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CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST. \ML 49-NO. 39. A RELIGIOUS AND FAMILY PAPER, ; 3 iJ3LI3HED WEEKLY IN ATLANTA, OA AT $3.00 PER ANNUM, Invariably in Advance T. .J. TO O NT, Proprietor. Behold, I Make all things Hew. Rev. xxi : 5. Messed promise! Gracious Lord, 2 Cor. i ; 20. In our souls fulfill this word ; Luke i : OS. Work in us to will, to do, Phil, ii: 13. And in truth make all things new. 2 Cor. v : 17. Give us hearts by Thee renewed, Ezek. xxxvi: 20. (live us wills by grace subdued, Ezek. xxxvi : 27. New desires for things above, Col. in: 2. New obedience and new love. Rom. vn: 0. Thou new comfort canst. impart, Zech. i: 17. Send new joy to every heart Neh. viii: 10. Speak new pence to every breast, John xiv: 27. New refreshment and i-w rest. Matt, xi: 28. Take from us our sin and shame, Ezek. xxxvi: 25. Write upon us th.v new name : Rev. iii: 12. (J.iese Thy love new hope to bring, Heb. vi: 19. Teach us the new song to sing, Rev. xiv : 3. Entrance, Lord, to us be given 2 Peter t : 11, Into Thy new earth and heaven; Rev. xxi: 1. There, when death our souls shall free, Phil, i: 2S. We shall live and reign with Thee. Rev. xxii: 5. [ Extract from the Minutes of Western Association, Sept. I'Jt/i, 1870.—0n motion of brother S. P. Cal laway, the following resolution was unanimously adopted: Resolved, That brother J. H. Hall be re quested to furnish for publication in the Index and Baptist, a copy of the very able Missionary Ser mon delivered by him belore this body on yester day.”] The Universal Publication of the Gospel. Behold, I bring you good tidings of great joy, which shall he to all people; for unto you is horn this day in the city ol David, a Saviour, which :s Christ the Lord.— huknii: 10,11. Go ye into all the world and preach the gostel to every creature. —Mark xvi: 15. Liberation from local and national prejudices— from circumscribed and partial charity, is one of the marked results of the liberty with which Christ makes us free. Then, the sphere of interest is the world, and the object of solicitude, fallen man. Christianity begins with the emancipation of thought from the fetters of the carnal and selfish, and elevating it to the moral and worthy; and follow ing in correspondence, is enlargement of heart and interest; and then, in place of partiality for, and restriction to kindred and country, is love for souls, “Jews and Greeks.’’ When we were first freed from sin—first lost our chains at the cross of dying Love, then and there we felt an interest for the whole fallen earth—an interest as broad as humanity; and then we felt and adopted and uttered, it may be, shouted, the motto of the Church militant: “On earth peace, good will to ward men.” As consonant with this unfettered benevolence, and, if may be, to excite it, we will consider, from the passages read, The Universal Publication ol the Gospel. And the object will not be so much to develop the text, as to enforce the great truth selected. It may benefit our hearts and promote the cause of missions, to enlarge our contempla tion, and correct our restricted views by consider ing the universal diffusion of the news of salva tion. The Gospel is to he universally published. This is according to promise. To Abraham, when called out of his country, and from his kin dred, to he'the father of the nation which should furnish the expected Seed, it is announced : “ In thee shall all the families of the earth be blessed.” To the Son, in prospect of His obedience unto death, it is said: “Ask of me, and I shall give thee the heathen for an inheritance, and the ut termost parts of the earth for thy possession.” To toe disobedient lews it is declared: “ From the rising of the sun even to ttie going down ol the same, my name shall be great among the Gentiles.” And, as a result of the gospel univer sally proclaimed, it is promised: “The earth shall bo full of the knowledge of the Lord, as the waters cover the sea.” It is necessary to the salvation of the chosen. They are in every land, and the gospel must be published throughout the earth to gather them together in Christ. The saved are to be “ a great multitude,” and the way of salvation must be universally proclaimed, that they may be “out ■of every kindred, and tongue, and people, and na tion.” Indeed, it is to be by the simple, yet pow erful story ol the cross, borne to the utmost bounds of sin and misery, that the great revolu tion under the economy of recovering mercy, is to be ended in “ the restitution of all things, which God hath spoken by the mouth of all his holy prophets sinco the world began.” And we may add, It is evident from its nature as good news. News will fly. Good news is the property of all. “The good tidings of great joy” cannot be re pressed long in any heart, nor confined to any land. It was significant that “the vail of the temple was rent” when Jesus died! The tardy progress of the good news through the ages past, may involve Christians in guilt, but it is in ac cord with His workings, whose vast plans and purposes reach over all the ages, and ripen, and are accomplished with years. When the churches of Jesus shall have been finally awakened, and shall all speak, the eruption of joyful news will then spread over every land. The instrumentality in the publication of the gospel is, Christians: “Go ye into all the world and preach the gospel to every creature.” “Ye shall be witnesses untome, both in Jerusalem, and in all Judea, and in Samaria, and unto the utter most part of the earth.” The enlarged design of the gospel embraced— Its publication among all nations according to promise, its destiny as diffusive news, now spread ing, and at last to fill the earth, with the instru ments to be used in spreading it, all admitted, we are to consider the causes which contribute to this desired and happy end. The publication of any truth depends upon its nature, the demand for it, and the obligation to make it known. To the universal publication of the gospel, we will find that the nature of the great truth, the de mand of the world for it, and our obligation to furnish it to every creature, all contribute. Let us notice, I. The Nature of tiie Gospel to cause its Universal Diffusion. The gospel contains in itself elements of diffu sion. 1. It. is a glorious Revelation. It informs us that the expected Saviour of man is born, the Anointed One is come, and that He is “ the Lord from heaven,” “God manifest in the flesh.” Hence, it is a revelation of, (1,) The Promised Saviour. Here is “Him of whom Moses in the law, and the prophets did write,” —the object of deferred hope and ages of longing,—the Shiloh for whom the anxious heart of faith is throbbing high, and whose coming, even the nations, in strange suspense, await. In this Saviour the typ ical intimations and sayings of prophecy are ful ■filled Hope sees the child, Faith embraces its ob ject, and the Heart, satisfied, adores! And now do we hear them blessing God in Israel, and cry ing, our “eyes have seen thy salvation, which ■thou hast prepared before the face ot all people;” and we hear restless humanity enquiring, “where is He that is born King of the Jews?” (2.) A revelation of the Wonderful. This child is “Christ the Lord." It shall be called “the mighty God, the everlasting