\nwoiship, and make rich offerings at his shrine; even\\nthe emperor of China, who is a Manchon Tartar, wor-\\nships him, and entertains, at a great expense, in the\\npalace at Pekin an inferior lama, deputed as his nuncio\\nfrom Thibet.\\nThe grand lama, it has been said, is never to be seen\\nbut in a secret place of his palace, amidst a great num-\\nber of lamps, sitting cross-legged on a cushion, and\\ndecked all over with precious stones, where at a dis-\\ntance the people prostrate themselves before him, it not\\nbeing lawful for any so much as to kiss his feet. He\\nreturns not the least sign of respect, nor even speaks to\\nthe greatest princes but only lays his hand upon their\\nheads, and they are fully persuaded they receive from\\nthence a full forgiveness of all their sins.\\nIt is the opinion of his worshippers that when the\\ngrand lama seems to die, either of old age or infirmity,\\nhis soul, in fact, only quits a crazy habitation to look\\nfor one younger or better and is discovered again in\\nthe body of some child, by certain tokens known\\nonly to the lamas or priests, in which order he always\\nappears.\\nAlmost all nations of the east, except the Mahome-\\ntans, believe the metempsychosis as the most important\\narticle of their faith especially the inhabitants of\\nThibet and Ava, the Peguans, Siamese, the greatest\\npart of the Chinese and Japanese, and the Moguls and", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0528.jp2"}, "527": {"fulltext": "515\\nKalmucks, who changed the religion of Shamanism for\\nthe worship of the grand lama. According to the doc-\\ntrine of this metempsychosis, the soul is always in\\naction, and never at rest for no sooner does she leave\\nher old habitation than she enters a new one. The\\ndalai lama, being a divine person, can find no better\\nlodging than the body of his successor or the Fo, re-\\nsiding in the dalai lama, which passes to his successor\\nand this being a god, to whom all things are known,\\nthe dalai lama is therefore acquainted with every thing\\nwhich happened during his residence in his former body.\\nThis religion is said to have been of three thousand\\nyears standing and neither time nor the influence of\\nmen has had the power of shaking the authority of the\\ngrand lama. This theocracy extends as fully to tem-\\nporal as to spiritual concerns.\\nThough in the grand sovereignty of the lamas the\\ntemporal power has been occasionally separated from\\nthe spiritual by slight revolutions, they have always\\nbeen united again after a time so that in Thibet the\\nwhole constitution rests on the imperial pontificate in\\na manner elsewhere unknown. For as the Thibetians\\nsuppose that the grand lama is animated by the good\\nShaka, or Fo, who at the decease of one lama transmi-\\ngrates into the next, and consecrates him an image of\\nthe divinity, the descending chain of lamas is continued\\ndown from him in fixed degrees of sanctity so that a\\nmore firmly established sacerdotal government, in doc-\\ntrine, customs, and institutions, than actually reigns\\nover this country, cannot be conceived. The supreme\\nmanager of temporal affairs is no more than the viceroy\\nof the sovereign priest, who, conformably to the dic-\\ntates of his religion, dwells in divine tranquillity in a\\nbuilding that is both temple and palace. If some of his\\nvotaries in modern times have dispensed with the ado-\\nration of his person, still certain real modifications of\\nthe Shaka religion is the only faith they follow. The\\nstate of sanctity which that religion inculcates consists\\nin monastic continence, absence of thought, and the\\nperfect repose of