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certain consequence. I venture the opin
ion that if there were no educated men in
any of the orthodox churches, our country
-would soon bo deluged with corrupted eop-
RFs of tile scriptures, §btten up by infidels
for the very purpose of poisoiftng the foiNHI
tains of knowledge. And supposing a bible
of this sort io be produced by an infidel
Universalist 01 Atheist, teaching the most
corrupt and ruinous doctrines, I ask, how
could those ofus who “occupy the ranks of
the unlearned, be able to satisfy our congre
gations that the original language was not as
the infidel stated. But they knowing that
we have so many able scholars in our ranks
will not dare attempt such a work, being
well assured that their deception would be
exposed instantly. Let our brethren then
remember the advantages, and if they do
now and then see someone puffed up with
his learned ignorance, remember that it is
not the use but the abuse of a thing that is
to be reprehended. MARCUS.
Far the Christian Index.
Brrther Baker —On seeing some notices
in the Index, telative to the approaching
meeting of our next B. S. Convention, 1
was truly gratified, and the more so, to see
the spirit and interest manifested by the
writers. And as we profess dependence
upon a prayer answering God, would it be
amiss, to encourage out brethren in gener
al, to carry this matter before the Throne of
Grace, that the Lord would attend this
meeting, by the influences of his Holy
Spirit, that it might result in a great bless
ing to that community, and to the advance
ment of the Redeemer’s kingdom in gener
al ? True, we are always supposed to do
this ; but are we zealous, importunate, and
faithful in it 1 Do we make it the burden
of our prayers? Do we agonize and la
bor in prayer? If not, what do we, or what
can wo expect! The inquiry has been,
“how shall wc open our pockets ?” But
alas ! should it not rather be, how shall we
open our hearts ? Let this bo done first,
and we need not fear the pocket. The
pocket does not guide the head, but the
heart, the pocket. Is this the index to the
heart, and shall our prayers be measured by
our donations ? Will brethren com plan of
hard times t Ah ! think again. What is
the object and influence of this body upon
the world, upon millions yet unborn ? But
is it haid times ? This is the way to make
easy times. Have you forgotten that it is
to be restored four-fold ? If it is not restor
ed in money, it may be in meal and bread;
or perhaps the Blessed God may be so kind
as to return it to us in grace. Then surely
we shall be rich, and times will be easy.—
Suppose he gives us four-fold in grace, bre
thren, how much shall we have ? llow
much do we want? Hard times! We
awfully fear it will be'harder times in eter
nity with thousands of millions. Think of
the worth of one soul, and “do unto others
as you would that others should do unto
you.” 0 ! that we could pray more effect
ually, the Divino blessing upon us. Bre
thren, “ be ready to every good word and
work.” ‘ LEWIS TOWERS.
We are authorized to say that all Ministers
and delegates to the Baptist Convention at
Cave Spring, niaking'themselves known as
such, can cross the Chattahoochee river free
of ferriage, at the following places, viz : at
Pace’s, on the road from Decatur to Mari
etta ; at .Mason's ; and also, at formerly
Nelson’s, now Williams’, on the road from
Decatur toVanwert, by way of Terminous,
Powder Springs, Sic. L. T.
April 16th, 1814.
Selected For the Christian index.
The Christian's Directory.
Continued.
10. Since God distinguishes you from
others by liis mercies to you, see that you
.distinguish yourself from others by your
service by him. Aro you a Christian in
deed f Then you ore more nearly rela
ted to Christ, ?nd under greater obligations
to live and Act for him than others. ■ Oth
ers have common merries ; but you have
covenant mercies—mercies that accompany
salvation. You know more of the things
of God ; you profess more; you promise
and engage to do more than others. To
you therefore, the Lord Jesus puts the ques
tion, “What do ye more than others'!”
(Matt. 5 : 4—7.) Do you ask wherein
should believers distinguish themselves for
God ? Answer —You should testify against
what is dishonoring to Hint, by abstaining
from all known sin, and from -those sins
that arc common and fashionable, and little
thought of by others. By reproving sin in
others, and endeavoring to pluck them out
of the fire. By keeping up family religion
in thp midst of business, and banishing all
known vice from your dwelling. By keep
ing holy the Sabbath. By meek and love
ly behaviour. By showing a special re
gard for those who are stamppd with God’s
image, though mean and despised. By for
giving wrongs and rendering good for evil.