Father.” His name, as foretold, should be “Emanuel, God with us.” How great and unsearchable this mystery! How Avondi-rftil ilus Child of hope! Before “this .man,” whom “ the winds and the sea,” and “the dead,” obey, the heart still importunately cries; •“What is thy name?” We find around us a ■common looking-for of something higher, an in stinct promising some great disclosure, our hearts participating in the common prophecy, and here is the fulfillment in this “ image of the invisi ble God.” (3) And it is a revelation of the highest glory of -God in Character. Angels and men now see a display of perfections unknown, or but intimated, before. Christ reveals the highest order of wis dom, power and love. Wi»l ■mi. No previous discoveries of wis dom could inform us how an infinitely just God could save a guilty sinner—how justice and mer cy could bo, at the same time, and harmoniously, ■exercised in the salvation of the guilty. This is the great moral pioldcui into which the angels desired to look, and which has pressed the anx ious heart of guilty humanity in all ages; which none of the wise of this world could solve. How wan the sinner be saved ? How the guilty justi- is3 00 HEIR.} FRANKLIN PRINTING HOUSE, ATLANTA, GA., THURSDAY, OCTOBER 6, 1870. Is3oo A YEAR. f fled—declared “not guilty?” The wisdom of God, in the gospel, answers, “ through the re demption that is in Christ Jesus.” Here is a scheme in which sin is punished in a Holy Vic tim, justice shines illustriously, and mercy is ex ercised to the sinner. The troubled soul, taught of the Holy Spirit, sees in this scheme a solution of its difficulty, and its anxiety is set at rest for ever by this “ wisdom of God.” Poicer. Men are not only estranged from God in actions, but in nature ; and salvation not only requires an external, but internal change. The sinner must not only be reclaimed from wan dering, but from enmity of heart. This work must not be by force, —then it would be subjuga tion, not salvation—but it must be accomplished through the sinner’s own will, and according to his pleasure. The strong arm, the bayonet could never do this; nay, physical omnipotence would be insufficient for it. The power which saves the sinner, must reach the heart and change the affec tions, “bringing into captivity every thought, to the obedience of Christ.” It must be moral power—the power of goodness, love. This is re vealed in the gospel. The great love of God in the gospel, its SutFerer travailing in woes and bathed in blood to redeem, has omnipotent power over the heart. Here is power which reaches the internal man and overcomes the heart, and that through the sinner’s own will and pleasure Here is power according with the highest freedom power effecting at once, bondage and joyful de liverance. Indeed, this is the “power of God.” The gospel reveals the amazing love of God. Here we see that He lias “no pleasure in the death of him that dietb.” Here is disclosed the secret purposes of grace, here the bosom is bared that we may see its pulsations of infinite love. This love is New. It is for enemies the ungodly. Men do not love such; they cannot. The gos pel’s is anew love. “God commendeth His love toward us in that, while we were yet sinners, Christ died for us.” Changeless. Its high source is the good pleasure of God—His unchanging nature. He loves according to innate, immutable motives, and His love must be changeless as Himself. With men, love arises from its object, and fails with its decay; the object is the cause of love. Not so here. God’s love arises in Himself; it is indige nous, and independent of its objects: “I, even 1, am He that blotteth out thy transgressions, for mine own sake." “According to thine own heart hast Thou done all these.things.” “Having pre destinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of Ilis will." In a world like this, in natures like ours, how precious the changeless love which Shiloh reveals. Indeed, “ Every human tie may perish; Friend to friend unlaithful prove; Mothers cease their own to cherish ; Heaven and earth at last remove; But no changes Can attend Jehovah’s love.” It is Actual love. Not on the lips, and in pro fessions, but indeed. It is a peculiarity of the gospel, that it appeals to us for its “ works’ sake ” Here love is expressed nv suffering—a bleeding Victim is its illustrious proof. “Greater love hath no man than this, that a man lay down his life for his friends.” The world, alienated and embittered, will not come to God. It attributes to Him malevolence and wrath, which repulse. By some great,'illustrious, overwhelming, deed it must be corrected. This is given in the death of Christ for the ungodly. This is the great expedi ent of Infinite Wisdom—the highest, most glori ous proof which could he submitted to a rebellious, gainsaying world. With the Cross before us with trie devoted Victim, the Holy Sufferer, lifted up before us, vve'see love indeed 1 There voice lessly, inJfis blood, God pleads with the world! This is the gospel’s unique way ! Love’s over powering logic! Here are the premises —devotion and blood —of John's conclusion, that “God is lov.v ” Now, if the gospel be such a revelation, can it be provincial ? Can such glorious discoveries be concealed ? Can such news be kept from the ends of the earth ? Will not the wonderful spread? If the wisdom of Solomon reached the ends of the earth, will not the wisdom of God be known ? if the military arm of David was shuoted for slay ing bodies, will not the Power which conquers multitudes of souls, subdues wills and thoughts, be proclaimed? If exhibitions of human devo tion become household themes over the world, will not the revelation of the “riches of grace” in Christ, the story of dying love, be known abroad ? Such a gospel will go from the rising of the sun to the going down thereof. As another element of diffusion in the gospel, let us notice. 2. It is a great joy. “ I bring you good tidings of great joy,” is the announcement of the gospel. A Saviour from sin and death—pardon and peace for the condemned and miserable, is news of highest joy. (1.) It is great joy to its recipients. “ Blessed is the people who hear and know the joyful sound.” These were lost, condemned, miserable, dead: now they are reclaimed, justified, blessed, alive. Rescued from ttic pit, and established in eternal life, no wonder they sing! The great joy is in the change from bondage to liberty ; from wretchedness to an exalted hope. When brought to life—this higher life of the spiritual man— when delivered, and looking back into the dread ful pit—when the amazing contrast of life and death is before us, and we live, what soul is not surcharged with joy ? And the full soul must speak. The joy of salvation will out: “I will declaro what He hath done for my soul.” (2) It is great joy as the hope of a lost world. The world must feel the gospel even under the probability of its truth. It reveals fully the sad story of sin and death; and then announces that sin is put aw T ay, death dethroned, and life and immortality brought to light through Christ. There is joy in its great hopes. The lost enjoy the existence of this remedy for a fallen world. They go to hear it; and many of them pay to have it spread abroad. (3) There is joy in its unrestricted and impar tial offers of salvation. Its offers