him the preservation as well as creation of all things must be referred.

But man cannot originate an idea. Our idea, then, of God presupposes that there is a revelation from him, and it is natural to conclude that this revelation would not, in describing his attributes, run counter to nature, but be in unison with it; for instance, nature exhibits to us power, wisdom, and goodness; this revelation should ascribe each one of those attributes to God. The book, then, that does this, must be that revelation; the Bible is the only book that pretends to do it. So far is it from running counter to nature, that there is rather an "analogy existing between the declarations of the Bible and ascertained facts in the structure of the globe. It frowns upon the conduct of all wicked men, discountenances idolatry and every sin; and though it condemns the course of a great majority of mankind, yet every age has preserved the Bible. This clearly proves that a power superior to man's keeps the Bible inviolate. Another proof of its authenticity is that it relates the bad as well as the good deeds of all its characters. Few, if any other books, do this. Why is this so? Why does not the Bible, like other books, eulogize its actors; proclaim to the world their goodness, and draw a veil over their bad ones? Because the Bible is of Him "to whom all things seem as they are." Other books are of men.

Again, as men become enlightened, the Bible is more extensively circulated; it does not shun investigation, but rather demands it. Indeed the Lord says, "It is a light come into the world." Since, then, the Bible carries with it light; since it represents its characters as they really are; since it condemns the conduct of almost all men, and yet has not been extinguished by any age; and since its declarations are substantiated by ascertained facts in the structure of the globe; since all this is true of the Bible, the conclusion is unavoidably correct, that the Bible is a revelation from God. The two questions, then-1st. Is there a God? 2d. Is the Bible a revelation from him?-are, from the foregoing arguments, affirmatively true. Hence the Bible has pre-eminent claims upon man; it is worthy of his investigation and of his obedience.

AN ALUMNUS OF BETHANY COLLEGE.

COMMUNINGS IN THE SANCTUARY-NO. X.

I will ransom them from the power of the grave; 1 will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction.

HOSEA XII. 14.

THE Universe consists of the living and of the lifeless. The lifeless exists by the living, since all life proceeds originally from the one living and life-giving Deity-from Him who "hath life in himself.” The lifeless exists, not only by the living, but for it—for the glory of him who hath created it for the use of the living which he has created.

The lifeless can impart no life, since it does not possess it. Every where in nature it is the living that imparts life. In vain would we attempt to produce the humblest plant without the seed which encloses within its woody husk the mystery of life. That seed has transmitted from age to age the animated germ formed by the first plant that grew. It is that living archetype alone which has power to appropriate to itself the unorganized elements of material nature, and to evolve the living organization to its just proportions. Yet it is the lifeless which is made on earth the basis and the sustenance of the living. The animal may have fed upon the plant, but the plant has derived its substance from the lifeless materials of the inorganic world, and yields, in its own death, these elements to the living.

It is in religion as in nature, not only that the living proceed alone from the living, but that life is sustained by death. The seed that germinates is the word of God that lives and abides forever. It is the Spirit that quickeneth. "As the living Father hath sent me," said Jesus, "and I live by the Father, so he that eateth me, even he shall live by me." Yet this "bread of heaven" is He that died that he might give life-this living food is the flesh and blood of a crucified Redeemer!

How like the work of God that Death should bring forth Life! 'Twas he who created the world out of nothing. 'Twas He who brought light out of darkness. How appropriate that He should bring life out of death! This was the work of God. This was the mission of Jesus. He came to abolish Death; to destroy, through death, him that had the power of death, and to bring life and incorruptibility to light. How glorious the triumph when the enemy is not merely conquered, but compelled to act as a friend until the hour of his destruction! How inconceivable the power, wisdom, and goodness which can thus reverse extremes and reconcile opposites; educing salvation from ruin; life from death, and incorruptibility from the grave!

Jesus died. He belonged to both the lifeless and the living; and of these great classes must all be members. The living shall become lifeless:-again, the lifeless shall become the living. It is the struggle of Life to conquer Death, and this was the combat and the victory of Jesus! And this too is the contest, and, through Him, the triumph of his people. As the germ, touched by the life-giving light of heaven, struggles through the darkness of the cloud, and lifts itself aloft towards the skies, so the awakened soul springs up to meet and enjoy the vivifying influences of the Sun of Righteous

ness. How joyful are His beams! How grateful His invigorating power! How glorious His light of life! How ennobling to contend thus against death, and thus with Jesus to wage a warfare against the powers of darkness! How noble the enterprize which the Christian shall thus achieve, and how vain the triumphs of earth's proudest conquerors when compared with the victory of Life over Deaththe rescue of the ransomed from the grave!

Earth's conquerors have fought to live upon the scroll of earthly fame. That moth-eaten scroll contains their names alone! They triumphed by means of death, and pyramids of skulls have been their appropriate monuments, or the cold and lifeless marble, crumbling beneath the touch of Time, and vainly endeavoring to record, by a defaced intaglio, their work of slaughter. Their monuments but record that they have perished, and these monuments shall perish with them! But the monument by which Jesus is here remembered, commemorates the destruction of Death's power; the victory of Life; the conquest of eternal joy and renown. This monument is not a proud mausoleum, a stately obelisk, a sculptured pillar. This loaf-this cup of blessing-these appropriate elements, lifeless, but life-sustaining, speak of Him who became lifeless that we might live by Him. It is in these that faith beholds that celestial manna; that living food; that bread of Heaven, which gives life to the world, and sustains the soul amidst the conflict against the powers of death. And these sacred emblems shall continue to publish in every land, and amidst all the nations and tribes of earth, the dying love and life-giving power of Jesus, until Death itself is swallowed up in victory. R. R.

