it relates, as in accordance with human reason.

They all make human reason they do not admit that there The Bible, with them, is like instructions and suggestions;

Transcendentalism (from transcendens, transcending,) indicates doctrines embracing all knowledge, material and immaterial, human and divine. These three terms include about the same opinions. superior to divine revelation-or rather, has been a special revelation from God. many other books containing important but of no authority. It is asserted that Rationalism, as a system, does not harmonize with reason, but that its whole source is in the reason, and that all knowledge of religious truth is derived from reason. Natu ralism is similar to the three terms just mentioned; but openly avows hostility to revelation in opposition to Supernaturalism. Rationalism pretends to be favorable to the Bible, while it sophistically saps the very life-blood of Christianity. Unitarianism in this country pretends to be still more favorable to the Bible; but is equally opposed to its holy precepts, and more dangerous than open Rationalism, as its professions are more deceptive. All of these terms indicate opinions entirely subversive of evangelical, apostolical Christianity. They may properly be called infidel sentiments. They are even more dangerous than open infidelity, as they have all of its inveterate hostility to true religion, while professing better things. From the time immediately succeeding the apostolic age, human philosophy has attempted to take the place of religion; and this has originated Rationalism, and perhaps all of those unholy systems, which, while they have professed to be friendly to Christianity, have plunged a dagger into its vitals. From the Alexandrian Platonists to the modern Descartes, Spinoza and Malebranche, the throne of philosophy has been erected in the most sacred retreats of religion. The great Leibnitz and others endeavored to reconcile reason and revelation; and finally, the views of the former were formed into a basis for religious truth. Philosophy having become associated with religion, soon required that she should herself decide what must be the foundation of religious faith. Under Kant it tended to skepticism; and afterwards, Fichte, Schilling, and others began to treat Christianity with secret contempt, though pretending to be favorable to its doctrines. Germany was prepared to disseminate the infidel sentiments of Bolingbroke, Hobbes, Voltaire, and their associates. Afterwards they clothed English and French infidelity in a more seemly dress, through Lessing and others. This immediately introduced Rationalism. Theologians were alarmed, and commenced with new energy to investigate the grounds of religious belief. Ernesti, Semler, and others opposed Rationalism, and endeavored to disenthral Christianity from every thing hostile to

reason.

Their followers carried the doctrines to unwarrantable extremes, and there seemed to be a dread among scholars of admitting any Divine interference in human affairs. Thus modern Rationalism gradually advanced. One book after another of the Sacred Scriptures was rejected from the canon, until a Strauss could prove the gospel to be "a mere compilation of fabulous legends and myths."

During this struggle between Naturalism and Supernaturalism, there has been freedom of thought, of speech, and of the press, to a great extent; and at the present moment there is more freedom than at any previous time. This is all which Christianity asks. Let her advocates have freedom-let them use moral suasion-let them have their spiritual armor, and go forth with advantages equal to those of their foes, and they ask no more. Religious truth does not seek concealment, but challenges investigation; and does not fear to combat the most hideous errors. Christianity does not complain that error has too much freedom. Let it come in contact with truth, and its deformities will be apparent. It is indeed an evil that advocates of error should enjoy the freedom of the press, and be permitted to disseminate heresies far and wide; but it would be a greater evil for Christianity to be denied the same privileges. Let there be freedom for all-let us have the opportunity to reason with men, and be protected by civil law in that right, and we are satisfied. The modern advocates of Christianity fear not the bayonet, the dungeon, or the gibbet. True, in some countries, religious freedom is not complete. Occasionally an advocate of a Scriptural ordinance is incarcerated by his Christian foes, to indoctrinate him by the damps and loneliness of the dismal cell. Occasionally an Achilli receives, in the Inquisition, as great tender mercies, as the Popish minions dare to bestow upon their victims in the nineteenth century; but the age of spiritual domination and religious intoleranceis nearly past. Certainly there never was a time when the Christian advocate the Christian journalist, stood upon so high an eminence as at the present time. He can view almost the whole world open before him, calling for his beneficence, instructions, and efforts. The spiritual armory is at hand, and he can select such weapons as he may please, and wield them freely, and even be protected in so doing by civil principalities and powers. He can see afar the palaces of Popery, the temples of Paganism, and the very foundations of ecclesiastical and civil tyranny giving way. As he makes war upon the battlements of Satan's kingdom, he can perceive his labors crowned with abundant success. There is indeed a tremendous warfare to wage. The world is to be instrumentally converted and saved. The fallacies of philosophers who

are endeavoring to fritter away the doctrines of the cross and the supports of the gospel system, must be faithfully and fearlessly exposed. The ordinances of the apostolic churches must be defended and preserved inviolate the temporizing, compromising, Popish system of expediency must be opposed on every hand. The Christian must thus go on, and pray, and write and labor, until he shall see the world regenerated by the grace of God, and prepared for a glorious introduction into the church triumphant on high.

PAINFUL ACCIDENT AT SEA.

