By the way, as we now appear agreed that the Spirit of God should be actually received and enjoyed by the saints, whether that agreement be enforced by the terms of Scripture merely, or from the heart, God knows. There remains but a single point of importance in our mind. That is not, and has not been, whether the Spirit of God is actually received and enjoyed by the children of God; but whether any _teachings_ are communicated to man, or revelations made, either before or after conversion, to saint or sinner, except _through the senses_. Are not the revelations of God inscribed upon the sacred pages of the Bible, the only teachings from heaven, for both the church and the world, and are not these imparted to man through the senses? We do not believe that there are any revelations from God, or teachings, binding upon man, for saint or sinner, only those in the Bible, and these are imparted to man through the senses. If this is sensuous philosophy, then we are in for it. [A] A discussion of the subject of Spiritual Influence was carried on among the Disciples during the Decade, beginning in the year 1856. Benjamin Franklin’s position, and indeed the gist of the controversy, is presented in the opening and closing paragraphs of an editorial in the _A. C. Review_. SECTARIANISM. Much as has been said upon the evils of sectarianism, within the last forty or fifty years, it is still true, that no one has given the subject too high a coloring. Its evils are equal to the most brilliant description we have had. Indeed, it is difficult to conceive how any one could speak, in too strong terms, of this one evil; yet, the sin of partyism, like many other sins of these times, is so fashionable and popular, that it is scarcely seen to be a sin at all. It is true, all seem to look upon it as a sin, for a man to create partyism and strife in the party to which he belongs, or any other party. But, to keep up the parties now in existence, and defend the peculiarities upon which they are predicated, and from which they receive their very existence, is considered _serving God_. Now, if it can be considered service to the Lord, to build up and keep up that old mother and mistress of all heresy, the Roman Catholic Church, then, why was not the very mystery of iniquity, already working in John’s day, doing service to God, in originating that grand establishment of sin and iniquity? Surely, it is giving as much glory to God to set on foot a great or a small religious scheme, as to keep it in motion after it is once started.