Below is the OCR text representation for this newspapers page.

- •• j Tfvfj ' '" CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST. YOL. 46-NO. 24. A RELIGIOUS AND FAMILY PAPER, PUBLISHED WEEKLY IN ATLANTA, GA. «T. J. T O O Proprietor. TERMS: For one year, (50 Nos. in a volume) $4 00 For six nionlhs 2 00 For three months 1 00 To any Minister of the Gospel we will send the paper one year for $3. Subscriptions invariably in advance. Remit tances carefully made, at the risk of the Proprietor. ADVERTISING RATES. One square (8 lines) one insertion $1 00 For a longer period than one month, a discount of 33$ per cent, will be made. .IPS' In no case will advertisements be inserted with out payment in advance Persons at a distance wish ing to advertise can mark the number of squares they wish to occupy, and remit the money accordingly. To Correspondents.— All communications /or.the paper, and all letters on business..must be addressed to J. J. Toon, proprietor. ... Lights and Shades of Christianity.—No. 15. \ BT BLUER M. P. LOWKEY. Sceptics You say, “ Such will not be in heaven, as-the Bible plainly teaches.” Where will they be, then! In hell] I suppose that will not be a very bad place ;- foe it is said that Christ, went there. David says : “ Thou wilt not leave my soul in hell; neither wilt Thou suffer Thine Holy One to see corrup tion ; ” and Peter quotes this language in the 2d chapter of Acts as referring to Christ, and says: “ His soul was not left in hell.” It is said Christ came into the world to save sin ners ; and if He went to hell and got out, why may not sinners also go to hell and get out] Nominal. O, in that place, hell means the grave. Christ went to the grave, but did not “see corruption.” We know the Saviour never went to a place of punishment; and, for what I know, the grave is all the hell the sinner goes to. Sinner. That has always been a mysteri ous passage of scripture to me. But I heard an able minister give as his opinion, that it had reference to the Saviour’s suffering in the garden and on the cross. When His soul was exceeding sorrowful even unto death, and when lie exclaimed, “ My God, my God ! why hast Thou forsaken me ] ” as He was, for the time, left to suffer on account of sin—the sins of others—being forsaken of the Father, it was very properly said He was in hell—the language being strongly figurative. J thought this explanation reasonable. Sceptic. Fix it up among yourselves, gen tlemen. If the Saviour went to hell, I can afford to go there too; for He did not remain there; and it is said He “ will have all men to be saved.” That’s enough for me. Christian. As usual, you stopped your last quotation too soon. It is said (2 Tim. ii. 4) of “God our Saviour,” He “will have all men to be saved, and to come to the knowledge of the truth.” So you see that it is as much nis will that all should come to the knowledge of the truth as that all should “be saved.” But do all come to the knowledge of the truth] It is said, (Sam. iii. 33): “He doth not afflict willingly, nor grieve the chil dren of men ; ” and yet we see that men are afflicted and grieved. And the Bible teaches us that men are not all saved—not because the will of God is opposed to their salvation, but because they will not come unto Christ. As to your quotation from Psalms xvi. 10, which is quoted by Peter in the 2d chapter of Acts —“ Thou wilt not leave my soul in hell; neither wilt Thou suffer Thine Holy One to see corruption”—the term hell neither means the grave, Christ’s suffering when He was forsaken of the Father, nor the eternal burning. The term there rendered hell is hades, and means the abode of departed spir its, or the separate existence of the soul. The soul of the Saviour was in hades —had a sep arate existence—.while His body lay in the sepulchre ; but it was not left there ; neither did His body see corruption. Sceptic. Very well, friend Christian; lam glad to hear you make that admission. If the Greek word hades does not mean hell,_then there is not much about hell in .the New Tes tament. The parable of Lazarus and the rich man, which is the strongest proof of hell-fire used by limitarians, has no hell in it; for it is said of the rich man, “ In hades he lifted up his eyes.” If that rich man, who has been so much abused by limitarians, was not in hell, then we poor sinners need have no fear of hell before our eyes. Christian. You are mistaken about the parable (or narrative, as the term parable ap plied here may be objectionable to some,) of the rich man and Lazarus being “ the strong est proof,” etc., with limitarians. It does clearly teach that the wicked are punished after death for their sins. But we do not learn it from the expression, “ In hell, or hades, he lifted up his eyes,” but “ In hades he lifted up his eyes, being in torments.” It is further more said : “ And he cried and said, ‘ Father Abraham, have mercy on me, and send Laza rus, that he may dip the tip of his finger in water and cool my,tongue ; for I am torment ed in this flame.’” (See l(sth chapter of Luke.) Now, though he was in hades, which only means the abode of departed spirits while sep arated from their bodies, he was also in “ tor ments,” desired “ water to cool his tongue,” and was “tormented in a flame.” Not-so with Lazarus. Although he was also in the abode of departed