By paying great respect to God’s word and
ordinances. By being much and practical
ly concerned foi the enlargement ofChrist’s
kingdom. By never venturing upon any
known sin for the sake of worldly gain.—
By keeping a watch upon your lips, and
praying for special grace to govern that most’
unruly member the tongue. •* Let your
son venation be as becometh the gospel of
Christ.” And by making conscience of
relative and social duties, so as to be good
husbands, good parents, good
children, good, nffesters, good servants, and
good neighbors.
k “ For the grace of God lhatbringeth sal
ivation, teacheth us, that, denying ungodli
ness and worldly lusts, we should live so
berly, righteously, and godly in this pres
ent woild; looking for that blessed hope
and the glorious appearing of the great God
and our Saviour Jesus Christ, who gave
himself for us, that he might redeem us
from all iniquity, and putify unto himself a
peculiar people, zealous of good works.”
(Titus 2: 11—14.)
11. Study much the great Gospel lessons
of denying yourselves and exalting the free
grace of God. The design of the gospel is
to cast down self ami Idols, that God alone
may be exalted ; it is to make self nothing
and God all, in point of wisdom, strength,
righteousness, and glory. It is to take
man wholly off himself, and to cast him on
Chiist for the whole of his salvaliou. It is
a good sign of a saving change upon the
heart when a man is thus humbled, and cast
in the gospel mould, when self loving is
changed into self-hating, self-admiring into
self-abhorring, self-excusing into self-accus
ing, and self-seeking into self-denying.
12. Walk cheerfully and contentedly in
every condition. What,-though a believer
. in Jesus be fed with the bread and water of
affliction, he has other bread and another
cup to sweeten both. Fheforgiveness of
sin is a reviving cordial in every case.—
Have no will of your own distinct from the
will of God ; but be resigned to his dispo
sal in all things, and let his choice be al
ways your choice. When you cannot bring
your condition to your minds, endeavor to
bring your mind to your condition, believ
ing that the will of God is always best for
you. Remember that ho has engaged to be
with you in all states and conditions, and
to make all tilings work together for your
good.
He will not break, or be unmindful of,
his ennvenant. His promises are the sure
mercies of David. All things are yours,
for ye are Christ’s. Well then may you
P say, “Lord, choose thou mine inheritance
| forme!” And assure yourself, that it shall
be done with infinitely more wisdom and
love than if you were to do it for youiself.
13. Be watchful against all sin, and par
ticularly the sin which most easily besets
you. (Prov. 18: 2,3. Ileb. 12: 1.) Our
adversary, the devil, well knows this sin,
and on what side we may be attacked with
the greatest success. He is sure to bring
his strongest temptations thither, and to
employ his most subtle wiles and devices
that way to ensnare us. Happy for us, if
we can say, we are not ignorant of his de
vices ; and still happier shall we be, if we
. are enabled always to tesist him, steadfast
in the'faith. A holy fear of departing from
Gud, is a good means to keep us from de
parting from him. It becomes us to watch
against all sin—sins of omission and sins of
commission. Guard against those sins and
evils now, in the lime of health, that may
put thorns in your pillow when sickness
and the harbingers of death approach—such
as misspending of precious time, neglect of
prayer or reading of the Holy Scriptures,
formality or lukewarmness in religion,
earthly mindedness, unthankfulness for
mercies, or misimprovenient of them.
Grieve not the Holy Spirit of God by neg
lecting your convictions, falling from your
fiist love, returning to those sins which you
have mourned over, sinning against light,
and after alHictions. Be always jealous of
your deceitful and treacherous heart, know
ing it is bent on backsliding. Endeavor to
preserve always a watchful and tender frame
of heart, and he afraid of falling away. Lie
not quietly in any sin, but go to the cleans
ing fountain, and beg more strength 3nd
faith from Christ your Head.
14. Be looking and longing for the hea
venly supper of the Lamb. (Phil. 1: 2,3.
