New Lisbon, Ohio, 13, 1831. I am in New Lishon, and have been for some days holding a meeting, at which six more made the noble surrender to the Lord, making in all 35 since the meeting has been in progress-5 in another place-40 in the last four weeks J. H. JONES. STATE MEETING. Fayette, Missouri, June 3, 1841. I am requested by several of the preachers to ask you to insert in the Harbinger that there will be a State Meeting held in this place, to include the 23 Lord's day of September next, and to commence on Friday before. It is the wish of the brethren that the state meeting be held in the room of the annual meeting heretofore appointed to be held with the friends and brethren at Dover, in the county of Randolph, in the month of October, especially as that meeting, if held, will interfere with one or more important appointments that cannot now be recalled. it is earnestly requested that each congregation or church in the state may be represented at the meeting in September, that accurate information may be communicated in relation to each, as to all matters desirable and worthy of publicity; and also, that no preacher be absent, unless it is absolutely unavoidable. It is further requested that all the papers pleading the cause of the current reformation give notice of the meeting. I am specially charged by the brethren and friends to say, that a most hearty welcome will be given to brothers Campbell, Stone, and all others from a distance, who can be with us to do good, and to make or renew acquaintance. If you can come the Disciples will rejoice, the commu. nity will be gratified, and a portion of the clergy and their sectarian brethren will be full of wrath. Other individuals of the clergy, however, we presume, will be highly pleased, as we have frequently heard them say that they disliked competition with understrappers, but would gladly enter the lists with an experienced fencer, alias Alexander himself. But that you may not be literally kept away by fright, I will just add for your information, that these boasters are barely able to point out the difference between a noun and a verb. I wish I could say that I hoped to be present with you. be in the midst of you! H. L. BOON. GREENVILLE INSTITUTE FOR YOUNG LADIES. S. G. MULLINS, Principal. HARRODSBURG, Kentucky. Miss E. C. BOWERS, Assistant. PAUL SCHMIDT, Professor of Music. This Institution, located at the Old Greenville Springs," about one half of a mile from the town, is now fully organized and open for the reception of pupils. The present Pession will end on the third Friday of August, and will be followed by a recess of two weeks; after which the sessions will be arranged to correspond with those of Bacon College. TERMS. For Tuition, per session of five months, in the primary branches, embracing rudiments of English Grammar, Geography, and Arithmetic, together with Exercises in Composition, . $15.00 For Tuition in all the higher branches of an English and scientific course, with 20 00 10 00 For Instruction in Needle Work, Drawing, and Painting, 60 00 All the above prices, payable at the expiration of the session, will be reduced 12 per cent., if paid in advance For lessons, per quarter, on Piano, $15; on the Guitar, $10; and in Sacred Music, $2all payable in advance Miss Bowers was educated in one of the first female schools in New Haven, Conn., and bas had considerable experience in teaching, In regard to Mr. Schmidt, it is unquestionable, that, as a Teacher of Instrumental Music, he has no superior in America. The Principal, having resigned the Professorship of Ancient Languages in Bacon College, and determined to devote himself to the cause of female education, designs this Institution to be permanent, as its location is perhaps one of the best in the world. And whilst the most untiring efforts will be used to effect a substantial as well as a highly accomplished education of the physical and mental powers, the moral and religious cul ture of all committed to his charge, shall receive special attention. About thirty pupils can be accommodated with board in the family of the Principal. The Institute will be furnished, as soon as practicable, with an extensive Library, Maseum, Philosophical and Chemical Apparatus. Greenville Springs, Harrodsburg. May 22, 1841. PROSPECTUS. FRANCIS W. EMMONS proposes to publish by subscription, at Emmaus, Hamilton county, Ia., Three One Dollar Volumes, with the following titles: 1st. OUR NAME; or, The Essays of 1839 and 1840, of Barton W. Stone, Alexander Campbell, David S. Burnet, Arthur Crihfield, and others, on the name CHRISTIAN: with some Notes and Connecting Remarks by F. W. Emmons. 24. THE PIECES SAVED ON ORDER: containing the Essays of The Millennial Harbinger, The Advocate, and The Journal of Christi anity. 