spirits—had not yet at tained to the resurrection—he was happy in “ Abraham’s bosom.” Sceptic. Well, if the place where the rich man was is to receive all the wicked, and the place where Lazarus was is to receive all the righteous, Abraham must have a very large bosom, or but few will be saved. I hope the rich man’s flame will burn out before I get there; and as Abraham is Commander-in- Chief of the whole territory of Hades, dwell ing in such a good place as it is over on his side of the impassable gulf, I hope he will be come a little more tender-hearted, and will build a bridge across the gulf; and if we poor wretches can’t get to come over on the good side, I hope, when all these good people that FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, JUNE 6, 1867. weep over us so much here get there, they will at least cross over and take us a little water. I know they are kind enough here to do so; but will they become more hard hearted when they get into Abraham’s bosom, where they can feel the pulsation of his great heart] Gallio. Listen ! Didn’t I tell you ridicule would be his next weapop ] I tell you, I’ve seen Universalists before; and I’ve never known one that did not want always to be in controversy: and I tell you, it takes a man to stand before their bold blustering and ridi cule. Why, sirs, I almost know a Universal .ist by the squint of his eye and the curl of his lip. Sceptic, if you go on in your Uni versalism I shall have to cut your acquaint ance; for I tell you, it will corrupt the morals of almost any man. I’ve concluded to be a sort of good fellow, you know, and go to hea ven myself, as I’ve found a cheap way. Just be sincere ; that’s all. Christian. “ Abraham’s bosom ” was a figurative expression familiar to the Jews, used to represent the place of near and famil iar association with Abraham. Abraham, as the “Father of the faithful,” receives his chil dren as they come fresh from the field of con flict, welcomes them to the glorious feast in par adise, they reclining in hisjbosom as John did upon the bosom of Jesus at supper. What a beautiful representation! It is said the Jews had three expressions to represent the place of happiness enjoyed by the righteous after death : “ The garden of Eden,” “ under the throne of glory,” and “ Abraham’s bosom.” Sceptic. Well, if that portion of the para ble that refers to Lazarus is figurative, let us suppose that that which refers to the rich man is, also. So we will only have a figurative torment, which will not be so bad after all. Christian. Be it as it may, it teaches a lesson that all ought to learn and believe— that there is a great difference between the righteous and the wicked after death. Laza rus was comforted and the rich man was tor mented ; that is enough for us to know. Let us seek for that comfort which Lazarus en joyed, and, through Jesus our Redeemer, en deavor to avoid the torment the rich man en dured ; for some time we must know for our selves the reality of this matter of which we often speak too lightly—in a manner not becom ing so grave a subject. Early Baptists of Tennessee.—No. 5. THE REFORMATION CONTROVERSY. The ministers and churches in the country around Nashville were extremely desirous to save, if possible, this church. Nor was this the only church now in danger. Mr. Camp bell’s doctrines were rapidly gaining grounejf throughout Middle Tennessee. Ministers aitfl congregations were falling into them-on every hand. Upon consultation, it was decided that as many leading brethren as could be assem bled, ought to meet at some central point, and prayerfully consider what could be done to avert the threatened calamity. It was de cided to hold such a meeting. The time was appointed to include the fourth Lord’s day in July, 1826, and the place, Big Harpeth—Mc- Connico’s—in Williamson county. The church at Mill Creek, then the largest and ablest in Tennessee, the mother of the church in Nash ville, and up to this time, in some senses, its guardian, was requested to take the initiative, and write to all the neighboring churches, ask ing them to send messengers to the proposed meeting at Big Harpeth. A copy of this let ter was doubtless placed on record at Mill Creek. Since the death, however, of Mr. Whitsett, that church has been peculiarly un fortunate. It has had a succession of incom petent and belligerent pastors until recently, and can scarcely be said to have had an ex istence. And besides this, it was carried away by the whirlwind of a more modern schism that passed over the country a few years ago. Its books, therefore, if they are still in being, are not accessible to us. We can consequently judge of its contents only by the reply of the Nashville Church, which was as follows: “ Received a letter from sundry brethren at Mill Creek, who were appointed to request this church to attend and to investigate cer tain matters at Mill Creek, on Tuesday after the fourth Lord’s day in this month ; also notifying us of the appointment of six mem bers to attend at Big Harpeth, on Saturday be fore the fourth Lord’s day in this month, to ascertain the cause of certain conduct to be investigated at Mill Creek. The object of the investigation is avowed to be, to detect error, discover truth, and establish friendship. “ This church declines any participation in the meeting to which she is