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2 fatirg. The Lessons of Affliction. “For whom (he Lord loveth he chastenelh, and scourgeth every son whom he recciveth.” (Heb. xii. 6.) When fainting ’neath the chastening rod, I feel the present pain, * Can this be mercy, 0 my God ?’ My murmuring lips complain. If scourging proves a true-born son, I am a son indeed, For sorrow’s tears ne'er cease to run, My wounded heart to bleed. My tears have been my only meat Through many a night and day ; Yet ofteu to my soul more sweet Than pleasures passed away ; And could I thread life’s path again, I’d scarce wish one removed, Since mingled tears and hours of pain God’s faithfulness have proved. The weight of woes we bear on earth, The sorrows God may give, Are germs that spring from heavenly birth, The tokens that we live. From horror's pit, so dark and deep, Let patience wait and cry— There’s comfort for the eyes that weep, A song of joy on high. When groping ’neath a starless night, I long to greet the day, I murmur, why delay the light Amid this dreadful way ? Tie morning spreads its beams abroad, A g ory lingers there, Those only see whose feet have trod The borders of despair. Why should I tremble with a fear Beneath the chastening rod ? The strokes I feel the most severe Oft bring me nearest God; There when I clutch the smiting arm That dealt the crushing blow, I find it bears a healing balm That cures the deepest woe. When darkness veils the outer world, And drapes the starless skies, Beside my couch their wings are furled, To watch with sleepless eyes. They soothe the fevered brow of pain; God’s ministers they are, To those who wait a heavenly reign, Inheritor and heir. ‘ My gracious God, though flesh rebel While yet I feel the smart, May I each murmuring thought repel Forever from my heart; And let afflictions chasten still, Yet be Thou ever near, Till I have learned Thy righteous will, And fruits of grace appear.’ mi_ . ■ _ Contributions. INQUIRIES AS TO INSPIRATION. It is the belief of many professing Chris tians that the Sacred Scriptures are the pro ducts, not so much of human thought, en lightened and ouickened by the Spirit of God, as of the Divine Wind, using the lan guage of the writers as its medium of com' munieation to men. It is a matter of the very highest importance which of these two views should be adopted. On the settlement of this question hangs, to all human appear ance, the future history and progress of the Church. Not the fact of its existence and progress, but the mode of its existence and the direction of its progress. Let us consider what is the exact point at issue, and what are some of the considerations on either side which are influencing earnest and intelligent men to adopt one or the other of these views of inspiration. A third view was once held by many in the Christian world, and it is still clung to by some as the only safe ground on this sub ject. That view was that not only were the thoughts of the Sacred Scriptures put into the minds of the writers, but that the very words were supernaturally suggested to them; that they spoke and wrote as mere machines; sometimes even not understand ing what it was that the Spirit speaking through them did mean. This theory of inspiration, called the literal or mechanical theory, has been generally abandoned by in telligent men. The only recommendation it had was its simplicity, and the summary process by which it seemed to dispose of dif ficulties that were besetting the path of in quirers after truth. Simplicity, however, and the summary arrest of inquiry have not been found to be the invariable marks of truth. And in this case, despite of the sup port apparently given to this theory by cer tain texts of Scripture, so interpreted and so applied as to make them yield a favorable meaning, the theory itself has been abandon ed by nearly all the theological world, until now it numbers but a handful of advocates. These lie off on one extreme. On the other is another party who have much to say about the Bible and its inspiration ; yet whom we must exclude from our present field of view. They are those who do not admit the Bible to be anything more than a collection of very ancient books, in all other respects of ordinary human origin. We do not propose to discuss their opinions at all, or to consider their claims to be considered Christian believers. The question which now divides the con fessedly Christian world, and which we wish calmly and candidly to consider is, AVasthe influence which the Spirit of God exerted upon the minds of those who penned the original copies of the books now generally called the Sacred Scriptures, such as to pre serve them from all errors in the statement of facts, —or was it only such as to impart a clearer insight into the moral bearing of the facts they record, and their connection with the government of God, and the spiritual nature and destiny of man. Let it here be observed that the question is narrowed down to the infallible inspira tion, not of the actors in the field of revela tion. but of those who have recorded their actions and words. It is not whether the SOUTHERN CHRISTIAN ADVOCATE. Apostle Peter was supernaturally enabled and directed to work miracles, or to preach as he did on the day of Pentecost and in the house of Cornelius, or to found, and, with the counsel of the other Apostles, to govern the early Church, or not; but whether Luke the historian, was saved from every possible error, in the narration that he has composed of those times and deeds, in the Acts of the Apostles. It is not whether