Earlier text: The Bible no Refuge for Slavery"Ye are the light of the world," says the Saviour in his sermon on the mount. But just what position the people of God should occupy to be the light of the world, is a matter of the highest importance. Some professed Christians conform to the world, supposing that in so doing they can have more influence in the world, and thus be the light of the world. Others, in another extreme, become exclusive, or sink below the level of society, and perhaps in a great degree lose their enterprise, habits of active life, promptness and good order, if they ever had them, thinking that in this way the church is to become the light of the world. These are extremes. In both cases there is an utter failure. First, when Christians conform to the world, they become like the world; in fact, are of the world, and their light goes out. They then have no light to shine, consequently a worldly church cannot be the light of the world. Second, those who sink below the level of society, dishonor the elevating principles of Christianity, and instead of being the light of the world, they are a cause of reproach to that Christianity which they profess. Nearly all the Christian world are occupying one or the other of these extremes. The majority seek to make their denomination popular and influential by entering into the spirit of the world, and conforming to its customs, and in this way add strength to the cause of Christianity. In this course they think to convert the world. But instead of their converting the world, the world has converted them, and they are the churches of the world, instead of the churches of Jesus Christ. They are not the light of the world, but stand enshrouded in the darkness of the world to which they have conformed. This is the position of the majority, while a minority, seeing this fatal error, set themselves at work to shun it. They take all those texts of scripture which require separation from the world, and denounce the friendship and fellowship of the world, and, without being assisted in their applications of these by other portions of Scripture which plainly set forth the responsible duties of the church, they give these texts extreme applications, and, acting accordingly, they place themselves where they are often disgusting to friendly worldlings. And the influence of such a course is too often manifest in justification of slothfulness, carelessness, and consequent poverty, and sometimes recklessness, and looseness of conversation and appearance. It is possible that teachers of the Advent faith have failed to guard their flocks suitably against these evils, and in consequence of this neglect, those whose natural bend is that way, have concluded that the Lord was so soon coming that it is of little use to try to live in a decent house, wear decent clothing, and be good neighbors, and they sometimes talk as if they thought that all those who come in honest possession of the comforts of this life, and were neat and tidy in their appearance, were in possession of that pride, the sin of which calls for the fires of the last day. They are also in danger of coveting that which their brethren have accumulated by economy and industry. You may sometimes hear them make expressions like the following: "The truth brings us all down on a level." And they will not feel content until all the church come down where they are. But a church formed after their model, instead of being the light of the world, would shed moral darkness everywhere, and bring Christianity into disrepute. We do not object to the level to which Christianity is designed to bring Christians; but it never tends downward. "Down on a level?" Never. Some may have mistaken scriptural activity for worldliness, and Christian neatness for pride, and have sunken beneath society, down on a deplorable level, where they are in danger of rust, if not rot; but pure Christianity does not tend that way. It was designed to purify, refine, elevate, and ennoble the true Christian, to bring its possessors all up upon a level. Let it be repeated by Christ's ministers everywhere, The truth brings us all up upon a level, and let all the people say, Amen. But what is the true position for God's people to occupy in order to retain the light of Heaven, and let it shine before men in such a manner that they may be the light of the world? In reflecting upon this important question, our attention has been called to the first sixteen verses of Christ's sermon on the mount. Matt. v. In announcing the beatitudes and promises of the first twelve verses, our Lord delineates that true Christian character necessary to prepare the church to be the light of the world, and then in the next four verses, in the use of the strongest figures, sets forth the responsible position of such a church in the midst of the unbelieving world. We will notice, 1. True Christian Character. Matt. v, 1-12. And seeing the multitudes, he went up into a mountain; and when he was set, his disciples came unto him, and he opened his mouth, and taught them, saying, Blessed are