invited, and ap points brethren N. Ewing and Moses Norvell a committee to write to that effect.” The brethren appointed reported the follow ing letter, which was considered, adopted by a majority present, and transmitted to Mill Creek : “Dear Brethren : —At a meeting on the Sat urday night before the first Lord’s day in this month, we received a communication from you, informing us of the appointment of six of your members to visit Big Harpeth on the Saturday before the fourth Lord’s day in this month, for certain purposes therein mentioned; also, an invitation to attend a meeting of the same kind at Mill Creek on the Tuesday fol lowing. Believing that no possible good will grow out of such proceedings, and much dis cord, division, and schism may, we decline any participation in the business, as a church. We have no grievance of which we desire to complain. We only regret that so much evil may possibly grow out of the course that has been pursued. We sincerely desire to live in peace and harmony with all those who pro fess to be disciples of our Lord and Saviour Jesus Christ, and especially with those who have the same baptism. And we would most cordially unite in any and every effort to maintain that enviable state of things, provid ed we are not required to yield the right of conscience, and surrender what we believe to be the truth, before convinced that we are in error. “ Dear brethren, we do not ask you to be lieve every thing as we do. All have the same Witness, the same Leader, the same Com mander. Whatever He says, we ought to hearken unto. To Him we must account, sooner or later, and blessed are they that hear His word and keep it.” The meeting assembled at Big Harpeth at the time appointed. Numerous churches of several associations had sent messengers. The number present was very large. The church in Nashville was not represented. Asa spec tator merely, however, Mr. Fall was himself in attendance. What form of organization, if any, it assumed, or whether any regular proceedings were recorded, does not now ap pear. The whole design, as stated in the in vitation, was, “To detect error, discover truth, and establish friendship.” Mr. Fall was per sonally the embodiment and exponent, not only in Nashville, but throughout Middle Tennessee, of the “ Reformation,” inaugura ted by Mr. Campbell. In talents, learning, and influence, he was incomparably superior to any other, perhaps to all others, of its ’re presentatives in this State. The doctrines of Mr. Fall, all were assured, might be confi dently relied upon as a correct exposition of the doctrines of the Reformation. The meet ing, therefore, unanimously requested Mr. Fajll to preach, as the before all present, the wholVsubject. He con sented, and occupied the pulpit in extended dis courses on both Saturday and Sunday. His sermon on Saturday was on “ The Abrogation of the Law ;” that on Sunday was on “ The Introduction of the Gospel.” He was fully aware of the responsibility resting upon him, and in these sermons gave designedly a full and elaborate statement and defence of hft principles on all the most important subjects in controversy. The brethren heard him pa tiently and with unremitted attention. Some excitement was produced and not a little irri tation, by one or two brethren, who, not quite certain that Mr. Fall’s explanations were un derstood, ventured to propose to him several enquiries. The meeting arrived at two con clusions, both of which were most melancholy and painful. The members were, in the first place, fully convinced that whatever Mr. Fall and the brethren and the churches that agreed with him might formerly have been, they were not now Baptists, in either doctrine or practice; and they were, in the second place, satisfied, from the confidence evinced by them in the correctness of their own conclusions, and their manifest want of respect for the de ductions of others, that any attempts to bring them back to the true principles of the gos pel would be fruitless. A feeling of enthu- almost amounting to fanaticism, had taken' possession of the minds of the “ Re formers.” All hope of preserving the desired union was now utterly abandoned. In melancholy sadness, the messengers re turned to their homes, and reported the re sults of the consultation to their respective Johurches, each one of which for itself adopt ■ ed such measures on the subject as in its wis dom seemed most expedient and proper. They were all fully alive to the importance of the crisis, and prepared to meet it as success fully as possible. An immediate separation occurred of all thwHSapS*** churches from ttrts churches of the “ Disciples.” Nor was there afterward any affiliation between Baptist preachers and the preachers of the Reforma tion. The proposed subsequent meeting at Mill Creek was held as appointed. Unable, as has been said, to obtain access to the records of that church, its precise proceedings can not be stated. We know only that Mr. Fall was here present also, but that he was not admit ted to take part in its deliberations; that the messengers to Big Harpeth reported that the doctrines of Mr. Campbell were condemned and repudiated, and that fellowship between Fat church and the church in Nashville, as such, from that day totally ceased. No time w 7 as lost in the essay to bring the Nashville Church into the