This may be called by some an arrogant position, yet the Christian should never shrink from assuming it. He knows that the world lieth in wickedness, and it should ever be with him an incontrovertible axiom, that the lowest and most illiterate who truly belong to the school of Christ, possess a deeper knowledge of the most important truth, and a higher philosophy, than is to be found in the most elevated departments of mere worldly or natural science.

In the study of history the advantages of an accurate and practical knowledge of the Bible are incalculable. To the Biblical scholar history is a species of secondary revelation. Nature also is often styled a revelation, and by some is arrogantly made to take precedence of the Scriptures, but when questioned, it tells us far less of God than is learned from history, inasmuch as the one reveals merely the physical attributes, whilst the latter illustrates the moral perfections and government of the Deity. The study of past events, when thus interpreted by the light of the written revelation, becomes the science of moral causes. There is a certain view of history, a great favorite with some speculating French and German writers, and which may not inaptly be styled the dynamical theory, inasmuch as it reduces the whole subject as much under the laws of forces as any department of physical science. It is a perfect jargon of moving causes, principles, phases and developements. Its gods are the spirits of the different ages. Even Christianity is regarded by these philosophers as a peculiar developement of human nature, manifesting itself when and where it did, only in consequence of the internal moving causes, which then operated in the natural course of events upon the human mind. Some of the same school scruple not to regard it as now exhibiting its last waning phase, and ready to give place to the next physical developement which shall introduce a more rational and philosophical religion. The devoted student of the Bible is protected from this shallow madness. He is not left to worship those abstractions which some men are so fond of substituting for the special moral providence of the living God. He finds irresistible and accumulating evidence, that the Bible contains not only the most authentic elements of the earliest records of our race, and is thus the only true key to history, but also that the world's subsequent annals present every where the most vivid illustrations of the awful roll of prophecy, and the most striking

confirmations of the Scriptural account of the springs of action, by which depraved human nature has alike in every age been influenced.

What student of the Bible can avoid something like a feeling of compassion, yet mingled with indignation, at the labored and spiteful sophistry of Gibbon, exhibited in the far-fetched reasons he assigns for the fall of the Roman Empire, and the triumph of Christianity, whilst the causes of the destruction of the one, and the advancement of the other, are so clearly revealed in the sacred record. Alas, that man should so close his eyes to that only clear light which shines in this dark world, and in the pride of intellect turn away from the study of that holy volume whose pages can alone give meaning to history, reduce to order the chaos of natural events by showing them to have been ever the results of moral causes, and by casting back its rays upon the long night of past ages, give the most common reader a superiority over the most acute and philosophical who reject its assistance.

We have addressed ourselves, in the expression of these views of religious education, to Christian parents and teachers alone. Positions have been assumed which for others might require stricter proof, but for them a mere statement of the premises on which they are founded. The Bible comes not to crave the mere respect and homage of mankind, but is sent into the world as a test of moral character. It is not a mere work of taste, submitted for our approval or disapproval. It allows no compromise of its claims. It comes not to be judged, but to sit in judgment on us. It admits not for a moment that the internal evidence of its divine origin is at all insufficient. Whatever may be the case with others, from all to whom it is proclaimed it requires unconditional submission. Of the Bible it may be said, as of him who is its chief subject, "the light has come into the world, he that believeth shall be saved, he that believeth not is lost." In vain is the plea that belief is involuntary. The fact that the heart was not in a condition to be influenced by the moral evidence which appears upon the pages of the Bible seals its condemnation. The belief or disbelief of the Scriptures is not a question presented alone to the intellect of man. Were this the case, the objection might have some weight. It brings its claim, however, before a different tribunal. It comes as a trier and discerner

of spirits; like the flying roll of Zechariah, or the two-edged sword of the apostle, piercing into the inmost recesses of the soul, and revealing the thoughts and intents of the heart. It is this view which gives it all its dread importance, and which takes away from Christian parents and teachers every excuse which may be urged against closely connecting it with the beginning, continuance, and ending of every course of education. No plea, arising out of the necessity of compromise with the opposing opinions of a suspicious and irreligious world, will be allowed at that judgment seat, at which its statutes will constitute the supreme law, and the only interpreter of the conscience. No mere study of its external evidences, or affected respect manifested in barely tolerating it in our seminaries of learning as an ancient classic, can avail in place of yielding that entire devotion, which would give it the supreme control both of the intellectual and moral character. If this object can be secured in no other way, uncompromising secession from all opposing influences is the only alternative for all those, who would maintain the consistency of their Christian profession, and render a faithful account of the souls committed to their care. With all such the starting ideas or first principles of education should ever be, that without a knowledge of the Bible all other knowledge (as far as the great end of existence is concerned) is valueless-that to a mind which drinks deep of human and natural science, without an acquaintance with the well-spring of divine wisdom, may be applied the words of Solomon: "In much wisdom there in much grief, and he that increaseth knowledge increaseth sorrow;" -and finally, that in a national point of view, an extension of knowledge without a corresponding increase of attachment to the Scriptures, will prove a curse instead of a blessing.

