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JOSEPH S. BAKER— Editor.
VOL. Xlll.
TERMS PER ANNUM.
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For the Christian Index.
“Fellowship not the door into the Church
—Bight hand of fellowship most pro
perly given after Baptism—Covenants
as noticed by bro. Robertson.”
In answer to my venerable and respected
brother’s strictures upon my letter, I de
sire in the spirit of love and meekness which
he manifests, to offer for his consideration
the following thoughts.
1. There is a clear distinction between
Christian, and church fellowship. The
ceremony of giving the right hand as adopt
ed and practiced by our churches is always
perfotmed with strict reference to thelatter;
am! is considered an act of the church, by
which the individual is recognized as a
member of that particular communion.—
“That baptism is an ordinance absolutely
necessary to prepare the believer for being
thus received, by any church of our order,
my brother will not deity. He, with all,
.as well acquainted with our faith and prac
tice, would not listen to admitting to church
membership, (communion or fellowship)
any one who had not thus been binied with
Christ by Baptism iuto death; anti raised
to new,ness of life. Baptism is ilia only
ordinance we can recognize as initiatory ;
there is no other. To what else can we
have recourse as a visible sign ofstibjection
to the gospel of Christ? The relation of
she believer’s experience is his profession,
his baptism, must follow as a witness of its
truth",‘and a sign of his death to sin and re
surrection to that righteousness of life which
■fil'one can entitle him to the communion of
the Saints. Baptism has therefore been
ever regarded as the door into the church.
Mr. I'"ullet terms it “the divinclyappointed
mode of entrance into the visible church;”
and says “the natural position of such an
ordinance, is, obviously at the commence
ment of the new relation, and prior to a
participation of any of its peculiar privil
eges. *lf this be so, (and we cannot see
how it can be denied by a Baptist) and the
reception of the right hand of fellowship
he regarded as one of those peculiar priv
ileges, the case is a plain one, that baptism
is the door into the visible church, and
must precede the reception of the right
hand of fellowship.
2. If by fellowship bro. 11. means Chris
tian fellowship, and he makes that the door
into the church, then we are bound to ad
mit among us, all whether baptized or not
for whom we may have fellowship. But 1
contend that,
Fellowship, cannot be considered a door
to any thing. It is invariably spoken of
in the scriptures, as a consequence or re
sult of something which must ptecede it.
I Jno. 1-3, 7. and corresponding passages.
The very nature of the affection itse f for
bids any other view of it. Christian fel
lowship, is latent to all who have not struck
it into existence by giving previous evidence
of their union with Christ. Church fel
lowship, is held in reserve, and never ex
fended to any who have not made an open
profession of their faith. The position
which fellowship as a Christian jviinciple
or piactice occupies, 7„ a |{es it impossible
that it shoc' jtJ De t ] le j oor foto church.
1 1 , is thatin/o-which, and not that through
or by which the believer is admitted, we
could as properly say that the house, was
the door into the house- As to my broth
er’s views of Christ being the door; we
remark—that he certainly is what he rep
resents himself to be, the door into the
•heep-fold. But this we understand to in
clude those and only those who are truly
regeneiated and born again. That peculiar
flock, while in this world, are often found
associated with those who have climbed up
tome other way; and therefore, with re
gard to the ultimate fitness of each class, for
the climes of glory, it is not left with men
to judge. However, for the present good
of this peculiar people, certain forms and
regulations are observed of which many
who ate unworthy, become the beneficiaries
‘Fuller on Communion p; 91, 98.
- - -
who will finally lie exposed as having nev
er entered by the door. Will my brother
say that every one who enters the visible
church on earth, has really and truly enter
ed by the door which he contends for ? he
says, baptism is not the door, because
Christ is not baptism. Isay, tli enfellow
ship is not the door, because Christ is” not
fellowship. The scripture view of the
case is, that Clitist is the door to the fel
lowship, favor, and love of the Father^ —
Which none can possibly enjoy but such as
have been truly regenerated, and born again.
And baptism is the door which Christ him
self appointed as the way of admission to
the fellowship and privileges of hTs people
on earth ; but which “many after” the exer
cise of the best judgment of his people en
joy without having ever entered Christ.
