some of them have invited him to come before a church and obtain a vote in favor of his action on the premises? Such a course would have been necessary on the present theories and customs. Philip could not have asked him for a Christian experience until he became a Christian. Nor could he bring him before a church. But, in his horizon, there were not such views or theories. Does he preach to him any thing about the antecedent workings of the Holy Spirit? Not one word on the subject. He knew that if he could say that he sincerely or cordially believed what he had preached to him concerning Jesus, he was a worthy subject of Christian baptism. In fact, his propounding the question was, to Philip, a sufficient demonstration of his fitness for Christian immersion. He had preached to him no doctrinal theology. He gave him to understand the Christology which the apostles had sanctioned from the beginning. He preached to him that Jesus was the Christ-the Messiah-the Plenipotentiary of heaven and earth; God's own ambassador to treat with a rebel world; that he had died for the sin of the world; that he had taken it away; that he had magnified the Divine law and made it honorable; that his blood cleansed from all sin. He only desires a confession of faith in Jesus as the Christ, promised, prophesied of, typified, and exhibited as "the Lamb slain from the foundation of the world" "the Lamb of God that takes away the sin of the world." The officer confesses his faith, not in doctrines, propositions, commenta. ries, or creeds, but simply says, "I believe the Son of God to be the Jesus Christ" literally, according to the received Greek text; but equivalent to, "I believe that the Jesus Christ is the Son of God." That is, the Jesus Christ whom you preach is the Son of God. This satisfied the Divinely commissioned preacher, and on this he immersed him according to the commission. Now as we have but one Lord, one faith, and one baptism, of Divine authority, the way of entering into Christ, body, soul and spirit, is thus laid open. This is the Divine platform-all others are human, uncanonical, and of doubtful interpretation. This has the seal of apostolic authority, and is worthy of universal acceptation. Now, there not being two faiths, two Lords, two baptisms, two different churches of Christ, why should we not accept this and repudiate every other?!

But true faith and true obedience are commensurate with all the Divine testimony, promises, precepts, ordinances of the kingdom, or reign of heaven. And mark it well, the baptized Christian officer goes on his way rejoicing, and that, too, in the well grounded hope of the forgiveness of his sins, of his acceptance with God; rejoicing,

* Πιστεύω του γιου του Θεού είναι τον Ιησούν Χριστόν.

too, in the hope of eternal life. Who, then, would not be a Christian on these premises-a Christian, not according to the latitude or longitude of this or that party, but an humble, faithful, living, and lively disciple of Jesus, the great Teacher sent from God?

The same evening we were again constrained to speak. We read the 11th chapter to the Hebrews, and from it gave, not merely a definition of faith, but a development of the power of faith, exhibited in the greatest moral heroes and heroines that ever lived. We also contrasted the inefficiency of every form of philosophy ever taught in schools, ancient or modern, compared with the powers, efficiency, and grandeur of faith in the testimony of God, and hope in his rich and merciful promises. We pressed upon the attention of all the influence of faith, and the necessity of it, even in our initiation into language and science. We study grammar, lexicography, and even the sciences, in virtue of faith in the oracles of literature, science and art. We act upon it in many particulars in all the relations of lifein pursuits, acquisitions, and enjoyments; and this faith reposes in the testimony of men, not so documented, commended, and authenticated, as the grand developments of a future and an eternal life are in the testimony of apostles, prophets and martyrs, who solemnized and sealed their oracles and testimonies by the voluntary sacrifice, not of their earthly fortunes only, but of life itself.

On Monday, (26th) at 11 o'clock, we again addressed a large audience in Charlottesville, on the Commission which Jesus Christ gave to the twelve apostles.

At night, Bro. Bullard spoke from 1 Cor. xv. He gave to an atten tive audience a warm and moving address, on the elements of Christianity, as consummated in the crowning 'fact of Christianity-the resurrection of Jesus Christ-referring to the demonstrations of its power in the lives of the moral heroes which it created. He demonstrated the superlative motive power of the Christian gospel as tran scendental, compared with every other instrumentality brought to bear upon a fallen world. He made it, indeed, appear as worthy of universal acceptation, and was listened to with evidences of much Interest.

On Tuesday evening at 3 o'clock, we delivered, to a very attentive congregation, an elementary address on Education. We introduced the special subject of the discourse by a few remarks on the latitude of the subject. It was assumed, as a conceded fact, that in the broad import of the term, education had been extended, not only to the human mind, but to the animal and vegetable kingdoms of nature.

It was even applied to the training of vines, by pruning them, and to flowers, in the cultivation of them. The wild flowers of nature, by

a skilful training, had become the rose of Sharon and the lily of the valley. The branches and the clusters of the vine have acknowledged its productive power. The skilful orchardist and the gardener demonstrate its potency, and, by its influence, the wilderness and the solitary deserts have become glad and blossomed as the rose.

The animals around us more fully attest its importance and utility, A well educated dog, or horse, or ox, demonstrates its importance by obtaining a value in the market that the uneducated classes can never command.

But most of all, and incomparably above all, man is the peculiar subject of education. He enters the arena of life without an idea, an emotion, or an aspiration beyond the instinctive impulses and cravings of appetite. Unlike all the other tenantry of earth, his instincts are feeble. He is proverbially the most impotent of all the animated tribes of earth, in his instincts, and necessarily commences his pilgri mage in life without an idea or an infallible impulse.

Instincts cannot be cultivated or improved. Wherever they exist, they are as perfect at first as at last. Thus man alone, of the whole tenantry of air, or earth, or sea, demands education. Having, too, a body, a soul, and a spirit, subject to a destiny lasting as the ages of eternity, the demands of his nature are paramount to those of any other creature on our earth.