nonentity", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0529.jp2"}, "528": {"fulltext": "516\\nIt has been observed that the religion of Thibet is\\nthe counterpart of the Roman Catholic, since the in-\\nhabitants of that country use holy water and a singing\\nservice they also offer alms, prayers, and sacrifices for\\nthe dead. They have a vast number of convents filled\\nwith monks and friars, amounting to thirty thousand\\nwho, besides the three vows of poverty, obedience, and\\nchastity, make several others. They have their con-\\nfessors, who are chosen by their superiors, and have\\nlicenses from their lamas, without which they cannot\\nhear confessions or impose penances They make use\\nof beads.\\nZeigenbalg and Swartz, the Danish Mis-\\nsionaries.\\nThe first protestant mission in India was founded by\\nBartholomew Zeigenbalg, at Tranquebar, on the Coro-\\nmandel coast, about the year 1707. Zeigenbalg was\\nordained by the bishop of Zealand, in the twenty-third\\nyear of his age, and sailed for India in 1705. In the\\nsecond year of his ministry he founded a Christian\\nchurch among the Hindoos, which has been extending\\nits limits to the present time. He went on this mission\\nunder the direction of Frederic IV., king of Denmark;\\nhe was also patronized in Great Britain by the Soci-\\nety for promoting Christian Knowledge. Principally\\nthrough his great labours, a grammar and dictionary\\nwere formed, and the Bible was translated into the Ta-\\nmul tongue, after his having devoted fourteen years to\\nthe work. Zeigenbalg died at the early age of thirty-\\nsix years. Perceiving that his last hour was at hand,\\nhe called his Hindoo congregation, and partook of the\\nholy communion, amidst ardent prayers and tears\\nand afterwards, addressing them in a solemn manner,\\ntook an affectionate leave of them. Being reminded by\\nthem of the faith of the apostle of the Gentiles, at the\\nprospect of death, who desired to be with Christ, as\\nfar better, he said, That is also my desire. Wash-", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0530.jp2"}, "529": {"fulltext": "ed from my sins in his blood, and clothed with his\\nrighteousness, I shall enter into his heavenly kingdom.\\nI pray that the things which I have spoken may be\\nfruitful. Throughout this whole warfare I have entirely\\nendured by Christ; and now I can say through him, I\\nhave fought the good fight I have finished my course\\nI have kept the faith. Henceforth there is laid up for\\nme a crown of righteousness which words having\\nspoken, he desired that the Hindoo children about\\nhis bed, and that the multitude about the house, might\\nsing the hymn beginning Jesus, my Saviour Lord.\\nWhen finished, he yielded up his spirit, amidst the\\nrejoicings and lamentations of a great multitude some\\nrejoicing at his triumphant death and early entrance\\ninto glory, and others lamenting the early loss of\\ntheir faithful apostle, who had first brought the light\\nof the gospel to their dark region from the western\\nworld.\\nThe Rev. Christian F. Swartz undertook a mission\\nto India, under the government of Denmark, in 1750,\\nand after labouring many years at Tranquebar, and in\\nthe neighbouring country, he finally removed to Tan-\\njore, where he continued till his death, in 1798.\\nHis unblameable conduct, and devotedness to the\\ncause of his master, gave him a surprising influence\\nover all classes, and secured the confidence of the bigot-\\ned Hindoo. Such was the respect that the Hindoos\\nhad for Mr. Swartz, that he could go through the coun-\\ntry unarmed and unhurt in time of war, when parties\\nof armed men and robbers infested the country. On\\nseeing him they would say, Let him alone, he is a\\nman of God. He twice saved the fort of Tanjore,\\nwhen the credit of the English was lost, and the credit\\nof the rajah also. On the view of an approaching\\nenemy the people of the country refused to supply\\nthe fort with provisions and the streets were covered\\nwith the dead. But upon the bare word of Mr.