Rev. 19: 0.) ‘1 hose who have tasted that
the Lord is gracious love his ordinances,
and long for their return on earth, that they
may enjoy communion with him. This
makes them cry, “ When shall I come and
appear before God ? My soul thirsteth for
i!?ee in a dry and thirsty land, where no
water is, to see thy power and thy glory so
as t have seen thee in the sanctuary. Be
cause thy loving kindness is better than life,
my lips shall ptaisc thee.” Yet. these are
but small foretastes of’ the felicities which
are reserved for the saints above. “In thy
presence is fulness of joy ; at thy right hand
there ate pleasures forevermore.” He will
bring me to his banqueting house (may ev
ery follower of Jesus say) and his banner
over me shall be love.”
He will feed me with the fatness of his
house, and make me to drink of the rivers
of his pleasure. O what is our drinking of
the truil of tho vino here, to our drinking it
now with Christ in his Father’s kingdom
above ! Therefore look out, and long lor
the time when the day shall break and the
shadows flee away, the maniage of the
Lamb be triumphantly solemnized, and the
whole church, his bride.be presented fault
less before the presence of his glory with
exceeding joy. Blessed are they who are
called to the marriage supper of the Lamb !
These aro the true sayings of God. Lord,
I believe, help thou mine unbelief. Amen.
C.
ConfewlwM or Declarations of Faith:
The Duly of CJtutfhes to make a public
Declaration of considered
and maintaine3^~f^j^
Section 1 .—lntroductory Re^naa.-.
It is the art of the sophist
from the view of his readers the premises
upon which he bases his arguments, and
ca3t around the defects in the chain of his
reasoning the mantle of obscurity. With
the view of. effecting his objecKvith the
more certainty, he seeks to hurrv you over
his premises, and along the ciiain of his ar
guments, with the fleetness of the wind, or
the celerity of the winged lightning; noi
can lie find “a resting place” for the sole of
his -unblessed feet,” until he arrives at the
point of his conclusions. There he alights,
and exuliingly flaps the pinions of his vain
imagination, as he beamingly orio, nu nr,
quod erut demonstrandum !* The advo-1
cate of truth, on the contrary, proceeds de
liberately, with the slow, firm, and meas
ured pace of an humble pedestrian. He
bids you note every foot of ground as yon
proceed, and beware of plunging yourself
into fatal delusions, by heedlessly hurrying
forward towards the terminal of his argu
ment.
The objects at which they respectively
aim, are as diverse as the courses they pur
sue. The one would make things appear
as they are not. He would make obliqui
ty assume the form of rectitude, the wiong
appear the better side, and vice versa. The
oilier would exhibit things as they really
exist, revealing, and not concealing their na
’ ture, virtues or delects.
The like differences are to be observed
in the circumstances upon which they sev
erally depend for success. All the hopes
of the one are founded on concealment, or
on imperfect representations, partial inves
tigations, and hasty conclusions ; hut the
more full, free, deliberate, and impartial are
are your examinations, the more sanguine
is the other of winning you over to his side.
Truth needs no concealment. She calls
lor the light of reason, and not for the shades
of sophistry ; she does not shun, but chal
lenges investigation.
With these views before us, we feel
impressed with the importance of prevail
ing upon the reader carefully to txarnine
our premises, and form a definite conclu
sion, in his own mind, relative to their cor
rectness or incorrectness, before he proceeds
to the arguments which we have assayed to
rear upon them. If the premises are ad
mitted to be good, we would have Inin pro
ceed in the next place to examine each ar
gument separately, and carefully consider
—first, whether it is based upon the prem
ises assumed; and secondly, whether it
reaches the point at which it is aimed. If
the premises be admitted to be good, the ar
gument sound and appropriate, we trust he
will not reject the conclusions, naturally
and lawfully deduced, however different
they may be from those which he had pre
viously formed, from a partial view of the
subject. Such a rejection, under such cir
cumstances, would be unscriptural.t illogi
cal and unpliilosophiral.
