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ure of renewing my acquaintance with my old friend Dr. Andrew Wiley, the learned and worthy president of the institution. Long accustomed to the duties of his office, Dr. Wiley is one of our most eminent western teachers officiating as president of a State institution. In his youth he was president of Jefferson College, Cannonsburg, Pa. Afterwards president of Washington College, Washington, Pa.; in both of which institutions he deservedly stood high. While there, some thirty years ago, he and myself had a metaphysical controversy, of much excitement, on certain matters and things connected with the Presbyterian movements of that day, in behalf of a compulsory observance of the Sabbath a la mode Scotland. He wrote over the signature of Timothy, I over that of Candidus, a long series of articles, prose and verse, on sundry topics connected with the movements of “ The Moral Associations" of that day-enforcing, by civil statutes and Snes, the sanctification of the Lord's day somewhat in Jewish style. The result was, the associations died away, and our good and more generous feelings of mutual respect rose as they waned. So that we have ever since cherished for each other a sincere and high respect. He has, as well as myself, much modified his views on men and things, in the lapse of forty years' thinking; and, I believe I may say it without flattery or vanity, that we are not very far apart in our present views, on all that enters into the elements of original apostolic christianity. In his ecclesiastical politics he has become more Episcopal than Presbyterian; more catholic than sectarian; more inquisitive than dog. matical. I am, therefore, not without hope, that we may yet approximate still nearer to each other, as his reverence for human authority wanes, and as he rises to the purer air and the brighter sky of original and unsophisticated christianity; We both agree that all synods and councils have erred, and that no true christian can be a sectarian; nor true sectarian a real follower of the Lord Jesus Christ.

From Bloomington, next day, we proceeded to Springvale, where I delivered a discourse on the New Institution, in contrast with the Old, and was succeeded, after night, by Bro. Jameson, who gave a very animated and instructive lecture on the necessity of yielding prompt obedience to the requisitions of the gospel. We supped with Bro. Judah, of Springvale, and spent the night with our much esteemed and devoted Bro. Milton Short, who labors with good effect in the good cause of Reformation.

Next day' we proceeded to Bedford, and addressed, in the Presby, terian church, a large and most attentive auditory, op: the grounds

and reasons of one Lord, one faith, and one baptism, going at some length into the aberrations of the age on these and other great elementary principles. Having enjoyed the christian hospitalities of Bro. Williams and Bro. Gilwick, next day we departed for Bloom ington, some fourteen miles distant.

At Bloumington we spoke twice-once on Saturday evening, and once on Lord's day. On Saturday night our subject was the prom. ised advocacy of the Spirit, after the return and coronation of the Messiah in heaven; the commencement of his kingdom, and the peculiarities of the Christian dispensation, in contrast with the Patriarchal and Jewish institutions. We gave the reasons why christianity, or the kingdom of Christ, could not be developed till he received all authority in heaven and earth-till he received the kingdom and government of the universe. The coming of his kingdom, called Basileia toon Ouranoon, we demonstrated to be generally misconceived. A striking proof of this is found in the retention, in the Protestant church of England, of the Lord's prayer in the weekly, and often in the daily, services of that church, as if it were in accordance with the genius and character of the present dispensation of that kingdom. John's ministry was to announce the near commencement of that kingdom, and to identify and point out “the new born King of the Jews," and also of the Gentiles. He taught his disciples to pray, according to his preaching, for that kingdom. Jesus of Nazareth did not begin to announce his kingdom till John was imprisoned. He then, also, begun to announce the new kingdom as near at hand, and, after the manner of the Harbinger, taught his disciples to pray in accordance with his preaching : " Thy kingdom," rather “thy reign come.” He sent seventy heralds to proclaim it in every house in Judea and Galilee, charging them to spend no time in salating any one by the way, for that they would not have more than time to make the announcement till that reign would commence.

Jesus, while on earth, thuugh born to empire, was not a king, and could not legally be a priest. Here he acted the part of a prophet, a "teacher sent from God.” But after he had given himself a sacrifice, rose from the dead, and entered the heavens, he received the kingdom or government of the universe"angels, authorities," hierarchies and “powers, being subject to him.” He was crowned * LORD OF ALL.” This fact was publicly announced in Jerusalem, at Mount Zion, the city of David, his royal ancestor, on the fiftieth day after his sacrifice, and one week after his ascension into heaven. Peter, who had been promised “the keys of the kingdom," pro

elaimed it in these words: “God had sworn with an oath” (to David,) " that of the fruit of his loins he would raise up the Messiah, to sit on his throne.” “ This Jesus," (the son of David,)“ God has raised: up from the dead, and set him at his own right hand,” and given to him the promise of the Holy Spirit. "Let, therefore, all the house of Israel assuredly know that God hath made this same Jesus” (this legitimate son and heir of David)," Lord Messiah.”

We quote freely, but quote accurately, the facts of the coronation, and the annunciation of it on Pentecost, in Jerusalem:

Who, then, - enlightened in the Christian Religion; cán pray, “thy reign come,” or “thy kingdom come?" I want no other proof of the darkness that yet covers much of Protestant Christendom, than the papal ceremonious hebdomidal abuse of “the Lord's prayer," as it is named in many hundred synagogues in this so-called “ Bible enlightened land."

