all will quickly be one. Require of Christians only to believe in Christ, and to call no man master but him only; let those leave claiming infallibility that have no title to it; and let them that in their words disclaim it, as protestants do, disclaim it likewise in their actions. In a word, restore Christians to their just and full liberty of captivating their understanding to scripture only; and then as rivers, when they have a free passage, run all to the ocean, so it may well be hoped, by God's blessing, that universal liberty, thus moderated, may quickly reduce Christendom to TRUTH and UNITY."—Life, and the religion of Protestants. EFFECTS OF THE TORPEDO. ON paraphrasing the scriptures, Dr. Campbell has the following observations: "We are told of the torpedo that it has the wonderful quali ty of numbing every thing it touches. A paraphrase is a torpedo. By its influence, the most vivid sentiments become lifeless, the most sublime are flattened, the most fervid chilled, the most vigorous enervated. In the very best compositions of this kind that can be expected, the gospel may be compared to a rich wine of a high flavor, diluted in such a quantity of water as renders it extremely vapid. In all those paraphrases we have had occasion to be acquainted with, the gospel may more justly be compared to such a wine, so much adulterated with a liquor of a very different taste and quality, that little of its original relish and properties can be discovered. Accordingly in one paraphrase Jesus Christ appears a bigotted Papist; in another, a flaming Protestant. In one he argues with all the sophistry of a Jesuit; in another he declaims with all the fanaticism of a Jansenist. In one you trace the metaphysical ratiocination of Arminius; in another, you recognize the boid conclusions of Gomarus; and in each you hear the language of a man, who has thoroughly imbibed the system of one or another of our Christian Rabbis. So various and so opposite are the characters which in those performances our Lord is made to exhibit, and the dialeets which he is made to speak. How different is his own character and dialect from them all!" Philosophy of Rhetorick, p. 437. This passage has the appear ance of severe animadversion. But is it not a fact that the severity consists in the pertinency, force and justness of the remarks? And may we not with propriety say, that all these observations are as perfectly applicable to human creeds as to "paraphrases" of the language of scripture? Let the phrase human creed be substituted for "paraphrase," and will not all the observations appear correct? "A human creed is a torpedo." It produces the effects ascribed to paraphrase. In the best compositions of this а kind, the gospel may be compared to a rich wine of a high flavor, diluted with water." In many of them "the gospel may more justly be compared to such wine-adulterated with a liquor of a very different taste and quality.""In one human creed Jesus Christ appears a bigotted Papist; in another, a flaming Protestant. In one he argues with all the sophistry of the Jesuit; in another he declaims with all the fanaticism of the Jansenist. In one you trace the metaphysical ratiocinations of Arminius; in another you recognize the bold conclusions of Gomarus; and in each, you hear the language of a man, who has thoroughly im bibed the system of one or other of our Christian Rabbis.” The Dr. admits that in some instances "paraphrase" may be useful; we admit the same of human creeds. But when these creeds are established as tests of orthodoxy, of piety, of admission to Christiau privileges, or ministerial fellowship, they are TORPEDOS emphatically. They have "the wonderful effect of numbing" Christian liberty, free inquiry, candor, and kind affections; of chilling brotherly love, or changag it into mere party attachment; of dividing the church of Christ and transforming Christians into partizans, and enemies one to another. THINGS TO BE FORGOTTEN. In an essay 66 on the amusements and punishments proper for schools," Dr. Rush has the following remarkable paragraph: "We suffer so much from traditional error of various kinds, in education, morals and government, that I have been led to wish that it were possible for us to have schools established in the United States, for teaching THE ART OF FORGFTTING. I think three fourths of all our school masters, divines, and legislators, would profit very much by spend ing two or three years in such useful institutions."