A knowledge of some of the difficul
ties which occur, when we seek to eradi
cate from the mind opinions which have
been founded on error, leads us to camion
the reader against two things. We first
premise, however, that this caution does
not originate in a want of due confidence in
the disposition of our readers to judge can
didly, but from a knowledge, derived from
our own personal experience and observa
tion, oi the absolute necessity of such pre
cautions, even with those who are renown
ed alike for their candor and their acumen.
We would say, then,
1. Beware of taking it for granted, before
an examination of our premises and argu
ments, that, because our views conflict with
your preconceived opinions, (should this
be the fact,) they must be wrong. Unless
you are willing to admit the possibility that
we are right and you are wrong, it would
be well here to stop, lay down this paper,
and go about yout business. To proceed
lurlhei would subject you to a loss of time
without tile least prospect of profit.
2. Beware of sufferiug an argument
which appears to you inconclusive to oper
ate to the prejudice of one that ;s admitted
to be conclusive. A bad argument, or a
thousand of them, cannot disprove that
which has been proved by a sound one.—
A multitude of arguments are frequently in
troduced to sustain a truth, not because a
multitude are necessary, but for the follow
ing reasons: 1. Because a multitude of
arguments, when good, tend to deepen a
conviction of truth —not to make truth
more true, (an impossibility,) as some
would seem to suppose. 2. Because the
inoral and intellectual capacities of men.
and the habiis of their minds, are different.
Arguments that fall with overwhelming
force upon the mind of one man, frequent
ly avail nothing with the second; and argu
ments that produce impressions on the sec
ond, may produce none on the first. One’s
arguments must, therefore, be varied, so as
to suit the diffeienl capacities and habits of
different men, if he desires them to have
an extensive influence. There is, more
over, frequently a necessity to introduce a
veriety of arguments, even where an indi
vidual is addressed. This necessity origi
nates in our ignorance of the peculiar con
stitution of his mind. An argument com
paratively weak, sometimes produces an
impression upon a mind, which arguments
that would he- esteemed by most men far
more cogent, bad failed to produce.
M.iterally, “ This is what was to be pro
ved !”
t vUnscriptural.” If the premises be
good, and the arguments good, and applica
ble to the cate in point, (as is supposed in
this instance,) the conclusion logically
drawn must also be good, and the scriptures
require us to “Prove all things, Bold fast
that tv/tich is good.”
Honor the good, that they may love thee: Ij
be civil to the bad, that ihey may not hurt 1 1
thee. ‘ <
For the Christian Index.
Brother Baker, Sir —Please give the
under lines publication in the Index:
The Tallapoosa Association, at her last
Ktssion, appointed a Committee to meet a
'oinmittee of the United Baptist Associa
tion, to devise means on which a reunion
“could be effected. Pursuant to the above
Arrangement, a goodly number of the Uni
ted Brethren met, on Saturday before the
Saboath in March, at Bethel Church,
Campbell Cos., and from some cause, un
known to us, only one of the Committee of
the Tallapoosa, brothel John Dunlap. By
season of the failure of the committee, it
deranged the design of the meeting first
contemplated. After divine service, by El-
Her James Davis, the brethien present pro
ceeded to form a council, on their own le
"fcponsibittiy a number of them enrolled
their names, from tile ditrprsai aimr-iauany:
from the Tallapoosa, five; the Western,
two ; the Flint two; from the United,eight.
Then proceeded to organize the meeting
by appointing brother John J. Cumbie,
Moderator, and Moses 11. Smith, Clerk.
Appointed a committee to arrange preach
ing oil Sunday. The Committee repotted
that brethren Stevens and Davis preach, in
hte order of their names, and Davis to
preach the Funeral of Bro. Wm. L. Thom
son and sister Sarah Thomson, his wife.
Appointed a committee of six members,
three of the Tallapoosa and three of the
United, and the six to appoint the seventh.