\\nSwartz that they should be paid, they brought in a\\nplentiful supply. He was appointed guardian to the\\nfamily of the deceased king of Tanjore, and employ-", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0531.jp2"}, "530": {"fulltext": "518\\ned repeatedly as a mediator between the English govern-\\nment and the country powers. The last twenty years\\nof his life were spent in the education and religious in-\\nstruction of children, particularly those of poor parents,\\nwhom he maintained and instructed gratuitously, and at\\nhis death willed his property to the mission at Tan-\\njore. His success was uncommon. It is said he reck-\\noned two thousand persons savingly converted by his\\nmeans.\\nAfter this apostolical and venerable man had laboured\\nfifty years in evangelizing the Hindoos, so sensible\\nwere they of the blessing, that his death was consider-\\ned as a public calamity. An innumerable multitude at-\\ntended the funeral. The Hindoo rajah shed a flood\\nof tears over the body, and covered it with a gold cloth.\\nHis memory is still blessed among the people.*\\nThe following beautiful anecdote is related by bishop\\nMiddleton, of this exemplary soldier of the cross.\\nWhen lying apparently lifeless, Gericke, a worthy\\nfellow labourer in the service of the same society, who\\nimagined the immortal spirit had actually taken its\\nflight, began to chant over his remains a stanza of the\\nfavourite hymn which used to soothe and elevate him\\nin his lifetime. The verses were finished without a\\nsign of recognition or sympathy from the still form be-\\nfore him but when the last clause was over, the voice\\nwhich was supposed to be hushed in death took up the\\nsecond stanza of the same hymn, completed it with dis-\\ntinct and articulate utterance, and then was heard no\\nmore\\nDr. Buchanan.", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0532.jp2"}, "531": {"fulltext": "519\\nMODERN MISSIONARY,\\nAND OTHER\\nBENEYOLENT ENTERPRISES\\nIn the year 1796 the London Missionary Society\\nsent out to Otaheite, and other islands of the South\\nSeas, a number of missionaries, for the purpose of\\nChristianizing the natives. They were gladly re-\\nceived, as well as several others that were after-\\nwards sent out in the year 1800. In consequence\\nof disturbances in Otaheite in 1799, several of the\\nmissionaries were obliged to take refuge in New\\nSouth Wales, some of whom afterwards returned\\nto the islands. For fifteen years the missionaries\\nlabored with little or no appearance of success, and\\nwere almost discouraged. The hopes and expec-\\ntations of the friends of the mission, in respect to\\nthe success of their endeavors to establish Chris^\\ntianity in these islands, were nearly lost.\\nBut in 1812, Pomare, the king, declared his full\\nconviction of the truth of the gospel, his determi-\\nnation to worship the true God, and his desire to\\nmake a public profession of his faith by being bap-\\ntized. About the same time several other natives\\nembraced Christianity. In 1815 the missionaries\\nestimated the professed worshipers of the true God\\nat five hundred, among whom were several leading\\nchiefs. In this year, the idolatrous chiefs in Ota-\\nheite formed a conspiracy, and resolved to massa-\\ncre the praying people. They, being informed of\\ntheir danger, fled to the neighboring island of\\nEimeo. The pagans then quarrelled among them-\\nselves, and the chief instigators of the plot were", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0533.jp2"}, "532": {"fulltext": "520\\nslain. They were, however, still resolved on war,\\nand for some time the issue was doubtful but\\nPomare was finally restored to the government of\\nOtaheite and its dependencies November, 1815.