nor will he have any sensation or feelings of good. From his heart there will unceasingly flow one corrupted stream of moral pollution, and it will be impossible for him to be influenced, or in the least degree restrained, by the teachings of Christ. And he must be a stranger to all that which is pure and morally good. Instead of a father he would be a monster, and in his nature would be as bad and malignant as the Evil One. The Bible teaches no such doctrine. The carnal mind is enmity against God, and so is the sin which the Christian commits.

10.-If a man cannot come to God unless he is compelled by the Spirit and power of God to come, then, if he do not come to God, it cannot be his fault; and if there be a fault in his not coming, that fault must, by the inexorable requirement of logic, be traceable to God; and if it were possible to trace a fault to God, that moment His perfection would cease, and the glory of His name would pass away.

11.--Men are made by God, and if they are made without the possibility of being saved, then their destination cannot be referred to themselves; it must of necessity be referred to God.

12.-If men are doomed to eternal destruction, and God decreed them to that state before they were born, then an existence which by an eternal decree was forced upon them, must be an existence of eternal misery; and they will have a right to curse the day they were born, and to charge God with cruelty in causing them to be. Natural men are too good to believe it, and Calvinists dare not preach the dark side of their doctrine.

13.-Calvinism is based upon falsehood. It grossly misrepresents humanity-it blots out the most precious truths of Holy Writ—it eclipses the Sun of Righteousness, and maligns the mercy of God.

14.-Its principles involve the belief that it would be just to condemn to eternal punishment the unconscious infant, but the doctrine is so horrible, that many Calvinists shrink from declaring it, as well they may. But where is the difference? It is no more unjust to condemn the infant than it is to condemn the adult. Of the two the destruction of the infant seems the most merciful, as it could have no knowledge

of a state of peace, of health, or of comfort; nor has it had any suffering in this world. But look at the man who is decreed to be lost. In this world he has much to suffer; he may be poor, helpless, and afflicted; he may have had religious parents, and the truths of the Bible have often fallen upon his ears; he has viewed the works of Nature, and felt them to be a manifestation of the power of God, but he is bound to death and hell by the chain of God's eternal decree. God's power and wrath are upon him, and all heaven says he shall die. Christ offers him no salvation, and the door of heaven is closed against him by the strong arm of the Eternal. He is only mocked and tantalized by the preaching of the Gospel. The songs of Zion to him are but the music of death. Christ to him is only a savor of death unto death. God is no father, but an eternal foe. Life can have no charms, for it is only a gloomy avenue to the city of destruction, to the Babylon of Hell. The poor helpless wanderer is driven through Sabbath schools, churches, prayer meetings, and Bibles, by the strong hand of fate, until, after having suffered much in this world, he, in the weakness and helplessness of death, is grasped by the strong arm of the destroyer, and handed by the wrath of God down, down, down into the darkness and blackness forever.

15. "Hath not the potter power over the clay, to make one vessel unto honor and another unto dishonor?" Yes, and we never doubt the power of God; but it would be proving too much to infer from this passage that honor means eternal life, and that dishonor means eternal death. Some men are naturally qualified, and God has made them so to occupy higher and more hodarable positions than others; and in that sense they are made to honor, and others possessing not the same talents, may be said to be in an inferior or dishonorable position; but it by no means follows, that this involves eternal death.

16.-I take it for granted, that though the potter possesses power to make vessels unto dishonor, that he will never do so; and if the potter, when he touches the earth, will use his skill in making the vessel fit for use, how much more am I to suppose, that the all-wise and all-merciful God, when he made man, and so richly endowed him with moral

sense and intellectual power, would make him with a view that all those powers may be used to the glory of his name. We should think the potter deranged who would spend his time in making vessels which, when taken to the market, in consequence of their deformity, would not command a sale. The potter would be laughed at, and the master who engaged him would be treated with contempt. God never made a vessel unto dishonor. If a man is born deaf, he will never be condemned for not hearing the Gospel. If a man be born blind, he will never be condemued for not seeing the light; and if a person be born insane, he will never be condemned for not having received and believed the Gospel. And if a person is born with only one talent, he I will never be condemned for not exercising two. All sane men have one talent, and therefore God hath not made them unto dishonor; and if they do not use it, then it will be just for God to take it away. All men possess the power to hear and believe the Gospel, and because they do it not they are verily guiity before God. If God makes a man to dishonor, then He must have made something which is not good; and we do not believe it possible for a Being who is all good, to make anything which is essentially bad. Men make themselves wicked, and no man is compelled to be wicked. It never can be right to punish a man for doing that which he could not help, and if man is forced to transgress, in consequence of its being decreed that he should do so, he, with the most devoted saint, is equally an obedient child, because he does that which God has arranged that he should do. Saints and angels can do no more. They obey, and so does he. 17. But is it not impossible for a pure and holy God to decree that man should do evil, and for Him to make man a complete mass of sin, in order that he might rebel? And then because he does rebel, he is to be punished with everlasting_banishment from the presence of the Lord. There is nothing in the dark system of heathenism equal in injustice to this; and if men were to do so, the Calvinists would be the first to invoke the curse of offended Heaven upon the perpetrators of such foul enormities. Witness the one-sided indignation which Mr. SPURGEON manifested