The names of the committee, ore of the Tal
lapoosa, John Dunlap, John Parker, and
Jones Bishop; of the United Association,
John J. Cumbie, E. Strickland, and Hen
derson Buffington; Moses 11. Smith the
seventh. Adjourned until early candle
light. Agreeable to adjournment, met at
bro. 11. Buffington’s. After solemn prayer
by bro. Stevens, proceeded to business.—
On motion, invited brethren Davis and Rich
ardson, of the Western, and Stevens, of the
Flint, to seats with us. The invitation was
cordially received. The committee was
joined by bro. E. Dean, another one of the
committee appointed by the Tallapoosa.—
On mhtinn, the articles of faith set forth by
the Flint River Association were read. The
brethren of the United took some excep
tions to the 3rd and 7th items ; but after
hearing the explanation given by brethren
‘Efts and Stephens, they became belter re
ccwiled in their own minds. The com
mittee report that they have appointed an
other nr eting, for tlio same design with the
first appointment, to commence on Friday
before the first Sabbath in August next, at
Itamah, (a component member of the Wes
erh Association,) near the South East cor
ner of Campbell county. W e earnestly so
licit the Committee appointed by the Talla
poosa Association to attend, andthe breth
ren of the United, the Flint, also the Wes
tern. Sunday morning the council met,
callid on the Clerk to read the report of the
Comkiittec, which was read and unanimous
ly re cived; and the Moderator and Clerk
was prdered to forward a copy of the pro
ceedings of this meeting to the Editor of the
Christian Index for publication.
We have the pleasure to state, in our re
port,’ that peace and brotherly love, which
unit* kindted spirits, pervaded our meetings
which induces us to believe that the time is
not &r distant when the United and the
Liberal Baptists shall be united. Agreea
ble to the arrangement of the Committee on
preaching, the Brethren C3me forward in the
ordet of their names and preached (with all
the pjower and energy that is possible for
mortal man to posses) to a large and atten
tive oongregatinn.
j JOHN J. CUMBIE, Mod.
Mfses 11. Smith, Clk.
• For the Christian Index.
I, and We.
,l|'. Editor —Why does the public
speaker, particularly the preacher, in his
addresses to the people, use the pronoun
we instead of 1 ? Why hold on, with in
vincible tenacity, to this custom, which, to
say tire least of it, hae the appearance of
carelessness, vain, and false modesty, or
presumptiou ? Why does the man, irres
pective ot grammatical accuracy, and truth
say “me” address you ?
Why is he not content, simply, and sin
gly to be seen, and heard by the people ?
Does he not speak of hitnself, as though his
magnified greatness, not only admits, but
really requires to be divided into two, or
more ; and hence he says, “ we” address
you? When I have heard one speak as
though he were equal to half a dozen com
mon men, the inquiry has risen in my
mind, whether he was actuated by unthink
ing adherence to custom, false modesty,
egotism; or whether he did not appear, at
least, to go much farthor and class himself
with Him whose word he speaks.
Again Sir—apparently actuated by the
motives previously intimated, and with
equal or greater impropiiety, the preacher
sometimes says instead of We.
There is a great difference between the
position of the preacher, as a public speak
er, in hia address to the people on the part
of God in preaching; and in his address to
God on the part of the people in prayer.—
In preaching one speaks. But one is sup
posed to speak; but in public or social pray
er all are supposed to unite, and the minis
ter is ths organ of expression for all. How
egotistic, and unsocial, how chilling to the
spirit of devotion ; when the whole assem
bly are bowed in solemn prayer, for the
preacher to addtess the throne of Grace, as
though no one prayed but himself! “/
pray,” “ 1 beseech,” Si c. And how much
more objectionable, is this use of the big
“ /,” on such an occasion as the ordination
of a minister. The whole assembly bow.
The people, and especially each member of
the presbytery, are supposed to be united.
But the brother that leads in this solemn
service prays just as though he were alone;
“ I pray.” fcc.
Mr Editor, is this not utterly contrary to
the social principle which pervades that di
vine directory (Malt. 6: 9—14.) “ Our
Father;” “Give us this day our daily bread,
and forgive us our debts, as we forgive our
debtors ; and lead us not into temptation,
but deliver us,” Sic.
Brother—Art thou the man ?
X. Y. Z.
Penfield, Ga., 16 April, 1844.
The second practice to which our corres
pondent refers is manifestly improper, as
the person who prays is as it were the
mouth of the congregation of the Lord’s
people. They pray through him. Os thp
first practice we are not convinced that it Is
wrong. It certainly is no violation ofgiam
mar, for those who use the plural we also
use the plural verb. If it be an improprie
ty, it is no greater than that of addressing
an individual in the plural—Have you got
your lesson ? Custom has established both
usages. The use of the pronoun we
cannot afford evidence of I-ism or egotism.