The theory of education is, as yet, in a progressive state. Indeed. the professors of education are not yet fully agreed upon what may be called the constituents of a perfect and complete education. We, therefore, assume that the whole man-body, soul and spirit-is the proper subject of human education. We shall also assume that human education is the simple development, corroboration, and polish of man's whole personality-physical, intellectual, moral and religious-in reference to his whole being and destiny in the universe.

The three first named being very generally, if not universally conceded, we shall regard as questions fully settled, at least in the judgment of our present auditory.

There is not, however, the same unanimity on the most important element of human education. That man is a religious being, possessed of a moral sense or conscience, is, we must assume, fully conceded, at least by the whole constituency of our present audience. On these premises, then, we ask, why is it, that in most high schools, colleges and universities, this element of our nature is the only one neglected? We do not intend to say wholly neglected. We shall be told that natural theology and moral science are taught in all our colleges; as the Pantheon is more or less taught in all our classic

schools, high and low!! But that is mere Polytheism, which not one man in a myriad believes or entertains!

But why is not Christianity taught? Are we not said to be a Christian people? Yes. But we do not belong to one sect; and so long as there are so many sects, it would be impossible, or impolitie, to introduce Christianity into schools of literature and science.

But is there not a catholic Christianity? I do not mean a Roman Catholic or a Greek Catholic, but simply a catholic Christianity. But this would lead to conflicts, and rivalries, and dissensions. If handled controversially and dogmatically, it might do so. But why cannot Christianity, in its facts, precepts and promises, be promulged, authenticated, declared, without any human philosophy being interlarded with them? We have, for years, experimented on these premises without objection or demur ever heard; and this, too, in the presence of sectaries of all the popular ecclesiastical communities in our country.

We have, indeed, founded a College upon the Bible-upon its facts, precepts, promises, and their evidences-and in the midst of sectarian communities, and have not yet heard an objection to our course. There is no real difficulty in the case. As for the philosophies of Christianity, we care not. The belief of its well attested facts, the obedience of its precepts, the cherished hope in its promises, and the necessary fear of its threatenings, may be taught and enforced without the leaven of any sect in Christendom. No system or procedure is more apposite to the genius of human nature, to the wants of society, and to the safety and perpetuity of our free institutions, than this.

Is not this better for church and state-for man, as a moral agent, "under a Christocracy-than sheer sectarism, deism, theism, or atheism! And is it not more pregnant with the hope of the triumph of Christianity-the union, harmony, and ultimate co-operation of all good men in the cause of humanity, than the total abstinence from the Bible and its Divine light and love-its humanity-its philanthropythan a cold neutrality or a heartless apathy!

Our experience and our success on these premises, furnish a strong corroboration of the soundness, the utility, and the practicability of such institutions. We, therefore, fondly hope that the time is not very remote when Bible history shall form an essential element of collegiate education; and that not the Pantheon only, but God's own book-its history, prophecy and poetry-in its Patriarchal, Jewish, and Christian institutions, shall have, not merely a place in the college library, but shall be a theme, if not the theme, of daily study and instruction during the entire collegiate course, as it is in the College ever which we preside; and this, too, without reference to any human

creed now extant in denominational Christianity. The Bible, in its original tongues, and in faithful versions, is its own expositor; and as "God is its Author, salvation its end, and truth, without any mixture of error, its matter," as I think philosopher Locke represents it, has it not a paramount claim, not only for a place on the shelves of the College library, but in the hand of every student, every day, from the day of his matriculation to the day of his graduation?

After this lecture, or the substance of it, a handsome subscription to the endowment of a Chair in Bethany College, was received from those in attendance.

While at Charlottesville, we enjoyed the pleasure of a call from Prof. Dr. M'Guffy, our old friend and fellow-laborer in the Ohio College of Teachers, now a Professor in the University of Virginia.

We also met in a social party, at Bro. Wertenbaker's, sister Himes, the relict of Bro. Himes, of Richmond, one of the oldest and most persecuted of our brethren from the Baptists, whom he left, many years ago, for conscience sake. She is patiently waiting to be called home.

We thought it expedient, also, that Mrs. Campbell should make a visit to Monticello, the former residence, and home, and tomb of the author of the annually celebrated "Declaration of American Independence"-the far famed Thomas Jefferson. But how shocked was she in seeing, in his antechamber, the hideous bust of Voltaire!" the patron of irreligion, anarchy, and libertinism." Inconstant in every thing "a Freethinker in London, a Cartesian at Versailles, a Christian at Nancy, and an Infidel at Berlin." Now a moralist, then a buffoon; now a free thinking philosopher, then an enthusiast; "every thing by fits and starts, but nothing long." Now a flatterer, then a satirist; now avaricious of wealth, then a luxuriant prodigal; now a modest philosopher, then an impious wit; now a Christian, then an atheist. Why should this Voltaire stand enshrined in the antechamber, and Paine in the bedchamber, of the sage of Monticello! Was this the taste of the founder, the proprietor, the lord of Monticello! But, perhaps, in one or two points only was he a beau ideal in the eyes of the celebrated patriot of Virginia. He founded the University of Virginia. He created Charlottesville, as well as wrote the Declaration of our National Independence! But alas for him and hundreds of his worshipers, he repudiated the Bible, and dreamed of making a free and a happy people without faith, a hope, or a desire for Christian immortality! It is now owned by a son of Abraham.

I do not wonder that our brother, Dr. Barclay, once its proprietor, sold it for a tythe of its intrinsic value. It is a place too much visited to be a private residence for any Christian man. It commands, in