in the prayer he offered up at the Crystal Palace on the fast-day. He felt that the sepoys had violated the righteous claims of justice and mercy, and without considering over many acts of injustice to them, he employed no sparing terms towards those poor and ill-used offenders. Yet the God of Calvinism is infinitely more vindictive than these cruel and savage sepoys; and if we cannot respect them, how much more difficult would it be for us to entertain feelings of love and respect towards an all-powerful Being, who would take the helpless babe from the warm and loving breast of its mother, and though it had never rebelled, consign it to everlasting burning because it could not help being born. As a father I solemnly bow to the God of infinite love, and by the sacredness of his eternal throne, I will swear never to dishonor God by permitting such blasphemous principles to become my creed.

18.-All God's works and ways are perfect. There is a completeness in all things, and everything is made for the happiness and comfort of man. He who gives us our daily bread, has been mindful of all our temporal necessities, and He gives to all the beautiful light, the refreshing shower, the running stream, the luscious fruit; and over the new-born child He outspreads the angel's wings of a mother's love. Can we suppose that God will cause the mother to love her child, and yet that He will hate it for ever? - that she would imperil her life to save it from danger, yet He has brought it into the world in order that it might be damned for ever? Can we believe that He who is so merciful and kind as to care for the sparrow, and to lead them by unerring instinct to their proper food, would make man in order that he may suffer the pains of eternal torment? We cannot, we will not, we dare not, believe it. Every lost sinner will recognize the justice of God, and every saved spirit will know that He has done all things well. In the world of death there will never be a murmur against the justice of God, for they will all know that they might have been saved, but that they would not come unto Him that they might have life. The perfection and justice of God's plan of salvation will be recognized and acknowledged through all eternity. But if a soul is decreed to be

now make. No edition of King James' version can, by any possibility, he called the work of the revisers of that version, that is devoid of the marginal readings. The translators themselves say of their marginal work: "It is profitable for the finding out of the sense, when the text is not so clear, which must needs do good, yea, is necessary, as we are persuaded." In the view of these translators, under one of the imperative rules by which they worked, these marginal readings were as much a part of the translation as any part of the text. Yet an immense proportion of the editions of the work published by the American Bible Society is entirely devoid of a single one of these readings? It would be as honest and truthful to omit large portions of the text, and call it King James' version, in order to shout To Peans over the translators. Dr. Adam CLARKE says: "In the proportion of at least eight out of ten, the marginal readings express the sense of the original better than the text.'

Such are the evidences which are generally given of confidence in King James' translators, and of veneration for them by those who laud them most highly. These are the merest pretences, which are shameful and false when well informed, and excusable only among those who are inexcusably ignorant. Christian truth requires that we shall never speak of anything of which we are ignorant. If that curb were constantly worn upon the unruly member, men and angels, to say nothing of Him to whom we must all give an account, would be less frequently offended.

To those who have never examined the subject, it is incredible what an amount of error has crept into many of the editions of the Bible published in the best printing establishments in England, Scotland, and America. I shall not dwell upon the errors here, further than to say that Dr. Adam CLARKE, in his preface to the Bible, declares that he corrected many thousands of errors in the italics, which made God" to speak what he never did speak."

I turn now to examine some of the remarkable facts connected with the recent action of the American Bible Society, in its attempts to relieve their editions of the Bible from the gross errors that

disfigure what should be a treasure of divine wisdom, and which should be beyond the impeachment of even a suspicion. This examination will enable us to determine how far the Word of God may be safely entrusted to a combination of parties. We have just seen the spirit of the British and Foreign Bible Society, and we may find that the spirit of the American Society is akin to it.

In 1847, the society appointed a committee of its most learned and pious members, to prepare a standard edition of King James' version, which was to be made as perfectly from error as restricted purgation could make it. All typographical errors were to be removed, but the integrity of the text was to be maintained.

The committee consisted of Dr. SPRING, as chairman (an Old School Presbyterian) Dr. TURNER, Professor of Sacred of Literature in the New York Episcopal Theological Seminary; Professor Edward ROBINSON (Presbyterian) of the Union Theological Seminary; Dr. J. MCCLINTOCK, of the Methodist Church; Dr. Cock, a Quaker, one of the senior vice presidents of the Society; Dr. VERMILYE, of the Reformed Dutch Church, and Dr. STORRS of the Congregational Church. I mention the ecclesiastical connections, not in any invidious sense, but simply to show the combination of orthodox parties in this committee.

Of the thirty-six managers, the Old School Presbyterians have fifteen, the Dutch Reformed only two, the Methodist Church but four, and the Congregationalists not one.

Here, then, both in the version committee, and in the board of managers, was that union of parties which, we are told, is alone competent to make an authoritative version of the Holy Scriptures. Let us look now at the evidences of the fitness of this union of partyisms for the performance of the sacred duty of giving the masses of the English race what they have never yet had a full, faithful, and reliable translation of the Word of God.

The committee of partyisms entered upon their duties in 1848, and labored for nearly three years, in making a standard work of King James' translation. When their labors were completed, they made a very full and faith