The kingdom has come, and the King has been on the throne of David now more than 1800 years; still, myriads are yet praying " thy kingdom come”! ! Some qualify it by such awkward phrases“thy kingdom come into the hearts of this people;" “ thy kingdom come in its ultimate glory.” But this is to desecrate and mystisy the scripture style. “ The Lord's prayer,” properly so called, is written in John, chapter xvii.; before offering up which, he said to his disciples : “ Hitherto you have asked' nothing in my name.” “Whatsoever you ask in my name,” henceforth “ I will do.”

Christ could not be our intercessor till he became our sacrifice. Aaron, the type, never entered into the divine presence, as an intercessor, till he had made a sin offering. Then he carried with him his sacrifice into the Holiest of all. Thus Jesus, aster he had expiated our sins on earth, entered heaven, and basing his intercession, as our high priest, upon his own sacrifice, he sat down a priest upon his throne, “after the order of Melchisedek ;” a high priest forever, “ according to the power of an endless life.”

This, as above set forth, is a leading doctrine of this current Reformation, and forms, so far as I am informed, no part of the pulpit or periodical religious press developments of this day, beyond the precincts of our brotherhood, that challenges the investigation of this greatest and grandest of christian topics. It is pregnant with great revolutionizing and regenerating principles.

On the day following, being Lord's day, we lectured on Gal. iv., on the two institutions—the old and the new-represented allegorically by Paul, under the figures of Hagar and Ishmael, of Sarah and Isaac-the children of the bond woman and the children of the free..


“ The bond woman and her son,” representing all sectarian churches-Rome, England and Scotland—with their national, animal and sensual hierarchies, and all their children scattered up and down in these thirty United States. - The child of the free woman,” represented all that are born supernaturally, as Isaac was, by faith in God's promise, and who are free from guilt, and the slavery of pedobaptism or national birthrights, in all its modern or antique forms. This is the substance, and a meagre outline it is, of the substance of a discourse of more than an hour and three-fourths. It, as well as the preceding, was delivered in the spacious hall of the University of Indiana, in the presence of a very large, attentive, and deeply interested auditory, embracing its students and faculty.

In the afternoon, the church met in her own spacious and comfortable house, to attend on the Lord's supper and her own worship. At night, the same house was again crowded, to hear Bro. Jameson still farther on the doctrines of the Kingdom.

At the close, we added a few remarks on natural, moral, and positive institutions, asserting the superlative importance of the positive institutions of christianity, frequently called its ordinances of grace. These are the treasuries of divine grace, and the best means infinite wisdom and benevolence could devise for man as he is, and as he first was, for the enjoyment of special grace, and high and happy communion with God.

During our sojourn at Bloomington, we very much enjoyed the christian hospitality of our amiable and devoted Bro. Mathes, Editor of the Christian Record, whose praise is in all the surrounding churches; also that of President Wiley, and others, by whose company we were much refreshed and edified.

Next morning, (Monday, November 18th,) before the sun rose, accompanied by our fellow-laborers, 0. Kane and Jameson, we bade adieu to Bloomington, intent on making Indianapolis, fifty-two miles distant, during the day. The day was bracingly cold, the road fine, our horses in good plight, the country beautiful, (much of it exuberantly fertile,) and our conversation mutually interesting ; so that time and the distance passed pleasantly away. We dined at Bro. Stafford's, rested two hours, and reached Indianapolis in good time.

We spent a pleasant evening around the social hearth of Bro. Jameson and his amiable consort, retired early, (an important fact in human health and comfort,) slept soundly, and arose renovated and invigorated for the labors of another day. But here we must lay down our pen for the present.

A. C.


That our readers may be informed of the greatest movement of the age-a faithful, exact, and perspicuous version of the Living Oracles of God in our own tongue, now spoken in “the four quarters of the globe,” and by some seventy millions of our race-we will occasionally post up the movements of the Bible Union corporation, now consecrated to this grandest of human achievements. We received per last mail, (December 10th,) the first Annual Report of the American Bible Union, presented October 3d, 1850, in the meeting-house of the Tabernacle Baptist Church, Mulberry street, New York city, with the constitution, minutes of the annual meeting, anniversary addresses, correspondence, &c.; together with a list of books, life-directors and members.

A. C.


The American Bible Union was organized on the 10th of June, 1850.

The period immediately preceding had been one of profound gloom. Error and prejudice seemed to have prevailed over the light of truth, and clouds and mists darkened the horizon of popular opinion. Beyond the present scene, faith could discern a God of light, but mere human speculation saw only in passing events the prevalence of the doctrines of expediency, and a regard for the traditions of men.

Incipient Meeting.--The first faint gleam of a fairer prospect and a brighter hope, was manifest at the meeting of friends of the Bible on the 27th of May.* Summoned together to consider the propriety of organizing an association to procure and circulate the most faithful versions of the Sacred Scriptures in all lands, they felt that on them and their deliberations devolved a momentous responsibility. It was then, that, as they knelt in silence around the throne of the heavenly grace, their hearts swelling with emotion, and their eyes suffused with tears, they found encouragement in the sense of the divine presence, and their souls were knit together in the firm resolution, depending on God, to do their duty, and trust the consequences with Him.

Period of Organization.--The hope inspired on that occasion was not disappointed at the season of organization. A growing expectation was then discernible, that God was about to vindicate his truth. Through the vast assembly congregated on the 10th of June,

* The proceedings of this meeting, and also those of June 10th, when the American Bible Union was organized, are recorded in a pamphlet entilled “Constitution of the American Bible Union, organized by a convention of friends of pure versions of the Bible in all languages,"

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