that the plea that it was necessary to guard against some pestilent heresy may be urged in defence of all such attempted amendments; but however gradual change may account for, it cannot justify that corruption of the pure language of truth now so general; neither can the existence of any heretical extreme excuse the alterations and interpolations which partyism has virtually made in those oracles of heaven which should ever be held sacred as the infallible and unalterable expression of the mind of God. If one single change, however slight, be admitted, all change must be allowed upon the same principle; and all the verbiage and barbarism of scholastic theology, as well as the contradictions and cant of sectarism, will be equally canonical with the words of Holy Writ. Certainly, it must be apparent, that if the word "ALONE" may be added to Paul's de claration, “We are justified by faith," so that it shall read, as in the Westminster confession, "We are justified by faith alone ;” because certain errorists taught that men are justified by works apart from faith; it would be just as lawful for the latter to alter and amend the phraseology of James, so as to have it read: "A man is justified by works alone." Such indeed is, in effect, if not in form, precisely what is done, and divinely inspired teachers must thus be arrayed in contradictory opposition to each other, lest fallible controvertists should be compelled to acknowledge themselves mistaken! Again, if Calvinists presume to qualify the simple scriptural term "calling" by the epithet "effectual," Armenians may as rightfully render this "effectual" ineffectual. Or, if the former may define "grace" by their adjective sovereign," to make the scripture square with a certain theory of religion, the latter may justly plead the precedent, and substitute for "sovereign" their more liberal adjunct, "free," in harmony with their own peculiar view of the gospel. It is in this way that men seek to perpetuate their opinions, and the strifes they have occasioned, by engrafting them upon the word of God itself, and it is thus that they pervert the sense of divine revelation, and corrupt, in effect, the only source of spiritual truth.

The same may be said of such unscriptural terms as "Sacrament," "Eucharist," " Indulgence," "Trinity :" such barbarisms as "Christian Sabbath," ," "Eternal Son," "Episcopal succession," "unconditional election," "getting religion," &c. &c.; in each of which there is embodied either the living spirit of some human system of divinity, or at least the ghost of some defunct metaphysical speculation, which would forever haunt and disturb the repose of Christian peace and union. In fact, it is manifestly impossible to accom.

plish Christian union without an entire abandonment of every term and expression not found in the scriptures, and a strict adherence to the simple declarations of the divine word in their plain and obvious import. This divine word is perfect. It admits of no amendment. It requires no qualification. It can be safely trusted as it stands, as the only true revelation of "the things which are freely given to us of God," "which things," says Paul, "we speak, not in the words which man's wisdom teacheth, bnt which the Holy Spirit teacheth: comparing spiritual things with spiritual."

Hence, while

The religious world would seem to have taken such liberties with divine revelation, from an erroneous view of the position which revealed religion sustains. Because, in regard to natural objects, men have felt themselves free to invent names, to classify, arrange, and theorize, they seem to have supposed it their privilege to pursue the same course in religion. Hence the science of Theology; hence the innumerable systems of religion; and hence the peculiar dialect or nomenclature of each religious party, which requires a special glossary for its interpretation. But they appear to have overlooked the obvious truth, that while nature is a revelation of THINGS, religion is primarily a revelation of WORDS. The position in which each presents itself is directly opposite. in nature, it is left to man to find words for things; in religion, it is his business to find things for words. Hence, too, it is that in his researches into nature he may safely vary his language and change his classifications and his theories, since the things of nature remain the same, however variously denominated or arranged. But in religion, since words here reveal things, a change of language necessarily involves a change of things. It implies the absence of a knowledge of the things which the spirit has revealed; and the substitution of things which men have themselves invented, and introduced into the church by a theological christening, and an episcopal confirmation. Nothing but the existence of new things to be divinely revealed to man, could ever require or justify the introduction of new words and expressions into religion.

Hence it is that this reformation, as said before, positively inhibits · the use of any word or expression foreign to the scriptures, and that it requires each expression of the inspired volume to be taken, not in an appropriated sense to suit some pre-conceived theory, but in its most obvious grammatical construction. That there may be some differences of sentiment in regard to the precise signification of certain passages is not to be doubted, but it is grammar and not theology that must decide the controversy; and it is surprising how

slight and unimportant these differences are, when men come to the study of the Sacred Oracles free from the prejudices and prepossessions of religious systems, and only desirous to know the will of God in order that they may obey it. To such persons alone the Bible is an unsealed volume, revealing the rich treasures of the divine grace, and the counsels of redeeming love; exhibiting the gospel in its original simplicity and power; making wise to salvation, and rendering the man of God perfect and thoroughly furnished to every good work."

R. R.

THE GENTILES-No. III.

We have in our last extracts of the Gentiles given an extended view of their territory. I take from the current press, religious and political, the following brief sketch of the principal sects and parties of idolators now known to christendom, as occupying more or less the attention of the missionary institutions of the present day. After the Mahommedans, we have the following ten varieties of Paganism:

1. Druzes, so called from El Druzi, in the 11th century, who did much to establish this sect. They hold there is one God, and that Hakem is that God. The Nazarans Mutualees, appear to be schismatic Druzes, whom the rest of the sect regard as heretical.

2. Yesides, or worshippers of Satan. They inhabit the mountains near Singa in Mesopotamia. They appear to be a mixed sect. 3. Wahabees, so called from Addulwahab, an Arabian reformer in the middle of the 18th century. They hold the unity of God, and reject the invocation of saints.