the poor in spirit; for theirs is the kingdom of heaven. Blessed are they that mourn; for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness; for they shall be filled. Blessed are the merciful; for they shall obtain mercy. Blessed are the pure in heart; for they shall see God. Blessed are the peacemakers; for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in heaven; for so persecuted they the prophets which were before you. It is worthy of notice that this sermon was addressed to the disciples. It may not be necessary for us to express an opinion whether the gathered multitude did, or did not, hear this discourse. If, as some think, Christ, followed by his disciples only, moved to a more convenient eminence, still in hearing of the multitude, then we have before our minds the impressive scene of the great Teacher with his disciples gathered around him, and he, in his address to them, setting forth in the hearing of the multitude the exalted character of his true followers, and their position in the world. Here are nine qualifications mentioned, namely, poor in spirit, mourning, meek, hunger and thirst after righteousness, merciful, pure in heart, peacemakers, persecution for righteousness' sake, and suffering all manner of evil spoken against falsely. Reader, pause and reflect. Read these sweet verses again. What admirable characters are therein set forth. The complete sum of all goodness and virtue is comprised in them. Christianity proposes to do a great work for fallen men, in fitting them to be the light of the world. True Christians are poor in spirit, which may be to correctly view their lost condition, and worthlessness out of Christ. To such Christ is precious. They mourn over the weaknesses of their own nature, and sigh for the abominations in the land. They are meek, and stand out in wide contrast with those who are actuated by haughty pride. They hunger and thirst for righteousness. Enlightened and imbued with the spirit of Christianity, a life of right-doing is before them in such high contrast with a life of groveling in sin, that their aspirations are sufficiently ardent for virtue and holiness to be represented by hunger and thirst. They are merciful and pure in heart. They are peacemakers, and are called the children of God. That is, in their efforts to live peaceably with all men, they earn this world-wide reputation. The world is constrained to say of them, They are the children of God. They are persecuted for righteousness' sake. Some professed Christians are persecuted for their own follies. They may be persecuted for their oddities, or their self-willed, fanatical course. But these are persecuted for doing right. And all manner of evil is spoken against them, but every word is false. Some labor under the embarrassment in defending their character of knowing that about one-half that is said against them is true, or, at least, in most cases reports have started from their not shunning the very appearance of evil. The church possessing the above-named qualifications is prepared to occupy her high station in the world. Having briefly noticed true Christian character, we will now view, 2. The Exalted Position of the Church. Verses 13-16. Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on a hill cannot be hid; neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Salt, properly applied, saves meat, fish, &c., Without it, these soon become unfit for use. So without the influence of Christianity the world would sink in pollution, and be visited with destruction. We have illustrations of this in the flood and the destruction of Sodom. We hear Abraham pleading for that city, Gen. xviii, 23-32: Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far from thee. Shall not the Judge of all the earth do right? And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes. Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it. And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake. And he said unto him, Oh, let not the Lord be angry, and I will speak: Peradventure there shall be thirty found there. And he said, I will not do it if I find thirty there. And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake. And he said, O, let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake. But ten righteous could not be found. Lot escaped, and the city perished in its crimes. For an illustration of the saving power of Christianity to some extent, compare the condition of Christian and heathen countries. "Ye are the light of the world," says Christ, and then follows in the next sentence with a strong figure illustrating the exalted position of the true church, namely, "A city that is set on a hill cannot be hid." Thus our Lord sets forth the right position for the church. He then illustrates the wrong position by the figure of putting a lighted candle under a bushel or under a bed. He then closes this branch of his discourse with the following declaration, which seems to be a summing up of all that he has said on this division of his sermon. Conclusion. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." 