hold the shining sun of truth? Christ and the Father are one?

When will Christians be one as

I will declare plainly my belief. It will never be while there exist rich corporations known as churches, engaged in actual warfare, struggling for power and wealth, with the same animus as an army with banners-planting in village and neighborhood their hostile camps "encompassing sea and land to make one proselyte" and anathamatizing all that oppose. This is no overdrawn picture of the condition of religious affairs in our country to-day. In the little town near which I reside, a village of a few hundred inhabitants, there are six denominational organizations. Three of them, with each some little show of strength, are combating for the supremacy and would glory in each others destruction. This is sectarianism! This is what comes of losing our patriotism in the desire to build up a little "body politic." Some man gets up a little ecclesiastical corporation, and persuades himself that it is the "Kingdom of God"-gathers around him a few zealots like himself and they go to work to get the people to "come in and be saved." They teach that all outside their "kingdom" are in the "bonds of iniquity"-the "children of hell"-and though they may have entered other "kingdoms" or churches, it does not alter the case. I have heard "preachers" boast in their "pulpits," of getting so many converts from the "Methodists," or the "Baptists," or the "Presbyterians," etc., singing hosannas of triumph as if they had overcome the evil one himself.

I know "good men" who have been so long laboring to build up some religious corporation that they seem to have forgotten that there are any other interests but the interests of their church. They have no other patriotism than the love of their church-no philanthropy outside, and no charity.

The history of the exactions and tyranny and persecutions by the Roman church, would be repeated in the history of every religious corporation on earth, if they could gain the control of the world as did Rome-not because they are "Christian churches;" but because they are irresponsible corporations.* The object of all corporations is growth and power. The church as a corporation has no bigger soul than a railroad corporation. I doubt not the truth of the maxim: "CORPORATIONS HAVE NO SOULS." No corporation cares for the good of individuals, unless those individuals are devoted to the good of the corporation. The spirit of Christianity is the spirit of him who died for his enemies. A corporation hates its enemies.

But I believe that when the principles of liberty are well understood; when every man is enlightened by culture and education; so that he shall independently judge of truth and act freely for the good of all, giving no money for the support of any exclusive corporation, then will the religion of Jesus bring all men together in love.

Brought up by Christian parents in a Christian land, it is my unwavering faith that Christianity is the only religion suited to a condition of universal freedom-of individual liberty; and I think I see the time coming rapidly when the principles of this religion, operating untrammelled, will bring in universal love and brotherhood.

I see Christ wherever there is freedom, love, goodness, and truth. I see in sectarianism the struggle of parties, the warfare of corporations; "principalities and powers" contending against the religion of Jesus Christ, and blotting out brotherly love among men; yea; Satan wandering to and fro upon the earth. Down with all corporations that divide men from the love of one another!

**Each one of the sects is a little Papacy of itself; and the only freedom permitted is the freedom to agree with it, or be excommunicated. That is just the freedom of the Romish Church,-the freedom to agree or leave.Rev, M. J. Savage.

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The old warfare that existed on this continent between the tribes of savages has been transferred to the corporations known as "churches" and the old war-whoop is still resounding, and the scalping knife is yet dripping with blood! For shame if Americans iannot be united! if Christians cannot be one! Throw away ignorance, bigotry, and superstition, and the disgraceful warfare of sects is at an end.

Do not so many rival sects weaken Protestant influence? Let the people once embrace the idea that Christianity is not helped in its progress by corporations, then will they come together and act in concert as they do now in reference to education. The object for which sects first started was the spread of some peculiar tenets of theology When it is generally believed that theology is no essential part of Christianity, but existed before Christ; and that his religion must be sought for in the hearts of men and not in their heads, and is manifest only in deeds of love, then will the power for evil of those corporations be broken. All men will then press into the kingdom of God; or rather, the kingdom of God will enter the hearts of all men. Christianity is the religion of love and good works, and all men admit its truth. All will embrace Christ when Christ unmistakably comes, as all gladly bask in the light and warmth of the glorious sun. As the trees lift up their leaves to the sun, so will men look up to Christ. Then will we see the people of a village of one mind and one heart. Some good man will be selected to conduct the Sabbath School and teach their children the principles of the Sermon on the Mount; to picture to them the beauty of the mind of Christ, and talk to them of "pure and undefiled religion;" how good to visit the fatherless and the widow in their afflictions, and how needful to keep one's self unspotted from the sins and pollutions of the world. In that happy day our free schools will have spread universal enlightenment. Bigotry will then be buried. Theology will be read of in old books, dusty and outgrown. Then will Christ have come a second time to gather together in one all things; the New Jerusalem will then have come down from God out of heaven, and Jesus will then have taken up his permanent abode among men. The world will then be "full of the knowledge of the Lord as the waters cover the sea."

