And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
~ Genesis 3:6-8
Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.
~ Romans 5:12-14
And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.
~ Genesis 25:23, Romans 9:11-13
Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.
~ Jeremiah 1:5
Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.
~ Isaiah 49:1
And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
~ Acts 13:48
But when it pleased God, who separated me from my mother’s womb, and called me by his grace,
~ Galatians 1:15
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.
~ Ephesians 1:4-9
And you hath he quickened, who were dead in trespasses and sins; For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
~ Ephesians 2:1, John 5:21
But Noah found grace in the eyes of the LORD.
~ Genesis 6:8
But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
~ John 1:12-13
Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
~ John 6:28-29
Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
~ Psalm 110:3
But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart. Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the LORD chosen this. Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this. Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen these.
~ 1 Samuel 16:7
For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
~ Isaiah 55:8-9
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.
~ John 15:16, Psalm 65:4
And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? Behold, he taketh away, who can hinder him? who will say unto him, What doest thou? If God will not withdraw his anger, the proud helpers do stoop under him. How much less shall I answer him, and choose out my words to reason with him? Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge.
~ Daniel 4:35, Job 9:12-15
Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
~ Romans 9:19
Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.
~ Ezekiel 36:25-27
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,
~ Hebrews 12:2, Philippians 1:6, Jude 1:24
Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.
~ 1 Peter 1:3-5
Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
~ Ephesians 4:29-30
Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit.
~ Hebrews 6:1-3
Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
~ 2 John 1:9
A Defence of Calvinism, by Charles Haddon Spurgeon. The following contains an excerpt from his work.
Misrepresentations of True Calvinism Cleared Away
Note: In the year 1861, the church of which Mr. C. H Spurgeon was pastor, completed its tremendous new structure, the Metropolitan Tabernacle. The first sermon by Mr. Spurgeon in this new building was preached on Monday afternoon, March 25 . A few days later in this new building, on Thursday, April 1st, Mr. Spurgeon had what we today would call a Bible Conference. The theme of the conference was, “Exposition of the doctrines of grace.” The speakers and their subjects were as follows Election by John Bloomfield; Human Depravity by Evan Probert; Particular Redemption by James A. Spurgeon, Mr. Spurgeon’s brother; Effectual Calling by James Smith, and the Final perseverance of believers in Christ Jesus by William O’Neil. Mr. Spurgeon, as pastor of the church, was the “Master of Ceremonies,” and he gave the following introductory message as printed in Volume 7 of The New Park Street and Metropolitan Tabernacle Pulpit.
The main body of this message is as follows,
There is nothing upon which men need to be more instructed than upon the question of what Calvinism really is. The most infamous allegations have been brought against us, and sometimes, I must fear, by men who knew them to be utterly untrue. And to this day there are many of our opponents who, when they run short of matter, invent and make for themselves a man of straw, call that man John Calvin and then shoot all their arrows at it. We have not come here to defend your man of straw—shoot at it or burn him as you will, and if it suits your convenience, still oppose doctrines which were never taught, and rail at fictions which, save in your own brain, were never in existence. We come here to state what our views really are, and we trust that any who do not agree with us will do us the justice of not misrepresenting us. If they can disprove our doctrines, let them state them fairly, and then overthrow them, but why should they first caricature our opinions, and then afterwards attempt to put them down?
Among the gross falsehoods which have been uttered against the Calvinists proper is the wicked calumny that we hold the damnation of little infants. A baser lie was never uttered. There may have existed somewhere in some corner of the earth, a miscreant who would dare to say that there were infants in hell, but I have never met with him, nor have I met with a man who ever saw such a person. We say, with regard to infants, Scripture says but very little, and therefore, where Scripture is confessedly scant, it is for no man to determine dogmatically. But I think I speak for the entire body, or certainly with exceedingly few exceptions and those unknown to me, when I say we hold that all infants are elect of God and are therefore saved, and we look to this as being the means by which Christ shall see of the travail of His soul to a great degree, and we do sometimes hope that thus the multitude of the saved shall be made to exceed the multitude of the lost.