3. Brother R. says that if we make bap
tism the door into the church, he can sec
no way to get rid of an unruly member but
by unbaptizing him. I am inclined to think
that making fellowship as lie represents it
the door, would place us in a worse predica
ment: for if the obtaining fellowship with
the father by being found in Christ, be uil
ileistood to give the believer a privilege to
enter freely among, aed enjoy the ordinances
of the church, (which Ido not deny, ex
cept in the view he takes of it) then it is
something which he has acquired and holds
independant of miy church action, ami
could not be deprived of by expulsion.—
W e are not as a church however subject to
either difficulty; for we hold first, that if a
person submit to the ordinance of baptism
without spiritual preparation, the act is void,
and second, that if he be truly regenerated
and baptized into Christ, the withdrawal of
church fellowship from him, can in no wise
affect his ultimate salvation- So that there
i3 no harm done in either event. The on
ly rational view that can be taken of this
point, is, that the extending or withdrawing
of church fellowship, is an act which the
church performs in the liberty of the gos
pel, as holding the keys of Christ’s visible
kingdom, and without reference to any pri
vate claim which might be set up by the
believer.
4. Brother K. also s-a Vs. that as there is
no scriptural authority for giving the tight
hand of fellowship, either before, or after
baptism, it must therefore be a mere matter
of opinion on which occasion it is extend
ed, or whether it be given at all. The
question for our consideration is, whether
the act carries with it any meaning whatev
er; if it does not, it should certainly lie a
bandoned, ami that instantly. A church
of Christ should not submit to the perform
ance of any thingas a ceremony which is
insignificant. But they have not only thus
submitted, they have carefully observed
this ceremony forages, and why ? because
the very expression itself though found in
but one passage, contained sufficient mean
ingand scriptural authority to assure them
that it was regarded by those who observed
it as the sign by which they recognized
and sealed a solemn compact. As to its a
doplion by the churches or the scriptural
authority for its observance in thereccpiion
of members, though nothing is said in the
New Testament concerning it, we have ev
ery assurance that the people of God, have
in all ages of the church regarded it as ne
cessary and proper. It cannot therefore be
a mere matter of opinion, whether we give
it all, For one I hold it to be the only mode
by which a person is made the member of
any particular church, or by which a partic
ular church is bound to an individual believ
er, it is evident that baptism does not do
this. That ordinance makes the individual
the member of the church militant at large,
and not the member of the church whose
pastor may have baptized him. Thisffiei ie
New Testament and our pract(,. e in all ages
confirms, numerous instances of which 1
m igh l quote if necessary ; yet I am not
one disposed to favor the practice contend
ed for by some, of baptizing persons any
where and every where, without reference
to church authority : 1 believe the latter ne,
cessary for the sake ol otder arid propriety,
but its inlerfereuce cannot change the rela
tion, that ordinance bears to the general
system of Christianity. Some particular
and expressive ceremony musttlierefore be
observed, by which the individual baptized,
and the church of which he seeks to be a
member in particular, shall be bound to each
other. None can be more expressive or
appropriate than the extension by each to
the other, (with an understanding of its
scriptural import.) of the right hand of fel
lowship.
5. My reference to Old Testament cus
toms, to prove the existence of covenants
among the Apostles and primitive Chris
tians, brother It. thinks unfortunate because
it would strengthen the hands of Pedobap
tists, and concede to them the whole ground
for which they contend to establish infant
FOR THE BAPTIST CONVENTION OF THE STATE OF GEORGIA
PENFIELD, GA., JANUARY 10, 1845.
baptism and sprinkling. They are wel
come to all they can make by such conces
sions. Among the only fair and scriptural
propositions upon wnich they should be
met in the.discussion of the subject of ba;A
lism, 1 have understood the first to be, tha|
baptism commenced with the
dispensation, and was peculiar to it, bear-:
ing no analogy to any previous institution,
such as circumcision, nor in any sense de
rived from previous enactments, but reveal
ad as a positive law of the kingdom c> J
Christ. This is just, and no more thar
the Baptists should claim ; ll'mulej it ih<
(the Pedobaptislsj choose to bring Into tkij
argument suehthmgs “ asr -tho pVtSpbkiii.*# 1
itself inhibits, all that they sav should be
regarded as nothing; but 1 have not yet
learned that it was either our light or duty
to close the Old Testament on such sub
jects as the covenants, faith, repentance,
&c. upon which there is a manifest connec
tion between the Old and New Testament
which does not exist with reference to b ap
tism. If my brother will turn to the 0 eh.
of Lev. and read the 2 v he will find the
word ‘ fellowship ” in the translation, sub
stituted for giving the hand, in the origi
nal; tu the 24th v. 29 eh. 1 (."broil, lie
will find “ submitted themselves ” in the
t.ianslation, for, “ gave the hand under ” in
the original; in l’rov. 6-12; 17-18; and
22-20, 27, aad in Job 17-3; lie will find
striking the hands represented as swearing
and becoming surety. With the light of
these texts shining upon it, the expression
“right hand of fellowship,” becomes as ex
pressive “of communion, submission ami
covenant making, as any sentence possibly
could be made ; and leaves upon the mind
not the least doubt of its intention. This
is not all, if we lake the language of the
passage in which that sentence occurs in
the New Testament, we see that it there
relates to an agreement, and was used as
the sign by which the covenant made be
tween James, Cephas and John; off the
one part; and Paul and Barnabas, on the
oilier was confirmed. If these things be
so, then 1 am not one that would extend to
a candidate for baptism, the tight hand of
fellowship previous to hie
that ordinance, “because the act is in accor
dance with the feelings of the parties” nor
do 1 believe that my brother would do it, if
lie would thoroughly examine the subject.
