and on our children!" raged with terrific violence against his humble followers, venting itself in opposition and persecution, even to disfranchisement, blood, and death. It was death to be a Christian, and yet Christianity lived and flourished. Every martyr served as fuel to increase the burning fire from heaven; so that its flame continued to ascend higher, and extend its light and influence farther, the more it was opposed. It spread and prevailed; and in its aggressive career not only encountered and overcame the hostility of the world's deep and malignant depravity, but, also, the inveterate prejudice of the Jew, and the traditionary, idolatrous superstition of the Gentile. These different opposing powers did not assault Christianity separately, in an individual character; but, combining their forces, and employing all their united energies of war, they assailed the infant Church of Christ, determined on its extermination, and confident of success. But that king

dom which is not of this world, was not to be overturned by this world. Vain were the leagues of earth and hell, to accomplish its destruction. It stood the shock of furious onset-it triumphed in every fierce conflict-it took captive many of the hosts that battled against it-superior to all foes, it was constantly multiplying its victories, triumphantly going forward conquering and to conquer, and rolling onward and around its resistless tide of glory. But by what power were these wonders wrought? Was the instrumentality of a few devoted individuals-without science, without reputation, without authority, without the patronage of the great-despised, rejected, persecutedwere their abilities and efforts adequate to accomplish such mighty works? Or estimating fully the eloquence of Paul, and Apollos, and Cephas, and the zeal, and devotedness, and enterprise of their coadjutors, were these, in themselves, competent to effect such mighty revolutions, such stupendous wonders? Verily, no-credulity itself answers,

no-common sense and cultivated intellect, both answer, no, and declare it impossible! Christianity evidenced a divine energy, an independent power, within herself, capable of giving her an undying, an ever-increasing momentum. Her weapons were not carnal, visible, politic weapons; they were spiritual, "but mighty, through God, to the pulling down of strongholds." Her men and measures were all "endued with power from on high." Ministers and private members of the Church all had "an unction from the Holy One." It was this baptism of the Spirit, this endowment of divine influence, that sustained them in their sufferings, and gave them success in their labors. Their sufficiency, and, by consequence, their mighty triumphs, were of God.

It is not only evident, as we have seen, that this must have been the case from the very nature of things; but it was also distinctly professed. They did not claim to work these wonders themselves, independent of received sufficiency. On the contrary, they constantly affirmed their absolute dependence upon God, and invariably ascribed to him the praise of every work. For example, when Peter and John, on going up into the temple, wrought the miracle of healing upon the lame man who sat for alms at the Beautiful gate of the temple, the people who witnessed the miracle, or saw what had been done, were filled with "wonder and amazement," "and ran together unto them in the porch that is called Solomon's, greatly wondering;" "And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus;" "And his name, through faith in his name, hath made this man strong, whom ye see and know; yea, the faith which is by him hath given him this perfect

soundness in the presence of you all," Acts iii. Equally to the point is the case of Paul's healing a cripple at Lystra. "The people, beholding what was done, lifted up their voices, saying in the speech of Lycaonia, The gods are come down unto us in the likeness of men. Then their priests brought oxen and garlands, and would have done sacrifice with the people. Which, when the apostles understood, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We, also, are men of like passions with you;" and farther instructed them that this miracle had been wrought by the power of that God who made the heavens and the earth.

Not only did the apostles and primitive Christians ascribe to God the power of working miracles with which they were endued, but also their efficiency in every department of Christian labor. Witness the language of the apostle : "I have planted, Apollos watered; but God gave the increase." "So, then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase." "I can do all things through Christ which strengtheneth me," was their language. They exhorted one another to labor, "as of the ability which God giveth;" and to "be strong in the Lord, and in the power of his might." They prayed for each other to be "strengthened with might by his Spirit in the inner man." The position, then, that we have assumed, that the Christian Church was established, and built up, not by might and power, but by the Spirit of God, is fully sustained by the evidence of unequivocal circumstances, and the professions of those employed in this work. Perhaps we may present this fact, not in a clearer and more satisfactory light, but in a more impressive and affecting aspect, by farther observing, that, so far from being promoted and advanced by "might and power," whenever these have been depended

upon to sustain and upbuild the Christian Church, she has uniformly declined in spirituality and saving efficiency, and retrograded in all her interests. We need refer to but one of the numerous instances of this, in the history of the Church, which both illustrate and prove this position. When, in the person of Constantine, Christianity found a royal patron, whose authority was exerted to protect her from persecution; whose example made it fashionable and reputable for the members of his court, and the subjects of his kingdom, to profess themselves Christians; whose treasures were contributed liberally to adorn and render magnificent her sanctuaries; whose influence, direct and indirect, was exerted to enrich and ennoble her ministers: surely, then, upon principles of worldly calculations, we might expect to see Christianity in the perfection of her divine glories, and the splendors of unparalleled triumphs. But was it so? Did regal sunshine thus contribute to her prosperity? It did not. Christianity, in these circumstances, soon became like an exotic in an unnatural soil and an ungenial climate-its flowers faded and fallen, its leaves withered and sear, and its fruit decayed and gone; even its leafless, fruitless branches dying or dead; till at last even the form of pure religion was gone, and other things called by its name, and substituted in its stead. Long, and dark, and dismal was the night of the Church that followed. The Church, in receiving Constantine to her fellowship, received an asp to her bosom, that injected the poison of pride into her heart, from whence it circulated throughout her whole system, until every limb and member felt the chill of death. The

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might" and "power" which Constantine professedly and ostensibly employed to strengthen and promote the Church, was like the artificial stimulus of ardent spirits, which many profess to use to give them an increase of strength and vigor; it affords a temporary excitement,

and consequent animation; but, while that is being enjoyed, its hidden fires are consuming all that is vital and excellent in constitution and character; and soon renders them bloated, deformed, and disgusting in their appearance, and palsied, and imbecile in their powers. Though this is, perhaps, the most fatal instance in which the Church has substituted " might and power" for the Spirit of God, as a ground of dependence, yet every instance has proved disastrous. The truth is, the Church can never form an alliance with either civil power or worldly policy, and depend on them for support, without first divorcing herself from her natural and legitimate spouse, and renouncing dependence upon him. All that Christianity requires of the powers of this world is merely toleration. She does not look to them for help, or lean upon them for support. Only give her the world as the field for her operations, and let her employ her own inherent powers unembarassed, she will soon extend her sway over all nations, and fill the earth with her glory.

Christianity is adequate to her own work. In fulfilling her high destinies-in carrying out her magnificent schemes of mercy to man, she uses no instruments but those of her own making, and employs no powers but those of her own inspiring. We must amputate her own divinely adapted and perfectly competent limbs, before we can compel her to hobble with the crutches of "might" and "power." Christianity is as independent as her Author. She can work with human instrumentalities, or without them. She can use earthly powers, or dispense with them. If they oppose her operations, she can work in despite of them: if they league against her, she can overthrow them. And this will she do when God ordains. Exerting her omnipotence, she will overwhelm every opposing power, and extend her dominion from sea to sea, and from the river unto the