3d. A VIEW OF THE SOCIAL WORSHIP AND ORDINANCES OBSERVED BY THE FIRST CHRISTIANS, DRAWN FROM THE SCRIPTURES ALONE; being an attempt to enforce their divine obligation; and to represent the guilt and evil consequences of neglecting them. First American, from the second Edinburg edition, corrected: with an additional chapter on the ORDER OF WORSHIP, by F. W. Enmons. The question concerning the divine origin of the name Christian, it is believed, in the essays of our Volume I. will be fully settled; while the discussion of Order, in the "Pieces Saved," may be but just commenced. And yet, if we mistake not, in these pieces are established some important principles. We propose to begin this volume with brother A Campbell's Millennial Harbinger Extra for October, 1835. Of this, M. Winans in a letter to him, published in the December following, says: "This Essay gave me as much, if not more consolation, than any thing written by you or any other man since I believed the Apostles' teaching to be of God." The work of Haldane, which we propose to republish, shows him to have been a close reasoner, a good scholar, and a reformer of ardent piety Of it we possess the only copy which we have ever seen or heard of in this country. Brother A Crihfield, to whom we submitted this work and asked his opinion, while visiting us in the summer of 1839, responds in his Heretic Detector for March following, thus:-"The volume will no doubt be serviceable to the brethren in different parts of the country. Brother Emmons will, per haps, find it necessary to make some retrenchments and emendations: and when these are judiciously elected, (and to this task brother E is every way competent, the new edition will throw much light upon the social worship of Christians," These three Volumes. if all published, will contain between 1000 and 1200 mediam 8ro or large 12mo pages, and any one of them over over 300 pages. We give a prospectus for all, believing the publication of all at this time a desideratum; and we only ask for patron. age enough to defiay expenses, and we will publish all within the next year: but we shall print that first, for which we receive first returns of the most subscribers We propose to publish on good paper, with fair type, in semi monthly numbers, of a sheet each. TERMS. ONE DOLLAR a volume on the receipt of the first number. Any person obtaining five subscribers and remitting pay for them, will be entitled to a copy for his trouble. We will wait until the 15th of July next for a report of promises; and if we shall then have received enough to author. ize us to give our promise of some hundred dollars for paper, the first sheet will be issued early in August. We want no subscribers who will not pay promptly according to our terms. Emmaus, Noblesville, Ia., May 1st, 1841. MILLENNIAL HARBINGER. NEW SERIES. VOL. V. BETHANY, VA. AUGUST, 1841. No. VIII. AN ADDRESS, Delivered before the CHARLOTTESVILLE LYCEUM, by ALEXANDER CAMPBELL, on the 16th of June, 1840.—Published at the request of the Lyceum. . MR. PRESIDENT AND GENTLEMEN OF THE LYCEUM IS MORAL PHILOSOPHY AN INDUCTIVE SCIENCE?- -The desire of knowledge, and the power to acquire it, are, by a benevolent provision of the great Author of Nature, jointly vouchsafed to man. The centripetal principle of self-preservation which pervades every atom of the universe, the great globe itself, with every thing that lives and moves upon it, is not more universal than is the desire to know, in every being that has the power to know. This is the soul of the soul of man--the active energizing principle, which stimulates into action his whole sensitive, perceptive, and reflective powers; and were it our duty to collect and classify the criteria by which to appreciate the intellectual capacity of an individual, we would give to his desire of knowledge an eminent rank among the evidences of his ability to acquire it. To direct into proper channels, and to control within rationa llimits, the desire of knowledge, have always been paramount objects in every government, human and divine, which has legislated on the subject of education, or sought the rational happiness of man. Indeed, the Divine Father of our race, in the first constitution given to man, suspended his destiny on the proper direction and government of this desire. He was pleased to test the loyalty of his children by imposing a restraint, not so much upon their animal appetites as upon their desire to know. The God of reason hereby intimates to all intelligences, that the power to control this master passion is the infallible index of man's power of self-government in every thing else. How wisely and how kindly, then, did he denominate the forbidden tree, the tree of knowledge of good and evil!" And perhaps it is just at this point, and from this view of the subject, that we acquire our best conceptions of the reason of high intelligences-of the fall of that mighty spirit whose desire to know, transcended the law of his being and the object of those sublime endowments bestowed upon him. That he was experimentally acquainted with this paramount desire of rational nature, is obvious from the policy of the temptation which he offered. Its point was to stimulate, not the animal, but the intellectual appetite of our mother Eve, by dogmatically affirming that God forbade the fruit, because he knew that if they should eat it, "they would be as gods, knowing both good and evil." But while it appears most probable that all intelligences, angelie and human, embodied and disembodied, are superlatively fallible and vulnerable in this one point, and that their catastrophe was so far, at least, homogeneous, as to afford plausible ground of inference that the not holding or employing any power bestowed upon us in abeyance to the will of the donor, is the radical sin of our nature, and the prolific fountain of all the follies and misfortunes of man; still the desire of knowledge is one of the kindest and noblest instincts and impulses of our nature. Without it, the power to know would have been compa ratively, if not altogether, useless to man. The physical wants of the infant do not more naturally nor necessarily prompt his first animal exertions to find relief, than does this innate principle, this natural desire of knowledge, urge the mind into the pursuit of new ideas. The ineffable pleasure of the first conception only invites to a second effort; and success in that, stimulates