But notwithstanding such general objections, we do not withhold our admiration from Xavier and such self-denying men who were willing to spend and be spent so that they might make known the glory of Christ; we rejoice in seeing men thus forget their persons in love to their principles, and in Doctor Carey standing alone, preaching under a tree opposite to Juggernaut—we recognize with joy the impersonation of Christian sincerity and Christian philanthrophy. If numbers were the proof of truth, what changeful shapes might not truth assume to meet the humour of the multitude! And we hear the immortal Chillingworth—the first of logicians, the most charitable of polemics—thus replying to one of his assailants: “You obtrude upon us,” says he, “that when Luther began, he being yet but one, opposed himself to all, as well subjects as superiors. If he did so in the cause of God it was heroically done of him. This had been without hyperbolizing, _Mundus contra Athanasium et Athanasius contra mundum_. Neither is it so impossible that the whole world should so far lie in wickedness (as St. John speaks,) that it may be lawful and noble for one man to oppose the world. But yet were we put to our oaths, we should not surely testify any such thing for you; for how can we say properly that he opposed himself to all unless we could say also that all opposed themselves to him?” The same noble writer goes on to say “that though no man before him lifted up his voice as Luther did, yet who can assure us but that many before him both thought and spake in the lower voice of petitions and remonstrances in many points as he did?”—One fact at least must be conceded, and we are entitled to any advantage it implies, that it is more painful and self-sacrificing to be of the few than of the many, that there is far more to endure in being a little flock, than of the great multitude; and that in maintaining with all honesty our opinions in the face of the world’s odium and the world’s revilings, in despite of popular outcry and theological accusation, if no other virtues, we can surely claim those of sincerity and fortitude, of moral courage and moral consistency. The preacher alluded to the ransom which Christ paid for sinners, and compared it to that which anciently was given in exchange for slaves. The question is, to whom were mankind slaves? To whom or what was the purchase-ransom to be paid? Was this slavery to sin, to Satan, or to God? Whosoever or whatsoever held the captive, must, of course, receive the price of redemption. To which of these was it due, and how holds the analogy? I leave the subject with the lecturer.