Earlier text: Death of Christ Vicarious"A Check on Adventism."
By Editor
WHILE we are reviewing that which assumes to be a check on Adventism, it becomes necessary to inquire, What is Methodism? We used to think we had some understanding of the faith of the Methodist church. We think so still; that is, we understood what the Methodist faith was, but it appears now that that is no certain indication to what it is. The question may be asked to us, Do you not believe in change, in progress? Yes, when it is in the right direction. But we have heard of progress in error, and their change is manifestly of that kind. And we hold that when a religious body virtually repudiates its own standards and landmarks, it ought to have the frankness to avow its purpose, and prove its sincerity by stating the reasons for the change. The Methodists fail to do this, though they are denying their own standards, and building again the things they once destroyed. Gal. 2:18. We might notice several important points wherein the Methodist Church is changing its faith, but we will confine ourselves to the present issue. When we read, years ago, in the Discipline, that "no Christian whatsoever is free from the obedience of the commandments which are called moral," we knew that reference was made to the decalogue or ten commandments. We knew it because they, pre-eminently above all other commandments, "are called moral." Had this sixth in their "Articles of Religion" referred to something else than the decalogue it would have been deceptive without an explanation, because, as before said, these are "the commandments which are called moral." We give a few proofs:— 1. Dr. Webster, in his Dictionary, says "The moral law is summarily contained in the decalogue, written by the finger of God in tables of stone." 2. Alexander Campbell, in his justly celebrated discussion with Bishop Purcell, said the ten commandments, "not only in the Old Testament, but in all revelation, are most emphatically regarded as the synopsis of all religion and morality." 3. John Quincy Adams, writing of God's revelation to his people, said: "The decalogue having been spoken by the voice, and twice written upon the stone tables by the finger of God, may be considered as the foundation of the whole system." 4. Dr. Chalmers, in his Sermons, said: "For the permanency of the Sabbath, however, we might argue its place in the decalogue, where it stands enshrined among the moralities of a rectitude that is immutable and everlasting." 5. Dr. Clarke, on Ex. 20, says: "It is worthy of remark, that there is none of these commandments, nor any part of one, which can fairly be considered as merely ceremonial. All are moral, and consequently of everlasting obligation." 6. Bishop Haven, in his book entitled, "The Pillars of Truth," being sermons on the ten commandments, said: "This decalogue can never become obsolete. It was designed for all men; and, obeyed, would render all men noble and worthy of immortal blessedness. It is a kind of concentration of the moral teachings of the Bible." Much more to the same intent might be given, but these are sufficient on this point. We have thus proved the meaning of Article 6 of the Discipline. When we reviewed Dr. Benson's pamphlet we called attention to the fact that his argument undermined the fourth commandment, and was antinomian in its tendency. And still stronger was this tendency manifested in the pamphlet of Mr. Armstrong. If the Methodists still stood on genuine Methodist ground, and deprecated antinomianism as did Wesley, Fletcher, Clarke, and others, they would have heeded the caution which we gave them on this point. But no; "Adventism" was in their way, and in their estimation "the end will justify any means," to put "a check on Adventism." And so Mr. Woodward comes to the front, recommended by the Christian Advocate, introduced with laudations by Dr. Stratton, and, waxing exceeding bold, openly teaches the abrogation of the fourth commandment! This we shall prove by his own words. And we shall apply the rule laid down by James, that "he who offends in one, is guilty of all," and insist that the moral force of all the decalogue—the moral law—is weakened in the minds of his readers, by destroying the fourth commandment. Mr. Woodward's pamphlet is a virulent antinomian production, endorsed by the exponents or representatives of Methodism on the Pacific Coast. First, we will expose his deception (or his ignorance, for one or the other is involved, and he may take which side he pleases,) in his comment on Matt. 5:17. On the word "fulfil," and its use by Adventists, he says:— "The word law in this text cannot mean the decalogue, for the simple fact that it is followed by the word fulfil. Nowhere in the Bible is it said that the decalogue is fulfilled, for the reason that the decalogue is not a prophecy. It is said of the decalogue that it is kept or transgressed, but never fulfilled. It is not possible for the ten commandments to be fulfilled; they are not prophetic. It can only be said of prophecy that it can be fulfilled. 'That it might be fulfilled which was spoken of the prophet,' is a Biblical phrase with which all are familiar. If it were necessary we could fill pages to show that the word fulfil never relates to the decalogue, but only and always to prophecy. Therefore as this word 'law' is followed by the word 'fulfil,' it must have been a prophecy."535And at considerable length he descants on the folly of Adventist preachers and writers for using the word "fulfil" in reference to law or obligation. Now let us consider a few facts. 