are to “ who soever believeth.” Its platform is as broad as the race, and w r ide as the world. There is salvation in that word, “ whosoever,” for the remote, the near, the high, the low, the bond, the free. Who touches the hem of that word shall live. An exclusive gospel might linger and die out; but a gospel for “everyone that thirsteth,” sent “to all people,” will flourish and spread. It is the glory of the gospel of Christ that none are exclu ded from its offers. It has rent the vail of dis tinction, and Jew and Greek may alike come. “ Sinners ” are its objects, and “ salvation to the ends of the earth,” is its mission. The hearts of the redeemed derive additional joy and impulse from this feature. It commands greater love, and emboldens them in their efforts for the salvation of a lost race. And the dark hopes of the be nighted find encouragement here. A stray light and joy flits across the dark soul under the invi tation, “ whosoever will, let him .come.” This single feature of universality in the offers of mer cy, betrays a destiny to ho attained, sooner or later. The joy of the gospel will propagate it. It is so great, it must be told; it is so free, it must be had. Both impulsion and freedom combine in its diffusion. You had as well attempt to keep hack the dews of heaven from the parching earth, or to confine the free air, as obstruct the gospel of joyful news. 3. And the gospel is irrepressible news. A glorious revelation of great joy, must be irre pressible. Grand discoveries in morals or phys ics, will be published; and when of great inter est to the race, they spread irresistibly, like the winds. Here is God manifested in the flesh— “the King eternal, immortal, invisible,” discov ered to us, and that to inaugurate the reign of life in the realms of death. This is wonderful, amazing in itself, and of unspeakable interest to a lost world. This discovery of God incarnate moved the highest heavens, and it could not con tain it; “The theme, (he song, the joy was new, ’l’was more than heaven could hold -- and “a multitude of the heavenly host” de scended “praising God.” Previous revelations ot the Divine Character,*prepared jhe way for this last and highest disclosure; and when this is made —when Christ is born, the glorious un precedented revelation is attended with the ascrip tion of highest praise, and the burst of millennial prophecy : “ Glory to God in the highest, and on earth peace, good will toward men.” In the gos pel, God is unbosomed to the world ! Jesus is a revelation of the heart of God! Here, hared, we look upon its throbbings.under Redeeming Love! The love of the gospel is the news which is irre- pressible. When the Apostles were forbidden to preach Jesus, they answered: “We cannot but speak the things which we have seen and heard.” “And as He went, they spread their clothes in His way. And when He was come nigh, even now at the descent of the Mount of Olives, the whole multi tude of the disciples began to rejoice and praise God with a loud voice, saying: Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest. And some of the Pharisees among the multitude said unto Him, Master, rebuke thy disciples. And He an swered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.” The glorious news must be told, or stones will speak. As stones cannot speak, it is impossible for Christians to be silent. It is recorded by Dr. Evans, that a deaf and dumb man, twenty years of age, was attending a pro tracted meeting, and became apparently the sub ject of deep conviction. (You know the dumb cannot speak ) lie went often to the altar for prayer. At length he sprang to his feet, with a heavenly joy depicted upon his countenance, and striking upon his breast, and pointing toward heaven, seemed full of rapturous bliss. The minister approached him, around whose neck he threw his arms, and exclaimed, in a loud voice: “ Glory to God,” —the only words he ever uttered. It is such news that the dumb speak it. It is written that .“ the tongue of the dumb shall sing.” Indeed, every Unchanged sinner is dumb; and in every conversion we hear the. dumb speaking the irrepressible news of salvation. It may be asked, Wherefore the apathy of so many Christians, if the gospel be thus irrepressible ? This is a diffi culty, a sad one, but it does not disprove the truth before us. The gospel is irrepressible news, and as proof of it, somebody, somewhere, is shouting it—nay, thousands through Christendom are tell ing it—eighteen hundred missionaries, and eight thousand native preachers, are proclaiming it through the benighted nations, and it spreads to fill the earth. Here, then, are the gospel’s inter nal elements of diffusion; its glorious, joyful and irrepressible nature. Such a truth: must have a universal destiny. Let us consider IL T he Demand of a Perishing World for the Gospel, will cause its Universal Publica tion. A perishing world demands the Word of Life, and it will be supplied. The call, whether made directly, formally, or given through the utterances of destitution and misery, is equally imperative. And when we consider it as made upon a diffusive truth, in benevolent hearts, the result is evident. A re idy truth and willing hearts must respond to the appeals of the lost. The demand of the world arises, 1. From the common-right of the gospel. Truth is common property. He is an enemy of his kind who conceals it, and he is a benefactor who makes it known. Exclusive claim to any truth is criminal assumption, and exclusive ap propriation is moral embezzlement. The Gospel of Christ, the news of mercy and life, is for the world. When the work of salvation was finished •on the cross, the vail of the temple was rent, the temporary exclusiveness of the Jewish economy, instituted for wise purposes, was abolished, and the gospel became the common property of fallen man. The right to hear the news of salvation, is in “all people,” all may alike lay claim to hear ing it jure divino —by divine right. And any ex clusive pretensions or restrictions now are a viola tion of the law of Calvary, and a shameful deten tion of a common heritage of good news. This common right appears (1) From the unlimited call of the gospel. “The mighty God, even the Lord, hath spoken and called the earth from the rising of the sun to the going down thereof.” God “coinmandeth all men everywhere to repent.” (2) From its*free offers. “Look unto me and be ye saved, all the ends of the earth." “Go yc into all ihe world and preach the gospel to ee■ ry creator!. ” (3.) From express gift. “ God so loved the world that He gave His only begotten Son, that whosoever bc.lieveth on Him should not perish, but have ever lasting life.” “ Behold, I bring you good tidings of great joy r , which shall be to all people." Hence, we see that the right to hear the gospel is com mon—given to all people. And we may add, that the benevolence which the gospel inspires, is an evidence that it belongs to the world. The prophet, under its influence, cries to “every one that thirsteth.” And it does not stop here, but extends to “ whosoever will.” And with this enlarged desire is “great heaviness and continual sorrow ” for a ruined race. Why should hearts be inspired with this enlarged benevolence, if the world has no right to the Word of Life ? Why should there be hearts, grasping in their