Reformation. It was com menced by Air. Fall in his inaugural discourse. In that sermon, as reported by himself, he said : “ It was his conviction that, although there A no litany pi escribed in the New Testament, yet there is a regular and divinely constituted order of worship to be observed every Lord’s day by the Lord’s people; and he named,among other acts, the communion of the disciples of Christ with Christ, as an indispensable part .'f the regular service.” It must be remembered that to this lan guage—“ the communion of the disciples of Christ with Christ”—Mr. Fall attached a pe culiar meaning. Baptists understand by it, •ntercourse with Christ in prayer and thanks giving ; fellowship with Him in worship and service; communion with Him in the spirit and in the heart. Such communion as this Baptists, also, regard as indispensable “ every Lord’s day,” and to as great an extent as pos sible, on every other day, since “ God is a spirit, and they that worship Him must worship Him in spirit and in truth.” Mr. Fall intend ed to say simply that the or (finance of the Lord's Supper was an indispensable part of the service of every Lord's day, as if in this peculiar ordinance especially consisted “ the communion of the disciples of Christ with Christ"! Irrespective of the unscriptural importance attached by this dogma to the or dinance in question, we confess ourselves un able to discover in the New Testament any such “divinely constituted order of worship.” To us the evidence is as clear that the primi tive disciples received the Lord’s Supper every day as that they received it every. Lord's day. If, however, any church shall think it proper to have the Lord’s Supper administered every Lord’s day, no one objects to the proceeding as a simple abstract consideration. It vio lates no law—it offends no other church—it simply gratifies itself. When, therefore, its weekly administration was adopted by the Nashville Church, why was the measure so earnestly condemned by our orthodox breth ren 1 It was condemned, I answer, not. ab stractly, as a heresy in itself, but because week ly communion had become a badge of Camp bellism, and was advocated by the Disciples as an important part of the “ Current Re formation.” Another and much more important step was soon after taken by the church. It was decided to discontinue the examination of the candidates for baptism in the presence of the church. The record is dated June 3d, 1826, and is as follows : <• “ Resolved, That in the reception of mem bers, we no longer pursue our accustomed course. The candidates for baptism shall be conversed with by the teacher of the church, whofshall propose him or her for baptism to. the cnurch, asking, ‘ Can any one forbid wa ter that such person shall sot be baptized I ’ and requiring at the water a public profession of faith.” ' \ lE' The “accustomed course 1 of the church had been, to sit down in conference with the candidate, and to converse v ith him affection ately and frankly of his conation of sin ; of his repentance toward his faith in our Lord Jesus Christ; ■Hjjbve to the Sa viour, His people, and His iw 6f his pur poses and reliance for the fiSHjlfe; in a word, “ of the reasons of the hope, that was in him.” This “course” had been foiiifl to be produe of the happiest results*' It never failed ! to awaken the love of thfl Yiole ward member,times enthusiastically. This couj^lvra g now to be.! “ pursued no longer.” AMjp Campbell had taught them a different Hh e some in stances of which may .ha hfsiS ; rff.fy>ii<pdtff In his MillenmCllaffjj&ri speaking of baptism, he • “Gn this side and on that of b.apj|- , (before and af ter), mankind.are in quitex:Vej’ent states. On this side, ((before baptismu'Liey are in a state of condemnation; on the • >fi»J ><(after baptism), are pardoned, justified reconciled, adop ted, and saved.” In the s|me number, p. 29, he had said : “ Nothing impersonal regenera tion but the act of mimeijiion.” And again, p. 30: “If any of them reject or disdain immersion, we cal', not hope for his salvation.” In his Christ m Baptist, \ ol. 3. No. 8 (perhaps 9), he hatßsafd : “It is one of the rponstrous abortion of a purblind the ology for any human bein... to be wishing for spiritual aid to be born again.” Again, in another number of the work : “If a man can have any evidence of the forgiveness of sins wiihout baptism, T would advise him not to be baptized.” S>jme articles in the creed of Air. Campbell, a ready noticed, may here again be referred to. He says of his disciples: “Regarding Calvinism and Ar minianism, Trinitarianism, and Unitariariism, and all the opposing theories of religious sec taries as extremes, bego by each other, they cautiously avoid them as equi-distant from the simplicity and [Tactical tendency of the promises and preceojts of theyloetrincs and facts of the exhorti/Aons and precedents of the Christian Institution.” Again: “ They consider immersion into .ue name of the Fath er, Son, and Holy Ghost, after a public, sin cere, and intelligent con,;ssion ofijhe faith in Jesus, as necessary to admission wPlhe privi leges of the kingdom t-f the Messiah, and as a solemn pledge on the part of Heaven of the actual remission of all past sins, and of adoption into the family of God.” And again: “The Holy Ghost is promised only to those who believe and pbavjSe