Whatever views our friends may hold upon the point, they are not necessarily connected with Calvinistic doctrine. I believe that the Lord Jesus, who said, “Of such is the kingdom of heaven,” does daily and constantly receive into His loving arms those tender ones who are only shown, and then snatched away to heaven. Our hymns are no ill witness to our faith on this point, and one of them runs thus,
“Millions of infant souls compose The family above.”
Toplady, one of the keenest of Calvinists, was of this number. “In my remarks,” he says, “on Dr. Newell, I testified my firm belief that the souls of all departed infants are with God in glory; that in the decree of predestination to life, God has included all whom He decreed to take away in infancy and that the decree of reprobation has nothing to do with them.” Nay, he proceeds farther, and asks with reason, how the anti-Calvinistic system of conditional salvation and election, or good works foreseen, will suit with the salvation of infants? It is plain that Arminians and Pelagians must introduce a new principle of election, and in so far as the salvation of infants is concerned, become Calvinists.
Is it not an argument in behalf of Calvinism that its principle is uniform throughout, and that no change is needed on the ground on which man is saved, whether young or old? John Newton, of London, the friend of Cowper, noted for his Calvinism, holds that the children in heaven exceed its adult inhabitants in all their multitudinous array. Gill, a very champion of Calvinism, held the doctrine that all dying in infancy are saved. An intelligent modem writer, Dr. Russell of Dundee, also a Calvinist, maintains the same views. And when it is considered that nearly one-half of the human race die in early years, it is easy to see what a vast accession must be daily and hourly making to the blessed population of heaven.
A more common charge, brought by more decent people, for I must say that the last charge is never brought except by disreputable persons—a more common charge is that we hold clear fatalism. Now, there may be Calvinists who are fatalists, but Calvinism and fatalism are two distinct things. Do not most Christians hold the doctrine of the providence of God? Do not all Christians, do not all believers in God hold the doctrine of His foreknowledge? All the difficulties which are laid against the doctrine of predestination might with equal force, be laid against that of divine foreknowledge. We believe that God has predestinated all things from the beginning, but there is a difference between the predestinations of an intelligent, all-wise, all-bounteous God, and that blind fatalism which simply says, “It is because it is to be.”
Between the predestination of Scripture and the fate of the Koran, every sensible man must perceive a difference of the most essential character. We do not deny that the thing is so ordained that it must be, but why is it to be but that the Father, God, whose name is love, ordained it? Not because of any necessity in circumstances that such-and-such a thing should take place. Though the wheels of providence revolve with rigid exactness, yet not without purpose and wisdom. The wheels are full of eyes, and everything ordained is so ordained that it shall conduce to the grandest of all ends, the glory of God, and next to that, the good of His creatures.
But we are next met by some who tell us that we preach the wicked and horrible doctrine of sovereign and unmerited reprobation. “Oh!” they say, “you teach that men are damned because God made them to be damned, and that they go to hell, not because of sin, not because of unbelief, but because of some dark decree with which God has stamped their destiny.” Brethren, this is an another unfair charge. Election does not involve reprobation. There may be some who hold unconditional reprobation. I stand not here as their defender, let them defend themselves as best they can. I hold God’s election, but I testify just as clearly that if any man is lost, he is lost for sin, and this has been the uniform statement of Calvinistic ministers.
I might refer you to our standards such as “The Westminster Assembly’s Catechism” and to all our Confessions, for they all distinctly state that man is lost for sin, and that there is no punishment put on any man except that which he richly and righteously deserves. If any of you have ever uttered that libel against us, do it not again for we are as guiltless of that as you are yourselves. I am speaking personally, and I think in this I would command the suffrages of my brethren, I do know that the appointment of God extends to all things, but I stand not in this pulpit, nor in any other to lay the damnation of any man anywhere but upon himself. If he is lost, damnation is all of man. But if he is saved, still salvation is all of God.
To state this important point yet more clearly and explicitly, I shall quote at large from an able Presbyterian divine, “The pious Methodist is taught that the Calvinist represents God as creating men in order to destroy them. He is taught that Calvinists hold that men are lost, not because they sin, but because they are non-elected. Believing this to be a true statement, is it not amazing that the Methodist stops short, and declares himself, if not an Arminian, at least an Anti-Predestinarian? But no statement can be more scandalously untrue. It is the uniform doctrine of Calvinism that God creates all for His own glory, that He is infinitely righteous and benignant, and that where men perish, it is only for their sins.