mammoth charity, the whole fallen earth, and stirred with a sympathy as broad as its misery, if the earih has no interest in the joyful news ? The record of Christianity affords many and illus trious examples of this inspiration of heart— this enlarged benevolence. Indeed, wherever Chris- tianity has gone, it has had more or less of these “burning and shining lights”—men who have carried the world in their hearts, and travailed under its mighty misery ! With souls under ex orbitant love, like Knox, who cried, “Lord, give me Scotland, or I die!” they yearn for the king doms of this world to become the kingdoms of our Lord, and of his Christ. The demand of the world is in, 2. Its necessity for the gospel. The heathen world is perishing, and the gospel is the great remedy, and hence, they demand it. Is there no demand in want? Ts there no speech in misery ? They perish, and is there not in the dying of souls an awful language? a crying demand? And does not the fact that Jesus only can save, add fearfulness to the case ? and does not our knowl edge of Him bring their case home to our hearts, and interpret their necessity into a loud and im perative, “ help us ?” Let us notice, (1) The state of the heathen world. We are not left to reason nor supposition upon this sub ject. If we were, our sympathy might rule us, and shape our conclusion. The Word of God clearly informs us. It teaches us the heathen are lost. The inspired Apostle, referring to this peo ple, writes : “ For the wrath of God is revealed from heaven against all ungodliness and unright eousness of men, who hold the truth in unright eousness. Because that which may be known of God is manifest in them. For the invisible things of him from the creation of"the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead ; so that they are without excuse. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.” Here it is clearly stated that the heathens' ignor ance of God is a sin, for which they have no ex cuse ; and that their abominable idolatry is the result of their conceit and folly. After dwelling upon the abomination of the heathen, fho same writer announces that God will render, “ tribula tion and anguish upon every soul of man that doeth evil; of the Jew first, and also of the Gen tile.” And that theye might be no argument iq favor of the heathen’s salvation, drawn from his ignorance—that there might be no grounds for the high assumption, that, as the heathen are not to blame for their ignorance, it would be un just to damn them—the same Apostle declares : “For as many as have sinned without law, shall also perish without law.” lie repeats the con clusion of his argument: “ For we have before proved both Jews and Gentiles, that they are all under sin.” Now, if ignorance of God, abomina ble idolatry, rendering tribulation and wrath, per ishing without law, and being under sin, have any meaning, the heathen are perishing, “ having no hope and without God in the vyorld.” Let us add, (2) That the gospel reveals the only way of escape. This renders their necessity more urgent —their case more alarming. “ Neither is there salvation in any other, (than Christ;) for there is none other name under heaven given among men, whereby we must be saved.” “ Jesus saith unto him, (Thomas) I atn the way, the truth and the life: no man cometh unto the Father bqt by me. 1 ’ The Apostle asks, in view of the heathen: How shall they believe in Him of whom they have not heard ? and how shall they hear without a preach er ?” There is qo salyation of adults without fait!) in Ciirist, and no faith without knowledge of Him. Hence, it is most clear that the heathen are lost; and we are influenced by sympathy, qot reason, nor the Word of God, in any other conclusion. With the heathen, is not the gospel a necessity ? and as they perish—perish forever, is not the ne cessity momentous; and has it not a meaning to us ? Let us notice the demand of the heathen world in 3. Th C Appeal for the Gospel. It is not neces- sary that there be formal expression, nor, even, intention, to con-J.iHite an appeal; want speaks for itself, and the more loudly in silence. It is true, many of the heathen cry to us, “ Come over and help us ;” but the masses of heathendom, in total darkness and corruption, are either sunken into moral apathy, or swallowed up in idolatry— “ past feeling;” ajid the appeal that comes up from them is the more strong for their sad state! It was a strong case which the Saviour put, that of the “man and half dead.” He would be a hearties#- wretch who could resist the appeal coming from such a case. Let us notice that this appeal is v (1) Affecting 4 *'At is the appeal of silent mis ery ! With ocggsional exceptions, no words, cries nor tears, are giVfn by the heathen, but their misery speaks for itself. Voicelessly it pleads ! How affecting the appeal from their self-abandon ment to wretchedness —their passive, unconscious surrender to misery 1 There is power in wordless want! The heathen's destitution and degrada tion speak to us. Theirs is the fearful disease of sin, and the dying of the soul; and prostrate, past speaking, in the arms of moral death, they look, they mean, “ !” Their ignoruTr appeals to sympathy. They know but little <>l the monster sin ruling their iands —know dreadfpl danger—that they perish ! In he ; carnal sleep the}' hear no alarm —all un-. n* to endless death! (2) great in its importance, as the appeal otßuSWikmea and women. Not soul less brutes, but . uttional, accountable, immortal beings, appeal umis for help. There is signifi cance, power in a huuian’s appeal! We may say it was the antiqued appeal of ruined, helpless humanity, that moved Infinite Pity and Love to provide a Saviour for the world. The appeal is’TJreat in its object, it is not for bread, nor medv a! aid, but for the Word of Life. It is light, mercy, life for which they appeal. Think of the apjitLi of millions of heathen for life, life, LIFE! Tie life of the soul, life in the end less world, is object for which the hea then appeal. jPr' And it is grc-,.' in its extent. The distress of one man, or family, is felt at large. A province in distress would affect a kingdom. The destitu tion in Ireland, some years since, was felt over the world. How many heathen are there in want? How many Inßnan beings are there in the be nighted nattous,-under the absolute reign of sin, and the wretchedness it entails ? What is the number of them ? About 600,000,0001 This im mense multitude are not only “ without God,” but numbers of them have never heard of Him—have never read of chrr glorious gospel! Think of 600,- 000,000 of hutnjin beings in misery ! Think of this multitude oi souls perishing! O, see these millions of nffC?r.rtal beings, in their guilt, press ing to the judgment! What an appeal! Again, the appeal is (3) Pressing.