Saviour (are bap tized.) No uue is’taught; ?o cApcoi the recep tion of that Heavenly Monitor ami Comforter, as a resident in his heart, till he obeys the gospel.” Once more: “ They proclaim faith and repentance, or faith and a change of heart, as preparatory to immersion and the Holy Spirit.” These and similar doctrines had been in dustriously iifculcated by the jifSstor. To speak, then, of “peace in believing,” and “joy in the Holy Spirit ” before baptism, was to this church an absurdity, since no such things could exist. All that was, in their opinion, necessary to baptism, was the belief that Jesus Christ is the Son of God, the de sire. to be saved by Him, and a willingness to confess Him before men ! The act of bap tism secured the pardon of sin and the gift of the Holy Ghost! The candidate for baptism was therefore simply proposed to the church by its “ teacher,” and made “at the water,” a public profession of his faith in Christ. The constitution of this church declared it a Bap tist church, and its rules of order pledged it to that form of church government revealed in the Word of God, and always practiced by Baptist churches in every age and country. To be rid of this*constitution and these rules of order, was now thought to ,be a matter of importance, since the church was no longer a “ Baptist,” but a “ Christian ” church, and its members were Disciples of Christ. The name of Baptist they earnestly repudiated. To ac complish their purpose, at the meeting of the 3d of June, the following, with some other resolutions, was proposed: “Resolved , That we are unwilling to have, for our government, a creed of man’s making : therefore, we agree to take the Word of God alone as the rule of our faith and practice in all things, and be governed by its directions so far as we understand them, hereby renounc ing all other creeds and confessions of faith, and rules of order.” The introduction of these resolutions pro duced the intensest excitement, not so much on account of any thing affirmed—since every Baptist church takes “ the Word of God alone as its rule of faith and practice in all things,” and admits in both doctrine and government no other binding authority—but on account of what they implied. Clearly they were intend ed to prepare the way for the repudiation of that whole catalogue of leading principles and polity which the church had adopted at its or ganization, and which fixed its character as a Baptist church. These resolutions were dis cussed in meetings of the church, on the 10th day of June, on the Bth day of July, on the sth day of August; and on the 12th day of August they were all adopted “ by a very large majority." Nothing more seemed necessary to range the church fully and perfectly with the “ Reformation.” These measures were at once put into practice ; and to establish a uniformity of services in the congregation every Lord’s day, it was determined to make the first Lord’s day in January, 1828, a model day. Its proceedings were therefore record ed, and in language remarkable for what Mr. Campbell calls “ a pure speech.” It is as fol lows : “ The congregation met at sunrise for prayer and praise ; and a part of the Word was read by brother Goodwin ; and prayer by brethren Hawkins, Davidson, and Ewing. “At half past ten o’clock the congregation came together for instruction. Our Bishop read a part of the testimony of Luke, and de livered a discourse on “ The Necessity of the Sufferings, and Death, and Resurrection of our Lord Jesus Christ,” and closed by exhor tation and prayer. “At three o’clock the congregation came to gether to break bread , and attend ta other du ties. The word of truth was read ; bread broke; thefel/oicship of the saints (contri butions) attended to; and exhortation by brethren Fall and Norvell. “At seven o’clock the. brethren came to gether- to read, and to endeavor to understand the word. Prayer by brother Davidson, and part of the Epistle to the Romans read, and commented upon by brethren. Prayer by brother L. Norvell.” Affairs proceeded in this form for nearly two years. The members submitted in the (hope, which it seems was frequently encour aged by leading members, that the church -would ere long of itself recede from its new position. As time progressed the impatience of many increased. Not a few brethren be gan with renewed earnestness to clamor for their old Baptist principles and practice. Agitatious prevailed to a painful extent. As n.frnd meets*#*, fallowing proceedings werC adopted: W “ The church met in conference, agreeably to previous appointment, on Saturday, the 24th day of May, 1828, to adjust existing differences of opinion among the members, in relation to the practice, government, and wor ship of the church, when the following reso lutions were offered, and adopted by a major ity of the church: “ Resolved, That all forms, rules, decisions, and regulations, relating to the government, practice, worship, and ordinances of ‘ the church (including the constitution and rules of decorum) be considered null and void; that we take the New Testament as the rule of our faith and practice, and will form such rules from it for our worship and government as may consist with its spirit and meaning, and the peace and good order of the church. “Resolved, That any member now in good order in the church shall have the