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totally corrupt and entirely depraved 1 B. If your question is, whether man is as i wicked as he can be, I should answer no; |l for the word says, “evil men and sedneers j | •hall tvax worse and worse, deceiving and : | being deceivedbut. if your question is, j whethei the degree of original corruption is the same in all men, as I understand the , Bible, it is even so. For “as iy. water, face answereth to face, so th’- heart of man to man.” Piov. xxvii. 19. Or, if your ques tion is, whether in fallen man, apart from regenerating grace, there is anything spir itually good in the sight of God, 1 must still say no. Horn. iii. 10—20. ?,!• Are not the developments of natural j depravity diflerenl in difl'eient men, and do j not tij||se developments depend upon free ; will i 11, These disclosures of a sinful heart an ; varied by constitution, lialiit,education, rank ■ •in life, and by God’s piovidentiai govern-J ‘nient. Things which tin not depend on the free will of the agent, but rather on the All wise Disposer. So one man’s depravity runs in one channel, another’s in another. One is unjust, one lewd, another a slander er, one a inufTlerer of blasphemer. Ate.: sec an enumeration of the tjje flesh, in Gal. v. 19-21. My dear Sir, this is a painful and humiliating topic; but forming my views from scripture testimony, I hear tily subscribe to Paul’s declaration to the Romans : “For when ye were the servants i of sin ye were free from righteousness.” i Chap. vi. 20 Again, “So then, they that are in ibefcsh, eannot/j/easc God.’Rom- viii.B. j M. I believe, when God made the pioni ise, that the seed of the woman should bruise the serpent’s head, he graciously renewed the lapsed powers of our fiist parents, and gave them a seed of supernalur.il grace, which, being improved, results in regener ation ; but neglected, is frequently lost.— So that no man is lost for want of grace, but rather for the abuse of it. I). Il l understand you, your opinion is, that man, as he once teas (not as he now is,) was wholly depraved: butjiis lapsed pow ers have been renewed by grace, and that this is the ground of his accountability. M. You hit die nail on the head. Ido believe, the gracious piovidence of God to ward Adam and his race, is the cause of their responsibility, What have you to say in reply ? B. 1 st. It is destitute of scriptural proof. 2d. If Adam and Eve Inst their nationali ty by the fall, one would naturally think it an act of justice, not grace, to renew their lapsed pmveis, if lie should intend to hold them accountable! tfl. The doctrine, that grace is the Inundation ol accountability, proves too much, and, therefore, nothing. Fallen Angels posses a rational nature and free agency. Init they have no grace—no love. A free agent is one who habitually wills and acts according to die prevailing affections of his heart, whether that he holy or sinful. According to my bumble opin ion, Rational Powers or Faculties, physi cally unimpaired, are all that is necessary to constitute a rational being and a free a gent. M. Tl tere is certainly plausibility, and some force in what you say, but is not “the manifestation of the Spirit given to every man<to profit withal.” 1 Cor. xii. 7. B. The context shows the apostle to he j speaking of the miraculous gilts, not the re-! generating influences of the Spirit. M. Paul says, writing to Titus, “ For the grace of God thatbringeth salvation hath appeared to all men, teaching us (not them) that denying ungodliness and worldly lust, we should Jive soberly, righteously, and godly in this present world.” Titus ri. 11, 12. B. The grace of God appearing to all men, is certainly di lie re lit from being con- : ferred on all tnefl. l’eaching us (Apostles j and the first Christians) not them (all men) 1 as is frequently ‘quoted, &c. M. I have one more text, which, 1 think, you cannot explain away. ‘{That was the j true light that lightetlr every man that com elh into the world.” John i. 9. B. Dr. Whitby, the Prince of Arininians, understands that verse, of those who receive Christ, that believe on his name, which | were bom of God, mentioned in 12th and I 13ih verses. No doubt, all light, whether natural, Isa. xxviii. 