-Essays, p. 71 We are not likely very soon to have such schools as Dr. Rush wished for; but it may not be amiss to mention some of those "traditional errors," from which "we suffer so much," that it is desirable to forget them. Some school-masters would do well to forget the barbarous modes of governing schools by terror and storm; and instead of these to adopt the modes which are dietated by wisdom, kindness, and love. The first care of a schoolmaster should be to gain the love of his scholars, by the display of a kind, conciliating temper, that his pupils may be induced to regard him as a friend, and not as a tyrant; that they may obey him from respect and not from slavish fear; and that they may esteem his admonitions and reproofs as the fruit of good will, and not of ill naturé. The saine observations will apply to many parents and heads of families. The modes of govern ing children by terror and severity, are not only unchristian and barbarous, but in the highest degree pernicious, to their tempers and morals. There are many things which it is desirable that ministers of religion should forget; some of which perhaps are to be found in persons of every sect. 1st. Ministers should forget to think that the moral character of a man is to be estimated by his professing to believe, or to disbelieve propositions which are not to be found in the Bible, and whic no man can understand. 2d. They should forget to think, that a belief of the peculiar tenets of any one sect is better evidence of a good heart, than "love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance;" because these are the fruits of the spirit, by which the followers of Christ are to be known. or 3d. They should forget to imagine, that a war spirit may be lawfully indulged in controversies, on religious subjects, that gospel charity, and the wisdom which is from above, will produce the same bitter fruits, as hatred, and the wisdom which is from beneath. 4th. They should forget to imagine, that they ever truly plead the cause of Christ, any farther than they are influenced by a kind, forbearing temper; or that they ever truly preach the gospel, when they indulge against their brethren the spirit of bitterness and sarcasm. Such things may justly be termed "traditional errors" and antichristian barbarisms; they discover a want of Christian feeling and good manners. There are also many things which rulers and politicians should forget; a few only of which can now be mentioned. 1st. While they justly abhor the spirit of party as it is often displayed by the ministers of religion one towards another, they should forget to think that the vices of the clergy are virtues in them; or that what they would condemn in the clergy is commendable in legislators and magistrates. Party spirit, in all its forms, is subversive of virtue and happiness. The law of kindness is binding on all, whatever may be their rank or profession. 2d. Politicians and rulers should also forget to think that war is a christian mode of settling national disputes; or that they have a right to vote away the lives of innocent people, to gratify their own ambition, or to revenge the wrongs they receive. Such opinions and practices are gross "traditional errors," derived from a savage state of society, and unworthy to be named among a Christian people, except with abhorrence. Happy will be the day, when all these "traditional errors" and barbarian vices shall be banished from our land! RELIGIOUS INTELLIGENCE. CONSTITUTION OF THE MASSACHUSETTS PEACE SOCIETY. IN forming a society, which it is hoped may have an extensive influence, we, the subscribers,deem it proper to make a concise declaration of our motives and objects. We have been strongly impressed, by considering the manifold crimes and tremendous calamities of public war, and the melancholy insensibility which has been induced by education and habit, in regard to this most barbarous, destructive, and unchristian custom. Our earnest wish is, that men may be brought to view war in a just light, to see clearly its baleful influence on the political, moral, and religious condition of communities, and its opposition to the design and spirit of the gospel. Most earnestly do we desire that men may be brought to feel that a spirit of conquest is among the most atrocious of crimes; that the thirst for military glory is inhuman, delusive, and ruinous, and that the true dignity and happiness of a people result from impartial justice towards all nations, and the spirit and virtues of peace. Various facts and considerations have conspired in exciting a hope, that a change may be effected in public sentiment, and a more happy state of society introduced. It is evidently the design and tendency of the gospel, to subdue the lusts and passions from which wars and fightings originate; and encouragement is given that a time will come when the nations will learn war no more. We believe that a great majority of the people in every civilized country, when free from the delusions of party passions and prejudices, have such an aversion to public hostilities that they would rejoice, if any plan could be devised, which would both secure their rights and absolve them from, the burdens and sufferings of war. A late Treaty of Peace has suggested the practicability of such a plan, and given us an Vol. IV. No. 2. 