right of re ceiving, at his or their request, a letter certi fying their present standing in the church, and that they have withdrawn because they were dissatisfied with the government and regula tions of the church, provided applications be made within two months; otherwise they shall be considered as agreeing and submitting to the regulations the church may enter into.” The preamble clearly shows the disturbed state of the church, and the cause of it—“ its practice, government, worship, and ordinances.” The first resolution sweeps away the whole fabrio—constitution, rules of order, deci sions, and regulations—every thing, old and new—and leaves the church where it was previous to its original, organisation; and the second resolution was designed to separate from their number those who would not qui etly submit to the “ Current Reformation.” The whole proceeding evinces impatience of opposition and a firm purpose to maintain the position it had assumed as a church of the Reformation. In one respect this proceeding failed of its object: the Baptist minority could hot withdrav,, and they would not cease their opposition. The majority, all.were now convinced* were hopelessly perverted. The minority ceased any further action. One meas ure only remained practicable. The “ congre gation ” could separate upon “ the principles of elective affinity.” With great reluctance this measure was adopted. The church now turned its thoughts exclusively to a reorgani zation. Suwani. The Bible and the World’s Literature.- .1. The Bible is the first ajid the last of the world’s literature. It can say to every other book, “ I am older than thou ; ” and it can truly add : “ I am ever in advance of all other books. I have never yet been amended, and will never be. If all other books die, I shall still live on, till the end of time, the world’s oldest, last, newest and best book.” 2. The Bible has given birth to more than half of all the literature of the world. From out the presses of the world roll annually thousands and thousands of books. More than half owe their very existence to the fact that there is a Bible. All the sciences, all the arts, all the acts of history for thousands of years, have not called out so many books as that one great book has done—the Bible. 3. The Bible has purified more of the world’s literature than all othef agencies com bined have done. It has not only produced a pure literature, but has greatly cleansed a corrupt literature, and has throttled, in the birth, that which would otherwise have cursed the earth. By it, many intellects have been sanctified which otherwise would have marred society with their curse. 4. The Bible has developed intellect by the desire of converted minds to know more of the Bible. Schools are not an appendage, but a necessity of mission stations. The convert ed slave often desired to r?ad, that he might know more of the words of the holy blessed God. In Catholic lands, where no Bible was, there were no printing presses and no reading on the part of the masses of the people. Till lately, rags came from Italy to supply paper for Protestant, Bible-reading America. Now the Bible in Italy stops the export of rags, and Italy reads from her daily press. 5. The Bible has awakened against itself the hostile attacks of its enemies, and these again have called out immortal answers— the defences of the words of the Great Father —God. 6. The Bible has preserved and promoted the study of ancient languages. Rome inter dicted Greek and Hebrew, and would have blotted out the tongues in which God, in times past, spake to us by the fathers. An unfet tered Bible, made open to the world by the printing press, revived again the study of the olden tongues. 7. The Bible has caused a vast amount of Eastern travel, in pilgrimages and crusades, and scientific research and geographic study, thereby opening up the world’s intercourse and promoting the interchange of the world’s thought. The land of the Bible will draw countless thousands more, when city will say to city, “ Let us go up to worship the Lord.” 8. The Bible has brought to light number less ancient manuscripts and records on bricks or tiles, or stones, or coins of silver, gold and brass. The Czar of all the Russias sends out Tischendorf to explore the East in our own day, and to bring up from the depths of the past the oldest and best manuttript copy of the word of God in the wholfevjbrld. 9. The Bible has wonderful!promoted the science of Geology, in later tjmef, as once the science of Astronomy had beerifthrough its agency* Hostility to the as tronomical, geological, metaphyseal, p&ilo- microscopical research. Ponder ous worlds and minute atoms and organisms, the sublimest heights of metaphysics and the geologic strata, were alike explored, that they might give their tes timony against the word of God. 10. TnQ has produced the sublimest creations qf t liuman genius. The finest mod els of pa»OTg, statuary and architecture owe their origiffto the Bible. God has imbedded in the Bible those great pictures which reach the universal heart arid soul of man. And they who have embodied those pictures most nearly to perfection have gained the grandest immortality. The grandest epic in the world is Milton’s Paradise Lost. The longest and 'noblest allegory is BunyanVPilgrim. Han del’s “ Creation ” and