Mat thew, as an Apostle, was, like Peter, ena bled and directed to work miracles, to preach, to found and govern churches; but whether Matthew, when he sat dofrn to write his Gospel was kept from every possible error in what he wrote. Or taking a parallel case in the Old Testament; it is not whether Mo ses was enabled and directed in all ho did from the day of his call in llorcb unto his ascent of Pisgah, for the deliverance, instruc tion, organization, and training of the pecu liar people ; but whether Moses, or whoever wrote the Pentateuch, was preserved from every error of statement of facts or ethical views of facts therein recorded. And if the supernatural inspiration of the subordinate actors is not brought into this discussion, much less is the divinity of Jesus Christ. This and all such questions must be kept off and postponed, until the precise point sta ted shall have been settled. And yet, in removing them from the field of controversy, we would not be guilty of the unfairness ofallowing nothing to be true • but what shall be in this discussion proved to bo true. As this article appears in a Christian periodical, it may not inconsistent ly be taken for granted that all who read it, do hold the divinity ot Christ, and the su pernatural inspiration of prophets and apos tles. And if it can be shown that Jesus Christ or his inspired apostles did teach that the Scriptures were infallibly inspired, that would, so far as we are concerned, settle the question. And this will be one of the points to be taken up in this investigation ; but in its proper order and place. Meantime, one other preliminary cav.tion must be given. All presumptive arguments drawn from the character of God, the cir cumstances of man, etc., must be postponed as of no real value in the presence of facts. It is when facts are wanting that presump tive or a priori reasoning is looked to to guide to conclusions. But when there are facts that bear upon the ease, to listen to the pre sumptions of a prion reasoning first, is the surest way to approach those facts under the bias of a prejudice. After facts have been weighed, and their preponderance for one the other noted, then the bearing of presumptive conclusions may be taken, to corroborate, if coinciding with facts, or if contraiy, to suspend belief; never to annul the evidence of facts. Hence all those ar guments which go to show that man needs an infallible guide to divine or spiritual truth, that there is no use in a revelation at all if that revelation is not to be the ultimate and ! conclusive'appeal in all matters of faith and ! religious opinion, are premature and mis— t chievous, if allowed to influence the. mind before the merits ot the question arc inves tigated on their proper ground And, in deed, there is a great de.tl of conceit in as suming to say beforehand what mode the Divine Wisdom ought to adopt to lead men to the truth. Let us first inquire what mode God has adopted, and then conform our no tions of what God is and what He ought to do, and of what is best for man likewise, to what we find to be the actual plan that God has adopted. The one course leads us into the inner coils of the spiral whose centre is self; the other goes out into the widening gyrations of “the truth that makes free ” Bradford. The Providence of God. If moral government implies the control of natural, accidental and moral causes; and if such government is exercised for wise and holy ends in a high moral sense, it is proper to consider the control of good and had men more minutely. Inasmuch as they are consecrated to his service, and their hearts are in consonance with the Divine will, there is but little difficulty as to the government of good men. They are pre sumed to seek his will, and when they do, there is no difficulty in God’s using them as instruments of his providence. There were many Christians in the early history of the church who not only submitted to the righteous decisions of Providence, but really delighted in being able to suffer for Christ’s sake —and their afflictions often cul minated in martyrdom. Such persons are fit instruments for a wise and holy Provi dence. And it is gratifying to know that the church has furnished large numbers of heroic sufferers for Christ's sake in all ages and countries. They form their purposes for the glory of God, and do good from principle, and from habits of virtue ; and when good is done by such honorable means, there can be no just complaint against Prov idence. The government of wicked men is much more difficult. As moral agents, they are self-willed and obstinate ; they are opposed to God in their hearts and habits—and hence the great difficulty in using them as instruments of Providence. Many consider it a great blemish upon the character of the Almighty for him to so over rule the sins of men as to bring about great good, out of what they wickedly do; but this objection arises from mistaken views of the Divine government. The blunder consists in not observing the difference between causing men to sin, and over-ruling their evil deeds for good. Wicked men niust be controlled in some way, 0,-exterminated; and as Prov idence does not see fit to destroy them at once, it is proper to over-rule them in such a way as to cause “ the wrath of man to praise him.” And it certainly belongs to the glory of God to arrest evil at every pos sible point, and to restrain and over rule it whenever the interest of his cause and the good of man may be furthered thereby.