— As the time is short. A linger- ing malady, a piecemeal distress, may not be urg ent; but in a crisis, when no time can be lost, there must be-action. When much is at stake, and the timp isagjiort, how earnest the appeal for help, and how intense the hour! The heathen appeal for help their all is at stake —the soul, its life, and “ the time is short.” With such a mul titude, with such an interest as that of the soul — with millions JFinfinite interests, in jeopardy, sus pended upon a f w fleeting days, how tremendous the crisis! How awful the hour of life! How pressing, intensely pressing the appeal of such in terests in the crisis of a short, uncertain life! Pressing are being lost. What is it that lends mo: intensity of interest, painful inter est, to confronting hosts in deadly strife, than the falling, one by one, of men ? How many were killed ? is thv r drst question after a great battle. Are we consci >us that the earth, under the sceptre of death, con Tflntly counts her slain ? From the millions to us for help there is a con stant falling-iob being bushed—dooms fixed ! From hf-i:a sou! pisses into eternity, without three seconds ! With every third, pulsati vn of our hearts, an immortal soul is lost! Dur iiftl of this hour, no less than thirty will be fcddqpl to the irretrievably doomed 1 And before we meet again for another such sermon as this, about eight millions will have ceased their appeal, and entered upon endless woe! What a .world! What a life! What a responsibility somewhere! The appeal of the heathen is the appeal of the dying ! Will notan appeal affecting , great and pressings find response? The demand of the heathen world for the gospel will cause its universal publication. Can such a demand fail? Will a triune demand, founded in right, necessity and appeal, fail ? Can the gos pel, given to save, and given to us in trust, be al ways withheld? Can our hearts, once lost, forever resist the appeal ? Will not the demand of a com mon right be granted? VV"ill not the demand of perishing necessity be supplied? Will not the demand of ir%emtihle appeal find response? As obdurate as the w&Td has grown, and as selfish and unfeeling our hearts, yet other less important rights are had, pressing necessities supplied, im portunate appeals regarded ; and, brethren, will not the high, just and sacred demand of the dying nations for lite? made upon Christian hearts, be met in the universal publication of the joyful news of salvatiou ? Let us now consider, 111. Our to Furnish the Gospel to Every Creature, to Cause its Universal Publi cation. , The recipients of truth are under obligation to make it known. The knowledge of needed truth imposes the tmral obligation to disclose it. The people of God, who have heard thejoyful news of a Saviour—who have received the “ truth of the gospel,” are bound to make it known. And they are bound to publish the gospel, not only because they have received* it, but because they are spe cially commissioned. The obligation is both in its nature, as “good tidings,” and in its design, “to all people”—the latter fully developed in the commission. The duty, then, of Christians to publish the gospel, is moral and positive. It is both because t'aey know it, and because they are commanded. And that there might not be in the spirit of him that worketh a reluctance to give that for whiclntsve labored, and that we might have a high incentive to benevolence, we are reminded, “ freely ye have received, freely give.” Let us notice, 1. The moral obligation to publish the gospel. We are morally bound to tel! the lost of a Saviour. Independently of the commission, we are hound to preach the gospel to every creature. This ob ligation arises from (1) The kmeledge of the gospel. The knowl edge of the w*ay of salvation imposes the duty of telling it to the lost.’ This is a law universally recognized. The ignorant and the learned, the barbarous and the civilized, the young and the old, all feel it. Why do you haste-to tell your neighbor of a remedy you nave tried, which will certainly relieve his suffering family ? Why do you feel bound, to inform hint of danger threaten ing himself or his family ? Why did the heroic little boy, knowing that the bridge was gone, and the train must he stopped, or its freight of lives bp lost, place hupsplf in the way, crying, to die or stop it? Why did the lepers say, “we do not well; this day is a day of good tidings, and we hold our peace?” It is all owing to this law of obligation arising from knowledge. It arises from (2) Our relation to the heathen. God “hath made of one blood ail nations of men.” “Thou shalt not abhor an Edomite ; for he is thy bro ther.” Here is the relation of human brotherhood. This relation h nds us to “do good.” The heathen are our blood, our brethren, and we are bound by this great family tie to tell them of the Saviour. And from this relation we have (8) The law of God. This is an injunction of a common love and benevolence. “ Thou shalt love thy neighbor as thyself." “Do good unto all men.” The reason of this law is implanted in our natures—we feel its obligation. It is right to love and h»'!p *ur fellow-beings. Do we not feel this law in regard to the perishing heathen ? As iqjspjons contemplate the highest “good,” sending the Word of l ife to the perishing, it is involved in the grpat law of love, and is a nioral duty. This moral obligation cannot be disregarded without sin. We conceal icgreat and saving truth frotfi fellow-beings in distress, and against our na tures, in disregarding It Aside from the com mand of the Saviour, as recipients of the glorious gospel, and as related and bound by the law of humanity to the dying heathen, we must give them the Word of Life. . The lepers said, “some’mis chief will come on us,” because they held their peace in a of good tidings ; and will we not be guilty if we “ hold our peace,” and do not tell the nations that a Saviour is horn ? Mischief will come on us! *•;* . And this moral obligation 1 '-ayes us all without excuse. If we do not know' v.'iiat the Scripture, teach on the subject of missions, /»• if we in is l n ter pret, or, even reject their teaching, > e w without excuse. For our own heanS teach usto bo missionaries, if we will let them s’• e carry about in our bosoms tlw moral commission to preach the gospel to every creature. enci, every man who has a heart, is without exciifiO. Let us consider, , 2. The positive obligation to furnish the gospel to every creature. . , This obligation is imposed in the commission : “ Go ye into all the world and preach the gos pel to every creature.” An immediate design of the commission was the promulgation of the gos pel over the inhabited earth, “ for a witness unto all nations,” and preparatory to the coming of Christ in the fulness of His kingdom, and the de struction of the Jewish nation ; but this tempo rary object, lying on the face of the great com mandment, covered the more vast design and per manent obligation extending over all succeeding ages to the end of time. The commission is co extensive with time, and binding as long as there is a glorious gospel and a sin-stricken earth. This obligation is high and sacred. In view of its authority, high object and vast responsibility, it is peculiarly great. The primitive Christians, true missionaries, feltand obeyed it. “ They that were scattered abroad went every where preach ing the word.” Homeless, houseless, destitute, pursued for very life, yet “they ceased not to teach and preach Jesus.” Under this obligation, the gi eat missionary, Paul, was not deterred by bonds nor afflictions, nor did he count his life dear. And the power of this law, as uttered by the lips of the Great Sufferer—the consecrating influence of Dy ing Love, was upon this apostle when he an nounced the obligation of redeemed life : “ that they which live, should not henceforth live unto themselves, but unto Him who died for them and rose again ;” and that this living is the life of “ a new creature.” And we may notice that it is im perative and solemn. The language is, “Go ye;” and this uttered by an omnipotent Redeemer, who, having fully triumphed, finished His work, was assuming the reins of mediatorial and universal dominion. Solemn, as imposed in the last earthly interview, and as the parting command before as cending to the Father. Let us notice the elements in this obligation : (1) Us binding power. Christians should feel whatever Christ enjoins. Baptists boast of their fidelity to whatever is written. Here is a Com mandment “ made so plain that he may run that readeth it: “Oo ye into all the world, and preach the gospel to every creature." The bind ing power of this obligation is both in the au thority and goodness of its Author. He is God, and lie is Jesus. It is the voice of supreme au ihority and the voice of love. Are we not afraid to disobey God? Are we not ashamed to disobey Him who loved us, and who gave Himself for us? Who disregards this obligation is both daring and heartless. He is worse than those who broke the bond of love, for he breaks the two-fold bond of law and love 1 Obligation, you know, is from the Latin, oblige, to bind ; and it means the bond or tie of a thing. Hence, we are bound, tied to the heathen, and that by the two-fold cord of law and love! If we disobey, our consciences must not only hear the mutterings of Sinai, but our hearts feel the reproof of abused love. The ob ligation is on our consciences and hearts—a force to drive the one, and a power to constrain the other. Will it not be obeyed ? (2.) The high object 'in the obligation. The object is to publish salvation to a lost race. It is to do good—the highest, greatest good. The obli gation looks to emancipation from sin, and pro motion to the liberty of the children of God looks to the rescue of souls sinking down into the darkness and misery of unending death ! To bear the glad tidings of salvation to a fallen world is the loftiest object known. There should be an irresistible incentive in the greatness of the object —in the grandeur if the mission \ f All earthly objects are trifling in comparison with this. The value of the soul—the life or death of the immor tal spirit—its happiness or misery forever ; these are the momentous questions involved in this ob ject. And the heavenly fame of shining as the stars forever and evec, is the reward of the work. They should move us. Asa part of the high object in this obligation, we may notice the extent of the field. Not Judea, nor Samaria, but “ the world is the field and not the Jews, nor our own countrymen, hut “ every creature,” are the hearers. None are ex cluded—none excepted. The language is unlim ited. “ Beginning at Jerusalem,” was right, as the Jews must he without excuse, and unavoida ble, as the apostles were to remain there until “ endued with power from on high.” This inci dent has given rise to opposition to, and neglect of, foreign missions, or the unlimited obligation of the commission. If the primitive Christians, and those who came after them, had been some mis sionaries only, perhaps we would now be heathen. This over-fondness for home is opposed to the very principle by which we have obtained the precious faith of the gospel—a principle which originated in heaven, farther away than any heathen land, and which has prompted in the publication of the gospel in every age. We should begin at home, but not stay there ; and our beginning there does not make it a first duty in the sense of implying a secondary one in that abroad. It is the same duty, beginning at home, starting there, and end ing w ith the periphery of earth. It is a false home duty which neglects that abroad. Indeed, it is a question whether we have truly begun at home— that is, in the spirit of this unlimited duty, if we go no farther. There is an evident error in this home monoply. It would reverse the law of “ in creasing by scattering,” and have it increasing by withholding; and it would ignore the reflex benefits of Christianity—holding that prosperity comes of staying at home. We read, “ there is that scattereth, and yet increaseth." “ The lib eral soul shall be made fat; and he that watereth shall be watered also himself.” It opposes the experience of our hearts. When we are lifeless and joyless, and bestow abundant attentions on our hearts, we feel no better. We quit our hearts —go to see and minister to some neighbor ; and going from home, quitting our hearts to minister to others, is attended, strangely, with joy and happiness, the very things for which we had been laboring! Andrew Fuller relates that he had been laboring to comfort his people, but in vain. His mind was directed -to the heathen in India. They met and prayed for them, and contributed to sustain a mission among them. They all be came happy. God blessed them in their efforts to be a blessing. They prospered by going out of themselves—by going front home. This is a law of religion. It is peculiar. It works backwards, by egression, going out. According to this law, if w-e are very needy at home, and will send the gospel abroad, that need will be supplied by re flex blessings. It is by going abroad, often, that “the heathen at our own doors” are thinned ; and it is by staying at home that they thicken. And finally we notice (3) The vast responsibility of the obligation. It brings the heathen on us ! How overwhelming and alarming the charge! We have seen that there is responsibility in brotherhood ; but here is the high and augmented responsibility imposed by a direct and special commission. The heathen are on us! 600,000,000 perishing souls are an the people of God ! No wonder that the primitive Christians penetrated the nations, “ as the light ning cometh out of the east and 3hineth even unto the west,” and “preached the gospel in all the world.” They felt the fearfulness of the charge imposed, and would be “ pure from the blood of all men.” Do we feel the heathen on us? Alas ! are we guiltless of their blood ? Whether we feel them or not, they aro on us in the obligation to furnish them the gospel, and we cannot escape it. If we take the wings of the morning, they pursue us; above or beneath they follow us— everywhere the heathen are on us !