Haydn’s “ Messiah will never die. 11. The Bible elevates and educates wo man. All heathendom never produced one Hannah More. * 12. The Bible, by its “ missions to the heathen,” spreads the Anglo-Saxon literature. The conjurer’s drum of Africa gives place to medical science. The arbitrary decree of a barbarian despot yields to law. The social degradations of life give way to the elevating influences of the w.ord of God. Airs, Bowen, in Central Africa, walking arm in arm with her husband, or sitting in a chair, or reclining on a bed sustained by a bedstead, were sights so novel that the eye of Africa had never be fore beheld such. 13. The Bible has given to the world the “ power of the pulpit,” than which no agency has accomplished more for man. 14. The Bible was the mother of the print ing press. The desire to give the Bible to the world created the printing press; aud the Bible was the first of printed books. Alore copies of the word of God have been printed than of any other book besides. 15. The Bible gives the world a “ beau ideal ” —an image of consummate beauty— the sum of all possible perfection—and in spires man with a constant, unfaltering, in creasing, yearning desire to work up to that God-given ideal. What conception and inspi ration are to true genius, the Bible is to the child of God; for the Holy Spirit of God moves on His holy work by the word of God. Jesus is the world’s great “ Apollo Belvidere,” the very sight of which makes the soul straighten up itself to its noblest stature. 16. The Bible has taught the world these three great principles : 1. Man has a soul. Religion is not a thing of robes and faces, and hands* and knee-bend ings. 2. That soul is free in the worship of God. 3. That soul is individually responsible to God for every act and thought. A. T. Spalding. Mobile, Ala., May 18, 1867- JtlflrtWßSi. Forgiveness for the Chief of Sinners. One day when Joseph Milner, the church historian, was preaching at Ferriby, near Hull, there was present in the audience a man fifty years of age, who had led a life of great and open wickedness. The sermon was from the text, “ The hour is coming when all that are in their graves shall hear His voice and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damna tion.” The conscience of the old profligate was awakened. His life had been spent in doing evil, and at the prospect of coming judgment he trembled. Os a Saviour he never thought; for he felt that sins like his could never be forgiven, and he could only wish that the race had been extinguished in Noah’s flood, So that he himself had never been. Weeks passed in misery. He tried to repent —he tried to soften that hard heart of his—but all in vain ; it lay “ like a ball of iron ” within him. At last he called on the preacher and, as well as he could, described his feelings. Mr. Milner listened, and then replied : “We are ambassadors for Christ, as though God did beseech you by us. In Christ’s stead, we pray you to be reconciled to God.” He then added : “ I now stand in Paul’s place, and I beg you to believe this invitation. 1 beg you to accept the pardon of all your sins, which Christ has purchased for you, and which God freely bestows on you for His sake.” William Howard stared. “ Dear sir, how can I believe that God should invite a sinful wretch like me to be re conciled to Him 1 ” and, although Mr. Milner pointed out the passage and explained how God’s ways are not as our ways, he was by no means satisfied. He thought Mr. Milner’s copy of the Bible could hardly be correct; but when he went home and read in his own Testament the self-same words, he s,ptk«into a sort of swoon of blissful wonder. Here,' on the one side, was a hell-deserving wretch—a horrible transgressor; there, on the other, was the God of grace, opening heaven’s door and inviting him to enter. That night was spent in singing the praises of the Saviour who had purchased his pardon ; and the holy, humble walk of his ten remain ing years was an illustration of the truth, “ There is forgiveness with Thee that Thou mayest be feared.” —British Herald. Daily Religion. Spurgeon says many pointed and excellent things. We have, however, seen few better things from his pen than the following brief paragraph, suggestive of the manner in which true religion manifests itself in the daily life : “ 1 have no faith in that woman who talks of grace and glory abroad and uses no soap at home. Let the buttons be on the shirts ; let the children’s socks be mended; let the roast mutton be done to a turn ; let the house be as neat as anew pin, and the home be as happy as home can be; and then, when the cannon balls, and the marbles, and the shots and even the grains of sand, are all in the box, even then there will be room for those little deeds of love and faith which, in my Master’s name, I seek of you who love His appearing. Serve God by doing common ac tions in a heavenly spirit, and then, if your daily calling only leaves you cracks and crev ices of time, fill these up with holy service. To use the apostle’s words, “ As we have op portunity, let us do good unto all men.” if WHOLE m. 2344. Literal Translation of Dies Irro. Dies ir®, dies ilia Sol vet saeclum in favilla, Teste David cum Sybilla. That day, the day of wrath, shall dissolve the uni verse in ashes, witness David with the Sibyl. Quantus tremor