23-29, moral, Luke : xii. 57, or spiritual, John viii. 12 and xii. | 40. comes from I'hrist, either as Creator or; Meditator: but that all kinds of light come front him to all men, is not nflirmed in this passage. The next verse shows the world did not know Him the Life and the Light of men v. 4. His own people did not re ceive him, and the few that did arc said to be born ol'God, v. 13. Further, a forerun ner was sent to manifest him, v. 31; for the Jews had so drank in the notion of a tempo- j ral kingdom, which their Messiah should set up, and had so imbibed it, with their j mother’s milk, that Jesus was to them a j root out ol a dry ground, and they could not, because they would not understand, that his kingdom is not of this world. Furth ermore,iPaul says to the Ephesians,‘For ye weresometimerfncA , netr<(in the abstract) but now ye are light in the Lord,” v. 8, but how could that he, if they had previously received spiritual light from Christ. M. E tinugh ! I yield the point, that I have misunderstood this text. Have you anything more in the elucidation of this sub ject ? D. I am constrained to object to your views, Ist. As superceding the necessity of ! ; regeneration. For if man is not dead to the ! ] love of God, what necessity to have it irn- i planted or excited ? If fallen man has su- j pe.rnatural grace and light from Christ, they j | may be increased to any assignable degree; i but if something is communicated, in Re generation, by the Spirit, sui generis (i. e. j of its own kind) we can understand the eti-1 ergy of the Saviour’s words: Except a inau I be born again, he cannot see the kingdom of \ God, As it is the offieework of the! Spirit, to destroy depravity and create at el-I ish for holy exercises, I hope this doctrine, j so dishonoring to the blessed Spirit’s work, i may be forever discarded, M. Is there any thing, in my doctrine, j | which, in your view, obscures the glory of! j Christ in a sinner’s justification before God? | I), Yes, for much the same reason, that i I i it is objectionable, in regard to Regenera- j j tion. For, as the Old Puritans used to say, j i fallen man, having the pride of a devil, will j never beg lor the Mediator’s Righteousness, till he sees and feels he has none of his own. j The doctiine of the Bible, as I read it, is, ■ that men perlorm no works of spiritual obe-1 ! dience, pleasant and acceptable to God, till, , r(igeiicraled and justified. For what saith ! i the scripture. “ For when we were in the j flesh, the motions of sins, which were by j the law, did work in our members to bring forth fruit unto dentil. But now we are | delivered from the law, that being dead I wherein we were Ir Id; that we should j serve in newness of spirit, not in the old ness of the letter .” Rom. vii. 5, 6. This ! authority goes farther with me. than the de- I cisions of the Council of Trent, of the Vat i j icati, or ten thousand D. D.’s. II M. lam much instructed and pleased. , j Have you anything else ? j B. The scriptures are full to this point | • j and will justify me in declaring that man’s , i heart by nature, is a forge of iniquity, a cage ! of unclean birds, the hold of every foul spir , it. Moreover,if History teaches anything, ) it is, that man is dreadfully depraved, alto ■ gather irrecoverable, except by almighty t grace, and that this world, as one justly says, has been a Temple of Idols, a bouse of Pol i 111tion and a Field of Blood, almost from the - Apostaey to the present bout. r M. Does native depravity or original sin, i in your view, operate as a physical necessi ty or coercive cause, in producing actual I . sin, in the same, manner, that the curient -of a river moves the straws on its surface ? 1 If. By no means. If this were the case, 1 there could he no consciousness of guilt, or I compunction Ibrsin, or fear of wrath. What 1 the sinner is, he chooses to be, and his con - science occasionally reproaches him lor be ing so. 11 is sin is active, virulent, and vol l iintary. The Antinotnian view is, that our 1 depravity is m-.rcly our mi fortune. The Bible viewis.it is our fault and misfortune. When men have long drank in this delusion and taken many potions of this deadly opi ate, i. e. that sin is merely a misfortune, they are seldom recovered. Folding their arms in sottish security on the stool of Do Nothing, and taking God’s will of purpose (of which they can know nothing, (ill events declare it) instead of his will ol com-; maud, which says. Repent and believe the Gospel, and mistaking a willingness to he saved from suffering, for a willingness to bu i saved iti a way of holiness, they think they ! are willing to he saved ill a scriptural man ner, but that God, i.- not willing to save them. They feel no guilt in be* j mg, or continuing to be sinners.