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offensive apposition of true prophecy and that which is feigned, and plainly to intimate, that, though a correspondent objects to it, the conductors of the Gentleman's Magazine approve of it, the very remonstrance, itself, is described at the top of the page, and referred to in the table of contents, as "On Scriptural and Chinese Chronology"!!! Thus the very offence is repeated, in describing the remonstrance which drew it forth. Now was there ever greater effrontery than this? This is the very style, the very spirit, the very savour, of the arch-infidel, Voltaire. Our readers may depend upon this; that where we meet with the assailant of Calvinism, however he may disguise himself under the profession of orthodoxy, love to the church, and dread of fanaticism, there we have to do, far oftener than we think, with an infidel in disguise. Calvinism is his war-cry; but the doctrines of the Gospel are his mark.

Thus the contents of these periodicals are, in part, downright poison: under which title we more especially include their infidelity, their profaneness, and their immorality: and what is not poison, is trash. Under this description come their politics, which have not a principle to rest upon; their political economy, which is neither more nor less than political suicide; their liberality, which is a lie; their poetry, which is for the most part stolen; their tales, which are only fit for children; their correspondence, which brings all the tenebrific rays of modern illumination into a focus; their literature, which is either gleanings from such works as the present age is too puny to write, or even to read,-or much upon a par, for strength and substance, with cottons manufactured at Manchester to be sold at a penny a yard.

To conclude.-The attacks which, under the plea of assailing Calvinism and fanaticism, are now directed against the essentials of religious faith and practice, lead us to warn the gainsayer. The design, the tendency, the effect of Christian doctrines being to keep men from sin, how great is the injustice of those who raise objections to such doctrines, as calculated to produce sin. It is an unfair act. It is done in defiance of truth, of experience, of probability, of fact, of the positive declarations of Scripture itself, yea of the consciences of those who bring the accusation. And O that those persons, who thus calumniate the word of God and his doctrine, would lay to heart, and consider well, the unspeakable burden of responsibility, the inconceivable load of guilt, which they are heaping upon their own souls, against the day of judgment and vengeance! We would beseech them to remember this: that St. Paul expressly declares, with respect to such calumniators, that their DAMNATION IS JUST :" and,

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if there be any, to whom the preaching of the Cross is foolishness, describes such persons as " them that perish." "The preaching of the Cross is, to them that PERISH, foolishness."

Yet even these very attacks may have their use, as they serve to guide the inquirer. Suppose a man to be searching for the true, genuine doctrine of the Gospel. What is the character of such doctrine, as laid down by St. Paul? No one can read his Epistles without perceiving, that, be it what it may, it is some doctrine of such a kind as this: that it afforded a pretence, for charging against it a tendency to encourage men in sin. Hence the objections, which the Apostle continually records or supposes, as urged against him by some cavilling antagonist. "As we be slanderously reported, and as some affirm that we say, Let us do evil, that good may come." And again: "What shall we say then? Shall we continue in sin, that grace may abound?" And again: "What then? Shall we sin, because we are not under the law, but under grace?" This, then, is a mark of true doctrine. It was something of such a kind, that these objections, with some appearance of plausibility, might be urged against it. We say, therefore, In seeking for true doctrine, and in determining how the doctrinal parts of St. Paul's Epistles are to be interpreted, let the inquirer take this circumstance for a direction. The test is one, which detects and exposes the falsehood of our opponents' system at once. No one reviles their doctrine, as tending to encourage sin. They have devised a mode of interpretation, which brings out a sort of doctrine totally of a different kind. There is an offence in the doctrine of St. Paul, which theirs has not. Theirs, then, and his, are different. But, on the contrary, there is a mode of interpretation, which still yields a doctrine open to the same obloquy: there is a system, which has still this scriptural mark. Will it be asked where this system may be found? We answer, in Calvin yea, and in our Homilies; in our Prayer-book; in our Thirty-nine Articles; in the sermons of those, who, having signed these Articles, preach according to them. There we have a doctrine, which is still charged with "making faith a covering for sins." There we have a doctrine, which is still charged with "separating, or tending to separate, faith from works." There we have a doctrine, which is still said to " undervalue or discountenance" (often both)" practical Christianity," and "the qualities useful to society." Here, then, let the inquirer pause. Here let him begin to examine, whether the truth of the Gospel may not have been found by him. For he may at least rest assured of this: that such as the true doctrine was in the beginning, such it is still a doctrine against which blasphemers

we deliberately repeat the word-a doctrine against which blasphemers urge precisely the evil tendencies here alleged.

Considering the rudeness and virulence with which an amiable minister of the Gospel, as well as the Gospel itself, has been assailed, in the case now before us, by the Gentleman's Magazine, some of our readers may think that our expressions are too mild. But the fact is, we are not sure that we should now have taken up the matter at all, unless our business had been with a class. Add to this, our opponent intimates, that he does not intend to honour us with any farther notice: and therefore, as he leaves us the last word, there might seem some occasion for us to moderate our language. But not to be misunderstood though he may have done with us, it is by no means so certain that we have done with him. He belongs to a body, for which we still meditate strong reproof, and just exposure. The public welfare demands these measures, and we are by no means disposed to do our work by halves. We conclude, therefore, with a distich from an old writer, which in some degree expresses our designs; and which the learned editors of our different literary periodicals, till they hear further from us, will perhaps employ themselves in endeavouring to trace to its author. Not to leave them quite without a clue, it may be but fair to tell them that his name begins with an S.-How it ends, some of them might be at a loss to tell us, even when they had found it.