■ Christ has laid them there. And all our objections, pleas, argujngs, but betray that we feel the heathen, and they hurt us, Here is an obligation whose bond is in the high est authority and love, whose object is the highest on earth, apd whose responsibility is the most fearful; and will it not be performed? IV. We have considered the three leading causes which are to contribute to the universal publica tion of the gospel—its nature, the demand of the world for it, and our obligation to make it known. Here is a trinity of efficient causes in the unity of the great law of the commission. This law is none other than the law of benevolence, which is the law of Christianity—founded as well in the nature of religion and claims of misery as in the command of Christ. This law is peculiarly efficient and fitted to its end. If a law he congenial, its object beneficial and its maker good, what can hinder its operation ? In the great enactment of the com mission, preaching the gospel to every creature is a law, whose truth we love, whose object is the greatest blessing, and whose Author is the best being—Christ, who died. If it be thus congenial, made to save and made by the Saviour, will it not be obeyed ? And it is peculiarly fitted. If there was reluctance on the part of the truth, and the hearts possessing it, and no need on the part of those for whom it is designed, it might be difficult to spread it But the gospel is an anxious, irre pressible truth—it wants to go ; and the nations are in perishing need : therefore, the law of the Commission but binds the anxious news to go, the ready tongue to speak—but binds the willing hand to appealing need. We may notice in the causes considered, a triple motive —obedience to truth, obedience to hu manity, obedience to God. It is high in any as pect. A glorious truth demands utterance; a ruined race calls for help ; Christ, the I,ord, com mands us to “ Go.” By inaction, we suppress a stirring truth, disregard the appeals of the lost, and violate the law of Christ. We are guilty of most unnatural stupidity, the highest inhumanity and the most shameful disobedience! Will it thus be ? In conclusion, let us remember, brethren, that Christ is in no wise dependent upon us ; and let us remember that the duty imposed upon us is no servile work. The Lord did not, and does not now, necessarily need us. He could command legions of angels to make His glory known ; but in great goodness, as one of the blessings of Chris tianity, He has committed the work to us. It is an unspeakable honor, a blessed privilege! O, how, in this view, can any man be an anti-mis sionary ? He declines, nay, opposes an exalted honor, a divine privilege! And we may remember, for our encouragement, and as conformatory to what has been said, that the gospel is spreading over the world. The good news is diffusing, the call of the heathen is being heard, the obligation of the commission is being obeyed, and the way is opening. The walls of China are fallen, and the prohibitions of Catholic Spain are gone ; the isles of the sea are waiting. Let us be encour aged. Here, we should have that charity which “ hopeth all things.” For ages the work of mis sions languished—it seemed to go out with the degenerate times; but it did not die, for it could not; but now, for a century, it has been putting forth the feeble efforts of convalescence, and these are to give place to the exertions of restored healthfulness, and the churches of the saints fully recovered to their “ first love,” burdened with the souls of perishing millions, lifting their cries to God and patting forth all their energies, will fill the earth with the joy ful news of salvation. We have considered this subject in the light of our duty only. This is our business. The de crees are not in the commission. And the agency of the Holy Spirit, essential and all-important, has not been excepted to, since the promise of it is “always, even unto the end.” A Lily’s Word. My delicate lily,— Blossom of fragrant snow, Breathing on me trom the garden,— How does your beauty grow ? Tell me what blessings the kind heavens give I How do you find it so sweet to live 1 “ One loving smile of the sun Charms me out of the mould ; One tender tear ot the rain Makes my full heart unfold. Welcome whatever the kind heavens give, And you shall find it as sweet to live.” Lucy Larcom. Downfall of Napoleon. “ Here he exalts neglected worms To sceptres and a crown ; Anon the following page he turns, And treads the monarch down.” The view which this stanza presents of God’s providential government, has been sig nally verified in the history of Louis Napo» Icon. The poverty and exile of his early life, rendered it extremely improbable that his vision of one day ruling over France, would ever be realized. This improbability was greatly.increased by the foolish attempts which he made in 1836 and 1840, to enter France and hoist the Napoleonic standard, with the lmpe that the French people would rally around it. Each of these attempts placed him, as a prisoner, in the power of Louis Philippe, who, in the first instance, in flicted no punishment whatever, and regarded the folly and weakness of the attempt as proof that no danger was to be apprehended from its author. In the second instance, the King brought him to trial, which resulted in his condemnation to imprisonment for life. After six years’ confinement in prison, he made his escape in the disguise of a workman, and again left France, with very little pros pect of ever being permitted to return, even to the enjoyment of liberty, much less to the exercise of imperial power. Yet God soon raised this impotent worm to the throne, and for twenty years he acted a prominent part in the affairs of Europe, and took position among its most powerful monarchs. But how suddenly has he fallen ! God has trod den the monarch down. While we contemplate with admiration, the strange vicissitudes that mark the career of Louis Napoleon, we are bound to recog nize the hand of God in them, and to believe that they accomplish some wise purpose of the Supreme Ruler. God’s providence un folds the book of His decrees, and Each opening leaf, and every stroke, Fulfills some deep design. We may fail to understand the purpose ; of God, but when lie has predicted an end to which events appear to tend, we seem authorized to conclude that the events have been designed for the accomplishment of this end. The overthrow of the Papal power has been pre dicted, and there is very little doubt that the vial of wrath which was to fall on the seat of the beast, (Rev. xvi: 10,11,) has been poured out, rendering the occupancy of his throne by the Roman Pontiff, nearly impossible. The predicted duration of the Papal power was to be 1200 prophetical days, or 42 months, or 3| years, “a time, times, and half a time.” Now, 1260 days are equivalent to 3J years, only when these years are computed at 360 days each, or 12 months of 30 days each. Reckoning each prophetical day to be a year of 360 days, the 1260 days make 1242 calen dar years, and reckoning from A .1). 606, when the hishop of Rome was declared uni versal bishop, his overthrow w’as to be ex pected in 1848, the very year in which Pius the. Ninth was driven from his throne by popular insurrection, but was replaced by French soldiers under the command of Louis Napoleon. Prom that time, though the rule in Rome has been Papal in form, the ruling power has resided, not in the Pope, but in the French Emperor. Though God had de creed the destruction of the Canaanites, yet He postponed the fulfillment of his purpose until the iniquity of the Amorites was full. So He raised up LouL Napoleon to prop the throne of the Pope until he consummated his impiety by assuming the divine attribute of infallibility. This filled up the measure of his iniquity, and God suddenly broke the prop which, for twenty-two years, had held him up, by treading down the monarch who was wil ling to thwart the Divine purpose. If any other European monarch attempt to prolong the Papal power, we may expect a like ruin to befall him ; for the time will come when “ ihe Kmgs of the earth shall hate whore, and burn her flesh with fire.” The reign of L,ouis Napoleon demonstrates the tendency of the times towards