In speaking of suffering, whether in this world or in the world to come, whether it respects angels or men, the Westminster standards (which may be considered as the most authoritative modern statement of the system) invariably connect the punishment with previous sin, and sin only “As for those wicked and ungodly men whom God, as a righteous judge for former sins does blind and harden, from them He not only withholds His grace, whereby they might have been enlightened in their understandings and wrought upon in their hearts, but sometimes also withdraws the gifts which they had, and exposes them to such objects as their corruption makes occasion of sin; and withal gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves even under those means which God uses for the softening of others.”
“The Larger Catechism, speaking of the unsaved among angels and men, says, ‘God, according to His sovereign power, and the unsearchable counsel of His own will (whereby He extends or withholds favour as He pleases) has passed by and foreordained the rest to dishonour and wrath, to be for their sin inflicted, to the praise of the glory of His justice.” Again, “the end of God appointing this day (of the last judgment) is for the manifestation of the glory of His mercy, in the eternal salvation of the elect, and of His justice in the damnation of the reprobate who are wicked and disobedient.”
“This is no more than what the Methodist and all other evangelical bodies acknowledge—that where men perish it is in consequence of their sin. If it is asked why sin which destroys is permitted to enter the world, that is a question which bears not only on the Calvinist, but equally on all other parties. They are as much concerned and bound to answer it as he. Nay, the question is not confined to Christians. All who believe in the existence of God—in His righteous character and perfect providence are equally under obligation to answer it.
Whatever may be the reply of others, that of the Calvinist may be regarded as given in the statement of the Confession of Faith, which declares that God’s providence extends itself even to the first fall and other sins of angels and men, etc. Yet so as the sinfulness thereof proceeds only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin. It is difficult to see what more could be said upon the subject and if such is the undoubted sentiments of Calvinists, then what misrepresentation can be more gross than that which describes them as holding that sinners perish irrespective of their sin, or that God is the author of their sin? What is the declaration of Calvin? “Every soul departs (at death) to that place which it has prepared for itself while in this world.”
It is hard to be charged with holding as sacred truth what one abhors as horrid blasphemy, and yet this is the treatment which has been perseveringly meted out to Calvinists in spite of the most solemn and indignant disclaimers. Against nothing have they more stoutly protested than the thought that the infinitely holy and righteous, and amiable Jehovah is the author of sin and yet how often do the supporters of rival systems charge them with this as an article of faith?
A yet further charge against us is that we dare not preach the Gospel to the unregenerate. That, in fact, our theology is so narrow and cramped that we cannot preach to sinners. Gentlemen, if you dare to say this, I would take you to any library in the world where the old Puritan fathers are stored up, and I would let you take down any one volume, and tell me if you ever read more telling exhortations and addresses to sinners in any of your own books. Did not Bunyan plead with sinners and whoever classed him with any but the Calvinists? Did not Charnock, Goodwin, and Howe agonise for souls, and what were they but Calvinists? Did not Jonathan Edwards preach to sinners, and who more clear and explicit on these doctrinal matters? The works of our innumerable divines teem with passionate appeals to the unconverted.
Oh! sirs, if I should begin the list, time should fail me. It is an indisputable fact that we have laboured more than they all for the winning of souls. Was George Whitefield any the less seraphic? Did his eyes weep the fewer tears or his heart move with less compassion because he believed in God’s electing love, and preached the sovereignty of the Most High? It is an unfounded calumny. Our souls are not stony, our hearts are not withdrawn from the compassion which we ought to feel for our fellow-men. We can hold all our views, and yet can weep as Christ did over a Jerusalem which was certainly to be destroyed.