—, W lien exhorted to repentance they pairy I the duty, and say, if God wishes me to re pent, he will give me repentance. A bless ed truth in its true sense; but as they use it for an excuse of impenitence, it becomes a deadly poison. M. What is the cute of this Evil ? 1 B, To be deeply, thoroughly convinced j j that all Good comes from the Creator and j ! all Evil from the creature. James, i. 13-17. ! BRADFORD, j For the Christian Index. Reasons for Desisting from the Psalmist Controversy. j It will be remembered that an Advertise*! ment of this llyrnnbook, occupied a consid* j erable space in the Index during several months of last year and perhaps a part of this. Then came the criticisms of the Ed j itor, and then his objections, &e. Many i tailed to be convinced that there was any j great wrong in using and promoting the cir*; dilation of the Book—and it is believed \ they are still in unbelief on this subject.— Some controversy has finally arisen about J it. As far as lam concerned, I entered in- 1 to it from as imperious a sense of and ity as j ever I preached a Sermon : not simply for \ | tire sake of the Book itself, but because I be i lieved the Book was only made the occasion ! j for the agitation of topics which could pos- j i sibly do no good, and might do much harm, j 1 now withdraw from this controversy j | tor the ptesetu lor the following reasons, a- j inong others: 1. Many of the readers of! j tho Index take no interest in it. And those ! j that do, I presume are weary of it. i 2. The Editor seems to regard almost! every tiring written in defence of the Psalm ist as attacks upon himself. Hence, every such article must he numbered otf (perhaps from l to 17.) so as lobe almost unintelli gible to men of plain education liko the wri ter; and “Notesin Self-defence” appended to it. And these same notes written with a hard steel pen, with a sharp point. Now, I I have no ambition to be regarded as a pet seculcr of the Editor—hence I withdraw. 3. Besides, i begin to think lire Editor is j getting tired of it himself. And indeed I! don’t wonder. For in addition to other du-1 ties, to have frequently to writetwoor three of those long columns, (with drat hard, ; sharp steel pen,) must keep his handspret- ! | lyfull. Sympathy for him, if no other jet:- j j soil existed, would prompt me to give him ! ! time to take breath. 4. Finally, as a southern man and achiis-i ; tian, my feelings have been put to a sevetel trial, (if I were to say they had been oUtru ! ged, I should not go much beyond the truth) | jat seeing the pains that have been taken, just for the sake of effect, to show that lire | ! friends of this Book are unwittingly doing : i the very thing that the abolitionists would ; | have them do. &c. &c. And then “A; 1 compliment to Rev. J. 11. Campbell,” anJ “A compliment to the Ala. Baptist” must; needs appear as coming from a scurrilous | abolition paper published in Boston, &c. — Now, l have no apprehension that any dre judice or jealousy will he excited against! Ime where lam known. And I trusiit will 1 ! not affect rile injuriously amongi j But wliy is all this done ? The Editor may j ; say, he does it in self-defence. He, then, must stand, no matter who fulls —Ire must be defended, even though it be at fice of the friends of the Psalmist, Nitrtlil and South. J. 11. CAMPBELL. P. S.—l fear I have given occasion [fori three more columns of the Editor’s “Notes in self-defence.’’ We do not go out of the way to seek an i opponent and are unwilling to pursue a re- j ti eating one. Editor. | For the Christian Index. Matters and Thinstt, &c. Those who have ever read the life of Na-1 poleon, will remember, that on one occ’a-1 sion, in a general engagement with his en-1 emies, he look his scat on an adjacent hill, and directed the entire movements of his army by the aid of his spyglass. In the | paper warfare about the merits and demfr-i its of the Psalmist, I have, like j stood off at a respectable distance, watching the movements of these two formidable qx- j i lilies—the friends and the enemies of the ! named book. On the part ol its friends,.l can see here and there a division retrea’ing! Here and there an officer laying down Iris’ Bword, declaring, like Xerxes, that enemies \ so bold and cimrageu.iss can never be sub 's , lined. I was much amused with the division iiuilei Major . Certain of success. Ire led his lorloin to the attack; but being so | resolutely and successfully opposed by Ma-J jor Editor, lie retired in great contusion, j leaving many dead and wounded on the bat- j tie field. 