diction of his enemies, and when he was reviled, reviled not again, and returned not railing for railing, according to the practice of those who were led and governed by the spirit of the world, the wisdom from beneath, which returneth evil for evil; contrary to the teachings of the Spirit of love, by which we are led to overcome evil with good; if our enemy hunger, to feed him, if he thirst, to give him drink, or if he be naked, to clothe him; dealing justly, loving mercy, and walking humbly with our God, according to the example of those, who, through faith in him, have been enabled to triumph over all the powers of darkness, and to set their seal to the testimony of Truth, which is against all unrighteousness.

According to the testimony of Holy Writ, even heresies— which may exist in practice, as well as doctrine, denying the light, by walking in darkness; indulging and encouraging the spirit of insubordination; despising and setting at nought the brethren, because of apprehended commonness or uncleanness, even as the Jews of old, who had no dealings with the Samaritans are for the manifestation of them that are approved, who will neither adopt or connive at them, or strive unlawfully against them; but, while they unite not therewith, are careful to watch against the suggestions of the evil one, who fain would have us rebel against the Divine law of love and good-will, by the use of violent means in opposing them and their advocates; and thus fight against God, who hath permitted the evil for the trial of our faith and patience, for the proving of our fidelity to him, and as a test of our unity with Christ, the meek and lowly Redeemer, who bore the contradiction, and even reviling of sinners, without retaliation or murmuring; continuing his labors for their recovery and salvation, as a good shepherd who careth for his sheep, and not as an hireling, forsaking them in the hour of temptation and danger.

Blessed are they who continue with him in his temptations, and are not offended in him, because of the trials through which they are called to pass, as members of his suffering body; according to the will of him who hath ordained that the way to the crown shall be through great tribulation, and wrestling of spirit against the powers of darkness, which seek to obstruct

the path of the righteous, whose eye is kept single to the direction and honor of truth as it is in Jesus, who came not to do his own will, but the will of him that sent him, in mercy to the souls of men, that he might redeem us from all iniquity, through the Son and power of his love; through the Gospel of life and salvation, of which he was, and is, the substance and minister.

Those who are preferring Jerusalem to their chief joy, and the welfare of Zion to any personal or party consideration, will choose to suffer affliction with the people of God, rather than to enjoy the pleasure of sin for a season, by rebelling against his righteous law, in shrinking from long-suffering, patience, and forbearance, for his cause and testimony's sake; not willing to stand in the gap until the breaches of the enemy of unity and faith, righteousness and peace, are made up, by him who is the healer of them, and the restorer of paths to dwell and walk in; and who is as able and willing now as ever, to heal all our backslidings, forgive all our iniquities, and restore us to favor with God, through the intercession of the Holy Spirit, as there is a willingness on our part to deny self, take up our cross, and follow him through the wilderness of temptation and suffering, to the crown of glory and peace.

Insubordination to the powers that be, to the ordinances of men for Christ's sake, is an evidence of rebellion against God, who hath ordained our subjection one to another, for the sake of the Gospel, that there should be no jarring, contention, or schism in the body of Christ. The place of the Lord's servants is one of trembling, which cannot be forsaken without offending Him, and hurting our own souls; and the disorganizing and peace-breaking effect of insubordination is too apparent to require description; by which it is abundantly manifest, that it is better to suffer wrong than to do wrong, and not to do evil that good may come of it, but rather to seek to overcome evil by a patient continuance in well-doing, putting to shame the unwise who seek to avenge themselves, and thus fall into the error of Cain and Balaam, and the gainsaying of Core; piercing themselves through with many sorrows. Ephraim spake trembling, he exalted himself in Israel, but

"When

when he offended in Baal, he died." And how many have fallen from the high estate of meekness and humility, through presumption; putting forth the hand unbidden to uphold the ark of the testimony; assuming to themselves the prerogative of God, in seeking to avenge themselves, and punish the enemies. of Truth.

The observance of the apostolic injunction, to judge nothing before the time when he shall come, who will manifest the end of all our sufferings, as we patiently abide in him, through evil as well as good report, is incumbent upon every servant of God, who "must not strive, but be gentle to all men, seeking to recover those who oppose themselves, pulling them out of the fire, hating even the garment spotted by the flesh," for flesh and blood cannot inherit the kingdom of heaven; the fleshly armor of Saul shall never be able to gain us the victory over the army of the Philistines, those enemies of the peace of Zion and the welfare of Jerusalem, against which we are called to fight with the Gospel weapon of love, which is mighty through God, to the pulling down of the strongholds of sin and Satan; to the breaking down of the walls of partition, raised thereby between us and Him, which are separating us one from another, by destroying the love and sympathy, which, through Christ, is our bond of union with him, and one with another.