1. Worcester, in his Dictionary, defines fulfill: "To perform whatever has been prophesied, promised, desired, commanded, or intended." And under synonyms, he says: "See accomplish, complete, keep." 2. Dr. Webster also says it means to carry into effect a requirement, "to answer the requisition of." And quotes Jas. 2:8, which will presently be noticed. 3. The Bible Commentary, on Matt. 5:17, says: "The original word is frequently used by St. Matthew in the sense of fulfilling a prophecy, but this is not the sense which best suits the present context in which it is opposed to destroying." 4. Dr. Clarke, on Ex. 20, said: "Though Christ is said to have fulfilled the law for us, yet it is nowhere intimated in the Scripture, that he has so fulfilled these ten laws, as to exempt us from the necessity and privilege of being no idolaters, swearers, Sabbath-breakers, disobedient and cruel children, murderers, adulterers, thieves, and corrupt witnesses. All these commandments, it is true, he punctually fulfilled himself; and all these he writes on the heart of every one redeemed by his blood." 5. Jesus said to John the Baptist: "Thus it becometh us to fulfill all righteousness." Matt. 3:15. 6. Paul said: "Bear ye one another's burdens, and so fulfill the law of Christ." Gal. 6:2. 7. James said, and speaking of the ten commandments also: "If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well." And he adds: "For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of all." Every word quoted from the above authorities is a direct refutation of Mr. Woodward's position, and the words of Dr. Clarke and of the apostle James are a direct condemnation of Mr. Woodward himself. He says he could fill pages to show that the word fulfill never relates to the decalogue; but Dr. Clarke says Christ fulfilled every one of the ten commandments, and Dr. C. is in harmony with the dictionaries, and Mr. W. contradicts them. We have noticed this point at this length because it is material to the main issue, and the proof is such a sweeping condemnation of Mr. Woodward's trickery in dealing with the word of God. We may add, that Wesley contradicts his conclusion on Matt. 5:17, for he refers it to the moral law. We say on this point as we said of another: We would like to see Dr. Stratton come forward and try to vindicate that which he so "cogently" indorsed! Before we finish this review he may have occasion to change his mind as to which party has the "whimseys," and which has reason and the Bible with them. The Advocate said that Mr. Woodward and Dr. Stratton are able to take care of themselves. But to clear themselves of their unenviable position they must set aside the testimony of Webster, Worcester, the Commentaries, Clarke, Wesley, James, Paul, and the Saviour himself. When they have successfully refuted all these, then Adventism will acknowledge that it has received a "check"! The matter on our hands so limits our room that we are compelled to reserve for next week the effort he makes to set aside the fourth commandment. College Matters.
By Sidney Brownsberger
WE are now nearing the close of the first half of the present College year. Only four weeks remain, and then follows the holiday vacation of two weeks, beginning December 19, 1883. The commencement of this year has been one of unusual anxiety to many friends of the College. An untried field of responsibility was entered upon in uniting physical employment with mental labor, and every step in the development of this system was watched with intense interest. The theory of this union had everything in its favor, and we all had faith in it; but it remained to be tried by that test that determines the merits of all theories. Four months have elapsed since the experiment was entered upon, and all are more than gratified with the success already attained, and with the prospects before us. Almost from the very first there has been a steadily increasing interest on the part of the students, in the practical workings of this new system, and I doubt that there is one of our number who would willingly return to the old method. The attendance has been greater than we had anticipated; 130 have been enrolled during the past four months, and our present daily attendance is 107. At our College Boarding Hall there are now thirty-seven student boarders, nine of whom are ladies. The best of feeling prevails throughout the entire school. The students are hard at work, at their various employments, and they are happy because they are faithful. At the boarding hall the harmony is complete. There is no spirit of disaffection or unrest among the students. It is an interesting sight to see them at their work during the intervals of labor. One would admire the energy and activity with which they apply themselves. With scarcely an exception, each takes pride in doing well the greatest amount of work in the shortest time. The variety of employment adds a new charm to our daily programme. Three intervals of labor occur during the day, at present aggregating two hours. The twenty-eight young men and boys are separated into five companies for the convenient distribution of labor. Each company has a leader, who has in charge the particular work allotted to his company. One company is assigned the job of painting; another, of fence-building; another, of gardening; another, of carpentering; and the fifth, of caring for the College Building. The different companies exchange work every few weeks, thus giving each student a wider experience in common labor. Each one has an additional responsibility in performing a part of the general work about the premises, commonly called choring. The entire management is intended to inculcate habits of industry and thoroughness, and to give experience in the most practical affairs of daily