Does the act mean what we say ? If it does
the extension of the right hand of fellow
ship before baptism, by a church, “is ut
terly inconsistent with the views we enter
tain of communion; for we hold that a
member received into the fellowship of the
church is entitled to all its privileges, until
he forfeits them by impropriety of conduct;
to carry out the principle we should be
compelled to admit unliaptized persons to
communion with us. 2nd. It would con
tradict what is implied in our name ; we
are called Baptists because it is umleistuod
that our churches are composed entirely ol
..those who have been duly baptized. But
if we by this act admit those to member
ship who arc not yet baptized, ‘this is not
true of us.”* 3d. It frequently places the
churches who practice extending the right
hand of fellowship before baptism, in an
awkward position, many are thus received
who aie never baptized, and when this hap
pens the church finds herself responsible
for one over whom the Lord has given
her no controll. An entry is upon their
books which they find much difficulty to
get rid of; they cannot formally exclude
the individual, and so are finally forced to
resort to the expunging law, and dr‘w a
black line over the 4. It is a vain,
attempt tq in:i "ke those the members of tfie
uody ol Chris!, wiio are not yet, and may
never be baptized into Jesus Christ, Rom.
6-3, and thus made members of that body,
in a gospel sense. This appear to me to
be running where we have not boon sent,
and doing that for which wc have no war
rant in the scriptures.
We have endeavored to the best of our
ieeble ability, to answer the objections of
our esteemed biother ; and hope that the
inquiry on this subject will be continued,
until upon this question, and every other
which is essential to the ordei. and efficien
cy of our beloved Zion, “die watchmen
upon her walls shall Fee eye to eye,”
CIIAS. 11. STILLWELL.
Talbolton Dec. 14lh, 1844.
*See Baptist Expositor p. 15.
For the Christian Index.
I)ro. Baker. —The course you have in
general pursued towards the United Bap
tist, in your editorial capacity, has evinced
to them that you are not disposed without
a just cause to injure their standing or de
tract from their real merits, but on the con
trary to use your infftience to induce them
our missionary brethren to adopt a coutse
of policy, that would eventually merge the
whole into one common brotherhood and
general union. Such being the ease, we
regret very much that the notice of our
j minutes for the pieseut year should be so
unsatisfactory as to call for additional le
marks and explanations, but thinking this
to be. the fact, 1 will proceed with your per
mission to make a few statements, which,
,it they do not correct a n error may elicit
a different inference from what might be
drawn* the notice standing in its present
form <fec. The remarks on our correspon
dence being the main subject of grievance,
several things are-necessary to be stated,
and as a tile of minutes containing all the
needed information, are in my hands, I
iwill try and fairly discharge the duty. In
! 1835 five churches obtained letters of dis
| mission from theUniled Association, to form
| ■•11 (tlier west of Flint River, which when
was.‘palled tjje Chattahoochee Uni
ted Association. Correspondence with this
body was subsequently entered into, hut
previous to our session of 1841, current
reporisiwere abroad that mixed communion
was practiced among them, and their cor
respoii|ence having failed, a letter was ad
dressed them containing a remonstrance on
the sulnecl, urging them if it “did actually
exist, |o depart from it &e. The messen
gers hjiwever failed at least those in charge
of the lettei and a verbal cmnmunication
was all that reached them. Next year,
1812 the time the editor supposed the cor
rclpoiidenee was refused, a biother from
their ht tly learning a letter was received as
a correspondent dec., asour official commu
nication did not reach them, nothing defi
nite wis offered in theirs, on the matter of
grievance, meanwhile information was re
reived In various ways on the subject, the
purport of which was that as the matter
had belli introduced by some ol the church
es in tlieir distinct capacity, and a reaction
of opil ion had taken place on the subject,
the coi rse desired to icnounce it was 10
gradua ly draw off from the practice and or.