1 have no doubt that Generals j Stow and Crowell ami Smith will institute a Court Martial, and try the Major for cow ardice ; but whether they will find him or not is a question ; lor when I saw him last, he was in full retreat, moving innards the. source of the Savannah River. The Major has certainly given a most happy illustra | tion, or rather, added another laurel to these words, lie that fights and runs away May live to run another day. But the brunt, and substance of your of-; ! fence, Mr. Editor, is, that you had the pro- j \ sumption to criticise the Psalmist. My ] Dear Sir, you should have remembered that Boston is the Athens of Ameiica ! If sire j lias a poet, or poetess, the one must be a Homer, and the other a Sappho. If she J has an orator, he must be a Demosthenes. > If she has a phi'osopher, he must be a So-1 crates. If she has a legislator, he must be’ j a Solon. If she has a historian, he must j be a Xenophon. If she has a painter, he t j must be a Zeuxis or an Apelles. If sh ■ has an oracle it must be an Apollo; and now, [Sir, do you dare, you an obscure country ! ! Editor, criticise a book approved and com* j i mended by so many learned men ? Take 1 care, Sir, lest Jupiter, with his flaming right | hand, (as Horace says) strike you with his ! thunderbolt. Presumption, Sir, is the sin I ; which made Jupiter kick Vulcan out of hea | ven. ©o Mr. Editor be cautious how you speak about Boston, ot any of its precious i things! ! I am very fond of moralizing, and those | events, which, to some minds, would pos-1 j sess no interest, are to me source* ofre-| ; flection. My attention was arrested, near, the water’s edge, by two crabs, differing! some in size. The larger had something | j in its mouth ; the smaller one was anxious j |to try it. He had been so much imposed j | upon by the Iniget, that he would be so no ! ! longer, and formed the resolution of trying! j his strength. The larger one, on the other i hand, looked very contemptuously on his 1 ! opponent, having always, 1 suppose, kept I him in subjection. Snell were the feelings !of the parties before the engagement. The i hour of conflict could be deferred no longer, j | the smaller crab made a terrible rush upon j ! his antagonist, and seized him firmly— O. j j what a battle ! There was a plunging and ‘ a dashing—a grating of claws and a clash-j ing of tins—now one seemed victorious, now j the other. Such a conflict I had never wit-j nessed before in the domains of Neptune, j I expected every moment to see the old sire I rise from the deep and quell this disturb-! mice; and l have no doubt lie would, had j not victorv declared so soon in favor ol the’ smaller crab, who carried off Hie spoil in triumph. Soon I saw a nuufber of small crabs come up to their defeated monarch, consoling him, as I thought, and uttering their anathemas on the victorious one, who had carried off their food. I was not long in finding a moral for this. I thought, that all southern Editors would stand in the place of the small crab; the publishing firm, the large crab; the food, the Psalmist; and the crowd of little crabs, northern editors and booksellers; some of whom are dependant on the large crab. These are they that; make the noise and uproar, and all because ; thev were disappointed in getting as much food as they expected. “The secret and I rout of your offence,” Mr. Editor, is, that j i you have, or may diminish the gain of those ’ interested in the book. It is said of the an- ! thor of ti.e Pilgrim’s Progress, that seeing i several tubs piled on each other, he threw them down, saying, “ Let every tub stand on its own bottom.” So say I. If 1 can not rise by my own merit, I would not wish to rise at all; and if I ever do rise, it must be by merit. I would not put a straw in the way of the Psalmist; but il l recommend it, 1 should do it through feelings of courtesy, and not because I deem it more meritorious ; than Watts and Rippon. You shall hear from me again. I am yours respectfully, BRUTUS. We omit, in the above, the signature of ! the writer to whom Brutus alludes. Were it inserted, it might prove prejudicial to the interests of one of our correspondents; j though we presume that the article was on ly designed as a playful witticism at Iris ex ■ pense —as such we publish it. We impute | no blame to the correspondent to Whom i Brutus alludes ; on the contrary, we think j he has acted well his part, and is therefore entitled to honor. The second commutii j cation of Brutus, in reference to the course j of another advocate of the Psalmist, we i think best, under all the circumstances of ! the case, to omit. The wit is 100 keen, tire j satire too severe—it would excite ire; and too much of that has already been evinced |on the pait of some of the advocates of the | I’salmist. We would not disturb the ashes i of a defunct opponent. mr the article of Brutus will evince ■ tlmt all the literati of the land are not oppo j sell to us, if A, B and C are. For the Christian Index, Di'llveranee from tlic frar of Death through Christ.