life.536Our general programme of daily recitations has been greatly improved, in the estimation of all, by arranging for one session a day, which opens at 9, and closes at 1:55. There are two short intermissions which separate the time of recitations into three equal intervals. The special instruction, in charge of Dr. Waggoner, to those preparing for missionary labor, is constituting an important feature of this College year. The class somewhat exceeds thirty in number, and appears to be intensely interested in the special work. Their labor is chiefly devoted to the study of the Bible. Beside the forty-five minutes spent daily in class recitation on Bible subjects, they meet daily also as a missionary class. This exercise is proving of incalculable benefit to all, but especially to such as have not had much experience in the work. The Dr. also meets a class in physiology daily, and one in vocal music twice a week. The Bible students receive instruction also in reading, spelling, penmanship, and English language. In all these branches immediate, practical results are aimed at. We feel that all are receiving what is well adapted to prepare them most speedily for their work. The only regret expressed by teachers and others is that no more are enjoying the benefits of this instruction. There are but eight from a distance that are over thirty-five years of age, while there should be here a score or more of men and women in middle life to prepare for the work. We have good reason, however, to expect quite an increase of this class of students in January. We trust that it will be so. The Lord's blessing is attending the work at Healdsburg. There are indications of his willingness to pour out his spirit upon students, teachers, and church far surpassing anything hitherto enjoyed. His spirit is impressing the minds of the youth with the importance of living godly lives, and several young men and women are endeavoring for the first time to be Christians, and to obey God's commandments. Five or six students have requested baptism. The impression prevails in College and church that God is in the school, and that this is the place for young men and women to come to prepare themselves for practical life, and to insure true mental and spiritual growth. S. BROWNSBERGER. Healdsburg, Cal., Nov. 21, 1883. AGE, when somewhat advanced, rises as a barrier to many against any further effort toward mental improvement. They say, when even in the prime of life, Oh, if I were young I would have some hope of learning something, but it is too late. The proverb has it, "As long as there is life there is hope." If the proverb be true with reference to prolonging existence, why not equally true with reference to improving that existence? But even advanced age is not a discouragement to all. There is one student here at Healdsburg College that will be sixty years old just one month before the coming Christmas. Though his hairs are as white as snow, and his early education was wholly neglected, yet he feels like doing all he can to become more efficient in the cause so dear to his heart. He loves to be at the school, and expressed his fears that he might become so much attached to it, that he would not want to leave it to go to his field of labor. However that may be, we love to have him with us, and shall feel our loss when he leaves us. We all honor and love him the more for his efforts in old age to make up for the want of an early education. May God bless him, and may many others follow this worthy example. S. B. Our Lord's Last Passover.
By Ellet Joseph Waggoner
To THE proposition that none but those who show their faith in Christ by obedience to God's law can rightfully partake of the Lord's Supper, it may be objected that, although Christ, who was its founder, had a right to bar whosoever he saw fit, his followers are not competent judges as to who is worthy and who is not; that they have no right to deprive any one of the privilege. It is claimed that such an act savors of bigotry, and is a mark of illiberality. To this we would reply, (1) That it is the Lord himself who sets the standard; his followers dare not go beyond him. (2) That the question of liberality or illiberality is not concerned in the case. One may be liberal with that which is his own, and may dispose of it as he pleases; but to take the same freedom with that which is another's would be sin. But the supper in question is "the Lord's Supper;" consequently no one but he can dispense its privileges. The word "illiberal," when used with reference to those who do not believe in communing with law-breakers, is sadly misapplied. (3) Those who do so cannot be said to deprive anybody of the privilege of communion. They simply refuse to commune with them for the obvious reason that communion with them is impossible. There is not perfect union and harmony. There cannot be while one keeps the law and the other persists in breaking it. "For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?" (4) No one decides as to another's fitness or unfitness; the individual does that for himself. If he professes to have faith in Christ and to love God's law, no one can have any right or wish to exclude him. He may be at heart a law-breaker, although correct in his profession; but of this no one can judge. God alone can read the heart. If the individual presumes to act the part of a hypocrite, the responsibility is his own. And (5) As to being deprived of the privilege of the Lord's Supper, we would reply, that it is very far from being a privilege to one who is unworthy. Paul tells us in 1 Cor. 11:19 that he who does not discern the Lord's body is an unworthy partaker. The phrase, "not discerning the