— All the attributes of his nature, justice, goodness, mercy and holiness, are glorious ly displayed and wonderfully magnified by such a course. Providence can never suggest evil to any man’s heart—for that would be derogatory ! to his character; but wicked men conceive . sinful designs in their own evil hearts, or receive them from evil spirits or other wick ed men. And after they have devised wicked plans, God will cither cause them to end in .shameful disappointment, or over rule them for some good and righteous end; or, if he suffers them to proceed with their evil purposes, he deters them at such points as he sees necessary—and then hinders their influence upon others, only as good men need correction, or bad men deserve pun ishment. If God control the world and take care of its interests, it is very proper that he should so far restrain evil and over-rule bad men, as to permit no more evil than he can turn account in the moral gov ernment oi his accountable cieatures. And as lie does not exercise immediate miracu lous control over the world, but uses all pos sible secondary causes and influences, he may wisely govern men by men, and make them help, defend and reward each other, or else unite in punishing other wicked men. For there is no other way to punish bad men in many cases in this life, unless it be by the civil sword ; and that reaches only a few, and but a small number of the grosser crimes at that. Ilcnce the necessity of pun ishing some wicked men by other bad men for wise ends. And there can be no wrong in using bad men in such a way, because they have already forfeited the Divine favor, and deservg even worse than that. But even then, mercy is offered to them while they are thus used as rods of chastisement, one against another ; and at any time they may change their course and live. Their being used as instruments of Providence, neither debars them from salvation, nor frees them from the guilt of their individ ual transgressions. They are sinners still, unless repent. As an instrument of Providence against the devoted house of Ahab, who was more zealous than Jehu ? And yet he was a very bad man at heart.— Pharaoh is another case in point. And while such characters gloat over their tem porary prosperity, because of their being in struments for the accomplishment of wise and holy designs, it may be said to them, “Despisest thou the riches of his goodness, and forbearance, and long suffering; not knowing that the goodness of God lead eth thee to repentance ?” If, under such circumstances, men reject the mercy of God, they should not murmur at his providences, “lest haply they be found to fight against God,” and he arise in his wrath, and “tear them in pieces, and there he none to deliv er.’’ PikJi j-i.ses as Pharaoh and Jehu are recorded "Var* our admonition y on# while we may not comprehend the mysterious pro cess, because “clouds and darkness are round about him,” we may rest assured that “justice and truth are the habitaiion of his throne,” and that “the judge of all the earth will do right.’’ When the Almighty permits wicked men to perpetrate their evil deeds, he is con cerned as to where, and upon whom the blow shall fall. “Another thing very ob servable in God’s government both of good and bad men’s actions, that as in the gov ernment of natural causes, God directs when, and where, and in what proportions nature shall exert its influence; that it shall rain upon one city and not upon another; so God does not only incite men to do good, but directs and determines them where to do it, and in what manner and proportion they shall do it. And he not only sets bounds to the lusts and passions of bad men, but when he secs fit to permit their wicked ness, he directs where the hurt and mis chief shall fall. We need no other evidence of this than the very nature of a Providence, which is God’s care of his creatures. For, if God suffered men to do good or evil at random, without directing them to fit and proper objects, the fortunes of particular men would depend upon as great a chance as the mutable lusts, passions and fancies of men.” Sherlock on Divine Providence, pages 57, 58. If God exercises such absolute control over all causes, and over the lusts, passions and actions of all men, it becomes us to look well to our surroundings, and repent when we are chastised, and rejoice when we are blessed. Vitli the promises of the Bible before him, and the care of such a wise, good and powerful Providence to watch over him, the good man may rest well assured that “all things shall work together for his good.” In reference to his enemies it is said, “fear not them that kill the body, but are notable to kill the soul; ” for “so limited is tieir power, so short the arm ot your most potent adversary ; but this is not the only reason why you should not fear these wratlful and tyrannous men; even the limited power they have they cannot exert independently of the Divine control. Their handi and heart are grasped by an invisible bit superior control; and neither in their owi time, nor in their own manner, can they iijure or destroy you. Either they shall be entirely restrained from injur ing you at ill, or, when lift to fo.low the influences o' their own bad passions, all re sults are still under the control of God.