One remark only need be suggested in addition. If any would truly know what the Bible contains, they must enter upon its study in the love of it. Stumbling-blocks are scattered thick among its pages for all such as approach it for the purposes of heartless speculation; but the highest encouragements are held out for all who will study it with a sincere desire of being made wise unto eternal life. When by means of its holy influences, the moral powers have been quickened to perform their proper functions, the effect is at once an enlightening of the understanding, a clearing

of the judgment, and a perception of truths and relations unperceived before. The soul being thus aroused to the contemplation of subjects of the most momentous nature, viz. its own moral state and its relation to the Deity, the impetus thus given to the intellectual faculties may extend to other departments, and diffuse its influence over all the fields of science. "Wisdom's ways are all plain to him that understandeth, and right to them that find knowledge. If we seek her as silver and cry after her as for hid treasures, then shall we understand the fear of the Lord, and find the knowledge of God." "His word alone is everlasting truth."

ART. VII.-THE PRESBYTERIAN CHURCH CASE.

ALTHOUGH hitherto silent, yet we have not been indifferent spectators of the contest which has so deeply agitated the Presbyterian Church. Far from it! We have watched its progress with the liveliest interest-our sympathies have been largely enlisted in the struggle, and we have alternately trembled and rejoiced, as the tide of victory seemed from time to time,to be setting in favor of or against the friends of truth. We are, indeed, attached in heart and conscience to another* denomination of Christians, yet as a component and most important part of Christ's kingdom, the Presbyterian Church possesses a high claim upon our best wishes and our prayers. Though differing as to ecclesiastical constitution, we have "one Lord, one faith, one baptism." For centuries we have been co-laborers in the same vineyard-have often been cheered and strengthened by mutual faith-have borne each other's burdens, and rejoiced in each other's success. We were happy to enjoy her fellowship in the day of our common prosperity, when her praise was on every tongue, and shall we now stand aloof, and withhold our sympathy, while she bears reproach for her faithful adherence to the truth? God forbid! On the contrary, we would remember them that are in the bonds of affliction, as

The writer of the article is a Congregationalist.

bound with them-and them that suffer adversity, as being ourselves also in the body.' 'If one member suffer, all the members suffer with it.' Far be it from us, to whisper our sympathy in corners, and disguise it before the worldto wait for the manifestation of popular sentiment, before we declare our real preference. That is but a doubtful zeal, which cannot go through evil, as well as good report. If there is reproach to be borne in this matter, we are willing to bear it, for we are not ashamed of the cross of Christ.

It will be readily seen from these remarks, that we are not of those, who profess to regard this great controversy as a mere struggle for ecclesiastical power. We are fully persuaded that it is a contest for principle. How it may be with the New School party in this respect, we can only infer from their avowed indifference to the corruptions in doctrine, so loudly complained of at the present day-and from their apparent incapacity to conceive of any other than a selfish motive in their opponents. They are certainly competent judges, as to what they consider possible motives in such a case, and as to their own regard for doctrinal truth. On these points, we can do no less than take them at their word. But as to the Old School, we solemnly believe that they are contending for the faith once delivered to the saints.' We doubt not that their great object is to save the Church from the insidious errors, which threaten its purity and peace. They have witnessed with distress and alarm, the rapid increase of unscriptural doctrines and measures, and they have been compelled to make a stand against them, or see the goodly heritage of Zion laid waste. This contest never would have been heard of, if there had been no departure from the common faith. Let the blame, therefore, rest on those who are guilty of this departure; they are the disturbers of Israel. Nothing can be more unjust, than to lay this burden on those who refuse to join in this departure. They simply remain where they were-they hold on to the ancient faith-they stand fast, and consequently, they stand in the way of theological reformers. Hence the irritation: but, are they to blame for this irritation? As well might the restless ocean, breaking its bounds, chide the rocky barrier which arrests its destructive course, as being the guilty cause of all the roar and foam, produced by the shock against its adamantine base.

The daring encroachments of this new heresy were for