Lord's body," means that the individual does not realize the nature and object of the ordinance. This would be the case if the person did not realize that Christ's blood was shed "for the remission of sins that are past," and that when we accept it in our case we virtually pledge ourselves to abstain from sin in the future; "to walk even as he walked." In short, if a person presumes upon the mercy of God, and thinks that the sacrifice of Christ renders any effort on his part unnecessary, he would certainly be unworthy. And Paul says that he who eats and drinks unworthily, eateth and drinketh damnation to himself. The ordinances of the gospel are duties to be performed, and not merely privileges to be enjoyed. But they are not duties that are enjoined upon all, irrespective of their condition. There are two kinds of duty—primary and secondary; and it is the non-performance of the first that makes necessary the performance of the second. It is every person's duty to keep the law of God. There is no individual who is free from this obligation. Had man never sinned, keeping the law of God would have been his whole duty. But all men have sinned, and now God commands all men everywhere to repent. Christ died that we might find forgiveness of our sins by repentance and faith in him, and we are called upon to show our faith by performing certain duties. But we are not called upon to do these duties without first having repented. Christ's teaching was, "Repent ye, and believe the gospel." Paul preached "Repentance toward God, and faith toward our Lord Jesus Christ." This is the true order. And the repentance must be complete. We must keep the whole law. Keeping eight-tenths or nine-tenths of the law is not enough. As we have before remarked, then, there is no exclusiveness about the matter. Certain ones who do not render obedience to all the law of God, will say, Come, let us partake of communion together. We would be glad to do so, but how can there be communion when there is disagreement? When they say, Let us commune together, it is equivalent to saying, Let us show our union or agreement; let there be perfect harmony between us; and yet they refuse to agree. It is sometimes said: We will waive this point; we will not let our opinions interfere; we will agree to disagree. But an agreement to disagree is disagreement still, and brings no union. Besides it is not our opinion that separates us, but the commandment of God. But what if the person asking to commune does not understand all the law, but is walking up to all the light that he has? Then give him the further instruction that he needs. If he has been conscientiously walking in all the light that he had, he will thank God for further light, and will at once accept it. But what if he cannot see as you do, and is still honestly trying to do right? Then pray that his eyes may be opened. If he is really honest, God will not permit him to wander in darkness. But whether honest or dishonest, whether walking in the light or self-deceived, there can be no true communion where there is material disagreement. The Saviour prayed thus for his disciples: "Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." John 17:11. And in this prayer he included his whole church, for he said: "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us." Verses 20, 21. Christ, then, did not contemplate many churches, nor one church with the individual branches "each serving God in his own way," but an individual church, between the members of which the union should be as close as it was between him and the Father. And this union and harmony was not intended to be a union which should be brought about by an agreement to ignore certain doctrines of the word of God, for that would be union only in name. The prayer of the Lord Jesus was: "Sanctify them through thy truth, thy word is truth." Christian union, therefore, can only exist where all believe and speak the same thing. The apostles continually urged this state of things upon those to whom they wrote. See Rom. 12:16; 15:5; 1 Cor. 1:10; 2 Cor. 13:11; Phil. 2:2; 3:16; 1 Peter 3:8; etc. To say that it is impossible for all to see alike, is to impeach the wisdom of Christ and his inspired apostles. The exhortation of Paul in 1 Cor. 1:10 is peculiarly noteworthy: "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no division among you; but that ye be perfectly joined together in the same judgment." Nothing could indicate more perfect unity than this. All must have one mind and one judgment. And this state of things existed in the early church, as we learn from Acts 4:32. "And the multitude of them that believed were of one heart and one soul." What has been done can be done; and this condition must necessarily exist among the true followers of Christ. There is another lesson that we may learn from the example of Christ on this occasion; one that all the followers of Christ should ever keep in mind, and which, if acted upon, would take the edge off from any such epithet as "exclusive" or "bigoted." It is this: Christ could not suffer Judas to commune with his loving followers, and yet he washes his feet. What an amazing instance of humility! The King of glory condescends to wash the feet of his betrayer, a vile wretch with whom he could have nothing in common. No word of harshness or reproach for his perfidy, but a manifestation of tenderness, as though he were his best friend. And after giving Judas this proof of his gentleness and humility, he gives him to understand that all his villany is known, and delicately requests him to do his work at once, that his presence may not mar the scene of harmony and love that should follow. E. J. W. Closing Sketch.