Beholding this prospective future for our country and the world, what is our duty? Our highest duty is to maintain our integrity to truth, which is true loyalty to God. Let us never shut our mouths at the bidding of any power; but speak what God speaking to our souls tells us is the truth. We might deem our individual influence but little, and think it hardly worth our while to sacrafice the interests of our own families upon the altar of truth, which is the altar of God. So might Jesus have reasoned before he went forward in his ministry. So no doubt the devil did try to persuade him on the mount. What could a poor Jewish peasant do against the world's great corporations? Will not the elders lie in wait to kill him? So might all the world's reformers and martyrs have reasoned. But when God breathes into a soul His truth, that soul cannot disobey. It is pushed on by the mighty power of conscious duty. It goes right up to Jerusalem; overturns the tables of the money changers, and in the very jaws of the Sanhedrim proclaims conscious truth. We do not know what God intends to accomplish through our humble instrumentality. It is for us to obey the voice of truth, and soon we shall behold a glorious result. God works now as He has done in the past, and if it was necessary for Paul to go out and "declare all the counsel of God," it is our duty also. "Principalities and powers" yet are strong in their influence for evil. We must "wrestle against" them.

Discourse the Seventh.

PRIMITIVE THEOLOGY.

(Of Titus Flavius Clemens and Origen Adamanthus.)

Christianity is the religion of enlightenment.

Irenaeus says:

"A mother may indeed offer to her infant a complete repast but the infant cannot yet receive the food which is meant for full grown men. In the same manner God might indeed from the beginning have offered man the truth in its completeness; but man was unable to receive it; for he was still a child."

Not until the world was highly enlightened did the great Teacher appear. Then Greece, Rome, Egypt, Palestine, Persia, India, China, Asia Minor, Lybia, Phonecia, Babylon, shone in splendor. Schools prevailed, and myriads of books, and Magi, and Rabbis, and philosophers and poets and historians. Christ was born during the reign of Augustus nineteen years after Virgil's death.

Put

Immediately after the Apostles came a host of learned advocates of the faith-men educated in all the learning of the time. From Alexandria in Egypt, radiated the greatest light; for this city was then the metropolis of learning. The church of Alexandria was founded by the Evangelist Mark. Christian literature here grew to completeness, Theology became a science. Before A. D. 300, commentaries were published on all the books of the Bible, and a way was opened to the student for an easy understanding of the Holy Scriptures. unfortnately for mankind, learning began soon to decay. The Christian religion from a rational science became corrupted into a superstition. The gloom of the dark ages settled upon the world. The causes which led to the decay of learning and religion were the tyranny of government, the union of church and state under Constantine, continual wars, and finally the conquest of the Roman Empire by Vandal tribes, and their settlement in its most fertile provinces.

How fortunate before this curtain fell, that the beautiful tree. Christianity, was full grown and perfect! Barbarism covered it up under heaps of rubbish. Freedom and light again appearing, the foul rubbish is being slowly cleared away, and the tree is now assuming its former beauty. All nations will yet rest under its branches. There were, however, in all ages devoted and spiritual-minded Christians. The inner and hidden world of the soul may be beautiful in spite of the hideousness of that without. Catching faint gleamings of truth, many worshipped the Father in spirit, even in the darkest periods of the world's history.

One of the earliest of the Christian Fathers, after, the Apostles, who came into prominent notice as an author, was Titus Flavius Clemens, (Clement of Alexandria,) “He arose," says Neander "in many points, far above the prejudices of his age, to more free and spiritual views." He was born probably at Alexandria, in Egypt, about the year 150, of the Christian era, and died at Alexandria, about the year 220. His principal writings were "Exhortations to the Greeks"-which with great learning, points out the unreasonableness of the Pagan religion. "The Tutor," exhorts to holy walk, the end of which is likeness to God-and the "Stromatta," in seven books-a collection of truths and errors out of the Greek Philosophers. Early devoted to learning he traveled through Greece and visited Italy, in pursuit of knowledge. He embraced Christianity at Alexandria, after he had arrived at the years of manhood. He became presbyter of the church at Alexandria, and about A. D. 189, succeeded Pantaenus as president of the catechetical school of that city. Here he labored benignly twelve years,

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477

until persecution compelled him to flee. He was succeeded by his illustrious pupil Origen, (Origen Adamanthus)-of whom Dr. Priestley says: "He was so remarkable for his piety, genius and application, that he must be considered an honor to Christianity and to human nature." Origen was born in Alexandria, A. D., 185, and died A. D., 254. His tomb was preserved for many centuries, near the high altar of the cathedral of Tyre, and was only lost when that cathedral was destroyed during the crusades. His writings were very voluminous and in many kinds critical, philosophical, polemic and practical. Most of them, if the tradition of their great number'is to be trusted, are lost. A thousand volumes are said to have been written by him; but these must have included many single sermons, which during the latter part of his life, were all taken down by reporters in short hand, and published. So highly was he esteemed while living, that not a word uttered by him in public discourse, in his mature years, escaped publication. So great was the regard for him, that on important ecclesiastical questions, when it was difficult to come to a decision, the opinion of Origen was consulted by synods of bishops. Of his works still extant are the "Hexapla," "Octalpa," "Commentaries on the Scriptures," "On Principles," "On Prayer," "On Martyrdoms," "Eight Books Against Celsus." The commentaries of Origen on the Scriptures, cover more ground than those of any other ancient interpreter. They are remarkable for the constant use of the allegorical method. The literal sense was always secondary. The work on prayer is addressed to his friend Ambrose. It takes the Lord's Prayer as a model; explains and vindicates the meaning and worth of prayer.