to a third; and so on, in increasing ratios, till the full grown man, on his full fledged wings of intellectual maturity, soars aloft, as the eagle from the mountain top, in quest of new and greater discoveries. And never did the miser's love of gold bear a more direct proportion to his success in accumulating it, than does the desire of knowledge in the bosom of the successful aspirant after new ideas keep pace with his intellectual attainments. This again suggests to us a good reason for the variety and immersity of creation. Man needs such a universe as this, and the universe needs such a being as man, not merely as a component part, but as the worthy guest of it. Every thing that exists is to be enjoyed by a being who has the power of understanding and admiring it. Now, as the human power to know and to enjoy, is naturally cumulative and progressive, the objects to be known and enjoyed must be proportionably vast and illimitable. And here again arises a new proof of design and adaptation in this grand and eloquent universe of God. For it is not only in the infinitude and variety of its parts-in its physical, inte! lectual, and moral dimensions; but in the immeasurable aggregate of its provisions, as respects variety, extent, and duration, that it is so adapted to the human constitution-to this unquenchable thirst for knowledge-this eternally increasing intellectual power of knowing and enjoying, bestowed on our rational and moral nature. In all the language of celestial or terrestrial beings, there is no word of more comprehensive and transcendant import, than the term universe. In its mighty grasp, in its boundless extent, it embraces Creator and creature-all past, all present, all future existences within the. revolving circles of time, and the endless ages of eternity. Our fini'e minds, indeed, with all their gigantic powers of acquisition, cannot compass infinite ideas, but they can divide and subdivide the mighty whole into such small parts and parcels as come within their easy management. We have, therefore, divided the universe into innumer able solar systems spread over fields of space, so immense as to make imagination herself flag in her most vigorous efforts to survey them. These systems we have again divided into planets, primary and secondary; and these again into various kingdoms-mineral, vegetable, animal, intellectual. These we have farther distributed into genera, species, and individuals, until a single individual becomes a distinct theme of contemplation. Even that we often find an object too large for our feeble efforts, and set about separating an individual existence into the primary elements of its nature, the attributes, modes, and circumstances of its being, before it comes within the easy grasp of a special operation of our minds. But the feast of the mind, the joy of the banquet is not found in these distributions and classifications of things, but in viewing every organ and atom of every creature in reference to itself, and to the creature of which it is a part; then that creature as related to other creatures of its own species and genera; and these again in reference to other ranks and orders belonging to the particular world of which they are atoms; and that world itself as connected with others; and then all as related to the Supreme Intelligence, the fountain and source of all that is wise, and great, and good, and beautiful, and lovely-the Parent of all being and of all joy; and thus to look through universal nature, and her ten thousand portals and avenues, up to Nature's uncreated and unoriginated Author. It is, indeed, a sublime and glorious truth that this, to us unsearchable and incomprehensible universe, can all be converted into an infinite and eternal fountain of joy, an inexhaustible source of pure and perennial bliss, commensurate with the whole capacity of man. But this, to us, is yet in the boundless future, and must depend upon the proper direction given to our desires and pursuits in the contemplation and study of the universe. The fields of science are innumerable. But few of them have ever passed under the observation of our greatest masters. Not one of them is yet understood. The whole universe, indeed, is yet to be studied; and with such care and attention that the worlds, and systems of worlds-of ideas within us, shall exactly correspond to the worlds and systems of worlds without us. As exactly as the image in the mirror resembles the face before it, so must the ideas within us correspond to the things without us, before we can be said to understand them. What ages, then, must pass over man, before the single system to which he now belongs shall have stamped the exact image upon his soul, and left as many sciences within him as there are things cognate and homogeneous without him! Before this begin to be accomplished, the seven sciences of the ancients will not only have multiplied into the seventy times seven of the moderns; but into multitudes that would bankrupt the whole science of numbers to compute. If Socrates, the great master of Grecian phi losophy, could only boast that he had attained so much knowledge of the universe as to be confident that he knew nothing about it-compre hended no part of it-how much of that science of ignorance ought we to possess, to whom so many fountains of intelligence have been opened, from which the sage of Athens was debarred! But as there is nothing isolated or independent in all the dominions of God, so there cannot be an isolated or detached science in any mind, save that in which the original archetypes of all things were arranged |