1. This conclusion supposes that the church has light; not darkness, but light, Bible light. 2. It is the duty of the people of God to let their light shine before men, before the world. 3. Christ says, Let your light so shine, implying that there is a right way, and wrong ways, in which to let it shine. 4. The people of God are to let their light shine in connection with good works. Let your light so shine before men, that they may see your good works. 5. When the people of God let their light shine in a proper manner, attended by good works, the result is glorious. Men will be constrained to yield to the claims of truth, and glorify God. In view of the solemn and testing message committed to us as Seventh-day Adventists, and the magnitude of the work before us, we conclude that this branch, at least, of our Lord's sermon on the mount, applies to us165with all its original force. We as a people can be fitted for the work before us only by possessing the exalted characteristics set forth in the first twelve verses. And not till then are we prepared to take our position in the world to give light. Ours is a world-wide message. Its very nature, and its destined growing influence, will bring us into notice, to fill important and critical positions before the world. It is a grand mistake to suppose that the message we teach is to test the world and thus ripen the harvest of the earth, while those who bear it are shut up in a corner, so excluded from the world, or so singular in their general deportment, as to have no influence in the world. Our young ministers should with energy seek to cultivate their minds, their habits and manners. By this we do not mean that they should seek to follow the fashions of the times, by no means; but we do mean to say that they should be Bible gentlemen. Here is one text for them. "Let all things be done decently and in order." 1 Cor. xiv, 40. This is a broad expression. All things, does not mean some few things, but all. A young preacher, especially, in forming his habits, should apply this text to every-day life, in public, in private, let all things be done decently and in order. In his dress, his personal appearance, his conversation, his language and tone of voice in public speaking, he should let all be done decently and in order. This he can do if his heart is right with God, and not pattern after the world in a sense forbidden in the word. To follow the inconvenient fashions of the world betrays a weakness unworthy of a Christian. God's people had better make some fashions which are in harmony with common sense and the Bible, and manifest a noble independence becoming the heirs of the immortal inheritance. Our preachers should be workmen. They are well sustained, that their minds may be free from oppressing care, free to search the Scriptures, pray, meditate, and arrange, buoyant to rise above the dark shadows of this world and contemplate the glories of the coming kingdom. They should be workmen. Our tent-companies should be right. All the appearance of evil should be shunned, as they go out where a thousand curious or jealous eyes are watching them. Our tent-masters should be intelligent, unassuming men, yet courteous and attentive, capable of seating a congregation with order and ease. Let everything be done decently and in order. A neglect of these things is impiety. There has been a spirit among our people that has stubbornly opposed scriptural reform among us in many of these things. It is that lax, slack-twisted, slip-shod influence that has opposed organization, and almost every good work. If these persons could have had their way, not a few of our people would have sunken below the level of society, comforted with the idea that to do things decently and in order was pride, and that slack, indolent habits were the result of much humility, and that confusion and disorder were marks of piety. What we have said against pride, we fully believe today. What Mrs. W. has written on this subject, we fully credit. But we do object to the foolish extremes to which some have wrested her words. We also believe what she has written in favor of cleanliness, neatness, and good order. Pure Christianity stands upon a firm basis. On either side of it are the extremes to which many of its mistaken supporters have tried to carry it. But there stands the noble monument of Christianity, consistent in all its parts, and elevating and ennobling in its heaven-born character. Dear reader, come up to it, and joyfully cast aside every God-forbidden idol, be fully purged from the spirit of the world and of Satan, but be entreated not to cast aside anything that will make you a noble Christian, a good neighbor, and a blessing to community. Be sure to obtain that Christian character set forth in connection with the beatitudes and promises of our Lord, as he opens his memorable sermon on the mount, and then let all that nature, moral culture, and the grace of God has done for you, shine out. To such a church it may be said, "Ye are the light of the world." Amen. Report from Bro. Loughborough.