—No. 1, Heb. ii. 15. And deliver them, who ; through fear of death, were all their lifetime ! subject to bondage. Christ, that lie might j suite his people, not only camean.ongtheni, j but became as one of them. For as much ! as the children are partakers of llt-sh and blood, lie also himself likewise took part of the same. It was necessary that he should b come flesh and dwell among us for several rea sons. He was thus enabled to experience our sorrows, lie was made subject to the Law which had otherwise no claims upon him and he could obey it lot us. He was constituted a sympathising High Priest; and he was also enabled to taste death for every man. Through his death lie design-j ed to destroy the kingdom of him, who had j : the power of death, that is the devil, and j deliver his subjects from bondage and death. The deliverance here spoken of is perhaps tobe taken in its widest sense. Our Sa viour designed to deliver men Iront all their spiritual enemies—from darkness anil su perstition ; from guilt and depravity ; from the power and dominion of the Devil, and Iron, the punishment of sin alter death.— Among other things He designed to deliver them from thu fear of death, This seems to be a prominent sentiment in the text Hence we deduce this doctrine; that Christ by his death does deliver men Irom the fear : of death ; which we design to illustrate. 1. By delivering men front the penalty 1 and guilt of sin, Christ releases them from i the fear of death. Sin is the proliticsource of all our sorrow s. Had sin never entered into the world men would have had no cause to fear death. They would have felt as ea sy and secure in the presence of God, as an unoffending child does in the presence !of its beloved parent. It was not until man ; had fallen lhalheshrunk ashamed and trein ! bling from the presence ol his Maker. Had j it been possible for hint to die in this state ! of innocence he could not have feared death. But men have transgressed the laws ol'God. j This is true not of one or of a few, but of ’ all men. There is none that doelh good, Ino not one. And there are no cireumslan ! ces to palliate the guilt of their transgress i ions. They have not sinned because they were ignorant of the law of God or because 1 thev were surprised by sudden and strong temptations. But all men have broken God’s laws, wilfully, knowingly, deliber ately, and perseveringly. They have all : gone astray. The imaginations of their j hearts are only evil. And they have no | cloak for their sin. Men are conscious that i these things are so ; it is no tale of fiction j —no libel on human nature but sad heart j felt truth. Not only do men acknowledge ! their guilt, but they know that justice de ; mands punishment. They cannot conceive | of God as one that will permit his authori [ iv to be trifled with and his laws to he bro i ken with impunity. He will by no means clear the gniltv. Hence we are nfiaid to die, “It is a dread, an awful tiling to die,” j because after death then is the judgment.-^-j But, brethren, the gospel brings us light! and iiope—when there was none to pity, God had mercy upon us and sent his soil to save us. In full view of the consequen ces Jesus undertook tc make satisfaction for transgressors. VVe know what it cost him to purchase our pardon. He was hum bled, he labored, ho suffered, he died, the ; just for the unjust, that we might live. Now ! there is no difficulty with the Father in for giving the sinner. It is in perfect harmony with all his attributes. In dispensing par-! don Ire can be just. And while through! | the blood ofChrist we have the forgiveness ! of sin, we are justified by faith in his name. | Our sins are forgiven and the guilt of them is covered and forgotten. Thtough the j blood of Jesus we stand before God forgiv en and justified. \Ye have no sense ofguilt and consequently no fear of death. The sting of death is sin.” Now if the believer reflecting upon his sins and imperfections should feel unworthy to go into the presence of God, he is inspir ed with hope and confidence by looking to the Cross of Christ. Should the Devil sug gest to him that he is a sinner, that justice requires that he should die, lie may face his fierce accuser and tell liim Jesus died.