It becomes all who profess a friendship for the Truth, to remember the mercies of David, who, when Saul was in his power, tenderly spared him, saying, "The Lord judge between me and thee, but mine hand shall not be upon thee. As saith the proverb of the ancients, wickedness proceedeth from the wicked, but mine hand shall not be upon thee." By the kindness of David, Saul was overcome and wept, and when David had made an end of speaking, Saul lifted up his voice and saith, "Thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil."

This is a memorable instance of the faith which works by love, to the purifying of the heart from all malice, and every desire to avenge ourselves in the spirit of retaliation; enabling us to trust in the Lord for our deliverance from evil, casting our burden upon him; and to co-operate with him in the work.

of reformation, which must be begun and carried on by the operation of his love and grace in and through us, if we are ever the subjects and instruments of the work which is now going forward in the earth, according to the declaration ; "When the judgments of the Lord are abroad in the earth, then shall the inhabitants of the world learn righteousness."

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In respect to the suffering through which Luther had to pass, in order to fit him for the work assigned him, he says: "No one could comfort me under those fearful temptations I had to bear, which consumed my body, and often made me to doubt whether I had any [mind] remaining. Those to whom I complained knew nothing of such temptations; and I often cried Is it I alone then who have to bear this affliction ?'' It was thus that he was brought to a sense of his impotency, and that all his own righteousness would avail nothing. "As the rain drops fall upon the land," said he, "so falls the word. upon the hearts of men, and as the rain falls independent of the work of our hands, so descends the mercy of Christ, independent of our merits. We cannot be saved through our own righteousness. Those who walk securely become the prey of the vultures; they will not hear the voice of Christ, which crieth to them that their own righteousness is sin."

It was under convictions like these, wrought through great suffering, that he was prepared to go forth in the service of his Divine Master, recommending submission to the powers that be, saying: "No one is to resist them, except he who has appointed them; otherwise it is rebellion against God." He pointed to "the Divine command of love, as a barrier for the protection of the weaker or more peaceable brethren, who still clung to the traditional form;" "for," said he, "faith without love is not faith, but only the appearance of faith." He recommended" entire liberty of conscience and the maintenance of good order." But some who entertained the same views with himself, were for promoting them by violence; "but," said he, “we must not be astonished nor frightened if dissensions arise amongst us, but pray to God that he may be with us and keep us in the right path. Christ must not only have Caiaphas among his enemies, but also Judas among his friends."

It is testified of him, that he "abhorred the stormy and violent passions, and the want of true liberality and humanity which accompanied the feverish and intrinsically meaningless revolutionary movement" referred to; and that "a dissension of this kind will take place at all times, and everywhere, when true liberality and deep religious feeling, connect themselves with heartless and spiritually crude radicalism, in opposition to a common enemy. The temporary connection is unavoidably and speedily changed for keen opposition; the more keen and intense, the nearer the opinions of the parties previously stood to each other, as was the case between Luther and his fellow-professor."

"Let every one," says Luther, "look only for the straight path; that is enough for us to learn for all time." And in speaking of an observance of his friend, above referred to, he says: "Fame and honor might be gained by it, but conscience will not be the better for it, nor do such false spirits care for this. Therefore must we have something higher to liberate and comfort conscience; and this is the Holy Ghost, which cannot be obtained by any outward work, but solely through faith and the Gospel."

It is said of Luther, that "he recognized in the movement of his friend, in spite of the apparently peaceable theory of this ambitious, narrow-minded, short-sighted man, the distinctive revolutionary element, which threatened to evoke a departure both in faith and morals, in doctrine and life." And, said he, "I do not want to impede the preaching of the word, but put a stop to the mischievous doings of impious enthusiasts, and [rebellious associations.]"

It was the counsel of an eminent man, that in endeavoring to obtain and strengthen religious unity, men should "beware that they do not dissolve and deface the laws of charity and human society; do not seek to propagate religion by sanguinary persecutions to force conscience; much less to nourish factions, and authorize insubordination and rebellion. It was great blasphemy," he continues, "when the devil said, 'I will ascend and be like the Highest;' but it is greater blasphemy to personate God and bring him in, saying, 'I will descend and be like the