A letter from an officer on board the United States ship Saratoga, dated at the island of St. Thomas, coast of Africa, gives the following melancholy event :

"I have now a very sad, a horrible thing to relate an accident which happened about two hours ago. The captain's gig was just rounding to by our quarter, when the coxswain, by straining upon the tiller too hard, broke it, and fell overboard. At the ery of a man overboard,' I jumped upon deck, and saw him rise and swim towards the ship. In a few seconds more he suddenly disappeared under water; the fins and tail of a huge shark were then raised above, and splashing for a few moments only, left the surface again clear! I saw nothing but a crimson stain of blood, and a hat floating at a short distance. Not a cry was uttered, it was so sudden. Again the splashing of the shark occurred—another was seen to seize the hat-two boats reached the spot, but too late; scores of fish were leaping about for the torn pieces of the poor sailor. The captain and many others were spectators of the whole dreadscene, and yet we could render no assistance."

ful

AN INCH OF TIME.

Millions of money for an inch of time,' eried Elizabeth, the gifted, but ambitious queen of England, upon her dying bed. Unhappy woman! reclining upon a royal couch-with ten thousand dresses in her wardrobe, a kingdom on which the 'sun never sets,' at her feet,—all are now valueless, and she shrieks in anguish, and she shrieks in vain, for a single 'inch of time.' She had enjoyed threescore and ten years. Like too many of us, she had so devoted them to wealth, to pleasure, to pride and ambition, that her whole preparation for eternity was crowded into her final moments; and hence she, who had wasted more than half a century, would barter millions for an 'inch of time.'

BIOGRAPHICAL SKETCH OF REV. ENOCH HUTCHINSON.

BY A CONTRIBUTOR IN BOSTON.

THE subject of this sketch was born in the town of Williamson, (now Marion,) Wayne county, New York, June 7, 1810. He was blest with pious parents, who very early impressed upon his mind the truths of religion. His father, the Rev. Elisha Hutchinson, was a member of the first class that graduated at Dartmouth College under the presidency of the late Dr. Wheelock; and was respected as a man of talents, a faithful minister of the Gospel, and a pioneer in our denomination. Some account of his life may be found in the Baptist Memorial, Volume VII, page 107.

The son of whom we are about to speak, was exceedingly feeble while young; and frequently it was thought that he would not long survive. In November, 1814, his father removed with the family to Newport, N.H., and became pastor of the Baptist church in that town. In those early times, the salaries of ministers were generally smaller than at present; and Mr. Hutchinson found it necessary to obtain a part of his support from the avails of a farm. His sons were obliged to cultivate it, and consequently had rather limited advantages for obtaining a literary education. They worked upon the farm during the summer, and attended school during the winter. Enoch was a pupil in the first school taught by Mr. Baron Stow, now the Rev. Dr. Stow, of Boston. While quite young, he was very ill with a lung fever, and was not expected to live. He felt deeply convicted of sin. It seemed to him that he stood, as it were, between heaven and hell, and could see the pit opened before him, and heaven with its glories above. He finally recovered from his sickness, but still continued in sin, until the winter of 1827. Then, at the age of sixteen, his attention was again called to the concerns of his soul, by a sermon upon the sufferings of Christ, preached by the Rev. Mr. Person, who at that time was pastor of the Baptist church in Newport. It seemed to him to be the last call that he should have to prepare for a better world. He sought the Lord with weeping and prayer. He gave up all other employment, and devoted his whole time to reading the Scriptures and using the means of grace. After spending about a week in this manner, he attended an inquiry meeting, and was asked whether he had ever come to the solemn determination to seek for an

interest in the Saviour, as long as he should live, or until he should find peace. He answered in the negative; but that question deeply affected his heart. When returning home, he thought of what the crucified Saviour had done for him, his own ingratitude to the best of beings, the value of the soul, the joys of heaven, and the sorrows of the finally lost. While contemplating these subjects with intense interest, he fell upon his knees by the way-side, and endeavored to make the resolve referred to above, and called upon his heavenly Father to assist him in performing his vow. The burden of sin which had oppressed him, was immediately removed; and he rejoiced in the Lord. His twin brother, now pastor of the Baptist church in Windsor, Vt., obtained a hope in Christ about the same time; and, feeling that they had an important work to perform, they went from house to house, urging upon their former associates, repentance toward God and faith toward our Lord Jesus Christ. On the 13th of May following, they with several others were baptized, and united to the church.

A few months afterwards, they commenced their studies at New Hampton, N. H., with a view to the ministry of the Gospel. The sub ject of this sketch continued at the Institution there nearly three years, rightly deeming it important to be well prepared for entering college. While at New Hampton, he had the approbation of the church, and was often encouraged to address public religious assemblies. He established a meeting at a private house a few miles from the Institution, and preached statedly for a considerable time. The house was soon filled to overflowing, and the assembly repaired to a larger building; the Lord poured out his spirit, and a precious revival of religion ensued.

Mr. Hutchinson entered Waterville college, in the state of Maine, in September, 1830, under the presidency of the Rev. Jeremiah Chaplin, D. D. He pursued his studies diligently during four years; and when he was graduated, he delivered the salutatory address in Latin, the valedictory being delivered by a person who was not a member of the class. After leaving college, he preached for the Baptist church in Tyngsboro,' Mass., a considerable time, and was earnestly requested to become their pastor. But he was convinced of its being his duty to obtain a theological education; and he entered the Newton Theological Institution, in the autumn of 1834. He was fond of oriental literature, and spent many of his leisure hours in becoming acquainted with languages cognate to the Hebrew. Even to the present time he manifests the same interest; and, if we have been correctly informed, he has in manuscript, ready for the press, Uhlemann's Grammar of the Syriac language, translated by himself from the German, with appropriate exercises and a