Again, I must say I am not defending certain brethren who have exaggerated Calvinism. I speak of Calvinism proper, not that which has run to seed, and outgrown its beauty and verdure. I speak of it as I find it in Calvin’s Institutes, and especially in his Expositions. I have read them carefully. I take not my views of Calvinism from common repute, but from his books. Nor do I, in thus speaking, even vindicate Calvinism as if I cared for the name, but I mean that glorious system which teaches that salvation is of grace from first to last. And again then, I say it is an utterly unfounded charge that we dare not preach to sinners.
And then further, that I may clear up these points and leave the less rubbish for my brothers to wheel away, we have sometimes heard it said, but those who say it ought to go to school to read the first book of history, that we who hold Calvinistic views are the enemies of revivals. Why, sirs, in the history of the church, with but few exceptions, you could not find a revival at all that was not produced by the orthodox faith. What was that great work which was done by Augustine, when the church suddenly woke up from the pestiferous and deadly sleep into which Pelagian doctrine had cast it? What was the Reformation itself, but the waking up of men’s minds to those old truths?
However far modern Lutherans may have turned aside from their ancient doctrines, and I must confess some of them would not agree with what I now say, yet at any rate, Luther and Calvin had no dispute about predestination. Their views were identical, and Luther’s, On the Bondage of the Will is as strong a book upon the free grace of God as Calvin himself could have written. Hear that great thunderer while he cries in that book, “Let the Christian reader know then, that God foresees nothing in a contingent manner, but that He foresees, proposes, and acts from His eternal and unchangeable will. This is the thunder stroke which breaks and overturns free-will.”
Need I mention to you better names than Huss, Jerome of Prague, Fartel, John Knox, Wickliffe, Wishart, and Bradford? Need I do more than say that these held the same views, and that in their day anything like an Arminian revival was utterly unheard of and undreamed of? And then, to come to more modem times, there is the great exception, that wondrous revival under Mr. Wesley, in which the Wesleyan Methodists had so large a share. But permit me to say that the strength of the doctrine of Wesleyan Methodism lay in its Calvinism. The great body of the Methodists disclaimed Pelagianism in whole and in part. They contended for man’s entire depravity, the necessity of the direct agency of the Holy Spirit, and that the first step in the change proceeds not from the sinner, but from God. They denied at the time that they were Pelagians. Does not the Methodist hold as firmly as ever we do that man is saved by the operation of the Holy Ghost and the Holy Ghost only?
And are not many of Mr. Wesley’s sermons full of that great truth that the Holy Ghost is necessary to regeneration? Whatever mistakes he may have made, he continually preached the absolute necessity of the new birth by the Holy Ghost, and there are some other points of exceedingly close agreement. For instance, even that of human inability. It matters not how some may abuse us, when we say man could not of himself repent or believe, yet the old Arminian standards said the same. True, they affirm that God has given grace to every man, but they do not dispute the fact, that apart from that grace, there was no ability in man to do that which was good in his own salvation.
And then let me say if you turn to the continent of America, how gross the falsehood that Calvinistic doctrine is unfavourable to revivals. Look at that wondrous shaking under Jonathan Edwards and others which we might quote. Or turn to Scotland—what shall we say of M’Cheyne? What shall we say of those renowned Calvinists, Dr. Chalmers, Dr. Wardlaw, and before them, Livingstone, Haldane, Erskine, and the like? What shall we say of the men of their school but that, while they held and preached unflinchingly the great truths which we would propound today, yet God owned their word and multitudes were saved?
And if it were not perhaps too much like boasting of one’s own work under God, I might say, personally I have never found the preaching of these doctrines lull this church to sleep, but always while they have loved to maintain these truths, they have agonised for the souls of men, and the sixteen hundred or more, whom I have myself baptised upon profession of their faith, are living testimonies that these old truths in modern times have not lost their power to promote a revival of religion.
I have thus cleared away these allegations at the outset. I shall now need a few minutes more to say, with regard to the Calvinistic system, that there are some things to be said in its favour to which, of course, I attach but little comparative importance, but they ought not to be ignored.
It is a fact that the system of doctrines called the Calvinistic, is so exceedingly simple, and so readily learned, that as a system of divinity it is more easily taught, and more easily grasped by unlettered minds than any other. The poor have the Gospel preached to them in a style which assists their memories and commends itself to their judgments. It is a system which was practically acknowledged on high philosophic grounds by such men as Bacon, Leibnitz, and Newton, and yet it can charm the soul of a child and expand the intellect of a peasant.
