ing "many sublime passages and beautiful images," and an "interesting portion of ancient history," is, in many parts of it, untrue, unworthy of God, has no connexion with the religion of Jesus, and ought to be separated from it.-To this proposition, we ask the particular attention of our readers. If the work before us contains it, we make no apology for denominating it an infidel publication. If it does not contain it, we know not what meaning to attach to the terms.

"The sanguinary institutions of the Jews," (institutions which the Bible assures us were appointed of God,)" from which we have derived our crude and unworthy notions respecting the Deity, can have no connexion with the pure and heavenly religion of Jesus." p. 5.

"I have before stated to you the pernicious effects resulting from the supposition that the figurative style of writing, common in the Eastern world, should be construed as containing the literal import of what was related, and the evil consequences produced by associating with our benign religion the history and sanguinary transactions of the Israelites. Errors like these cannot be too much exposed, and we may venture to predict that Christianity will never fully exert its purifying influences till this unhallowed connexion be dissolved." pp 94, 95.

"To me it appears altogether wonderful to find highly gifted and benevolent men, who have abjured and denounced the base and incongruous dogmas which have so long obscured and marred the sublime doctrines of Christianity, still advocate the connexion supposed to subsist between the historical relations of the Old Testament, and the doctrines of the inspired teacher of the New Testament: or in any way admit a comparison of Moses and Christ, so highly derogatory to the character of this divine personage." p. 96.

"It is assuredly wonderful, and altogether irreconcileable with the dictates of reason and moral sensibility, that a book containing the history of a people whose vices create in unsophisticated minds a moral aversion too great to be overcome, should be acknowledged to have an intimate and necessary connexion with a belief in Jesus; and I am unable to repress the mingled emotions of shame and regret excited by reflecting on the extreme incongruity of exhibiting characters so utterly unworthy, as examples for imitation to a foreign people, with a view to prove the superior purity and efficacy of our religion, and prevent human sacrifices." pp. 104, 105.

"I have had frequent occasions to remark on the injury done to Christianity by the pernicious practice of associating with it the historical transactions and [divine] institutions of the Jews. It is by nourishing this root of iniquity, which may be likened to the parasite plant which blights and destroys the fair tree to which it clings for support, that ample scope has been afforded for the commission of those countless crimes which have been perpetrated under the sanction of religion." pp. 107, 108.

The rejection of the Old Testament "will relieve many from perplexing doubts relative to the divine attributes, which have appeared to them so contradictory and uncertain; while others will be reclaimed from skepticism who have been made to think that there is the same authority for believing in the Old Testament, as in the New. By rejecting those parts of the former which are so unsuitable and discordant to the spirit of the Gospel, with all those degrading and unworthy representations of the high and lofty One who inhabiteth eternity, it will brighten and make clear the path which has so long been encumbered with thorns." pp. 109, 110.

The Scriptures represent the ancient Jews as the peculiar, chosen people of God, favored, beyond all other people, with the means of religious instruction. "The Lord hath chosen Jacob unto himself, and Israel for his peculiar treasure."*

* Ps. cxxxv. 4. See also Deut. vii. 6. xiv, 2. xxvi. 18. Is. xliv. 1, 2. &c.

But this sentiment, the writer of the work before us peremptorily denies.

"It appears to be wanting in respect for the moral attributes of the Deity to represent him as having chosen a people, so destitute of goodness, to be his peculiar favorites." p. 98.

"Caroline. You think, mother, there is sufficient proof that the Jews were not a favored people, or better instructed than other nations in the knowledge of God?

"Mother. This, in my opinion, is susceptible of demonstration." p. 102.

The Bible represents the ceremonies of the Jewish worship as appointed of God, and ordered with a view to preserve them separate from the superstitions of the surrounding nations. Lev. xx. 24-26. But our authoress represents these ceremonies as strongly resembling those of the heathen, and in some instances as copied from them.

"The rites and ceremonies of the Jews very nearly resembled those of the neighboring nations, particularly those of Egypt, from whom they copied the garments of their priests." "The Cherubim resembled the Egyptian Ísis, who was worshipped under a great variety of forms." p. 100.

5. The writer of this work has abundant charity for heathen and idolators, ancient and modern-for almost everything except Calvinism, which she represents as the most horrible superstition which ever infected the minds of men.

