agogues of the land. There is a certain doctrine, polity, or custom on almost all the temples in christendom, a signal to all the pilgrims looking Zionward. And they pray for unity, while fighting for discord. They pray for a Millennium of peace, and plead for an unholy war of discord.

But before the Millennium there must, indeed, be a battle and a triumph. Peace necessarily precedes war; and Peace will as necessarily succeed war. At present the congregational church is carrying on an unholy war, external and internal. Sectarianism is naturally and necessarily a state of hostility-or an actual and active war between parties. These wars, too, are declared, prosecuted, and consummated by synods and councels, and their church militant armies. They are either for doctrines or politics. This war, they say, in the present conditions of society, political and religious, is better than an inac tive, insipid lethargic peace. Hence the rival synagogues are full of doctrinal, political, ecclesiastic strife, jealously and competition.— They meditate, they machinate and they carry on ecclesiastic wars, while every Sabbath praying for peace! These, indeed, are flattering omens of a Millenium, so far as the influence of partizan leaders is contemplated!!

Hence the reflecting, unsuspecting, honest, spectators and auditors are ever perplexed on the subject of a Millennium. They pray for the Holy Spirit to quench these internal and external fires by pouring out some unconceivable influence upon this "distracted Zion" as they call it. And yet they read in the holy book these most opposite words:"Return unto me and I will return unto you, saith the the Lord," and this, too, preceded by a most suggestive and startling oracle" From the days of your fathers you have gone away from my ordinances and have not kept them."

The Millennial Harbinger was conceived and born under the conviction and influence of this view of dilapidated and prostrated christendom. We have, therefore, been testifying against the doctrines, commandments, and institutions of discordant and belligerent sects and parties; these roots of bitterness, these apples of discord that have greviously sickened, paralized, and rendered inefficient the ministrations of the gospel of the reign of heaven in the hearts and lives of men.

We now purpose to look at christendom specially in its present attitude to what is called the Millennium. And shall, therefore, in the first place, refer to the two most prominent theories entertained and advocated by the past and the present age. And these are a more copious effusion of the Holy Spirit-or a personal return of the Lord himself to live and reign upon this earth. Dogmatically to affirm

either of these theoretic views in advance of a careful investigation of all the premises spread over the pages of both the Old and the New Testament, would not, as we conceive, much avail to the edification of our readers, or to the conviction or conversion of those in the nominal churches of Christ, or those out of them.

Before entering into the details of existing theories-or into the documents of the Holy Record on the promised or predicted fortunes or conditions of the last dispensation of Remedial grace and mercy, it may be more pertinent and edifying, in the first place, to recapitulate in a short space, our positions, so far as they are distinctive and regarded as peculiar under the reproachful name of "Campbellism." A name, indeed, most repugnant to good taste, to say nothing of Christian ethics or good manners.

We have, indeed, no assorted nor accepted, nor proposed synopsis of a creed, expressed in our own diction or in that of other;-much less any human terms, phrazes or positions which we have ever offered to a human being as prefatory to his Baptism or to his admission into any of the churches of our community wherever located, either on the Eastern or on the Western continent. And of these on this continent we thank the Lord there are not a few. In Europe, In Asia, and in Australia there are also sundry communities of which we are not ashamed. In not one of these known to me, is there acknowl. edged any written or printed document in form of a creed, confession, catechism or discipline, drawn up by any man, or company of men, on earth, living or dead.

Our creed as christians is drawn up by a council of thirteen apostles presided over by the Lord Jesus Christ, and inspired by the Holy Spirit. It is in contrast with the Theocracy, properly set forth as the Christocracy. The central idea of the Jews' Religion is one Jehovahabsolute in all his perfections, self-existent, eternal and immutableof whom are all things. The central idea of christianity is "one Lord Jesus the Christ; by and for whom are all things." He is infinitely Divine and perfectly human, possessing all Divinity and all humanity in one personality. A perfect God man, "the only begotten of the father full of grace and Truth." His sacrifice “expiated” and took out of God's way and out of man's way "the sin of the world.” "By one offering up of himself" on a cross on Mount Calvery, "he made an end of all sin offerings," introduced "an everlasting justification" or righteousness for fallen humanity; and "perfected forever all them that are sanctified through the faith" in his person, offices, and work.

The Holy Spirit is the Spirit of God in another personality, equally Divine, and equally co-operant with the Father and the word Incar

NATE, who illuminates, sanctifies, and perfects every sinner in whose heart he becomes the Holy Guest; sometimes improperly called, in our common vernacular, " Holy Ghost."

It is through faith in the Lord Jesus Christ that any sinner, can be pardoned, justified, sanctified, and perfected in holiness and in happiness-for his blood alone can justify God in justifying any penitent, believing sinner.

In these views, the whole Revelation of God centres. Jesus the Christ being the centre of that circle, which is itself the centre of all the spiritual systems of the universe. His blood, alone, which is his human life, on the altar of Jehovah, becomes the justifying cause of the justifying grace vouchsafed to fallen man, through the gospel of the reign of heaven.

This remedial system is a system of Divinely sublime facts, precepts and promises, all of which are recorded and certified by miracles displayed, received, and personally enjoyed in positive ordinances.— Of these immersion into the name of the Father, the Son, and the Holy Spirit in order to the formal remission of all past sins through the virtue of his blood appreciated, received, and enjoyed, by an unwavering faith in the testimony of God, is the consummating act of a sinner's conversion to God, and his passport into the rights, titles, honors and beatitudes of a son of God, and an heir of glory. This is, at least, but a mere miniature of the super-abounding grace of God vouchsafed to us in and through the Lord Jesus Christ.