And then it has another virtue. I take it that the last is no mean one, but it has another, that when it is preached, there is a something in it which excites thought. A man may hear sermons upon the other theory, which shall glance over him as the swallow’s wing gently sweeps the brook, but these old doctrines either make a man so angry that he goes home and cannot sleep for very hatred, or else they bring him down into lowliness of thought, feeling the immensity of the things which he has heard. Either way, it excites and stirs him up not temporarily, but in a most lasting manner.
These doctrines haunt him. He kicks against the pricks and full often the Word forces a way into his soul. And I think this is no small thing for any doctrine to do in an age given to slumber, and with human hearts so indifferent to the truth of God. I know that many men have gained more good by being made angry under a sermon than by being pleased by it, for being angry, they have turned the truth over and over again, and at last that truth has burned its way right into their hearts. They have played with edge-tools, but they have cut themselves at last.
It has this singular virtue also—it is so coherent in all its parts. You cannot vanquish a Calvinist. You may think you can, but you cannot. The stones of the great doctrines so fit into each other that the more pressure there is applied to remove them, the more strenuously do they adhere. And you may mark that you cannot receive one of these doctrines without believing all.
Hold, for instance, that man is utterly depraved, and you draw the inference then that certainly if God has such a creature to deal with, salvation must come from God alone. And if from Him, the offended one, to an offending creature, then He has a right to give or withhold His mercy as He wills, you are thus forced upon election, and when you have gotten that, you have all—the others must follow.
Some, by putting the strain upon their judgments, may manage to hold two or three points, and not the rest, but sound logic, I take it, requires a man to hold the whole or reject the whole. The doctrines stand like soldiers in a square, presenting on every side a line of defence which is hazardous to attack, but easy to maintain. And mark you in these times when error is so rife, and neology strives to be so rampant, it is no little thing to put into the hands of a young man a weapon which can slay his foes, which he can easily learn to handle, which he may grasp tenaciously, wield readily, and carry without fatigue. A weapon, I may add, which no rust can corrode, and no blows can break, effective, and well- annealed, a true Jerusalem blade of a temper fit for deeds of renown. The coherency of the parts, though it is, of course, but a trifle in comparison with other things, is not unimportant.
And then, I add, but this is the point my brethren will take up, it has this excellency, that it is scriptural, and that it is consistent with the experience of believers. Men generally grow more Calvinistic as they advance in years. Is not that a sign that the doctrine is right? As they are growing riper for heaven, as they are getting nearer to the rest that remains for the people of God, the soul longs to feed on the finest of the wheat, and abhors chaff and husks.
And then, I add, and in so doing, I would refute a calumny that has sometimes been urged—this glorious truth has this excellency that it produces the holiest of men. We can look back through all our annals and say, to those who oppose us, you can mention no names of men more holy, more devoted, more loving, more generous than those which we can mention. The saints of our calendar, though uncanonised by Rome, rank first in the book of life. The name of Puritan needs only to be heard to compel our reverence. Holiness has reached a height among them which is rare indeed and well it might, for they loved and lived the truth.
And if you say that our doctrine is harmful to human liberty, we point you to Oliver Cromwell and to his brave Ironsides, Calvinists to a man. If you say it leads to inaction, we point you to the Pilgrim Fathers and the wilderness they subdued. We can put our finger upon every spot of land the wide world o’er, and say, “Here was something done by a man who believed in God’s decrees, and inasmuch as he did this, it is proof it did not make him inactive, it did not lull him to sloth.”
The better way, however, of proving this point is for each of us who hold these truths to be more prayerful, more watchful, more holy, more active than we have ever been before, and by so doing, we shall put to silence the gainsaying of foolish men. A living argument is an argument which tells upon every man. We cannot deny what we see and feel. Be it ours, if aspersed and calumniated, to disprove it by a blameless life, and it shall yet come to pass that our Church and its sentiments too shall come forth, “Fair as the moon, clear as the sun, and terrible as an army with banners.”