We must be cruel, only to be kind;

Thus bad begins, and worse remains behind.

Biblical Researches and Travels in Russia; including a Tour in the Crimea, and the Passage of the Caucasus: with Maps and Plates. By E. HENDERSON. London: Nisbet. 8vo. pp. 538. 1826."

Letters on the Moral and Religious State of South America. Written during a Residence of nearly seven Years in Buenos Ayres, Chile, Peru, and Colombia. By JAMES THOMSON. London Nisbet. 12mo. pp. 296.

WE can hardly imagine a subject of more sublime interest than that which the volumes before us introduce to our contemplation. The diffusion of knowledge, even in its lowest elements, can hardly fail to be considered as an object of very high importance to mankind. The enlargement of the bounds of science, the spread of intellectual energy, the discovery of new principles

in nature or new powers in man, have a stronger hold upon our interest. But we feel a yet higher and deeper delight in reading the history of those who, at different periods of the world, have visited the dark corners of the earth, and, by the light of their genius, their intrepidity, and laborious research, have taught their fellow-beings the truths they had discovered. The sages of antiquity, travelling from country to country, inquiring after and diffusing knowledge; the scholars of the middle ages, rousing in the schools and universities the slumbering spirit of philosophy; the travellers of a later period ;—the astronomers of one country, measuring the earth; the naturalists of another, exploring her deep vales and untrodden glens; and the geologist of a third, penetrating into her centre:-all these are objects of our high regard, and we read their histories with a never-failing interest. But if it be thus with the promoters of human knowledge, or the imperfect systems of human philosophy, there must ever be a sublime feeling of admiration attached to the efforts that are made in spreading the clear and glorious light of a pure and Divine Religion. With the Scriptures in his hand, the Christian philosopher has a text-book of morality confessedly superior to any system that human ingenuity has contrived. If he would civilize, therefore, a barbarous people; if he would introduce among them order and social comfort, and raise them in the scale of human existence; he has no foundation so sure as that laid in the morality of his system. But, while in this point of view he ranks above all who have sought to extend the civilization of mankind, he has a new and higher object to accomplish, for which he alone possesses full and ample materials. The Book from which he draws his wisdom, as a teacher of mankind, is the true oracle of their destinies; the power with which it endows his utterance is superhuman; and the mighty wonders it unfolds are the counsels of Heaven recorded by the finger of God. To go forth, also, with the sole aim of bestowing the volume which contains all that can make man happy as a social or immortal being; to undertake a long and perilous journey, bearing nothing but the message of God to man; to dare the perils of sea and land, the tediousness and fatigue of protracted wandering, to leave but this blessing of a plain Christian behind: to do this, we feel that a man deserves the veneration of his race, and the admiration of all to whom truth and charity are dear. With these feelings, we have received no ordinary pleasure in the perusal of the works which head our present article. They have led us forth with the sower; made us companions of his toil through the day of labour; taught us to look forward with hope for the

spring-tide and harvest of Divine truth, and to pray more earnestly that our lot may be with those who shall bring home their sheaves rejoicing.

Were this the only point gained in the publication of such works as those before us, it would be amply sufficient to reward their authors; but there are other advantages consequent upon their production, of an equally important nature. The reports of societies are necessarily confined to the immediate objects of their formation; must always consist of details and minute statements; and are totally unfitted for conveying a clear and comprehensive view of the considerations branching from the main subject. To supply their deficiences, we require a wide and personal observation, or the results of observations carried on with all the advantages of a cultivated and enlarged understanding. This is necessary to further the designs of societies formed for the enlargement of scientific discovery it is necessary to promote the aims of literary investigation; and it is equally so in carrying on the great designs of Bible and Missionary exertions. We want a something, which a few detached anecdotes; a sermon, however eloquent, or an address, however persuasive, can never supply: we want to feel ourselves present in the scene of the missionaries' labour, and to form our own views and make our own theories in respect to the exertions that are to be made in future. Much, we believe with confidence, may be done by the sole operation of spiritual devotedness; but we believe, with equal confidence, that more may be done when, in addition to this principle of life and energy, the infinite variety of means are skilfully employed, which the situation of the world and the enlargement of human science present for the purposes of Christian benevolence. Narrow views on such a subject as this, are, next to spiritual coldness, above all things to be deprecated. The united zeal and talents of the most gifted among men, might be well employed in the promotion of its success, and find an ample scope and an ample reward for the noblest of their exertions, Political wisdom will no where gain so fair a guerdon, as among those whom she has taught to labour profitably in the world for the world's salvation; learning will in no cause have better reason for exertion, than when seated beneath the Cross, with nations for her pupils; and the inspiration of genius will have no loftier theme, and no sweeter song, than when speaking to millions of its own and their eternity. Turning, therefore, to the volumes before us, we looked eagerly on their appearance for that supply of information which the nature of such publications is so well calculated to afford. We wanted notices of the lan

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