periodical press performs an important part in advocating the fundamental principles of our religion. Probably there is no other influence in politics or religion, which effects as much as this, in forming and directing the public mind. The religious periodical press is, to say the least, a very important medium for the defense of Christian doctrine.

In view of this fact particularly, have we chosen the theme of our present contemplation.

There have been two principal sources of opposition to Christianity with which its advocates have been obliged to contend, viz: moral suasion and secular power. The latter has generally been connected with regal authority-the influence of splendid courts, and, not unfrequently, with ecclesiastical tyranny. Sometimes physical force, almost entirely, has been employed to subvert Christianity; but generally, there has been a show, at least, of argument to justify the use of the military arm. Until modern times, indeed until a comparatively brief period, physical force has been made to bear upon the decision of moral and religious controversies. Even in the nineteenth century, royal and senatorial authority, in some nominally Christian countries, has attempted to control the conscience; but we may safely assert, that there has never been a time in the annals of fallen humanity, when reason sat so firmly upon her throne in the Christian world as at the present moment; and this constitutes the chief advantage of the modern advocates of the Christian scheme over those of ancient times. Let reason, baptized in the spirit of apostolical Christianity, once gain the ascendency over blind, cruel, diabolical force, and there is hope. True, such a spirit of mental independence and freedom may sometimes be abused, and become the occasion of ushering into a brief existence the vagaries of transcendentalism, rationalism, or open infidelity. Still we say, let reason and conscience be free, and man will rise to the true dignity of his nature. Then the miraculous light of Revelation, and all the confirmatory evidence of its Divine authenticity, arising from the investigations of modern scholars and divines, can be brought to bear upon minds untrammelled by fear or compulsion.

The position which we advocate will be confirmed, by glancing at controversial Christianity in different periods of the world. When our Saviour took up his abode with men, the antagonistic forces were unequally divided. Opposition was nearly all, to human appearance, upon one side. Jesus came to establish a religion which was designed to uproot and demolish all others. This was publicly proclaimed by Christ and his apostles. They assailed, with the utmost severity, Pagan institutions, which were venerable for age; and they did not spare the

Jewish ceremonies as a ground of justification with God; nor their advocates, the Scribes and Pharisees. Proud Pagan Rome, who had already when the Saviour appeared, carried her triumphant conquests over nearly the whole of Asia and Europe-even to the far-distant British Isles and had been, for more than a century, sole mistress of the world, looked upon the Galileean and his comrades as presumptuous usurpers, and uttered her most inveterate anathemas against those who dared to oppose her authority. But the fishermen proclaimed, before sanhedrims, and even before the thrones of the Cæsars, the terrors of the Lord. At length the arm of civil power was raised, and fell upon the innocent head of Jesus, and afterwards upon his disciples. There was a show of argument occasionally on the part of the chief priests and rulers of the Jews; but really the contest was between moral suasion on the one part, and physical force on the other. Still, every drop of blood which was shed by the latter, was instrumental in advancing the cause of the Redeemer. The religious systems of India, Persia, and Egypt, at that time, were adapted only to promote political objects, and secure the dignity and power of sovereigns. The religions of the Goths, Celts, Britons, Germans, and other northern nations, were of a military cast, fitted to excite courage, fortitude, and contempt of death.

The prevailing systems of philosophy of that age were sensual in their character, and tinctured with fatality. Whether Epicureans, Academics, Stoics, Platonists, Aristotelians, or Gnostics, all their sentiments tended to a kind of sensual materialism. There seemed to be no vitality in those systems, and their advocates imagined that they could arrive at truth rather by contemplation than reasoning. Thus the defenders of Christianity of that bright age of miracles and Divine manifestation, contended against a degree of ignorance, mental obtuseness, and tyrannical civil power, to which we are strangers.

After the days of the apostles-when the golden age of Greek and Roman learning was ushered in under the emperors Trajan and the Antonines, the same obstacles essentially impeded freedom of discussion and opinion. The light of inspiration was now confined to the sacred oracles, as the apostles had, one after another, passed into the unseen world. Moral suasion was used, but it was awed and controlled by royal authority and by civil power. There were discussions in the various philosophical schools, but those discussions must be in accordance with the requisitions of a heathen government. As soon as any principles were introduced which opposed the Pagan worship, royal `interference was the result. And especially those who dared to advocate the principles of the Christian religion, were considered as enemies

to the state, and imperial vengeance hunted them down, and often silen ced their tongues in death.

In many cases those who professed to be the followers of Christ, differed in sentiment from various causes. Some were partially drawn into the vortex of heathen or infidel philosophy, by the sophistry of its advocates; others became dissolute in their lives, and openly attacked those tenets which condemned their practices, though they wished to be considered as within the pale of what they believed to be the only true faith; others, who were really pious, conscientiously differed in opinion, and maintained their favorite tenets with unholy zeal. The Christian churches were composed of Jews and Gentiles, between whom the most hostile feelings existed before conversion. Having received many erroneous impressions from their youth, those ideas were with difficulty eradicated. Hence arose frequent disputations. From this cause arose the virulence of that controversy in the apostolic age, to which we have referred, in respect to the way of attaining justification and salvationwhether through faith in Christ, or by the works of the law.

