and the spirits of Washington and of Gregory VII. preside harmoniously over the sublime decision of the ballot-box. He accomplishes his end; and Rome, too, accomplishes her end. Who does not see here, a portentous power exerting itself for the spread and perpetuation of Romanism? Can we wonder that the Leopald Society should expend hundreds of thousands of dol lars for sustaining Romish missions in our country? The power which prevails at the ballot-box governs the political destinies of the future.

But we have already exceeded the just limits of such an article, in this discussion. We must, therefore, hasten to inquire after the remedy. We are threatened with Barbarism in the West, through the natural tendencies of emigration from the old to the new states and territories-Barbarism preparing the way for infidelity and Romanism; and we have Romanism and Barbarism ready made, pouring into the West, and permeating the whole country.

The remedy is to be found in education, the circulation of the Scriptures, and in planting churches which hold the truth as it is in Jesus. In this great work, all the enlightened, benevolent associations of pure Christianity in our land must take a part. America has become a great missionary field, surpassing in interest and importance any foreign field which has yet been opened to us. We would not withdraw any missionaries already sent abroad; we would amply sustain, cherish, and aim to enlarge the spots of light which we have already scattered among the distant nations in Asia and Africa. But it is time that we see that our great work lies upon our own continent, and within our own borders. The world is coming in upon us, and as we receive the multitudes, we must baptize them with the spirit of our freedom, the spirit of our institutions. Above all and as including all, with the spirit of a pure Christianity, or we shall be overwhelmed with darkness.

If among the benevolent associations of our day it will be permitted us to name any, as more immediately connected with this work, we will begin by naming the Home Missionary Societies. These belong to different ecclesiastical organizations, but the work is one. The American Home Missionary Society, in behalf of which Dr. Bushnell delivered his admirable discourse mentioned at the beginning of this article, is one of the most perfect of its kind. Truly catholic in its organization, economical and efficient in its movements; enterprising in its designs; careful and cautious in the selection of its missionaries; spreading itself over a wide field, and yet falling into no confusion: its success seems to follow a law of providence as well of and grace, proves that wise laborers in the cause of truth and of God, are destined to prosper. The Home Missionary Society aims to

plant churches in all the destitute parts of our country, and in the West in particular. In it, we hail one of the most powerful instrumentalities for meeting that form of evil which Dr. Bushnell has so vividly portrayed. When churches are planted on the foundation of Christ and His Apostles, there schools arise, and the whole organization of society becomes complete. The men who have gone out as missionaries of this Society are men of education, men of high character, men who would do honor to any pulpit in the land. They have gone at the call of their Master, and have forsaken ease, competency and refinement. They have gone into the wilderness to perform a most sublime work for their country, for humanity, and for future generations. Such men are continually presenting themselves, volunteering in a nobler service than that which call tens of thousands to the valley of Mexico. It is to be hoped that the resources of this society will be so increased that not one of these laborers will need to be rejected. Indeed, we can conceive of no charity more inspiring and holy, or promising more stupenduous results, whether we look upon it as patriots or as Christians.

Another association that we would name, in connexion with our discussion, is the American Protestant Society. This Society contemplates directly the Roman Catholic emigrants to our country, from the different nations of Europe. Its great object is to give them a free conscience and a free Bible. It belongs to no one sect, but embraces as co-laborers all who will unite in this great and catholic design. The necessity for such an association is manifest from what has been said above. In this Society, we believe, we have the germ of a movement what may by way of distinction be called the movement of our age, or particularly the great movement of Christianity in our country. Perhaps we ought to say, it is one of the germs of this movement, and the principal one. When we think how Christianity has been corrupted for ages, and how the conversion of the world has been impeded by this corruption; when we think how the vast majority of nominal Christians are still under the power of Romanism, can we doubt that the first great work relates to this portion of our race? It is not Buddhism or Mohammedanism that we are so much interested to overthrow as Romanism. This a work nearer home, and truly initiatory to all that we have to do in the earth.

In addition to this Society we have two others closely allied to it. The Foreign Evangelical Society, which has France particularly as the scene of its operations, and the Christian Alliance which is universal in its character, but has hitherto operated particularly on the borders of Italy, with the view of introducing the Scriptures into that country. It has been proposed to unite the three into one, with a Home and Foreign Department, which we hope ere long to see accomplished. The object of the whole

movement will be to form a grand Christian alliance, for giving religious freedom and the Bible to the Romanists wherever we can reach them. As we believe that Protestants have a more perfect unity of principle and purpose than humanity has ever attained to since the age of the Apostles, we wish by this alliance to express it, and to do a work of the noblest benevolence, and most worthy of the Gospel which we alike profess as a Gospel of freedom, light, and salvation-of peace on earth and good will among men.