— Till your wtrk is done, or till your sufferings shall be for his glory and your own advan tage, they rage only in a chain which they cannot break.” — H- Watson. Such are the consoling considerations which the doctrine of Providenci?brings to every believing heart. Such a Providence implies the care and protection of every good man in such a way as to make him feel “The Lord is nigh unto them that call upon him.” And “the very brightness of this revelation of a particular Providence has dazzled the eye of mere humaii philosophy. A general Providence it may often admit, but not this condescension of the Divine be ing to particulars.” And this particular control of men and things should be a source of comfort to the good, and a great cause of alarm to the wicked. Os the good man it is appropriately said, “God himself takes his case into his own hands, orders his steps, weighs out his blessings and afflictions, wards off his dangers, controls his enemies, disposes all the events ol his life into a course of hallowing.discipline, and ncvci permits him to fall into the hands of an enemy except when by that means some good to the church, and some benefit to the suffering disciple himself, are to he accom plished by it; so that, even then, he maketh the wrath of man to praise him. This may often take place by an inscrutable process; but the result is certain.” Such is God s coiitfol of good and bad men ; and such his of all the causes and influences to man’s highest moral good. “Lo, all these things worketli God often times with man, to keep his soul hack from the pit; that he may bo enlightened with the light of the living.’’ Then, "Judge not the Lord by feeb'e sense, But trust him for his grace ; Behind a frowning Providence, He hides a smiling face. His purposes will ripen fast, Unfolding every hour; The bud may have a bitter taste, But sweet will be the flower. Blind unbelief is sure to err, And scan his work in vain : God is his own interpreter, And he will make it plain.’ A. J. D. Jfmnilg Rearing. A Story with a Meaning. “0 misery, thou art to be my only por tion ! Father of mercy, forgive me if I wish I had never been born I 0 that I were dead, if death were an annihilation of being ; but as it is not, teach me to endure life ; to en joy it I never can.” Had these words been written by a man who had passed through many years of suf fering, who had seen all his hopes destroyed, and all his loved ones perish, who was worn by multiplied cares and enfeebled by mani fold trials, whose only hope of rest or peace was in the grave —though we could hardly, even then, think them right—we might still consider them as the natural expressions of a heart sunk in hopeless despair. But when we are told that they were written by a mere boy, by one who had not yet passed “youth s sunny season,” who still heard the whispers of hope in his soul, who had laid bright plans 1W a lvfo uißcftsilVnvssif if lyit of hap piness, it is difficult to believe that what we read is true. And yet these were words penned during his boyhood by Dr. John Kitto, who became in after years one of the most noted Bible students whom Eugland had numbered among her men of learning. One can readily imagine that at the time of writing such lines as these he must have felt himself in unusual trouble. And well he might; for to be poor, friendless, ill treated and withal totally deaf and almost dumb, as he was, is to be in a condition which God in his mercy has called few oth ers to experience. The boy’s whole history was a sad one, but it may teach us ale .son which we need to learn. Until he reached his twelfth year he had been able, like other children, to hear the voices of his friends, the sweet songs of the birds, arid all the pleasant sounds with which the air is filled. But at that age his ears were closed never more on earth to be opened. He lost his hearing by an accident which happened in this way : It was towards the close of the day From the morning until then the child had been working with his father, whose trade was that of a mason, and who was engaged at the time upon the roof of a building of more than average height. It was the du ty of the boy to ascend again and again the ladder which reached from the ground to the roof, as he carried to his father the ma terials required for use. Already he had mounted many times : soon his task would be ended, and he would go home to enjoy thc evening meal and the rest made sweet by labor. But truly we know not what an hour or a moment may bring forth. Just as his work was almost finished, just as he had gained the highest round of the ladder for nearly the last time, his foot slipped, and he fell a distance of many feet to the pavement below. He was found there ly ing senseless, was carried home, and fur two weeks knew nothing. When he awoke from his long sleep a strange stillness was around him ; he could see the moving lips of those about him, but not a word that they spoke was he able to distinguish ; his sense of hearing was destroyed. It was not long before, forgetting, perhaps, the sound of language, and unable to perceive whether he 6poke correctly or not, he lost, in a mea sure, the power of speech, and could make himself understood only by his signs or writing. This sudden affliction was indeed great, but the old saying that “ troubles never come singly’’ was in his case to be verified, and he was called to further sor row. His grandmother, with whom he had previously lived, dying, left him without a home. His father, a man of dissipated hab its, failed to provide for his son, and the deaf mute was sent to the workhouse. — There he was taught the art of making shoes, and was, after a time, apprenticed by the workhouse authorities to a shoemaker. This man proved to be a most cruel master, who struck the boy when he made a wrong stitch, pounded his head with a hammer upon slight provocation, and ill treated him in many ways. It was duiing this trying apprenticeship that the boy