\\nThis was the dawn of a most glorious day in this\\nand the neighboring islands. Pomare constituted\\nas chiefs many of those who had made a public\\nprofession of their faith. The people, assisted by\\ntheir chiefs, demolished their Morais, overthrew\\nthe altars, and burned their gods in the fire. Idol-\\natry was at once abolished, the worship of Jehovah\\nsubstituted in its place, numerous buildings were\\nimmediately erected for public worship and schools,\\nin every district in the island.\\nIn 1812, The American Board of Commission-\\ners for Foreign Missions, and in the same year\\nMessrs. Judson, Nott, Hall, Newell and Rice were\\nappointed their missionaries. They arrived in Cal-\\ncutta in June. While on their passage, Mr. Judson\\nand his wife, and Mr. Rice, changed their minds\\non the subject of baptism, and adopted those views\\nheld by the Baptists. This circumstance led to the\\nestablishment of the Burman mission, and in the\\nformation of the Baptist General Convention in the\\nUnited States.\\nIn July, 1813, Mr. Judson and wife arrived at\\nRangoon. The Baptist Board of Foreign Missions\\nresolved to sustain this mission and accordingly,\\nin 1815, they sent Mr. Hough, a printer, and lady,\\nto accompany the two solitary missionaries. For\\nsix years had the untiring Judson and his wife la-\\nbored before any fruits were produced. But on\\nthe 27th of June, 1819, their hearts were gladden-\\ned by the baptism of Moung N aw, the first that\\noccurred in the Burman empire. Soon after, others\\nembraced the Christian religion, which greatly en-\\nraged the king. In 1823, a war broke out between\\nthe Burmans and the British upon which the mis-\\nsionaries were committed to prison, and when the", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0534.jp2"}, "533": {"fulltext": "521\\nEnglish ships arrived, orders were given to have\\nthem executed the moment the first shot was fired\\nupon the town. But after the English fired, the exe-\\ncutioners, instead of performing the office, shrunk,\\nterrified, into one corner of the prison. As the\\nfiring continued, they fled from the prison when\\nabout fifty Burmans rushed in, drew them out, and\\nalmost literally carried them on the points of their\\nspears to the seat of judgment, where they were\\nmade to sit upon their knees, with their bodies\\nleaning forward, for the convenience of the execu-\\ntioner, who at that moment was ordered to behead\\nthem when, to their inexpressible joy, the English\\ntroops came up, and released them from the malice\\nof the Burmans.\\nAfter being imprisoned and subjected to the op-\\npressive yoke of the natives for nearly two years,\\nMr. Judson was appointed to act as translator and\\ninterpreter to the Burmese army; and the mission-\\naries felt that they were once more free. The affec-\\ntionate courage of Mrs. Judson tended greatly to\\nalleviate the sufferings of her husband; she, how-\\never, died soon after his release.\\nSince that time the mission has assumed a more\\ninteresting character. The number of converts has\\nincreased, and numbers of the natives are success-\\nfully preaching the gospel to their ignorant and\\nidolatrous countrymen.