By Stephen N. Haskell
The history of the Waldenses from 1690 is briefly told. They had everything to begin anew. Their numbers were greatly reduced; they were in extreme poverty; but they had good courage; and their brethren in England and Germany hastened to assist them in re-establishing themselves in their native land. At this time England took a noble part. Within two years they had twelve churches in the valleys. Prosperity seemed to come to them. The rugged mountains and everlasting hills would fitly represent the character of a people who had received the instruction which they had received from God's word for many generations. Holland lent material aid, while the Protestant cantons of Switzerland appropriated their academies to the students from their valleys. The year 1789 brought with it astounding changes. "The French Revolution rung out the knell of the old times, and introduced, amidst those earthquake shocks that convulsed nations and laid thrones and altars prostrate, a new political age. The Vaudois once again passed under the dominion of France. There followed an enlargement of their civil rights, and an amelioration of their social condition; but unhappily, with the friendship of France came the poison of its literature, and Voltairianism threatened to inflict more deadly injury on the church of the Alps than all the persecutions of the previous centuries." But from time to time deliverance came, until this people obtained a full emancipation. In 1808 a visit from Felix Neff was to them the first dawning of a new day. A visit from Dr. William Stephen Gilly, in 1828, also gave them great encouragement and help. "The result of Dr. Gilly's visit was the erection of a college at La Torre, for the instruction of youth and the training of ministers, and a hospital for the sick; besides awakening great interest in their behalf in England." General Beckwith also proved to be a friend. He had fought at Waterloo; was ambitious and brave; but in that battle-field he had received a wound in the leg from the discharge of a musket drawn at a venture. While upon a bed of pain he drew forth his neglected Bible and embraced the truths of the sacred volume. After reading the history of the visit of Dr. Gilly to the Waldenses, his sympathy was enlisted in their behalf. He devoted his fortune to their interests, building schools, and churches, and parsonages. He provided improved school books, and suggested better modes of teaching. He was their advocate at the court of Turin. And thus God favored this down-trodden people. The revolution of 1848 overthrew all their restrictions. They fell in one day, and "the Waldensian church became the door by which freedom of conscience entered Italy. When the hour came for framing a new constitution for Piedmont, it was found desirable to give standing-room in that constitution to the Waldenses, and this necessitated the introduction into the edict of the great principle of freedom of worship as a right. They had contended for this principle for ages. For it they had suffered martyrdoms, and now God had turned their captivity and given them the freedom they so much desired. The whole of Italy, from the Alps to Etna, the States of the Church excepted, the result of the brilliant campaign of Garibaldi in Sicily and Naples, now became the field of the Waldensian Church. The result of the brief but terrible campaign of 1870, in which the French Empire disappeared and the German uprose, was the opening of the gates of Rome. And let us mark—for in the little incident we hear the voice of ten centuries—in the first rank of the soldiers whose cannon had burst open the old gates, there entered a Vaudois colporteur with a bundle of Bibles. The Waldenses now kindle their lamp at Rome, and the purpose of the ages stands revealed."537 One wonderful feature among this people at the present day is their reverence for the Bible, and although much error and superstition has crept in with them, as with all denominations, they yet revere that sacred book as we have seen in no other people with whom we have ever become acquainted. And while visiting this people last summer, every family, with the exception of one or two, had children who were devoting themselves, or about to do so, to the gospel ministry. The missionary spirit still lives, and no doubt from this people will be gathered, in the great day of God, a large representative number that will stand upon Mount Zion. Brahmo Somaj.