The widest field in which to operate, is the field at home; for here God in His providence is sending the Roman Catholics ready at our hand, and released from those impediments which meet us in the foreign field. They come here driven from behind by the terrors of oppression, poverty and famine; and allured from before by freedom and plenty. They come to us, and we bid them welcome. We give them homes in our cities and towns, and in our broad and fruitful fields. But we shall do more; we shall teach them the secret of our prosperity and peace. We shall explain to them the dignity and blessedness of an untrammeled conscience; we shall give them the Bible; we shall point them to our schools for the education of the peopleand then say to them, "these have made us what we are, and enabled and disposed us to give you a home." By this rational, charitable, and peaceful action we shall feel our own oneness more perfectly, we shall raise up our degraded fellow-men, we shall discomfit priestcraft and political chicanery, we shall save our country, and lead on the regeneration of the nations.

This work at home will naturally connect itself with corresponding efforts abroad. The good spirits of England, Germany, and France, will unite with us, and we shall send the Bible into Spain, Portugal, and Italy, and the border of darkness around the Mediterranean, shall become a border of light.

Is it not plain then, that while the Home Missionary associations shall stay the barbarism of emigration, this Christian alliance shall stay the barbarism of Romanism?

Beautiful are all benevolent associations of Christianity. In speaking of these two we mean to imply the existence and cooperation of all the others. From the constellation of the Pleiads we wish no one sister to disappear.

ARTICLE IV.

REPUBLICAN TENDENCIES OF THE BIBLE.

By Rev. ENOCH POND, D. D., Prof. Theology, Bangor Theological Seminary.

REPUBLICAN tendencies are, of course, tendencies to freedom. When we say that the Bible is republican in its tendencies, we mean that it is favorable to the production and enjoyment of rational liberty.

But rational liberty is not perfect, unrestricted liberty. Such liberty cannot exist in a regular and well-ordered community. Rational liberty is liberty subjected to reasonable and necessary restraints, such as the best good of the community demands.

When we say, therefore, that the Bible is republican in its tendencies, we mean that it tends to liberty on the one hand, and that it furnishes the needful restraints on the other; so that liberty may not terminate in anarchy, or run out into unbridled licentiousness.

Let us now look at the Bible in both these points of view. And first, let us consider its tendencies to civil freedom, or to the production and enjoyment of rational liberty.

And here the first thing that strikes us is, the early and uniform representation of Scripture, that mankind constitute one universal brotherhood race. The Scriptures represent us as all of one race, the children of one common father and mother. "God hath made of one blood all nations of men, for to dwell on all the face of the earth." Now what is this but a declaration, on Divine authority, of the natural equality of men? In a family of children, born and educated under the same roof, all are supposed to be on an equality. One is no better by nature, than another. And if one or more of them should pretend that they were of better blood than the others-that they were born to rule, and the rest to serve; would there be any reason or right in such a pretence? Would it be tolerated a moment, by the head of the household, or by the family? And yet, according to a fundamental representation of the Bible, we are all, as I said, one family of children, born and educated under one widely extended roof, subject in general to the same regulations, and under the care and providence of the same Heavenly Father. Where then, I ask, is the natural hereditary right of kings? Where rests the authority of tyrants and despots? On what but the grossest usurpation, is founded the right of one man to invade the liberties of another, and trample his immunities in the dust? That memorable passage in the Declaration of American Inde

pendence all men are born free and equal-was learned from the Scriptures, and is but a republication of the unvarying testimony of Scripture, as to the natural equality of men. Being all of one race, of one blood, the children of one common earthly father, and Heavenly Father, we are obviously, by nature, equal; and no one can assume the rights of another, or begin to lord it over him, without palpable usurpation. In this view, the Bible, wherever it is read, is a standing reproof of every form of despotism and oppression; a standing vindication of the immunities and rights of the individual man. This single feature of the Bible, if there were no other, is enough to establish its republican character, and render it a republican book.

Then the fundamental laws of the Bible are all in accordance with that great fact which has just been stated. The first of the commandments is: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength," and the second is like unto it: "Thou shalt love thy neighbor as thyself. Whatsoever ye would that men should do unto you, do ye even so to them." These general, fundamental precepts of the Bible are based on the assumption of man's universal brotherhood, and if they were but duly regarded, would bring to an end all oppression and tyranny, and carry the blessings of liberty to every human being. Just look at the operation of this precept: "Thou shalt love thy neighbor as thyself." "Love worketh no ill to his neighbor ;" and hence if this Divine injunction were but obeyed, the whole catalogue of social ills-of ills inflicted by one man upon another-would instantly cease. And then the operation of the other precept above quoted is equally obvious. Who ever wished his neighbor to oppress him; to invade his rights, to trespass upon his liberties, and tread his honor in the dust? Who ever wished his neighbor to treat him otherwise than with kindness and benevolence? But whatever we would that men should do to us, we are required to do the same to them. If I would not that my neighbor should injure me, I must not injure him, If I would not that he should trespass upon my liberties, I must not trespass upon his. Who does not see what the operation of such a law must be, the world over, whenever understood and obeyed? It must of necessity break every yoke, but that of Christ. It must put an end to all social evils, and introduce everywhere the reign of liberty and peace.

We have seen what would be the operation of some of the more general and fundamental laws of the Bible. If now we examine its precepts in detail; if we follow them out in their various applications; we shall find them all pervaded by the same spirit. Everywhere the persecutor, the oppressor is rebuked, and the rights of the individual man are defined and