\\nThe American Mission to the Sandwich Islands,\\nin the North Pacific Ocean, has proved quite satis-\\nfactory in elevating a race of idolatrous savages to\\ncivilization and Christianity.\\nIn the year 1819 Tarn ehameha, king of the Sand-\\nwich Islands, died, and was succeeded by his son\\nRihoriho. This young prince, in the early part of\\nNovember, 1819, gave orders for the destruction\\nof the monuments of Owyhee, and a few days after\\nsent the same orders to the other islands, which\\nwere promptly obeyed. In Atooi, the Morals and", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0535.jp2"}, "534": {"fulltext": "522\\nthe consecrated buildings, with the idols, were set\\non fire the first evening after the order arrived.\\nThe same was done in all the islands. These events\\ntook place only a few days after the first mission-\\naries sailed from Boston.\\nThis change appears to have been effected by the\\nreports of what had been done in the Society islands,\\nthe advice of foreigners, and some of the more in-\\ntelligent chiefs. The spell of diabolical enchant-\\nment was broken the priests, having lost their\\nproud and tyrannical pre-eminence, deserted their\\naltars of abomination, the inveterate customs of\\nthree thousand years were abolished, and the peo-\\nple were left without the forms of any religion.\\nThus the Lord prepared the way for the introduc-\\ntion of the gospel into these islands.\\nOne of the principal events which seems to have\\nled to the establishment of this mission was the re-\\nligious education of Henry Obookiah, a native of\\nOwyhee, by the Rev. S. J. Mills, a zealous friend\\nof missions. Obookiah was left an orphan in his\\nnative country, by one of those exterminating wars\\nwhich often happened there, at the age of ten or\\ntwelve years. In a few years after he was taken\\nby an American captain to the United States, and\\nlanded at New Haven, Conn., in 1809. While at\\nXew Haven, Mr. Mills, then a student of Yale Col-\\nlege, conceived the plan of educating Obookiah as\\nmissionary to his native island. Obookiah soon\\nbecame hopefully pious, and strongly advocated a\\nmission to his countrymen, in which he ardently\\nlonged to engage. He, however, died at the For-\\neign Mission School at Cornwall, Conn., Feb. 17th,\\n1818 but his mantle fell upon others, and three\\nmissionaries, an agriculturist, mechanic, printer,\\nand physician, with their families, and four native\\nyouths who had been educated as teachers at Corn-\\nwall, were sent out by the American Hoard of For-\\neign Missions, and sailed from Boston Oct. 23d,", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0536.jp2"}, "535": {"fulltext": "523\\n1819, and arrived off Owyhee March 30th, 1820.\\nThese missionaries were cordially received by the\\nnatives, and immediately engaged in the duties of\\nthe mission. They found the encouragement so\\ngreat, that they sent to the Board for more labor-\\ners. Accordingly, five missionaries, with their\\nfamilies, embarked at New Haven, Nov. 19th, 1822,\\nand arrived at the Sandwich islands April 27th,\\n1823. In 1823 they were joined by the Rev. Mr.\\nEllis, with two pious Otaheitans from the Society\\nislands.\\nColonization in Africa appears to have been con-\\ntemplated as early as 1780. The Society for the\\nAbolition of the Slave Trade, was introduced into\\nthe British Parliament by Wilberforce the Philan-\\nthropist.\\nThe colony of Sierra Leone was commenced prin-\\ncipally by the slaves who served under the British\\nstandard during the American revolutionary war.