— Why then should he be afraid of death?— Jesus has died for him—God lias justified j trim, and who can lay ant thing to his charge ? 2. Christ also deliveis men from the do minion and pollution of sin, and this work tends to remove the fear of and ath. By na ture we are spiritually unclean. David’s acknowledgement we may all make. Ps. 51:5. “Behold I was shapen in iniquity, | and in sin did my mother conceive me.”— t This uncleanness of our nature has been in ! creased by actual transgression. Out souls | are all defiled with sin—sin committed by | us The best among men, without grare, | are earthly, sensual, devilish, The love of | sin is born with us, and it grows with our | growth, andttstrengthens with our strength. IWe hate no love for holiness ; the 1.. wof out minds, the dictates of our understand ings are on the side of God ; but the law ol our flesh, our carnal psopeusities are on the side of sin. If this be true of us, howcould we bu happy in Heaven ? An unholy na ture is unfit for a holy place. There is wisdom in having a time for all tilings, and is there less wisdom in having an appiopri ! ale place for all tilings ? For the devil and ; his angels there is a place called the pit | “prepared;” and Jesus has gone into Ilea j ven to “prepare a place for the righteous;” | anil the fitness ol things require every one in go “to lus own place.” There is upon the minds of the ungodly such an impres sion of tile justice of this law that they are awfully afraid to die with the unholiness of their nature attached to them. And there are many portions of the word ol God, which conspire to drive from the minds ol men all hope ol reaching Heaven in an un holy state. John 3: 3. “Except a man |be born again,” &c. Hub 12: 14- “lle i liness without which,” Sic. Matt. 5. “Blessed are the pure in heart,” Sic. Rev. 121: 27. “Into the new Jerusalem there j shall in no wiseeutcrany tiling that defiled). Hence it is necessary that we shall not only be pardoned hut born again, made ho ly. And through the death ofChrist it is made possible that men may become parta kers of the Divine holiness. Through the death of Christ strong inducements to holi ness are presented to the sinner. In the blood which was shed to make atonement I for sin, he sees the exceeding guilt of sin. ’ In the death of Christ he sees the great love of God. And this love should constrain him to love God. Butin the death oft hrist he sees a door of hope opened to the world, j Now he may escape from hell, he may be j reinstated in the iavor of God, and he may ibe admitted into the new Jerusalem. This | door of hope encourages his heart; he feels | that it is wrong to neglect so rich a provis | ton and he is almost persuaded to become j a Christian. But through the death of Christ the Ho le Spirit is sent into the world. Our hearts ; must be changed, and though it is wicked ! in us to persevere in cherishing the unholy ■ principles of our hearts, yet God has not left j us to ourselves to renovate our natures.— Graeious influences may be sought ami uL -1 tained. And through these influences we ; may become new creatures in Christ Jesus. | But these gracious influences we never can j merit. They come to us freely through 1 Jesus Christ. Hence II said to his disci | pies “it is expedient for you that I go a ! way,” &c. Our natures being changed we naturally Aend towards God. We feel that heaven is our home. The society we love is there, and its employment pleases. Hence no fear of death. EPISCOFOS. For the Christian Index. The Vanity of earthly Pursuits. In reference to the universe, our exis tence may be considered as eternal ; but as connected with this world, it is ail change, and mortal. Life is but a dream. The whole creation wears a deceitful appear ance. Its gloss is false, and its glitter tran sient. Ours is a breathless race, after phantoms, which vanish upon the embrace, and bubbles, which burst upon the touch. Whether we consider man collectively, or individually, we find the same vanity atten ding all his pursuits. First, let us consider the collective efforts of man, as they present themselves in the passage of history. Here, we shall find the late of the most powerful governments, to be mutability, and oblivion. Where now istheonce proud Carthage * andTyre, andSidon? Ninevah, and Babylon? Alt Europe was once free. But where’novv is the diet of Sweden ? The States of Hol land and Portugal ? and the republics of Switzerland and Italy ? Fallen into the Abyss, which awaits man and all his boast* ed power. What are the mighty efl'ortst and solemn compacts of men ? They are but the flax, which falls asunder at the touch of flame. La Fivette, with his fifty thousand followers, swoie, wall one hand upon the altar, and the other upon the sword, never to desert their co'nsiituiinn.