BIBLE CIRCULATION AND MISSIONARY OPERATIONS. Brother Campbell-I AM truly glad to see among our editorial brethren a general desire for a meeting of delegates from the churches to decide finally upon our course in reference to Bible circulation and Missionary operations. The want of harmony which prevails at present is very injurious to us, and must appear even ridiculous to those who are unfriendly to our cause. A short time ago brother Maclay, an agent of the American and Foreign Bible Society, visited Maysville, and received from the Christian church a liberal assistance, amounting to three life memberships. In a week or two after that time, brother Murdock presented to them the claims of the Christian Bible Society, and received also considerable assistance, but not one-third of the amount that could have been raised if there had been only one Bible Society to claim our support. This state of things cannot continue, and it ought not to

be encouraged. It would be far better for us, as a people, to adopt unanimously either the Christian or the American and Foreign Bible Society than to divide our strength between two; and certain. ly we ought not to have the name of a society of our own, unless we can unite cordially in its support. I do not believe that it was desirable or necessary for us to erect a new society for the purpose of printing and circulating the sacred writings.

One great society served for many years as a centre of union for all the jarring factions into which American Protestantism was divided. It was truly a bright spot a sort of oasis of charity in the midst of a moral desert. The difficulty about translating baptizo arose, and naturally called for a second society in which all immersionists might combine their strength. Is the American and Foreign Bible Society an institution adapted to the exigency? I humbly think that it is. Its founders have based it upon broad and catholic principles. They denied themselves a charter and its advantages for years rather than have the name of Baptist forced upon them. They are fully aware of the greatness of their field and the strength of their cause, and are very anxious to combine the immersionists of America that they may combat on something like equal terms the strength of Pedobaptist influence and artifice.

The American and Foreign Bible Society are willing to print and circulate any faithful translation which our Missionaries might make of the word of God. They are ready to supply our Missionaries abroad and our churches at home with Bibles in full proportion at least to the amount that our churches contribute. They cordially invite our brethren to become life members and life directors, and are willing that we should elect and be elected on the Committee of Management on equal terms with themsslves.

Now I am utterly unable to see any thing more that we could ask at their hands-unless, indeed, we wished to have, not a proportionate share, but the whole management of the institution to ourselves. Now if they should ever trample upon these rights, thus guarantied to us, then indeed we must of necessity work alone; but the very fear of our funds being withdrawn would render such encroachment very unlikely to arise. Now the more I reflect upon the subject, the more strongly it strikes me that we should be the last people instead of the first to raise the standard of disunion. We consider our Baptist brethren as blameworthy in refusing union with us on the broad ground of Christian faith and practice, yet practically reject an easy and highly desirable union for a benevolent object when they offer it. Will the public ever give us credit for sincerity in preaching Christian union, if, when we have opportunity, we are unwilling to practically prove our love for it?

But whilst I thus record my most firm conviction that our churches did not need a society specially for their use, I am yet too anxious for unity of action among ourselves to stand one moment in the way of any thing that will bring it about. If a majority of our churches wish a Bible Society for ourselves, I am willing to lend it all my assistance; and as the question is one of expediency rather than of principle, I am satisfied that the minority in our ranks ought SERIES III.-VOL. VI.

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to yield their preferences and give all their strength and zeal to the work of making it a strong and efficient institution.

But if a majority of our churches prefer the American and Foreign Bible Society, then, beyond a doubt, the friends and found. ers of the Christian Bible Society should cease their efforts in its behalf and employ their energies in Tract distribution, Missionary operations, or something else more imperatively required at present. This question loudly demands to be settled; but when, where, and how shall this be done?

On these points I will venture a few suggestions, which will pass with the brotherhood just for what they are worth:

1st. A meeting must be held for the purpose. The discussion held and action taken last fall in Cincinnati has not settled the question; time has shown that the difficulty subsists as before.

2d. Both sides should pledge themselves to abide by the decision. The editors, I mean, who are in favor of the American and Foreign Bible Society, on the one hand, and the Committee of the Christian Bible Society, on the other, should submit the whole matter to the decision of delegates from the churches.

3d. Cincinnati is evidently the most suitable place for a meeting. It is central, it is easy of access from all points, and it can furnish ample accommodation to the delegates who may assemble.

4th. The time had better be identical with the meeting of the Christian Bible Society, that the expense and trouble of two visits may be avoided. The meeting ought to take place some two days previous to the meeting of the Bible Society, that the Committee of the Society may arrange their affairs for the following year in view of the conclusion arrived at by the meeting. If cholera should be prevailing on the river and in Cincinnati during the months of August and September, the meeting ought to be postponed till next spring.

5th. The persons who are to decide this question. Evidently the members of the Christian Bible Society will not ask to decide such a matter in their own regularly organized meeting. This would be to pronounce judgment on their own case. Neither ought the decision to come from a mere mass of assembled brethren without any principle of representation. This would not give the mind of the churches, but would enable one congregation to crowd the meeting and influence too much the decision.

What think you of calling upon each church to send a delegate instructed to cast its vote, and to afford to the larger churches the weight of two votes if they have two hundred members; three votes if they have three hundred, and so in proportion?

Besides, if such a meeting is held, our Editors will do well to remind the churches that it will be their duty to provide for the traveling expenses of their delegates-that our preachers, who are but poor in the good things of this world, may have the opportunity of coming together to consult about the affairs of Zion.

I do not know that the plan thus sketched is any better than many others that might be presented. What we want is something that will enable us to reach the end desired in the shortest way; and