Soon after that bright period, there was more freedom allowed in controversies than in ages more remote. Some celebrated Christian writers embraced partially, if not entirely, the Platonic philosophy, which was not regarded by the government as opposed to the welfare of the state. The principles of Christianity and Paganism being thus intermingled, to a considerable extent, imperial authority did not, at all times, interfere, even if apologies were written in answer to the arguments of the advocates of Paganism. Justin Martyr, Tertullian, Clement, and others, were allowed to speak out with severity against the prevailing idolatry. But if any thing special called the attention of the emperor to the encroachments of Christian doctrine, their advocates, whether philosophers or not, were generally persecuted without mercy. Thus in all of their labors to overthrow Paganism, they felt that they were liable at any moment to be arrested, condemned, and executed. Occasionally, dreadful persecutions burst forth, and Christians everywhere were banished, imprisoned, and destroyed. There was no essential change until Constantine the Great, in the fourth century, ascended the imperial throne. He favored the Christian scheme, and established the new religion as that of the empire; and, finally, used forcible measures to abolish Paganism. Thus, freedom of discussion was entirely changed. Christians were allowed every liberty in defending their principles, and had the entire influence of a splendid and powerful court, while their enemies were oppressed and persecuted.

But it was soon found, that even those who professed to be Christians,

could not freely discuss the doctrines of their creed, unless it was done in a satisfactory manner. What was considered by the leading clergy and the emperor as heretical, could not be promulgated. This was exemplified in the case of Arius, who denied the divinity of Christ. He was excommunicated; and, finally, Constantine called the famous Coun cil of Nice-A. D. 325—at which Arius was condemned and banished, and his followers compelled to renounce their creed. In those iron ages, error was not met by argument as at this day; but anathemas, banishment, and the sword, decided the controversy.

Constantine, by uniting church and state, commenced that hierarchy which has caused rivers of blood to flow from the throbbing veins of Christianity. From the fourth century it increased in power and oppression until it could hurl kings and emperors from their thrones, and shut from the light of day and of life thousands of the humble followers of Jesus, in the dark and dismal cells of its inquisitions. Finally, Papal Rome succeeded in crushing free discussion, by the fear of her wrath. The pulpit and the press were silent, or extolled the "Mother of Harlots." Thus passed the pretended Church of Christ down into the dark ages of the world. From the fifth to the fifteenth centuries, all Western Europe was in the most barbarous state, and the little knowledge which existed, was mostly found in the monasteries. Civil and ecclesiastical tyranny reigned almost unimpeded. A star occasionally arose amid the Egyptian darkness of that period, but its glimmering light was scarcely perceptible; and if it attracted any attention, inquisitorial jealousy and rage blotted it speedily from its place in the firmament, and its light was enveloped in gloom. During those dismal ages, little was said about doctrines, and there could scarcely be said to be any controversies in respect to Christianity. Religion, with occasional exceptions, only existed in secret places. As soon as real disciples of Christ were discovered, they were hunted down like tigers by the menials of ecclesiastical fury. The inhabitants of some of the Alpine vales-surrounded by the sublimest scenery of nature-raised the unstained banners of the cross: but, alas! their luxuriant fields were covered with blood, and themselves slain by their professed Christian foes.

When the Reformation dawned upon the world, the struggle between formalism and spiritualism, which, a long time before, began to be apparent, had fully commenced. Some bold minds, imbued with an unction from on high, dared to assail the most formidable tyranny that ever cursed the world. The way was gradually prepared, however, by a different state of society from that which had previously existed. Feudalism-which might be called the political form of individuality—had

given place to a form of society in which the state prevailed over the individual, and not the individual over the state. Commerce was revived, which had a salutary effect upon the spirit of the age. Added to this, the invention of printing rapidly extended knowledge, and soon a struggle for liberty and independent government commenced. The people were not satisfied with the lifeless theology and learning of the cloisters; they panted for something more ennobling. Wickliffe, Huss, and afterwards Luther, Calvin, Melancthon, and others, seized this favorable opportunity to combat principles entirely opposed to the simplicity of primitive piety, and through them to make war upon priests, prelates, and the Pope. Now the potent weapon of moral suasion began to be used with effect; and, although "the Beast" was just as malignant, furious, and inveterate as ever, yet there was such an extensive and strong feeling among the people against the oppressive extortions, extreme worldliness, gross superstition, and open viciousness of ecclesiastics, that it was as impossible to crush the flame of popular indigration, as it would have been for those tyrants to confine the subterranean fires of the volcano just ready to burst forth and spread desolation around. Physical force was used. Fire, sword, and inhuman tortures were employed; but in vain. True, many became victims to Papal cruelty; but, where one pillar of truth fell, scores arose, until the Pope trembled upon his throne, and in the midst of his prelatical conclaves.

The advocates of Christianity at that time, had greater advantages than their predecessors, in the exact proportion that reason was restored to her throne among the masses in the proportion that the people dared to think and reason for themselves; though by so doing, they faced tortures and death in their most awful forms. As the light of the Reformation advanced, their influence increased. The freedom and energy and power and piety of Christendom, have been, on the whole, advancing until the present time. There is indeed, perhaps, no good which is not liable to perversion. The very freedom of thought, speech, and action, with which the civilized world is blessed, has ushered into our midst a host of Freethinkers and Rationalists, almost as numerous as the frogs of Egypt. They have especially disseminated their sophistical tenets over the European continent, until the whole moral atmosphere is contaminated with their soul-killing influence. Their tenets are called by various names, such as Rationalism, Neology, Transcendentalism, Naturalism, and Unitarianism. These terms may be considered as varying in some particulars Neology, (from veos new, and λoyos doctrine,) characterizes the doctrines to which it refers, as new. Rationalism, (from ratio, reason,) characterizes the doctrines to which