By W. N. Glenn
THE advent of Mr. Mozoomdar, "the Hindu reformer," in the United States is having a tendency to popularize the cause he represents. His personal appearance, polished manners, and withal his superior English, are sources of attraction, and have created no little sensation among the literati of New England and New York, and consequently draw favorable impressions of his theoretical reformation. We can probably do no better by way of explanation of this Oriental innovation now seeking recognition among the religious systems, than to give the following extract from the New York Independent:— "Mr. Mozoomdar is one of the prophets of the Brahmo Somaj, a movement which no well-wisher of India can afford to oppose or ignore. Its aim is to help a people who are sunk in wretchedness and despair under the Hindu system of philosophy, in the mazes of which they have been blindly groping for centuries, finding no light, to cast off idolatry, to worship the one supreme God as a beneficent ruler; to install the divine principle of human brotherhood in place of the Satanic principle of caste; to elevate woman; to diffuse the blessings of education. In its spirit if not in its creed, in its practical work if not in its philosophy, the Brahmo Somaj is essentially Christian, though it does not call itself so. It recognizes Christ as a prophet; it glorifies him; it makes large use of the Christian Scriptures. But it is eclectic, and culls, much as a Frothingham used to do, the best from all systems. Mr. Sen has written grandly of the Galilean; but he insists that we have made of him a Western Christ. It is the Oriental Christ which the Brahmos love to contemplate. What their conception of him is, Mr. Mozoomdar's new book, The Oriental Christ, plainly declares. Christ is divine, he is the Son of God; but neither the author nor Mr. Sen means by these terms what we understand by them. 'Christ,' we read, 'as the Son of God, was the manifestation of divine character in humanity.' And 'that character descends in Christ for the enlightenment, conversion, regeneration, and adoption of all men.' This Christ, as the perfection of human character, the Brahmos regard as a model; and to be like him and do what he says, but not to worship him, is their declared purpose." "So near, and yet so far!" One can see in the foregoing a great improvement upon the idolatrous superstitions of the unenlightened Hindus, and if it could be made but a stepping-stone to a more perfect knowledge of Christ,—to that which its promoters almost, but just fail to, reach,—we could well add this commendation of the Independent: "As long as it remains true to its mission, it should receive Christian sympathy and support." But we can see no prospect of the Brahmo Somaj leading its votaries to a comprehension of the chief object of "the manifestation of divine character in humanity"—the atonement. We fail to discover any ground of hope for Christian development in a system which seems to have selected all it wants from the mission of Christ, discarding the chief good, and seeking elsewhere for material to complete its ideal of a religious reform. We quote again from the Independent:— "Brahmoism aspires to universality. It expects not only to win India, but the world. It claims to embody the best of all systems of religion, and it aims to unify them. It will neither be absorbed by Christianity nor fall back into Hinduism, but is fitted to be the best exponent of Christianity and to represent the good and true in Hinduism, Islam, and other faiths. Such is Mr. Mozoomdar's outlook." So we see that this reformation is open to almost anything. Everything that can put on a fair front may come in. It is a twin sister of American Free-thinkerism, which will admit anything; even Christ himself, if only the atonement be left out. Throw this aside, and the incarnation and the resurrection fall to the ground. It is easy to see in this Brahmo Somaj movement just where Satan stepped in, in the theory of Christ, and took the reigns, saying, "Christ was not pre-existent, or truly divine in himself; he did not rise from the dead; he made no atonement." From this point onward his leadership is plainly visible. He is willing that men shall believe in the morality of Christ's teachings—this much for a liberal compromise; but beyond this, he would impress their minds with the good to be found in something else. If Mr. Mozoomdar is seeking a multiplicity of sources from which to select material for his "reformation," he has judged well in coming to America. He will find plenty of admirers, and plenty of suggestions; and when he shall have added evolution and a few other Spiritualistic and infidel adjuncts, he will probably realize that his Brahmo Somaj (in various forms) already enjoys a good degree of "universality." Indeed we are of opinion that he will find that, instead of bringing something new to our shores, the main features of his "Oriental dream," as the Independent styles it, have already been copyrighted. We notice also that the Mr. Sen referred to above has introduced a system of new ceremonies as an auxiliary to the success of the movement. But the author of these is quite liberal,—"he submits to no dogmatism, but he imposes none upon his followers." We are told that "these new ceremonies, the shadows of Christian as well as Hindu rites, are designed to appeal to the popular mind." We suppose that the idolaters of India, being accustomed to "Hindu rites," cannot dispense with them altogether. Having Christ set before them in a compromised manner, there is created the necessity for further compromise in the matter of ceremony. This feature of the new religion, then, is confessedly a bid for popularity. Whatever of social reformation may be accomplished in India by such machinery, we see nothing in the Brahmo Somaj to encourage a hope that it will in any degree further the cause of Christianity. There is nothing in it that Christians can encourage as a means of bringing the heathen to Christ as a Saviour, but there is much calculated to counteract the efforts of true Christian missionaries in that vast field. And whatever encouragement Christians give to the enterprise is just so much influence against the truth of the Bible, and against the true interest of the heathen.