\\nAbout four hundred of these slaves found their way\\nto London, and were subject to every misery and\\nvice. A committee was formed for their relief;\\nthey were embarked for Sierra Leone, and arrived\\nMay 9th, 1787. After struggling through many\\ndifficulties, the establishment was transferred to the\\nBritish government in 1808. Since this time the\\ncolony has enjoyed a great degree of prosperity,\\nand large accessions have been made by the vigi-\\nlance of the British cruisers in rescuing from slave-\\nships many an African who has been torn from his\\ncountry and sold into bondage.\\nIn 1817, a number of philanthropists in the United\\nStates, touched with commiseration at the degra-\\nded situation of many of the free colored people,\\nmet at Washington and laid the foundation of the\\nAmerican Colonization Society. Their object\\nwas to establish a colony to which the free colored\\npeople of the United States might emigrate and en-\\njoy among themselves the blessings of free govern-", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0537.jp2"}, "536": {"fulltext": "524\\nment, and to have an asylum for slaves recaptured\\nfrom slave ships.\\nSamuel J. Mills and Ebenezer Burgess, in 1817,\\nwere sent out as agents of the Society a territory,\\nwhich was called Liberia, was purchased by Lieut.\\nStockton, of the U. S. Navy. To this place the\\ncolonists were removed from Sierra Leone in 1821,\\nand the foundation of Monrovia was laid. In Aug.,\\n1822, Jehudi Ashmun, with a company of emi-\\ngrants, arrived as colonial agent. He found the\\ncolonists feeble, houseless, disheartened, and de-\\nfenceless soon after his arrival the colony, which\\ncould muster only twenty-eight effective men, was\\nattacked by more than eight hundred savages. By\\nhis energy and prowess they were driven back.\\nIntent upon the destruction of this little band, the\\nsavages, with increased numbers and redoubled\\nfury, in a few days renewed their attack, and were\\nagain repulsed. Under the management of Mr.\\nAshmun this feeble band became a nation in minia-\\nture. From a chaos of heterogeneous materials\\nhe formed a well organized community of freemen.\\nLike the patriarchs of old, he was their captain,\\ntheir lawgiver, judge, priest, and governor.\\nBible Societies Before the art of printing was\\ndiscovered, it is said that it would cost a poor man\\nthirteen years of hard labor to obtain a copy of the\\nBible, so great was the expense of furnishing a\\nmanuscript copy. But now, through the provi-\\ndence of God, so great has been the change, that\\nscarcely any person who lives in a Christian coun-\\ntry, and sincerely desires the Bible, need remain a\\nday without this precious gift of heaven.\\nThe formation of the British and Foreign Bible\\nSociety is justly considered a new and important\\nera in the Bible cause. This society was formed\\nin London on the 7th of March, 1804, by an assem-\\nbly consisting of about three hundred persons of\\ndifferent 1 eligious denominations.", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0538.jp2"}, "537": {"fulltext": "CONTENTS.\\nSubjects noted in Italics, accompanied with Engravings.\\nPage.\\nAlaric the Goth, 341\\nAlban, British Martyr, 429\\nAlbatross, Remark, acc t, 124\\nAlbigenses in France, 455\\nAlexander the Great, 313\\nAlfred the Great, 357\\nAlps, Ascent of the 167\\nAnger and HI will, 14-90\\nAskew, Ann, martyrdom, 487\\nAssyrian Monarchy, 295\\nAttila, (scourge of God,) 342\\nAvarice, 201\\nAwakened Sinner, 94\\nBackslider, The 139\\nBible, translation of the 465\\nBlindness, Spiritual 225\\nBridge, Safe 204\\nBridge, Unsafe 210\\nCarthage, destruction of, 321\\nCENTURiEs-First, 323. Sec-\\nond, 328. Third, 332.\\nFourth, 336. Fifth, 340.\\nSixth,344. Seventh, 848.\\nEighth, 352. Ninth,355.