4. Brahmanists, so called from their Brahmins, or priests. They acknowledge Barabrahma as the supreme God; but have delegated his power to Brahma, Vishnu, Shiva, and a multitude of subordinate deities. They are divided into Vishnuites, and worshippers of Shiva.

5. Sikhs, so called from their being disciples or followers of Nauhac Shah, (compare Sansorit sischa, Punjabee Sikh, a disciple or follower,), who lived in the beginning of the sixteenth century. They renounce the Hindoo distinction of caste.

6. Buddhists, or the worshippers of Buddhah. They reject the distinction of caste. They include, 1. Buddhists of Hither India and Ceylon; 2. Buddhists of Farther India; 3. The Buddhists of China and Japan, or Noites; and 4. Buddhists of Thibet of the interior of Asia, or Lamaists.

7. The sect of Tao-see, or Doctors of Reason, founded by Laotseu, or Lokium, about 600 years before Christ. They hold the worship of spirits, with a belief in magic, and the existence of primordial reaIt is the most ancient religion in China.

son.

8. The followers of Confucius, who lived in the fifth century before Christ. Their religion is based on a philosophic Pantheism. They include the learned of China and of the neighboring countries.

9. Sintoists. Their worship is based upon the worship of genii, or inferior deities, called Sin, or Kami, who preside over all things visible and invisible, and are supposed to take more interest in human affairs than the higher gods. The worship paid to the Kamis consists of prayer and sacrifices. Their temples are called myia and their festivals matsuri. This is the most ancient, although not the most predominant religion.

10. Fetichists, or worshippers of the fetiches, a name given to any animate or inanimate, natural or artificial object, to which rude and barbarous people pay religious homage. They include, 1st. Fetichists of Asia and Europe, whose priests are sometimes called Grote. 2. Fetichists, of America, whose priests are sometimes called Jugglers. And 3. Fetichists of Oceanica. A. C.

INFIDELITY SUPPLANTED BY THE BIBLE SOCIETY.

A correspondent of the Norfolk (England) Chronicle mentions the following facts: "In the course of the meetings of the religious societies held recently, the three following coincidences are mentioned:

1st. Voltaire's press is now employed in printing the Society's Bibles.

2d. In Gibbon's house, which is now a hotel, 4,000 Bibles have now been sold by one of the Society's Agents.

3d. In Hume's house, the first meeting was held for the formation of a branch of the British and Foreign Bible Society at Edinburg. To which we would add, that Mr. Jefferson, in his Notes on Virginia, predicted that in fifty years from a certain day there would not be a Bible to be found in America, except it be preserved in the library of some antiquarian as a literary curiosity; and on that day fifty years afterwards, the American Bible Society, without knowing his prediction, resolved to supply every family in the United States with a Bible.

CURE FOR THE CHOLERA.

Dr. John Moore states in a Mobile paper, that he cured one hundred or more extreme cases of cholera, not losing one, by the use of tobacco. He administered it in the form of an enema of the strength of one drachm to a pint. He first tried it upon a negro whose pulse was gone; his tongue was cold, and his muscles so rigid, that he rested only on his head and heels. In five minutes he was relieved, and the cure effected by drinking a decoction of senna. In his own case Dr. Moore took into his stomach a spoonful of the tobacco decoction, with perfect relief from cramp and diarrhoea. He has no doubt that cholera may be as easily managed as the feyers of our country.

THE BAPTISTS-No. IV.

BEFGRE the text is read we shall for once deliver the sermon, and then give the text. The following essay is one of A Series on Spiritual Influence, and is from a Baptist editor, formerly of the United States, now of Canada West. We are pleased to see how the spirit of reform is at work in the Baptist community. From what Baptist minister, a quarter of a century ago, was promulged such views as the following essay indicates? Some of the junior Baptists, probably, will not be so forcibly struck with the difference as the more advanced portions of the community. But without further preamble, we shall quote a few words from the "Evangelical Pioneer :"

"THE SWORD OF THE SPIRIT."

"In the last number of the Pioneer we endeavored to exhibit the scriptural doctrine of the Spirit's indwelling and operation, as the characteristic blessing of the New Testament dispensation, and to maintain the important truths, that in conversion and sanctification, the Spirit of God is the actual and efficient agent. Before proceeding with the application of this doctrine, to the commencement, progress, and consummation of the divine life, it may be necessary to guard ourselves against error by a view of the revealed means and instrument of His operation. There are two extremes of error in this important matter, against which it is equally important that we should watch. It is usually the case in the history of the Church, that error is two-fold, because every error produces its opposite. And a knowledge of this is important to an honest and independent mind setting out in quest of truth. In the case before us there has prevailed, in some sections of the Christian church, a disposition to run the doctrine of the Spirit's influence into a kind of mysticism and fanaticism, which makes religion a thing of feelings and impulses, and passions. And the detection of this has driven another class of professing Christians into the opposite extreme, where religion becomes a thing of cold and abstract opinions or beliefs, which has no power over the heart and life. By the former party the truth of God is slighted. By the latter the Spirit is dishonored. In the latter class we include not only those who altogether deny the personality and power of the Spirit, but those also who deny his direct and personal operation, maintaining that "the Spirit is in the word, so that his influence differs not at all from that of the preacher." We must for the present leave the plain exhibition of the truth in our last to stand as a refutation of this error. At present we turn to the opposite error, and meet it by maintaining the instrumentality of the word in conviction, conversion, and sanctification. In what we urge on this subject it might be understood that we do not presume to limit the power of God, and say that there is no other way in which he can convert and sanctify the SERIES III.-VOL. VI.

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