The treatise on Martyrdoms is a defense of death for the faith, and an admonition to constancy. In point of style it is the most finished of Origen's works. But his most celebrated work is the "Apology for Christianity," contained in Eight Books against Celsus. This is regarded as the most complete defense of the Christian religion that has come down to us from ancient times.

He made it a principle

Origen's mode of life was strictly ascetic. to renounce every earthly thing not indispensably necessary. He refused the gifts of his pupils, and in literal obedience to the Saviour's injunctions, he had but one coat, no shoes, and took no thought of the morrow. He rarely ate flesh; never drank wine, devoted the greater part of the night to study, and slept on the bare floor.

The names of Clement of Alexandria, and Origen have stood, during the whole history of Christianity, prominent as the names of Calvin and Luther, in the last century. Their doctrines were antagonistic to Rome. During Origen's life, when, on account of envy, the bishop of Rome alone sided against him. Jerome, (according to a Latin note in the margin of "Moshiem's History,") says:

"Origen, when excommunicated by the Bishop Demetrius, was sustained by the bishops of Palestine and Arabia, and Phonecia, and Achia. Rome alone being on the contrary. The dogs were let loose against Origen by Demetrius, not on account of doctrine or heresy, but because Demetrius was not able to equal his eloquence and learning."

Neander says: "Demetrius, the bishop, was rather the personal enemy of Origen, than the enemy of his theological direction of mind. He permitted the disciples of Origen to continue their labors without disturbance. Heracleus, the disciple of Origen, succeeded Demetrius in the Episcopal office. Dionysius who succeeded Heracleus, was also a

disciple of Origen."

Of the orthodoxy of Origen's opinions, the "Encyclopedia Britanica," says:

"The opinions of Origen were very general among the early Christians. The Origenists were bitterly persecuted by the Western church, (Rome,) but they arose into importance in the East. Down to the fifth century, they held a firm footing in Egypt, Syria and the adjacent countries, and in the sixth century they had acquired great influence."

Moshiem says: “Of all the religious controversies, those concerning Origen, made the greatest noise and continued the longest. In the fourth century all the monks, and especially those of Egypt, were enthusiastic admirers of Origen. John, the bishop of Jerusalem, was a zealous Origenist. During the fifth century, the Origenists flourished in Egypt, Syria and the neighboring countries, and Jerusalem was the center and rendezvous of the sect.

*

*

In the sixth century, the attachment of many, to him, especially the monks, scorned all limitation. In the West, many of his books were translated into Latin. In the East, principally in Syria and Palestine, which were the principal seats of Origenism, his followers were exceedingly zealous, and they had the approbation of many bishops, especially Theodorus, of Caeserea, in Capadocia, in defending the correctness and authority of Origen's sentiments."

Lamson in his "History of the Church, of the First Three Centuries,"

says:

"The storm raised against Origen in his life, had in reality, no reference whatever to doctrine; nor have we any evidence that his orthodoxy was formally impugned until long after his death. The first writer who ventured to censure the doctrines of Origen, after his decease, as we are informed by Socrates, the historian, was Methodius bishop of Olympus, in Lycia, afterwards of Tyre, who died early in the fourth century. He wrote a book on the Resurrection, against Origen, and another, says Jerome, on the Pythoness, (1 Sam., XXVIII.) The attack on Origen, however, seems to have been deemed a rash one. Origen's writings were now held in unbounded admiration, and Methodius found it convenient to recant. Origen's reputation for orthodoxy continued unsullied, till the celebrated Arian controversy, when he was claimed by both parties.

But the Emperor Justinian, issued a lengthy edict against the doctrines of Origen. It closes as follows.

"If any one says or believes that the punishment of wicked men will be temporary, and will have an end, or that there will be a recovery or restoration, let him be anathema; and anathema to Origen, who is called Adamanthus, together with his nefarious, execrable, and abominable doctrine, and to every one who believes it, or in any manner presumes to at all defend it, at any time, in Jesus Christ our Lord, to whom be glory forever and ever. Amen."

Geisler says, "Text Book, Ec'l Hist.," vol. 1, p. 212:

"The belief in the unalienable power of amendment in all intelligent beings, and the limited duration of future punishment, was so general, even in the West, and among the opponents of Origen, that it seemed entirely independent of his system."

Shedd says, "Hist. Christ. Doct.:"

"It was the opinion of Origen that punishment is not judicial, but disciplinary. In his homelies on Ezekiel, he makes the following statement: 'If it had not been conducive to the conversion of sinners to employ suffering, never would a compassionate and benevolent God have inflicted punishment upon wickedness.' in other places he represents reformation as being the object of punishing the sinner. Origen believed that punishment of sin is not endless. This opinion flows logically from the preceding one, that punishment is not penal, but disciplinary; for an eternal punishment, in the nature of the case,