"The people of Egypt, like all other nations, worshipped one supreme Deity, whose most adorable attributes, power, wisdom, and goodness, were frequently personified, and under various forms received distinct homage. Gratitude, also, for the gifts esteemed most beneficial, led them to pay veneration to the ox, and some other animals, who most contributed to supply their wants, or to preserve them from danger or loss; and probably, like the Hindoos, as they perceived in all nature traces of divine goodness, they were led to recognise the Almighty in all His works. It appears wrong to me to call such a people idolators, though in many instances they may have transgressed the bounds of moderation." p. 70.

"I have before explained to you the notions entertained of inferior deities by ancient nations, who, in their prayers and votive offerings, hoped to receive, through their mediation and influence, the forgiveness of their sins, and to find favor in the sight of the great Parent of the universe; and they naturally believed that those who had been the benefactors of mankind while on earth, would still endeavor to preserve and intercede for them in another state of existence." p. 251.

"In the character and principles of Jesus, we recognize him as a teacher inspired by God to illustrate and confirm those divine impressions, which He hath graciously written on the heart. In the minds of our aborigines, this law hath not been darkened or corrupted by superstition, and they are guided by the pure lustre of that light which is from above, when not contaminated by our vices." pp. 253, 254.

In the following extract, quoted with approbation from a sermon by the Rev. Mr. Upham of Salem, the religion of the Indians is represented as even superior, in some respects, to that of our fathers.

"These sons of the forest carried all their household gods away with them, as they slowly and reluctantly departed on their long and dismal journey toward the setting sun. And, even if they had imparted to their Christian

successors a portion of their own religious faith, it would not, perhaps, have been an injury. There was a purity and sublimity in the religion of the untaught Indian, which could not but have exerted a corrective and restraining influence upon the complicated and gloomy doctrines, towards which Christians were then inclined." p. 270.

The views of the writer respecting Calvinism, and the exuberance of her charity towards Calvinists of the present day, may be gathered from the following sentences.

"I have before had occasion to remark, that no superstition could be compared to Calvinism in its demoralizing, petrifying effects. However erroneous may be the belief of the Hindoos, their self-devotion has something in it great and impressive, because it is themselves who are the victims, nor do they, by any vain subtilty, expect to avoid responsibility." p. 117.

"The opponents to this benign system [Unitarianism] daily manifest the same inveteracy which has marked the proceedings of those who have, (whenever circumstances admitted,) put in execution every species of torture, imprisonment, and death, with a view to silence their adversaries, nor will this censure be deemed unmerited by those who attend to the denunciations which are perpetually fulminated against all who dissent from the self-elected judges, who contend for infallibility and exclusive privileges." pp. 108, 109.

"We know by sad experience, that whenever an opportunity is given [to Calvinists] for persecuting their opponents, they are all induced to join, or acquiesce in doing them all the evil in their power, in the full conviction that they are serving and honoring Him, whose high behest they are bound to fulfil." p. 115.

Having repeated the oft-refuted calumny that Servetus "was burned by a slow fire, amidst the exultation and scoffs of Calvin," the daughter replies,

"But you do not believe, mother, that all Calvinists approve of such horrible persecutions?

"Mother. As that sect acknowledge Calvin to be their head and leader, we are compelled to suppose they would deem themselves authorized to follow his example, whenever an opportunity presents.” p. 117.

6. As the writer believes the religion of the heathen to be preferable to that of her Orthodox neighbors, she of course considers all missionary operations (excepting those of the Deist, Raminohun Roy,) as nearly, if not entirely useless. Mr. Eliot's converts among the Indians were injured, rather than benefitted, by the change they had experienced.

"Sausaman, (who had been the counsellor, and pretended friend of Philip, but after, by the frequent solicitations of Mr. Eliot, whose convert he had previously been, joined the enemies of his country,) betrayed his master, and was made the principal instrument in his destruction. We have reason to suppose that the Indian converts were induced to believe it to be a part of their duty to betray their unbelieving countrymen, who were already doomed to never-ending wo for their unbelief." p. 77.

"The vast sums expended in vain and nearly useless endeavors to gain proselytes in foreign and far distant lands, would, if rightly improved, be of incalculable benefit at home." p. 278.

"The admiration, excited by the noble efforts of Rammohun Roy, to reclaim his own countrymen from idolatry and superstition, and teach them the path of duty, affords an important and striking lesson to others, to follow the example of this inestimable individual, whose magnanimous efforts have conferred infinitely greater benefits on the people of India, than all the missionaries who have ever visited its shores." p. 280.