By John Norton Loughborough
Since my last report I have filled the appointments at Lapeer, Avon, Milford, and Monterey. At Lapeer had a good time. Our meeting continued five days during which time I preached ten times. Several enlisted to serve the Lord during this meeting. Nine were baptized and united to the church on the last day of the meeting. The going was so bad that but few from other churches could come in, yet those who came seemed much encouraged. Found the brethren actively engaged here in the subject of building a good-sized brick meeting-house, which they contemplate completing this summer. Our meeting commenced in the new meeting-house at Avon, with Oakland and Shelby churches, Friday evening March 27, and continued till Tuesday the 31st. I preached in all nine times at this meeting. Three were baptized during the meeting and ten names added to the church record. The meetings were well attended, although roads were very muddy and bad. Found the Brn. had succeeded in getting up the house much better than we anticipated. The house was about complete except plastering and painting, seats, pulpit, and all. People thought the Brn. were going at a castle in the air when they began, and were astonished to find a house of that size made ready for use in 14 weeks in mid-winter. We could but use this zeal as an illustration. If our brethren can have all the zeal in spiritual things which was manifested in erecting this house of worship, they will gain the promise of eternal life. Tuesday and Wednesday were spent with Shelby, and Oakland churches in communion seasons, and considering systematic benevolence which had never yet been organized according to plan in Good Samaritan No. 5. Reorganized it in these two churches increasing their figures to four times what they were before. At Milford, found a few holding on to the truth who had heard little or no preaching since the tent left that place. I felt that this place had been neglected too long. Several who came out at the tent meeting had given up who perhaps would still have held on had the truth been kept before them. Held five meetings mostly with the church and those who came in from Tyrone to meet with us. The people still seemed to have an ear to hear the truth. One disadvantage of the meetings was, they were so scattered, being held on the two days in three different neighborhoods. I think it advisable when we make special efforts of this kind not to move the meetings about. My time was also limited in this place, as I felt somewhat hurried to get home, having been absent about three months and not having heard from home for over a month. Found my companion recovering from a violent attack of fever. After spending three days at home I came on to Monterey with Bro. Byington. We have had six meetings with the church here. The cause seems to be onward, and the brethren are still willing to make sacrifices to advance the cause. Last evening we enjoyed a precious season in attending to the ordinances of the Lord's house. This evening I expect to go to Allegan to spend a day or two there.
J. N. LOUGHBOROUGH.
Monterey, Apr. 13, 1863. The Contrast.
By A. S. Hutchins
Just now we were thinking of the striking contrast between little commandment-keepers and commandment-breakers. The commandment-keeper is humble, modest, submissive, obedient, and respectful toward all.166The commandment-breaker is heady, high-minded, forward, disobedient, &c. Children that love the commandments of God find a real satisfaction in rendering obedience to him and to their parents. They do not forget that the fifth commandment says, "Honor thy father and thy mother," and that the apostle has said, "Children obey your parents in the Lord: for this is right," Eph. vi, 1. Children that do not love obedience seem to forget that there is a fifth commandment. Or if they remember that there is one, one would suppose at times, that they thought it was like a mysterious sign, which reads three ways; and that they could obey their parents when they chose, or disobey in part, or fully if it better suited their wishes. But this is not so, the commandment requires constant, prompt, and cheerful obedience, even though it requires self-denial and a sacrifice on your part. We say cheerful obedience, because in reality there is no such thing as obedience unless it is rendered with delight. Now it often happens that the wishes of the child and the requirements of the parents do not agree. What then shall be done? Shall the child have his way at the expense of parental authority? "No" says the commandment-keeper, "I shall honor my parents for they are older, wiser, and know better what is for my good than I do." With sweet satisfaction the child yields his wishes, and hastens its little feet into the pathway of obedience. O how happy are such children! How angels love to watch over them and help them to overcome. But not so with the commandment-breaker; he wants his own way and he must have it, or there is scowling and scolding, fretting and pouting, whining and crying. O how extremely unhappy this little boy or girl! All through there is nothing but unhappiness! Who would be like this child? Who would like to see all the little boys and girls together that there are in the world of this kind? For one I should not. We were forcibly struck a few days since at the table of a friend, with the submission of a lovely little child. She desired to be helped to something; her aunt says to her, will you have the large or the small peice? She modestly replied, "I will have what you give me." That is it. Children be content with what you have. Love the Lord, obey him in keeping all the commandments, and soon you will eat of the tree of life, and drink of the water of the river of life. The blessing of the Lord attend you. Lessons for Bible Students.