We never objected to a creed properly so called. We have a creedan apostolic creed. A luminous, comprehensive, soul-stiring creednot exactly that christened "the apostolic creed." There is no reliable evidence that the Apostles ever composed it or ever seen it. It is, indeed, proved to have been extant in the 3d century, because found in the works of Ambrose, of that century, and in those of Rufinus, published in the 4th century. Still amongst the creeds now extant, in all christendom, it is most worthy of the name; because it is a statement of facts and not of dogmata-opinions, theories or doctrines.

This, and this only, at our point of observation, constitates a faith or a creed. In that called "the apostles' creed" there are one Godthe Father Almighty-maker of heaven and earth-his son Jesus the Christ, crucified-died,-was buried-rose the third day-ascended into heaven-sat down at the right of God-constituted Lord-and the Christ-clothed with all authority in heaven and on earth-that he will come to raise the dead at the last day-judge the world-and reward every man according to his works. To these sixteen facts we add the following-He commissioned the twelve apostles-commandthem to preach, teach, and baptize the converts-whether Jews or SERIES IV.-VOL. VI.

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Gentiles-He instituted a New Baptism into the name of the Father the Son, and the Holy Spirit-for the remission of sins. He instituted by apostolic authority the Lord's day-the first day of the week, commemorative of his resurrection from the dead, the Lord's Supperweekly observed by the primitive church. And to these we may add the fellowship or joint contributions for christian and benevolent purposes. These twenty-five distinct facts or articles of belief, all of them of transcendant value and importance, are the materials of Christian faith, piety and humanity. They are soul-illuminaing, soultransforming facts, pregnant with principles and motives,-soul-reviving, soul-transforming, soul-beatifying facts. Along with these are the most cheering promises-the remission of sins—a full justification from all charges, the inhabitation of the Holy Spirit, the renewal of the whole man, body, soul and spirit, and after the resurrection from the dead, an inheritance broad as the universe-incorruptible, undefiled, and unfading as the glory of God. Such a view is now nicknamed “Campbellism," and that by men in high stations, professing in some form or other to be christians, regenerated christians— (a pleonastic formula-as if there could be an unregenerated christian!!)

Oh, for another Luther to lash the false protestantism of pretended protestants, and to expose the hypocricy, cant and formality of these sanctimonious priests, who, like the dog in the manger, neither eat the provender of eternal life, nor permit those to taste it who would eat it, and grow thereby in health and vigor in the comeliness and beauty of holiness and happiness.

A. C.

DR. PECK AND THE CHRISTIAN REVIEW. The Christian Review, for October, has given us "Campbellism" Reviewed by the Rev. John M. Peck, D. D., on which we have no comments at present. We shall only say that in some points he has done us marked injustice. If what he has nicknamed “ Campbellism” be so interesting to the Readers of the Review, we shall, if permitted to do so, present in as many pages a fair expose of what we do believe and teach, promising as much courtesy and respect for its Readers, as Dr. Peck has manifested to them. Audi Alterum, is as comely for a christian as for a Roman ear. We shall be fas courteous in our manner and as candid, too, in our utterances as Dr. Peck has been.We only ask a fair and unprejudiced hearing-on the premises, and to stand or fall on the real merits of our position. To prevent mistake

we will add that we do not intend to infringe on the character and attitude of Reviews in general nor of the Christian Review in particular. We simply solicit space for an essay on the Christian Religion as we teach it. A. C.

HADEES.

RECENT references to our views of Hadees calls for a restatement of them on the pages of the Harbinger.

We gve them in the same words we used thirty years ago, 1st. Ed. of new version of New Testament. See Note on Hadees, Appendix, p. 56, 6th Ed. of N. T., Pittsburgh, 1839.

"Into Hades."-Els aổnv―els yɛɛvva. Hades, or ades, is very improperly translated hell in the common version, It is compounded of a, negative, and die, to see; and literally means hidden, invisible, or obscure. Teevva, which is also translated hell, is compounded of ge, valley, and Hinnom, the name of a person. There is a great impropriety in translating two words, so different in their derivation and meaning, by one and the same word in our language. Gehenna occurs neither in the Septuagint Greek of the Old testament, nor in any clas.. sic author extant in the world. [See note on Matthew v, 22.] Both Tophet and Gehnnna, amongst the Jews, came gradually to express a state of torment, and, at the time of the Messiah, were frequently used to denote a future state of punishment. It is suitably enough translated hell in our language, because the ideas attached to the English word hell very much correspond to the word gehenna about the Christian era. But this is far from being the true import of the word hades. The term hell by no means conveys its meaning; nay, it is a very erroneous representation of it, as Dr. George Campbell has proved, in a desertation of 50 octavo pages, from which we have extracted the substance of the greater part of our remarks upon these words.

There being no one word in our language which corresponds with the term 'hades, he is obliged to retain and explain it. He always translates the term gehenna by the term hell. We have uniformly fol lowed his method in the books which he did not translate, and consequently where the word hell is found in this translation, the reader may be assured it is gehenna in the original. It occurs just twelve times in the New Testament; and as it was better understood in Judea than in any other country, and amongst the Jews than amongst any other people, we find it never adopted in any letter or communication to the Gentiles. In the Testimony of Matthew Levi it occurs seven of these twelve times; in Mark's Testimony it occurs three times;