est futurus, Quando Judex est venturus, Cuncta stride discussurus! How great shall be the trembling when the Judge shall come, about to inquire rigidly into all things. Tuba mirum spargens sonum, Per sepulchra r^gionum, omnes Mite thromim. The trumpet, diffusing a wondrOhs sound through the sepulchres of the countries, shall gather all before the throne. Mors stupebit, et natura, Cum resurget creatura, & *r Judicanti responsura. # Death shall be astonished, and nature, when the creature shall rise again to answer to the Judge. Libor scriptus proferetur, In quo totum continetur, Unde mundus judicetur. v The written book shall be produced, in which is • contained all concerning which the world shall * bejudged. Judex ergo cum sedebit, Quidquid lated apparebit, Nil inultum remanebit. Thereupon, when the Juddi shall befseated, what ever lies hid shall appear; nothing shall re main unavenged. Quid sum miser tunc dicturus, Quern patronum rogaturus Cum vix justus sit securus ? What then shall I, wretched, say ? What advo cate shall I entreat, when scarcely may the righteous be secure ? Rex tremend® majestatis, Qui salvandos salvas gratis, Salva me, Fons pietatis. * King of dreadful majesty, who of grace savest (those) to be saved, save me, fountain of pity. Recordare Jesu pie, Quod sum causa turn vi® Ne me perdas ilia die. Compassionate Jesus, remember that I am the cause of Thy way; do not destroy me on that day. Quterens me sedisti lassus, Redemisti crucem passus Tantus labor non sit cassus. Seeking me, Thou didst sit down weary; endu ring the cross, Thou didst redeem me ; let not so great labor be fruitless. Juste Judex ultionis, Donum sac remissionis, Ante diem rationis. O Just Arbiter of Vengeance ! grant the gift of remission before the day of account. Ingemisco tanquam reus, Culpa rubet vultus meus; Supplicanti parce, Deus. I groan as a culprit; my countenance blushes with guilt; spare the suppliant, 0 God ! Qui Mariam absolvisti, Et latronem exaudisti, Mihi quoque spent dedisti. Thou, who didst acquit Mary, and didst listen to the robber, hast imparted hope to me. Preces me® non sunt dign®, . Sed Tu, Bone sac benigne, Ne peronni oremer igne? My prayers are not worthy, bnt do Thou, kind One, act benignly, that I may not be consumed in perennial tire. Inter oves locum praesta, Et abdaedis me sequestra, Statuens in parte dextra. Grant a place among the sheep, and separate mo from the kids, establishing (me) on the right side. Confutatis maledictis, Flammis acribus addictis, Voca me cum benedictis. The convicted having been accursed—having been adjudged to tierce flames—call me with the blessed. Oro tristis,«et acclinis, Cor contritum quasi cinis : Gere curam mei finis. Suppliant and bending low, I entreat—the heart bruised as cinder —have regard for my end. Lachrymosa die ilia Qua resurget ex favilla Judicandus homo reus, Huic ergo parce, Deus. Oh! that tearful day, on which man, the culprit, shall arise from ashes to be judged, spare him then, 0 God 1 Christian Intelligencer. Christian Liberality. I once heard a conversation between a church member and an infidel. After argu ments were urged at some length on both sides, the infidel observed to his friend that they might as well drop the subject of con versation ; “ for,” said he, “ I do not believe a single word you say ; and, more than this, am satisfied that you do not really believe it yourself; for, to my certain knowledge, you have not given, for the last twenty years, as much for the spread of Christianity—such as the building of churches, foreign and domes tic missions—as your late Durham cow cost. Why, sir, if I believed the one-half of what you say you believe, I would make the church my rule for giving, and my farm the excep tion ! ” Our Helplessness. “ When I did resolve to become a Chris tian,” said an intelligent person once to her pastor, “ I found that my heart would not yield. I discovered that I was such a sinner that I could not convert myself. I gave that up, and cried to God for mercy and help. A while after that I began to be at peace. I did nothing for myself; but it seems as if, when I gave all up and cried to God for help, He did every thing for me.” This was the first chapter in the history of a useful religious life. This person opened the door to Jesus, and His omnipotent grace did the work of discovering, her sin to herself and of renewing her heart from sin to godli ness. Our Sunlight. Mrs. Hemans, in her last days, when among the mountain scenery of Wicklow during a storm, was struck by an effect in the hills, produced by a rainbow diving down into a gloomy pass whioh it seemed really to flood with its glowing colors. “ I could not help thinking,” said the dying poetess, “ that it was like our religion—piercing, and carrying brightness into the depths of sorrow and the tomb.” All the rest of the scene around that one illuminated spot was wrapped in the pro foundest darkness. Benevolence.—A pastor lately made this remark : “ Lately, when presenting the sub ject of missions, the wealthiest member in my church gave five dollars ; I gave ten!” If we could only induce the wealthy members of our churches to give as much in proportion to their inoome as our ministers do on their very scanty salaries, we should not suffer for mo ney in our benevolent operations.— Journal and Messenger.