(History of the Sabbath, pp. 115–123.) WHOM did God send into the world in the fullness of times? Where was he before the world was? How then was he prepared to judge of the Sabbath institution? What was the condition of the Sabbath at the time when our Lord commenced his ministry? It being impossible, after the Babylonish captivity, for Satan to lead the Jewish people to profane the Sabbath, what did he influence them to do? What did the Saviour take every opportunity to do? To what was a great share of his teaching devoted? What bearing has this upon the abrogation of the Sabbath? What evidence have we that he designed by this to show his regard for the Sabbath? What were the first miracles performed by Christ on the Sabbath? What shows the strictness of the Jews, relative to the Sabbath? Where is this testimony found? The next mention of the Sabbath is of peculiar interest; what were the circumstances that called it forth? What addition to this does the parallel text in Mark contain? Did the question at issue have reference merely to the passing through the corn on the Sabbath? If not, why not? What was the question raised by the Pharisees? Was he to whom the question was put, competent to answer it? To what did the Saviour appeal in his reply? What case is first cited? How could the case of David justify the disciples? What is the next example to which he refers, designed to show? Why was not the work of the priests on the Sabbath a violation of that day? In referring to the priests, to what else did the Saviour probably have reference? What bearing would this have upon the subject? What principle does our Lord then lay down? For whom does the Saviour say the Sabbath was made? If the Sabbath was made, certain acts were necessary to bring it into existence; what were these acts? When were these acts performed? To what particular man is the mind carried, in the expression, The Sabbath was made for man? What statement of the apostle illustrates this? The Saviour carefully states the design of the marriage institution and the Sabbath; what does this show? Give a synopsis of his argument in each case. Having divested the Sabbath of all Pharasaic additions, with what remarkable declaration does the Lord conclude this, his first discourse concerning the Sabbath? Was it a disparagement to the Sabbath that God's only Son should claim to be its Lord? Was it derogatory to the character of the Redeemer to be Lord of the Sabbath? What did this title imply? Report from Bro. Ingraham.
By Wm. S. Ingraham
BRO. WHITE: I have just returned home from my appointment in Illinois. I visited Elmwood and Princeville. The church at Princeville is striving for the kingdom. The going was very bad and the weather rainy, but the attendance was quite good. This church longs to enjoy a visit from you and wife. In Elmwood the brethren have had some hard trials to pass through. Some that laid down their idols last summer when the tent was there had set them up again, Dagon-like. But after much plain talk they have sacrificed them once more. Artificials, hoops and tobacco, must not be put upon God's altar; for such sacrifices are an abomination unto him, and he says, Away with them, cast them to the moles and the bats. Some have been wild, and Satan has palmed off false visions upon them for genuine coin. How important for all to be shielded by God's holy word. We should have no confidence in a spirit that baptizes people out of the body, but in that spirit which leads us in harmony with the body. On my return I spent a Sabbath and first-day with the church at Clyde. I think this was the best meeting we ever had in this place. May the Lord prosper them. Yours in love of the truth. Report from Bro. Snook.
By B. F. Snook
I AM still trying to do what I can to advance this good cause. I started on my tour to the north part of the State on the 18th of March; but on the 19th a heavy storm began, which threw me back one week behind my arrangements. It was the severest and most tempestuous storm we have had this winter, yet I traveled not less than thirty miles through it. It was hard to endure, but I thought of the many poor soldiers who suffered in it, for a temporal reward, and then thanked God and took courage that I could suffer something for a crown of unfading glory. I commenced meetings in West Union, Sabbath, Mar. 21. Was happy to find everything moving in order. They had passed through some discouragements, but had not given up. Our meetings began in just the right time to arrest the work of the enemy. We lectured fifteen times to very deeply-interested, though not very large, audiences. Several new ones came out and expressed their determination to go with us to the kingdom. We baptized twenty, and organized a church of twenty-five members. The baptism was truly a solemn and impressive season. Many tears were shed on the occasion. A number remarked that they never saw so many so happily baptized. Those who were baptized say they feel much stronger than ever; that they could not have believed they should feel so much stronger after discharging that duty. We left the meeting here and went to Waukon, April 2, though I gave up going