penned the lines, found above, which express a degree of misery almost impossible to be realized by those who in comfortable homes, enjoy the kindness of the friends who are dear to them, and who possess, in all their perfec tion, the faculties of which the young shoe maker was deprived. Yet even iu the midst of his griefs he found companionship and consolation in reading and study, for of these he was very fond, and all his leisure moments were devoted to self-improvement. For this boy whom no one could expect to become anything more than a tolerable me chanic, just able, perhaps, to earn bis daily bread, living and dying in the obscurity in which his lot appeared to be cast, had al ready determined to make of himself all that he could, and had dreamed of one day wri ting books which should cause his name to be known and honored. His extraordinary intelligence was not destined to remain long unnoticed. It at tracted the attention of some gentlemen, who procured his release from his appren ticeship, and raised a fund to enable him to continue his studies. As his friends sup posed that there were few occupations which ho could pursue, it was proposed that he should learn the art of printing, which lie thoroughly mastered. Having acquired it, lie was engaged as a printer for a missionary station on the island of Malta, for which place he accordingly sailed. His work there, though faithfully per formed, was unsatisfactory to his employers, who quarreled with him because his spare hours were passed in study, aud very soon dismissed him. Upon his return to Eng land he was engaged as a tutor to the sons of a missionary about leaving for Persia. — With them the young man traveled for the space of three years, eagerly seizing the op portunities which were frequently offered of becoming familiar with the places mention ed iu the Scriptures. Returning once more to his native land, Mr. Kitto devoted himself entirely to litera ture, and in twenty years (from 1833 to 1858) composed twenty-one books, some of which were of great size, and treated of sub jects requiring profound study. At length, at the age of fifty, his overtasked brain gave way, and then, when his work was done, God called him to himself. The trials of his youth had their compen sation in the universal esteem in which lie came to be held in after life ; and though to him they were grievous, for us their re cital is full of instruction, since they show us what obstacles may be overcome when one has once determined to improve all the talents which have been committed to him. If a poor deaf mute could do so much and so well, what should be expected of those whose faculties are unimpaired, and whose advantages are better by far than his ? All .may not have the abilities which he pos sessed—all may not become authors, or make their names famous amongst men— but all may do something to honor the God who made them, and whom it is their duty to serve. Our talents may be many or few our gifts of one sort or another, but we all have at least one talent, one gift which may be made of use to our fellow-men. It may be but the power to speak kindly, to “weep with those that weep and rejoice with those that rejoice,” or to givea cup of water in the Mas ter’s name; but whatever can be done let us do, and our reward shall be sure. But we need to remember that we are responsi ble not only for what we can do, but also for what we may become able to do, and for this reason we should carefully cultivate all the powers by means of which it is possible for us to benefit others. If learning to piay upon an instrument, or to sing songs of gladness, will make the home circle pleasanter and happier, and we can learn, then we should practice music— \we have a talent to be improved. If by diligent study we can become better fitted I to impart instruction to the more ignorant than ourselves, we should make study our bu-iness—it is a part of our duty. It may be one gift or it may be another that we are called to employ—all have not the same; but of one thing we may be certain—our work upon earth will not be rightly done unless we make of ourselves, our time, our opportunities, all tlwt ice cun. — Christian \ Intelligencer. Early Religious Education. Good seed may be sown in the youthful mind and lie there a long time in a state of dormancy and at length bring forth a pro fusion of good fruit. As an illustration ol this we might mention an account which we saw somewhere of a boy who received good parental and Sabbath-school instruc tions. This boy bad an inordinate desire to go on the sea and become a sailor. In an evil hour he was tempted to run away from his home and get aboard of a vessel. He got into bad company. He learned many wicked practices. In short, he be came reckless. Some three or four years after he left home the vessel upon which he was sailing was overtaken by a severe storm. The storm lashed the foaming, seething waves against the ship with great vio°- lence. To use the language of Scripture,, "the sea wrought tempestuously.” Now the vessel mountain high rode the crested waves,, and anon was plunged between the waves below. The timbers of the ship cracked and groaned, and became fearfully weakened,, so that immediate death stared in the face all on board of the ship. It was then that this wayward boy thought of his home and the religious instructions he had received, and he then and there made a resolution that if God would spare his life he would return home and lead a different life. Con rary to all expectations the ship survived he storm and made to land. The boy re-