\\nTenth, 358. Eleventh,\\n361. Twelfth,364. Thir-\\nteenth, 367. Fourteenth,\\n870. Fifteenth,374. Six-\\nteenth,379. Seventeenth\\n383. Eighteenth, 388.\\nNineteenth, 392.\\nCesar, Julius 322\\nCharles I, execution of 386\\nCharity or Love, 61\\nCharlemagne crowned, 355\\nChina, Persecutions in 478\\nChristian hope, 58\\nPage.\\nChristianity intro. Britain, 420\\nChristian Church, 192\\nChronological Table, 397\\nColumbus disco. America, 377\\nCold, effects of 169\\nConstantine, vision of 435\\nConcealed Attack, 155\\nCovenanters, Scotch, 505\\nCrimean War, (Russia) 395\\nCromwell, Oliver, 30-387\\nCross Providences, 161\\nCyrus takes Babylon, 308\\nDance of Death, 232\\nDark Ages, 358\\nDarkness and Sunlight, 112\\nDeceit, 91-14\\nDeliverer, Unexpected, 125\\nDeath s doings, 228\\nDebt, dangers of, 150\\nDeities, Heathen, 53\\nDemon, Lying, 238\\nDependence, Mutual, 167\\nDr. Doddridge s dream, 254\\nDruids, account of, 423\\nDrunkard, description of, 93\\nEagle, Parent, 82\\nEgypt, ancient, 298\\nEnd of Human Greatness, 262\\nEnglish Martyrs, 485\\nEngland, Commonwealth, 387\\nEnvy, 26\\nExpectation, Christ n,216-219\\nFaith, Hope and Love, 56\\nFaith, Trials of, 143\\nFear and Hope, 71\\nFood Providentially sup., 127", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0539.jp2"}, "538": {"fulltext": "CONTENTS.\\nFour Fatal Steps,\\nFuture of the Righteous,\\nFrench Prophets,\\nFraud,\\nFuture of the Wicked,\\nPage.\\n150\\n275\\n497\\n15\\n268\\nGallileo, the Philosopher, 29\\nGardiner, Col., 41\\nGarriek and Dr. Johnson, 231\\nGlory, life of, 252\\nGluttony, 16\\nGodliness, 195\\nGotha, Religion of the, 439\\nGrace, life of, 252\\nGreatness, end of human, 262\\nGrecian divinities, 302\\nGrecian States, 300\\nGrecian Monarchy, 313\\nGunpowder Plot, 492\\nHampden, John, 385\\nHardness of heart, 224\\nHeathenism, 46\\nHeavenly Shepherd, 245\\nHeart, Unregenerate, 12\\nHebrews or Israelites, 300\\nHindoo Mothers, 52\\nHistory, Ancient, 291\\nHistory, Modern, 322\\nHolbein s Painting, 232\\nHope, 59-71-102-195-218\\nHoward, philanthropist, 507\\nHuman Life, vision of, 5\\nHumility, 217\\nHuss, John, 375-470\\nIgnorance and False Philo-\\nsophy, 179\\nIgnius Fatuus, or False\\nLight, 130\\nInfidelity, Modern, 508\\nImagination, Philosophy\\nand Faith, 64\\nIncomprehensible, (The\\nDeity,) 185\\nInquisition, 367\\nJerome of Praugue, 470\\nJerusalem, destruction of, 411\\nJesuits, 380\\nJeweler, remark, account, 42\\nJoan of Arc, 377\\nJuggernaut, 50\\nJustice, 118\\nJustice, Impartial, 121-122\\nJustification, 109\\nKingdom yet to come, 294\\nKnighthood, or Chivalry, 364\\nKnowledge, 195\\nKoran, account of, 446\\nLama, Grand, worship of, 511\\nLamb, taking of the, 248\\nLamb, Scottish Legend, 247\\nLicentiousness, 16-91\\nLife, Human, Future of 5\\nLives, three, 250\\nLollards, 468\\nLove, 56-60\\nLucretia, death of, 320\\nLust of the Eye, and Lust\\nof the Flesh, 199\\nLuther, Martin, 37 9-4? 3\\nLying, 138\\nlying Demon, 238\\nLying, different kinds of, 240\\nMammoth Cave, 258\\nMan, Natural, 87-251\\nMartel, Charles, 353\\nMartyr, Justin, 437\\nMartyrdom of three Chris-\\ntian Friends, 432\\nMartyrdom of the Theban\\nLegion, 414\\nMartyrdom of Maximilian, 430\\nMassacre by Saracens, 450\\nMemory of Righteousness, 32\\nMemory of Wickedness, 39\\nMissions, Protestant, 391\\nMohammed, 349-4 /4\\nMohammedans attempt to\\nsubdue Europe, 481", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0540.jp2"}, "539": {"fulltext": "CONTENTS.\\nIll\\nPage.