three or four times; yet I felt a drawing that way, and could not feel satisfied without going. A good company of brethren and sisters went with me. We arrived late in the night, weary and worn, and received a most hearty reception. The question was then asked, How long are you going to stay? Till Sunday morning. You can't do any good in that time. O yes, the Lord will work, and all his will can be done in that time. But there were troubles here: the church was divided, and some were in trouble that we feared could not be settled. Oh how my heart was then pained; but the Lord would not suffer me to sink under the crushing weight of such things. We went to meeting Friday at 2 o'clock, and met the whole church. It was impressed upon me that there had been too many burdens for others, and not enough for individual self. There was too much of a disposition on the part of some to say, Well, you have done wrong, and I cannot feel free till you confess it, not realizing that they had given the first offense, and laid the foundation for the wrongs that had been done. We preached one discourse on the necessity of each one attending to his own case—of getting the mote out of his own eye. The Lord came in, and gave the melting Spirit. But the work was not finished till the next day. We gave another discourse on duty to each other, and our responsibility to God. God blessed the word spoken, and it had the desired effect. The confessing spirit came in, and soon the hearts that had been divided ran together like drops of water, in the sweet spirit of Christian love and brotherly kindness. We then went to the water, and six were baptized. We met together in the evening after the Sabbath for communion and feet-washing. This was truly a blessed season. O, it was good to see those who had been at variance get down on their knees, wash each other's feet, and bathe their faces in their tears. I feel like blessing God yet for what my heart felt on that occasion. We soon closed our good meetings, the brethren all saying, Bro. Snook, you have done your duty; God has been with you; we are sorry that we must part; but go on your mission of good. We parted in hope of meeting on the other side of Jordan. On Sunday we returned to West Union. Preached to a numerous audience, and on Monday preached once more, and baptized three. We met with this dear church again in the evening, and with some there for the last time till we meet on mount Zion. We met for the purpose of receiving the communion. The ordinances were attended to, in the Spirit of Christ. O, what a blessed meeting! It was better felt than described. I almost feel as if I were yet in that good meeting. O, bless the Lord for such truths as make our hearts so much rejoice. It seems to me that after such a shower of the good Spirit at this meeting, it is not possible for any who shared in it to ever think of going back. We parted from these brethren and sisters with many tears, feeling that many a silent prayer would go up for us on our way. I pray that God may bless these dear children of his, and I believe he will. They were all kind and good to me, and helped me much on my way, for which I am truly grateful. I can truly say to them all, Dear brethren, be faithful to the end, and we shall meet again. "How sweet the hours did pass away,
When we did meet to sing and pray,
How loth were we to leave the place
Where Jesus showed his smiling face. "Dear fellow-saints, in Christian ties,
Who seek to win the heavenly prize,
Fight on! you'll gain that heavenly shore
Where parting hands are known no more." Brethren, do not be impatient of my long report. I know you love to hear of good things, and I have not told you even the half. Let me say that the cause here is onward to victory. These good meetings have strengthened me very much. I feel stronger every meeting I hold. I verily believe that the latter rain is near, and am not sure but even now it is sprinkling. My only desire is to be of service, and do good in this cause, and so to prepare to meet all my brethren in the Lord in that better country to which we are going. Dear brethren, let us prepare for a happy meeting on mount Zion. God's People
By Jos. Clarke
ARE said to be the salt of the earth, the light of the world. The world do not think so; but, rather, the contrary. Noah they contemned. All the world and the church (no doubt there was a nominal church then who felt greatly insulted by Noah's preaching) laughed at Noah, the antediluvian alarmist; but Noah proved to be right in his conclusions. Abraham stood out alone, exiled himself from his home and kindred. Abraham against the world! yet, after all, Abraham proved to be in the right. Moses all alone (Aaron excepted) stood up against the most enlightened nation of the world at that time—Moses against the world! yet Moses was correct. Jeremiah stood alone, and reproved his king; and oh, what a grief was he to the proud court of that people! and down in the deep dungeon he was not missed by them, and would not have been missed (by the people) if he had died there; but an Ethiopian rescued him. Jeremiah! oh, what a grief was he to Zedekiah and his court! yet Jeremiah had the