History of the Baptists.
Brother Benedict has issued a third num
ber of his Historical Correspondent and In
quirer with the view of eliciting the infor
mation needed in the prosecution of his
History of our denomination. We are
gratified to find that nearly all ofhis corres
pondents in the extreme South and South
west are subscribers to the Index. This
evinces that his appeals through our paper
last year were not made in vain. We
transfer to our pages several articles from
his late number of the Inquirer tending to
shew what information is needed, and giv
ing information on various matters connect
ed with the interests of our denomination.
“I shall go for Associations, Yearly
Meetings, Annual Conferences, Sic., as
such, and I want to be able to state when
each body was formed or constituted as it
is generally called—what counties, and in
what part of the state, territory, province,
Sic. —what ministers and active members
were first on the ground—what churches
first arose—what ministers and churches
were concerned in the organizations—the
number to begin with—and the general pro
gress since. Where these bodies have
stood any length of lime, Mislead of giving
the account from year to year, which makes
a dull monotony, it is better to divide the
time into periods of five or ten years each,
and show the changes in them. Remark
able revivals or any circumstances of unu
sual prosperity or trouble, should be noted.
And the narratives should be followed out
with somo historical sketches of that pot
tion of the churches which have been dis
tinguished for age, for their local situation,
and for being nurseries of ministers and oth
er churches.
And in the accounts of the rise of Asso
ciations, it is well to mention what other
bodies they were formed from, wholly, or
in part, or whether they were entirely new
formations.
1 wish for all who have not been suppli
ed, and may wish for a copy of this num
ber, which explaius all my progress and
prospects as ui my History, to drop me a
line to this effect, P. M., Pawtucket, R. 1.,
with their P. O. and personal address, and
they shall have immediate attention.
1 shall hepe all who send will calculate
to furnish me some materials or subscribers,
however small the amount, or few the num
ber.
The paper is circulated without price,
for the especial benefit of my undertaking.
Anti-Mission Baptist.—ln my other
papers 1 have made tome reference to this
portion of the Baptist connection and have
said that 1 ahail not dwell much on the pe
culiarities of their sentiments ; and my re
marks on this Subject I find by the com
ments in their papers and private corres
pondence has been misunderstood, as if 1
meant to treat them with neglect if not some
thing worse. But no such idea was intend
ed to be conveyed. 1 want all the facts of
the history of their Associations and church
es the same as of all other kinds of Bap
tists ; and I wish someone of their num
ber to give me, in a manner as concise as
possible, and in language plain and explic
it, wholly free from any of the canting# of
party, the teasons why they lake so deci
ded a stand against all Societies, Missiona
ry, Foreign anil Domestic, Bible, Tract,
Temperance, Bible Classes and Sabbath
Schools. As the reasons must be the same
throughout the whole range of the Anti-
Mission party, once for all would be better
than to have them from a multitude of
sources. Such an article I have pioraised
to insert in my work without note or com
ment. So that they may have a fair chance
to communicate, in their own language,
their deliberate views on this subject.
My correspondence with this people lias
been wide and extensive, and is continually
increasing. Most of them treat me with
kindness and respect. In some few cases
they have shown a good deal of jealousy
and evil surmising; some have exhibited
blimps of combativeness of no ordinary size,
and one of their papers has opened against
me, as editors would say. In advance of the
mail, a pretty heavy fire ; and before my
work can be seen, one writer has given out
more than twenty reasons, why by the Old
School party, so called, it should not be pat
ronized or promoted.”
Will not Mr. Mathews send Mr. Bene
dicts copy of the pamphlet, which he seems
desirous of having noted ! We doubt not
it would be thankfully received. We know
not what has become of our copy.
Names of persons who send to me. —l
often receive Minutes of Associations and
otherdocuments without knowing who they
come from. As such attention gives prima
facie evidence of knowledge of my under
taking, and an interest in it, I am always
anxious to know the names of such contrib
utors, and I shall soon trouble them with
some of my paper requests.