\\nMonarchies, Four, 292\\nMurder, 151\\nMutual Dependence, 167\\nMysteries of Paganism, 116\\nNapoleon I, Emperor, 391-393\\nNatural Man, 87\\nNebuchadnezzar s dream, 291\\nNew Revelations, tfec. 137\\nNonconformists, 502\\nNorwegian vessel, remark-\\nable account, 129\\nOracle, Delphic, 134\\nParent Eagle, 82\\nPardoned Sinner, 99\\nPatience, 196\\nPeace, 103-20\\nPenn, Wm., treaty of, 22\\nPersian Monarchy, 807\\nPeter the Great, 389\\nPeter the Hermit, 363\\nPhenecians, 299\\nPhilosophy, Divine, 67\\nPlato 311\\nPliny s Letter to Trajan, 417\\nPope, supremacy of, 452\\nPresumption, 226-213\\nPride and Folly, 13\\nPride of Life, 200\\nProvidences, Cross, 161\\nPuritans, 383\\nPuritans, persecution of, 85\\nResurrection, 278\\nRevolution, American, 389\\nRevolution, French, 390\\nReign of Terror, 391\\nRighteous, Future of the, 275\\nRighteousness, memory of, 32\\nRighteousness of Christ, 206\\nPock of Pefuge, 173\\nRoman Monarchy, 318\\nRome taken by Alaric, 442\\nSabatai, Sevi,\\n498\\nPage.\\nSacrifices, Heathen, 804\\nSafe Bridge, 204\\nSaladin the Great, 266\\nSanctification, 109-219\\nSanctified Christian, 105\\nSelfishness, 201\\nSelf- Will, 223\\nSeven Downward Steps, 222\\nSeven Upward Steps, 216\\nSlander, 146\\nSlander, Envy and Strife, 26\\nSocrates, account of, 319\\nSolomon, Reign of, 305\\nSpiritualism, fec, 136\\nSpiritual Telegraph, 76\\nStealing, 151\\nStomach, fable of, 171\\nSun-Light and Darkness, 112\\nSynagogue of Satan, 197\\nTamerlane, 372\\nTelegraph, Spiritual, 76\\nTemperance, 196\\nTen Tribes of Israel, 305\\nTerror, Reign of, 391\\nTerror of Sin and Joy of\\nSalvation, 258\\nThree Lives, 250\\nTide, dangers of the, 176\\nTime brings up Truth, 26\\nTrials of Faith, 143\\nTrojan War, 301\\nUnbelief, 198\\nUnexpected Deliverer, 124\\nUnregenerate Heart, 12\\nUnsafe Bridge, 210\\nVilli ers, George, Duke of\\nBuckingham, 19\\nVirtue, 194\\nVision, or Picture of Hu-\\nman Life, 5\\nVision of Constantine, 435\\nWays of Providence justi-\\nfied, 279", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0541.jp2"}, "540": {"fulltext": "IV CONTENTS.\\nPage.\\nPage.\\nWaldenses, persecution of, 460\\nWorld, History of, 291\\nWicked, the Future of, 268\\nWickedness, 17\\nZeigenbalg and Swartz,\\nWickedness, desperate, 226\\nDanish Missionaries, 51o\\nWickedness, Memory of, 39\\nZiska, John, 376\\nWickliffe, John, 463\\nZuingluis, the Reformer, 477\\nWillingness to suffer, 415\\nLIST OF ENGRAVINGS IN THE THIRD PART.\\n[religious events.]\\nPage.\\nWoe denounced against\\nJerusalem, 410\\nRomans destroying the\\nDruids, 427\\nConversion Justin Martyr,437\\nThe Christian Heroine, 416\\nFlight of Mohammed, 4-4\\nHenry IV, suing for admis-\\nsion to Pope Gregory, 453\\nPage.\\nMassacre of Waldenses, 462\\nMartin Luther, 475\\nSolyman defeated before\\nVienna, 483\\nArrest of Guy Fawkes, 492\\nSabatai Sevi, the False\\nMessiah, 500\\nWorship of the Grand\\nLama, 512\\nCORRECTIONS.\\nJtgT The following errors were not discovered in time to\\nbe corrected in this edition\\n129 page, for his, read captain s face.\\n136 for demoniac conjecture, read manifestations.\\n150 for you, read we, for he, read one.\\n159 eighth line from the top to be stricken out.\\n384 the word and should precede England, c.", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0542.jp2"}, "541": {"fulltext": "", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0543.jp2"}, "542": {"fulltext": "Deacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: Oct. 2005\\nPreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n111 Thomson Park Drive\\nCranberry Township, PA 16066\\n(724)779-2111", "height": "3411", "width": "1872", "jp2-path": "bookofsimilitude00barb_0544.jp2"}, "543": {"fulltext": "", "height": "3403", "width": "1841", "jp2-path": "bookofsimilitude00barb_0545.jp2"}, "544": {"fulltext": "", "height": "3474", "width": "2053", "jp2-path": "bookofsimilitude00barb_0546.jp2"}}