— Yet the constitution of France has vanish ed. Upon all ol these we see inscribed in glaring letters—vanity. The efforts, or pursuits of men combined, even by the most solemn obligations are vain, and fleet ing as the wind. Nor is it less true with the pursuits of individuals. How often is it that we see the youth* setting out with fairest prospects, of an earthly character—the child of fortune— Possessing the affections of Iris family, and the confidence of the public. And what is still better, self-debased and heaven di rected. Who has not seen such a moral structure, rising in splendor to noonday f and then, suddenly sinking behind Some dark, portentous cloud. In a moment, all his hopes are blasted. Treachery comes with its double lace, and plants the destruc tive sword in the tnidst of his enjoyments. Riches take to th rnselves wings and fly a way; and poverty takes their place. The friends of prosperity avoid him, as they would the approach of the destructive Si moom. Nothing is left, but that worst of all tilings, the feverish remembrance of de parted joys ; never, never to return. Then what is the gaudy show of the world, or its dazzling honors? Should ue obtain them all, ere we have commenced to enjoy them death comes, with its chilly horrois; and clammy rottenness. Neither flattery, no. - wealth can satisfy its demands, (’ollec livcly there is not a breath, but begins, or ends, the existence of someone. But is there no retreat, from these soul-chilling pursuits ? Is there no end to this ? “Ail heaven peels with the note, and earth resounds it in our ears, that there is a place where the wicked cease from tumbling, and the weary :ue at rest.” PARVUS. Oct. 19ih 1344. For the Christian Index. Antidote. (This lias been on hand some months.) There was a licensed Baptist Minister,- about twelve years ago, who had his fami ly at die Suwanee Springs. On his way home, eight miles from ihe Spring, at Ticr Creek, where a church has been since es tablished. lie fell in at an appointment made ’ by two Baptist preachers, the Rev. Win, Knight and Rev. Jarvis Fryer. They in vited a Missionary Baptist to preach,and he look for his text, “Go ye into all the world and preach the gospel to every creature.” The discourse was applauded by all the reading part nf the congregation ; and sev eral were therefrom Liberty County. But one of the above named preachers said it was false doctrine. As the man belonged to an Antiniissionary church, it was report ed to his church that he hail preached lalsc doctrine, and he was arraigned before the church tor it. All the defence he made was to heg leave to preach from the same text before the church where his membership was. The accuser did not appear anil the church found no fault with the discourse. Ip less than a year past, the Rev. J. Fryer has been arraigned and turned out for the same principles, but is now restored to a Missionary church with the same brother, and they arc both in full fellowship and love. J. GAULDING. We suppose that the licensed preacher was the one that preached the Missionary sermon, and that brother Fryer is the one who charged him with false doctrine, but who is now a devoted Missionary preacher. Editor. Aristhenes wondered at mankind, that in buying an earthen dish, they were so care ful to sound it lest it had a crack, yet so careless in choosing friends as to take them flawed with vice. How few persons at the present day would ever discover and apply so beautilul an analogy. A Church of Converted Romanists. —lt is stated in the Christian Observer that a colporteur of the American Tract Soeiety, himself a convert from the Papacy, has met with such success 111 his labors among Ro manists in New York, as to induce him to commence anew church, to be composed exclusively of converts from Popery. It commences with more than thirty members. Who will sav that there is no hope of the conversion of Papists ? Our Seminaries. —The Howard now has eighty students, and the Judson one hundred andffteen. Some twenty-five young lathes former pupils of the Judson are yet to return, and we know ns many new pupils who intend to enter.— Ala flaptist.