I wish all who write me would say if they
have received any of my papers.
In many cases I infer that they havs,
from the tenor of their communications;
hut 1 wish them to be explicit on this point.
As I have now said about all that 1 have
thought needful in my papers and circulars
for the pr sent, and as my paper was in
tended for only an occasional thing, I shall
suspend its publication for the present.
African Churches. —lnformation contin
ues to come in respecting the number of
colored members in Baptist churches, espe
cially at the south and west as tequested in
my last, and I have resolved to institute x
new inquiry for these regions as to the Af
rican churches, or those which are wholly
composed of this people. With a consid
erable number of them and some very large
ones, I am already acquainted. I have
been and preached among them, and never
enjoyed myself better, than when address
ing these numerous, warm hearted and at
tentive hearers.
I want to ascertain not only the number
and location of these churches but the num
ber of the members in each; and who of
them have preachers and pastors of their
uwn color.
Again I say to all who are witling and
able to afford me any aid in any way, to
give me notice immediately, and make their
communications as soon as possible. If all
would be as prompt as some are, the work
would soon be out.
DAVID BENEDICT.
P. S.—Ail communications capable df
being sent by mail, should be directed to
the subscriber, Post Master, Pawtucket,
R.I.
I wish all to do as many have done, to
apprise me of their progress and prospects
from time to time, and as the period ap
proaches for the final returns to be made, I
shall give public notice of it in this paper,
or thiough the Baptist periodicals.
All may therefore keep on doing what
they can, until such information is given.
Likeness of Jloger IFilliams. —ln the
course of the last year, I have found what I
regard as a veritable likeness of this distin
guished man. It is a large canvass paint
ing supposed to be two hundred years old.
*1 intend to have a fiist late engraving for
the head of my work.
This is an unexpected discovery, and
what the most visionary antiquarian would
never have anticipated.
On the foreground of the canvass, is
spread out the R. I. Charter, with the date
1642, with a full caption, containing the
history of the instrument.
The Bloody Tenet, a book published by
Williams, about this time. The Key io
the Indian Language. All these items
are in common Roman leiters; one to Rob
ert IFilliams, his brother, and the other to
Mary IFilliams, his wife, which are sac
simi/ies of his hand writing, and agree ex
actly with what is found in Knowles’ Lifo
of Roger William*.
1 have given these details to show the
strong corroborating circumstance# as to the
verity of the picture.
Building Meeting Houses together and
.with other denominations, is a practice
which I entirely disapprove. It is liable to
many difficulties, and will never work well
for a length of time.
Os Minutes. —ln my circular in my oth
er papers, 1 have stated my intention of as
certaining, in a summary manner, the cost
of the Minutes of associations per annum.
Many of these bodies, at the South and
West, have an item to this effect: so many
copies for so much pay. Some have said
to me in their letters, that the average an
nual cost for the State or region, is about
so much. Ti.is is enough Tor my purpose.
The practice of paying clerks and mes
sengers, which I see prevails to some ex
tent at the South and West, strikes me un
favorably, and I am always sorry to see it
among the items of expenditures. In the
oldest and best regulated bodies, this is not
done beyond their actual outlays, and they
find no trouble in getting clerks on the gra
tuitous plan ; if more funds are sent up than
are needful in the old way of publishing the
minutes, they can use them for the enlarge
ment and improvement which 1 have pro
posed.
The time may not be far distant when
the Baptists and Catholics will be the pie
vailing denominations on the American con
tinent, and no two parties can be more un
like, or more completely antipodes than
these. They are so widely distanced that
they have but little contact or conflict with
each other. This holds true as to modes
and forms and pomp and show; and the
sum and substance of religion, and the
means of salvation; the free use of the
sciiptures, the efficacy of ceremonies, pen
ances and pains.
But there is one point on which they fol
ly agree, viz : that infant baptism does and
must depend for its support on tradition,
and not on any plain Bible command.
Boccacio. —Lord Spencer, at Rome,
gave SSOOO for a copy of the Decameron
of Boccacio, piinted at Venice in 1471*
We should think that other copies could be
had at a much cheaper rate.