We have thus given our readers some idea of this work, which is published as a conversation between a mother and her daughters, and is now circulating through New England. We have no room for extended remarks, nor do we think them necessary. The work is chiefly interesting, as it exhibits the views entertained by many, and beginning to be openly advanced, respecting the Old Testament. The lovers of the Bible will see in it the tendency of things, and the necessity of awaking to a sense of their danger.

The sympathy of the writer for the Indians, so far as founded on truth, and the interest she manifests on the subject of their threatened removal, we, of course, approve.

MISCELLANEOUS.

BIBLICAL ILLUSTRATIONS.

From Jowett's Christian Researches.

House of the Dead.

While walking out, one evening, says Dr. Jowett, a few fields' distance from Deir el Kamr, with Hanna Doomani, the son of my host, to see a detached garden belonging to his father, he pointed out to me, near it, a small solid stone building, apparently a house: very solemnly adding, "Kabbar béity," the sepulchre of our family. It had neither door nor window. He then directed my attention to a considerable number of similar buildings, at a distance, which, to the eye, are exactly like houses; but which are, in fact, family mansions for the dead.

Perhaps this custom may have been of great antiquity; and may serve to explain some Scripture phrases. The prophet Samuel was buried in his house at Ramah : 1 Sam. xxv. 1: It could hardly be in his dwelling-house. Joab also, was buried in his own house." 1 Kings ii. 34, "I know that thou wilt bring me to death, and to the house appointed for all the living." Job xxx. 23.

Psalms, cxxix. 6. "Let them be as the grass upon the house tops, which withereth afore it groweth up."

In the morning, the master of the house laid in a stock of earth; which was carried up, and spread evenly on the top of the house, which is flat. The whole roof is thus formed of mere earth, laid on, and rolled hard and flat. On the top of every house is a large stone roller, for the purpose of hardening and flattening this layer of rude. soil, so that the rain may not penetrate: but upon this surface, as

may be supposed, grass and weeds grow freely. It is to such grass that the Psalmist alludes, as useless and bad-"Let them be as the grass upon the house-tops, which withereth afore it groweth up."

Isaiah, lii. 2. "Shake thyself from the dust; arise; sit down,

O Jerusalem."

It is no uncommon thing to see an individual, or a group of persons, even when very well-dressed, sitting, with their feet drawn under them, upon the bare earth, passing whole hours in idle conversation. Europeans would require a chair; but the natives here prefer the ground. In the heat of summer and autumn, it is pleasant to them to while away their time in this manner under the shade of a tree. Richly adorned females, as well as men, may often be seen thus amusing themselves. As may naturally be expected, with whatever care they may, at first sitting down, choose their place, yet the flowing dress by degrees gathers up the dust: as this occurs, they from time to time, arise, adjust themselves, shake off the dust, and then sit down again. The captive daughter of Zion, therefore, brought down to the dust of suffering and oppression, is commanded to arise and shake herself from that dust, and then, with grace and dignity, and composure and security, to sit down; to take as it were, again, her seat and her rank amid the company of the nations of the earth, which had before afflicted her, and trampled her to the earth.

It may be proper to notice, that Bishop Lowth gives another rendering-Arise, ascend thy lofty seat-and quotes Eastern customs to justify the version: but I see no necessity for the alteration, although to English ears it may sound more appropriate. A person of rank in the East often sits down upon the ground, with his attendants about him.

The following illustration of the parable of the ten virgins, (Matt. xxv. 1—13) is by an English Clergyman now in India, once "the friend and coadjutor of Dr. Buchanan."

The luminaries mentioned in the parable are, in the original, lampades, in our translation rendered lamps. It would be needless to inform the classical scholar that lampas is not what ordinary English readers understand by a lamp (that being luchnos) but properly signifies a torch. It may be a question, however, in what manner oil was applied to such an instrument or luminary as a torch.

Now, what occurs in India, presents us with a ready answer. When we are going to travel at night through unfrequented places in that country, where keeping up a light is very important, we do not trust ourselves to a lantern, as in a town or station; but a man is hired, who carries in his right hand a kind of torch, having a large head of tow, or other bibulous substance, in his left a vessel, out of which he keeps occasionally pouring oil upon the lighted tow. This makes a large strong flame, much stronger than that of the wick of a lamp. The blaze brightens the whole path, and defies the power of rain or wind, to extinguish it.