popular government. Both he and his uncle were raised to power by the voice of the people; and both avowed republican principles in the outset of their career. The sovereigns of Europe who claimed to be legitimate, were much opposed to the reign of the first Napo leon; and, after his downfall, they formed WHOLE NO. 2509. the Holy Alliance, to prevent such worms from being exalted to power. But, in spite of their counsels, God exalted the second Na poleon, and the fact that less opposition to him was manifested, demonstrates the in creased tendency of the times towards popu lar government. But we may learn also, from the history of both these monarchs, the danger to which popular government is liable. Both these favorites of the people trampled republican principles under foot, when they grasped imperial power; and the men who elevated them to power, proved themselves unfit for republican government. To this cause a large part of the disasters which have afflicted Europe since the year 1792, may be attributed. But, however unfit the masses of mankind may be for exercising governing power, the tendency of the age is towards universal suffrage. This tendency, like some invisible influence wafted on the wings of the wind, spreads from nation to nation, and it may be the last plague, mentioned in Rev. xvi: 17, 18, which be.ing poured out on the air, is to be followed by an earthquake, ” such as has not been since men were upon the earth.” This will upheave the lower strata of society, place servants above their masters, and peasants above the nobles whom they have hitherto reverenced. Earthquakes are attended with disasters, and these convul sions in human society will be attended with woes inconceivable. But it is our comfort that God reigns, and that this great plague will be the last- of the seven last plagues. God will not only destroy Antichrist, but lie will gather the shattered fragments of society, restore all to order, and establish the reign of peace and righteousness in the earth. D. Work. Like ceral msec's multitudinous, The minutes are whereof our life is made. They build it up as in the deep blue shade. It grows, it eomes to light, and then, and thus, For both there is an end. The populous Sea blossoms close, our minutes that have paid Life’s debt of work are spent; the work is laid Before their feet that shall come after us, We may not stay to watch if it will speed The bard if on some luter’s strings his song Live sweetly yet; the hero if his star l)oth shine. Work is its own best earthly meed, Else have we none more than the sea-born throng Who wrought those marvellous iles that bloom afar. A Frank Confession. At a meeting of the (Methodist) Providence Distinct Ministerial Association, a few months since, Rev. M. J. Talbot, President, in an ad dress on “ the Necessity of Methodism as a District Organization,” said : There is noth ing in Methodism of which we can say, “The Bible requires it, and it is found nowhere else.” Hence the Methodist church suffers loss. The itinerancy, though regarded as valuable, has not Scriptural sanction and re quirement claimed for it. Immersion.— The New York Tribune con tains a very frank avowal on the subject of baptism, by JJev. James Christal, rector of Murray llill Episcopal church, N. Y. The Tribune reports him as saying, in a sermon, that “ the truth was as clear as the sunlight of heaven itself, that immersion had been, up i to the tenth or twelfth century, the normal mode of baptism. There was not during all that period a single man who advocated any other mode of baptism, It was plain to him that attention was direciing to the subject, and it was yet possible that immersion would be the recognized form. Immersion was common in England until the sixteenth cen tury. The cathedrals of Europe formerly had baptisteries and used them, and threo of them are now in use in the cathedrals at Rome, Verona and Florence.” There are others besides Mr. Christal who not only think it possible that immersion will yet be come the recognized form, but jorobabte and certain. The Baptism of Tables.— How often have we been told by anti iminersionists that hap tizo cannot usually mean to immerse, because it is said that,the Jews baptized their tables, (Mark vii: 4,) and as the tables were large couches uaoii which they reclined at meals, it is not likely they subjected these to immer sion. But even this poor shelter has failed them, and they must now take the merciless peltings of Baptist facts in the open plain. Botli the Vatican and Sinaitic manuscripts, the oldest copies of the New Testament ex tant, omit the oft-quoted words, “ and of cables.” The difficulty was never regarded as at all formidable by Baptists, because noth ing is impossible with superstition even to the sprinkling of a little water on an unconscious infant as a means of regenerating his soul. Truth is mighty and will prevail. Deeds of Love. The snow will melt from the mountain, The fairest flower will fade ; The crystal stream leave the fountain, The brightest hour have shade. But the deed of love is ever By God plainly written on high, On the Rock of Life forever— To be read by every eye. “ The Battisan Ordinance.” —A new ordinance, you say. Not at all, dear reader ; it is one with which you are very familiar, though under a different name. Let us ex plain. There is a Mr. Marks, an English clergyman, who conducts a school in Bur mah, and whenever, in his Burmese services, the ordinance of baptism is mentioned, he transfers instead of translating the original word. Battisan is the Burmese, as baptize is the Engliisn form of baplizo. When it is re membered that in Dr. Judson’s excellent Bur man Bible the word was already correctly translated, there existed no reason for Mr. Mark’s innovation. But prejudice blinds the eyes of even good men, so that tradition takes the place of the commandment of God. An Example. Bishop Pierce, of the Southern Methodist church, communicates the following account of a Georgia Metho dist to the Southern Christian Advocate: He is singularly afflicted by a nervous contrac tion which curves the spinal column about the neck, and prevents the lifting up of his head. The pain is some times distressing, the disa bility seems permanent. Disqualified for business, he has turned the plantation over to one of his sons, but, too industrious to be idle, and loving the church too well to be con tent with nothing to give, lie cultivates :u> acre or more of cotton with his own hands, and loves to tell in /armor’s phrase how “ clean" it is. This lie culls his gospel patch . If all our people felt thus, how'fnll the mis sionary treasury, how comfortable the preach ers ! Ministerial Liberality. The Liberal Christian says : “ We never knew a minister who did not, in proportion to his means, give more money every year for religious pur poses than was given by the wealthiest of his parishioners.” Unitv. —The Episcopal boast of the Unity of the Church, should make the man who ut ters it, blush crimson. The Presbyterian says “The Episcopalians now have associations or ganized to represent every shade of opinion. The Latimer Association represents the Re visionists, the Church Union the Ritualists, the Evangelical Catholic Union the Moderate Low church party, and the Conservative Church Union the Moderate High-church, men.”