imitators in France, England, and America-Cousin, Hunt, Emerson, etc. Professor Worman, in the same article, gives a list of writers who have opposed this insidious form of Infidelity. It is amazing to see the names of even Anglican divines among the advocates of this subtle form of Infidelity, when the Bible opposes Monism, and asserts Altruism in its opening sentence, and everywhere to the close of the canon. God is not Nature-he originated Nature-he is immanent in Nature-above it, below it, around it—but cannot be a part of it; that is as absurd as it is impious. "In him," says Paul, "we live, and move, and have our being, for we are all his off spring." Super cuncta, subter cuncta; Extra cuncta, nec exclusus; Subter cuncta, nec substratus. From the foregoing account of the controversy with the enemies of Christianity, it will be seen that the antagonism is as formidable and fierce as ever. It is therefore the province of Apologetics to indicate the course which the Church must pursue in this great struggle. 1. It is the duty of the Church to establish Christians in the faith. Apostasies from Christianity must be stopped. 2. The young must be trained for service in this cause. The youthful Hannibals must be brought to the altar, and made to swear eternal opposition to the Infidel foe. 3. Ministers, and especially missionaries, must be thoroughly trained and qualified for aggressive as well as defensive warfare. At this point Apologetics anastomoses with Polemics and Halieutics. 4. Lectures on the Evidences must be delivered-statedly in all institutions of learning, and occasionally in every place -adapted to all classes and every grade. The opposition to this must be shown to be a fatal mistake. 5. Libraries, or collections of books, pamphlets, papers, etc., on this subject, should be formed wherever practicable, so that the best works on the controversy may be within the reach of all. These should include such great works as Lardner's Credibility and Lilienthal's Die gute Sache der göttlichen Offenbarung, etc., as well as Paley's Evidences, and works of a more popular character. 6. Apologetical literature, adapted to all classes, should be prepared, to meet all the changing phases of the controversy: (1) As to Jews-in view of the changes taking place among them. In renouncing Rabbinism, they must be kept from Rationalism, which ends in Infidelity. (2) As to Heathens. Missionaries must be looked to to furnish fresh Apologetical literature to meet all demands, and the Church must see to its publication. (3) As to Mohammedans. Works in Arabic, Turkish, Persian, Hindoo, and other Oriental languages, should be written and circulated, to bring over Mohammedans to Christianity, and to keep heathen peoples from embracing Islamism, as some are now doing. (4) As to Infidels: to cope with every class-Deists, Atheists, and Pantheists. In order to this, it is necessary that all Christians, as far as possible, and especially all teachers of religion, who are set for the defense of the gospel, should be familiar with the Evidences of Christianity, so that they may be always ready to answer every man in regard to the truth and importance of the Holy Scriptures as setting forth the way of salvation-to wit: (1) Their Pertinency. They treat both directly and indi rectly of that subject. (2) Their Genuineness. The books of the Bible were written by those whose names they bear; and all of them are shown to be genuine, by the laws of Criticism, which cannot be impeached. (3) Their Authenticity. Their subject-matter is true, being of divine revelation and inspiration, as appears from preg nant Presumptions, irrefragable Proofs, and overwhelming Demonstrations. The Dynamic Theory of Inspiration, which shows that the Bible is human, and at the same time divinerejecting the Mechanical Theory, which repels from Orthodoxy, and the Rationalistic Theory, which leads to Infidelity -this must be cogently exhibited. The Demonstrations furnished by the pentecostal prodigies, the residence of the Holy Spirit in the Church in all ages, his constant and efficacious operations in the world, and especially in every penitent believer's heart and life; so that if any man, as Christ says, be disposed to do the will of God, he shall know of the doctrine that it is divinely true; and he that believeth on the Son of God hath the witness in himselfthese Demonstrations clinch the Presumptions and Proofs, and constitute the meridian evidence which puts every doubt to flight. THE RELIGION OF THE DRUIDS. BY THE REV. J. N. FRADENBURGH, PH.D., FRANKLIN, PA. THE study of any religion, even the lowest, the most superstitious, and barbarous, should be approached with reverence. The most frivolous or the most savage rites, the poorest and beggarliest beliefs, are infinitely above ridicule or contempt. The soil on which the altar of worship is erected is holy ground. We should tread carefully. Here souls cry out after God; they feel after him, if haply they may find him. They grope in the darkness perchance, but the honest soul has a little light. We shall appreciate the religion of Christ the more, the better we are acquainted with other religions. We shall feel more sympathy for the heathen as we more carefully study their thoughts, and note their searchings for the Divine. Great mystery is associated with the religion of ancient Britain and Gaul. The deep, dark forest, the sacred oak and mistletoe, the circular, sky-roofed temple, the learned and influential priesthood, the secret rites and symbolism, have excited a curiosity and interest thus far but poorly gratified. The influence of Druidism is still felt on both continents, in popular tales, traditions, and superstitions. Druid is generally derived from the Greek pos, “an oak," Welsh derw, Armorican dero, derv, Cornish dar, Gaelic darach (Grammatica Celtica, Second Edition, Vol. I., p. 7). Druidh is still used in Gaelic for "wise men," and druithnich, or drui, for "servants of truth." Ménage derives from drus, "a magician," and Keysler says draoi means "a magician, an enchanter." The Abbé Pierre de Chiniac derives from De, "God," and rouyd, "speaking;" hence derouyd, "speaking of God." The ancient Highlanders called the tiller of the soil draonaich, which is thought to be a genuine name of the Picts. In Ireland, draon each means "an artist" (Gael, pp. 448, 295, 296). Our knowledge of the religious system of the Druids, as far as we can gather any information on the subject at all, must be derived from the following sources: Classic writings; ancient Celtic mythologies, traditions, and institutions; early superstitions, and their survivals in modern times; and archæological monuments. In this paper we shall glean some facts from these fields in their order. I. First, we will gather the most important passages from classic authors. Cæsar, a very trustworthy authority, furnishes the fullest and most satisfactory account (99-44 B.C.). Speaking of the Druids of Gaul, he says: They preside over sacred things, have the charge of public and private sacrifices, and explain their religion. To them a great number of youths have recourse for the sake of acquiring instruction, and they are in great honor among them; for they generally settle all their disputes, both public and private; and if there is any transgression perpetrated, any murder committed, or any dispute about inheritance or boundaries, they decide in respect of them. They appoint rewards and penalties; and if any private or public person abides not by their decree, they restrain him from the sacrifices. This with them is the most severe punishment. . . . . But one presides over all these Druids, who possesses the supreme authority among them. . . . . At a certain time of the year they assemble in session on a consecrated spot in the confines of the Carnutes, which is considered the central region of the whole of Gaul. Thither all who have any disputes come together from every side, and acquiesce in their judgments and decisions. The institution is thought to have originated in Britain, and to have been thence introduced into Gaul, and even now those who wish to become more accurately acquainted with it generally repair thither for the sake of learning it. The Druids usually abstain from war; nor do they pay taxes together with the others; they have exemption from warfare, and the free use of all things. . . . Some continue at their education for twenty years. Nor do they deem it lawful to commit those things to writing; though generally, in other cases, and in their public and private account, they use Greek letters. They appear to me to have established this custom for two reasons—because they would not have their tenets published, and because they would not have those who learn them by trusting to letters neglect the exercise of memory. . . In particular they wish to inculcate the idea that souls do not die, but pass after death from one body to another. They also dispute |