right of it! But oh, it is so unfashionable to do right! Oh, what a grief it was to the Jewish sanhedrim and elders, that Jesus Christ should take the course he did! Why need he come out, as he did, so plain? Why not speak a little more smoothly? Why should he condemn all the world? Did not he know that his remarks were offensive to the governor, Herod, and that all the great men disapproved of his course? Could it be? the carpenter's son against the world? And there upon the cross, not a friend that dare come near, could it be? one man against the world! yet doubtless he was right. Let us go to the great theatrical displays in Rome, when in her palmy days she counted her citizens by millions; when 300,000 spectators crowded the seats of a single theatre to witness the martyrdom of the people who ventured to say that popular opinions were incorrect on matters of religion. Could it be! this handful of people right, and these millions all wrong? What could they do against the world? What! those 300,000 spectators who witnessed the scene as the wild monsters of Nubia tore the victims limb from limb, that gay multitude, some laughing, some weeping, some shouting—could they be all wrong? Did they not with weeping, and many liberal offers endeavor to save their friends from making so unpopular a choice? Were not they clear? Had not these Christians brought all this trouble on themselves by their obstinate attachment to so hated a faith as this? Who could do more than they had done? Had not Christians shown a very unamiable spirit, in thus turning their backs upon the ancient faith of the Roman commonwealth? Had not the prosperity of the Roman State been mainly attributable to their gods? How dare these Christians neglect and deny this old-established faith? Were not these Christians shaking the faith of the most enlightened people, in the common faith so dear to Rome, a faith consecrated by the example of the noble warriors, statesmen, and priests who laid the foundation of the Roman State? Could so radical, so strange a people be right? Were not these people generally hated? Why need they sow dissension in this populous and prosperous empire? Has not Rome prospered without a precedent or rival, and shall we change our religion now? No: the case is clear: let these Christians revert to the faith of their ancestors, and they might to-night occupy these seats with us, where all is pleasure, as well as to be food for those wild beasts. Why need Luther thunder as he does against this noble, this ancient Roman Catholic church? It is true our priests need to be reformed; but this is not the way to do it! Are we not holding councils for this very purpose? Luther is only aggravating the matter. If he does not cease his clamor, let him be tried as a dissensionist. He is doing more harm by his clamor than all our priests are by their vile practices. Why, he would tear asunder the very foundation of the Roman Catholic faith, and scatter to the winds this beautiful fabric of church government, and spread anarchy and confusion everywhere. Has not the Catholic church stood like a mountain for ages? Is it not irreverent and immodest, nay, is it not blasphemous, for this monk to speak as he does of the established faith of the Roman Catholic church? Has not this church been fostered by kings, and is it167not the religion of the Christian world? Where is the emperor, or king, or prince, that dare speak as Luther has done? What has been the fate of Huss and other anarchists who have risen in rebellion against the church which nurtured them? Last of all, this new-fangled doctrine of the Seventh-day Adventists! Here are a few scattered ones, pretending to say that the churches and the world are wrong in their Sabbath arrangements, wrong in their views of the future; in fact, these Seventh-day Adventists claim that the present is the generation upon whom the judgments of the last days, as described by John, the author of the book of Revelation, are to be visited; and furthermore, they have proceeded (having been excluded from our houses of worship) to preach their pestiferous doctrines in large tents, thus availing themselves of the political freedom so unwillingly granted them in this enlightened land. The present beautiful arrangement in the religious world, by which men of different opinions can be accommodated in the various denominations, thus enlarging and strengthening the churches, by bringing together men and societies of every possible variety of character and views, thus stimulating to research and debate, giving life and energy to the public mind: all this they call confusion, even going so far as to call it the Babylon of the Apocalypse. These Seventh-day Adventists claim that the gifts, which died out long ago in the church, ought still to exist, and give as a cause of the disappearance of the gifts, the apostasy of the church; thus irreverently implying that Protestants have apostatized! In fact, for aught we can see, the Seventh-day Adventists are as seditious, and as much schismatics as Luther or Huss. Perhaps they deserve as condign punishment. At any rate, they must be put down in some way or other. Jos. CLARKE.