8 admirable lesson on the subject. We now see, that when two governments are inclined to peace, they can make some friendly power the umpire and last resort, for settling points of controversy For this ray of pacific light we are grateful, and we hope that it will be like "the shining light which shineth more and more unto the perfect day." This hope is strengthened by reflecting on the animating fact, that the horrid custom of private wars, which for ages desolated Europe, was finally abolished by a similar project. Besides, it is clear that every popu lar custom must depend on public opinion; and we also know, from history, that many customs and usages which were formerly considered as honorable, useful, and even necessary, have since been abolished, as inhuman and barbarous, and are now regarded with detestation and horror. To the list of encouraging facts we may add, that by their late dreadful sufferings, the attention of the European nations is unusually excited to the guilt and miseries of war; and with joy we have learned that Peace Socie, ties have been proposed, if not already established, on the other side of the Atlantic. These things not only encourage our hearts and strengthen our hands, but preclude the objection which might arise, that it is dangerous to cultivate the spirit of peace in one nation, whilst others retain the. spirit of war. A cooperation in dif ferent countries is joyfully anticipated, in this great work of promoting peace on earth and good will among men. But above all other sources of encouragement, we contemplate the benevolent character of our heavenly Father, as displayed in the gospel of his beloved Son. We there behold him as "the God of peace," and we have a cheering hope, that he will own and prosper a society of peace-makers. It is well known that a diversity of sentiment has existed among christians on the question, whether war be not in all cases prohibited by the gospel. But we intend that this society shall be established on principles so broad, as to embrace the friends of peace who differ on this as well as on other subjects. We wish to promote the cause of peace by methods which all christians must approve,-by exhibiting with all clearness and distinctness the pacific nature of the gospel, and by turning the attention of the community to the nature, spirit, causes and effects of war. We hope that by the concurrence of the friends of peace in all nations, and by the gradual illumination of the Christian world, a pacific spirit may be communicated to governments, and that, in this way, the occasions of war, and the belief of its necessity, will be constantly diminishing, till it shall be regarded by all Christians with the same horror with which we now look back on the exploded and barbarous customs of former ages. On these principles, and with these hopes, we adopt the following ARTICLES. I. The name of this society shall be THE MASSACHUSETTS PEACE SOCIETY. II. The government of this society shall consist of a President, a Vice President, a Treasurer, a Recording Secretary, Corresponding Secretary, Assistant Secretaries, and six Trustees, who shall be annually chosen, three of whom shall constitute a quo rum. III. The funds of the society shall be under the direction of the officers, to be employed for the diffusion of light on the subject of war, and in cultivating the principles and spirit of peace. The officers, shall have power to appoint an Executive Committee, and Counsellors to advise with the Corresponding Secretary, and to make regulations for the dispatch of business. IV. Each subscriber of one dollar annually shall be a member. V. Each subcriber of twenty-five dollars shall be a member for life. VI. All donations to the society shall be recorded; and every donor of fifty dollars or upwards, shall be an honorary member of the society and of the Board of Trustees. VII. Each member of the society may receive one half his annual subscription in such books or tracts as the officers shall approve, and at the lowest prices of the society. VIII The annual meeting of the society shall be on the last Thursday in every year; at which time reports shall be made by the Trustees and the Treasurer. IX. This society will encourage the forming of similar societies in this country and in foreign countries, by the dispersion of tracts, by correspondence, and by other suitable means. They will also encourage mutual aid and cooperation among all the friends of peace of every denomination. X. Should any person become a member of this society whose residence is remote from Boston, it shall be regarded as honorable for him to encourage the establishment of a similar society in his own vicinity. XI. No change in the objects of the society shall ever be made; but the articles may be amended, and new articles may be added, as occasion shall require; provided that no alteration be made except at the annual meeting, and by the consent of two thirds of the members who may then be present, Facts relating to the Massachu setts Peace Society. IN consequence of an arrangement made by four individuals, who are now members of the Massachusetts Peace Society, a meeting of 17 persons took place in Boston, on the 18th of December last, to consult on the subject of forming a Peace Society. It was the wish of the projectors of the plan, to form a society on such principles as would embrace the real friends of peace, without any regard to difference of opinion on other subjects, whether religious or political. But it was not known how extensively the sentiments in favor of such a society had been embraced: and of course but |