copy oiginal ground. An understanding oi
this kiid was so current in the bounds ol
the Utitled Association, that in 1843, tlieir
messclgci were received without anything
of not ce being said on the subject. The
proceedings of the ministets and deacons
meetitigat Corinth Marion Cos Ga. in July
of that year, and the declaration set forth al
so tented much to quiet apprehensions On
that aqore, but whether all this is to apply
in the lease of the present Chattahoochee
U. A. will perhpps be a matter of more
close injury. That “division
was made, a number of churches being dis
missed to form the Salem U. A. upon whose
commctvi t!uU’ prillCl
pies are publicly declared, and here it might
not lie amiss to remark that cur advices up
on t!ie subject alluded to in the letter of
1811 were received mostly turough minis
ters and brethren belonging to chinches
now included in the Salem Association.—
But< hinted above, if the practice of mix
ed communion be countenanced and taken
under wing of the Chattahoochee Associa
tion, as a body perhaps our relation with
then will be destined to undergo a change;
end this from the remarks of the editor and
for oilier reasons we now anticipate will
eventually be found to be the case. Bill
taking all this lot granted, yet the notice
seems to be deficient. For though at the
time of the late session, the body did not
“maintain correspondence” with any other
but the C. U. A., the minutes plainly show
i that it was not because we did not wish to
do si. The eoi responding letter it is true
is addressed to them, but the reason is ob
vious, from the fact that it was intended for
tlieir next years session, and the other bo
dies with whom we expected to correspond
Would hold them meetings immediately sub
sequent to ours. At item 10th it) the min
utes, it is said. “Agreed to correspond with
the Salem U. A. by letter.” Theii messen
gers appointed last year had failed to reach
our meeting. They on the part ol’ their As
sociation as a newly formed body we learn
ed from the minutes of tlieir formation,
were to attend and solicit correspondence.
At item 11th, it is said “Agreed to corres
pond with the Tallapoosa Association,” —
The proceedings mee ting at Hamah,
an account of which was published in the
Index, where a conference took place be
tween committees of the Tallapoosa and
United Associations, was the basis oi ibis
proposed correspondence, they having then
and there declared themselves ready tor the
measure, it was thought ptoper and even
duty to offer it, but for reasons perhaps
best-known to themselves, it was in tlieir
body we learn eventually rejected!! To
this I might also add a notice ol our pro
ceedings in reference to the Flint River, in
particular and other liberal Baptist Associa
tions, in general, the ultimate object of
which was to gain correspondence by con
ferin<! with them and adjusting matters of
difficulty that had hitherto existed, tohin
dei it &c. Taking all into considertion we
hope it will be seen that our feelings are
not so amazingly contracted if our perform
ances are, and if there is a change in our
course, we"are not aware of it for we have
realized no convincing process lately on the
subject of “ gospel order,” but can with
all candor inform the editor and all breth
ren and friends that we are the same peo
ple, (at least so far as a controlling majority
is concerned,) we were when a declaration
of principles was published, and that bro.
Baker himself in an editorial not.ice said he
sawnoth'mgin them worthy ofa serious ob
jection <Sic. moreover we have not yet been
disposed to revoke the recommendation
found in the minutes id” 1813, to thechurch
es to adopt the Newliampshiro Articles as
set forth by the meeting at Corinth Marion
Cos. Ga., upon which recommendation the
Editor in his comments propounds a Query,
the substance of which is, if the United
Baptist adopt those articles of faith, can the
regular Baptists consistently refuse to re
cognise them as “brethren of the same faith
and order with them. It appeals says he
“that we are brought to this, that to pre
serve our consistency, we must either break
fellowship with brethren who are l'ellow
shiped by the whole denomination abroad
as well as at home or we must receive our
United Baptist brethren into fellowship if
they adopt the articles to which allusion
is made above.” [See Index, vol. 11, No.
48, page 762.]] These principles in gener
al met the approbation oi’ the churches and
were promptly taken up and adopted by
tile most part if lam correctly advised on
“the subject, some others perhaps not view
ing a Special necessity in the caseletafned
those as published in jhe minutes of 1841.
Such as were exhibited at the meeting at
Kamah, and as the minutes of that meeting
show, were favorably received by all the
Baptists present at least were not protested
against; and here by the way 1 will ob
serve that I have seen the abstract of the
principles of an association reputedly Or
thodox, and recognized as “Regular” that
does not approach so neat the original stan
dard as the one set forth by us and upon
which it lias been our practice to constitute
churches. Whether there is yet to be a
movement that will involve a general union,
seems to be suspended in the dark enigmas
of uncertainty, but surely it is desired by
the wise and liberal of all parties, and fu
ture proceedings it is to be hoped will tell
more defintely one way or the other, Pre
vious to the late Anniversaries it was conli
dently believed by many of both parlies
that the time of final adjustment was near,
and a failure seems the more mortifying
Iron- the fact that the parties seem to be so
nearly assimilated in all points essential to
a union and yet the fashionable formalities
are deferred. I is not my wish to cast invid
ious reflections bn any, it would he incon
sistent for me to do so, but if my’ observa
tions have led me to a correct conclusion
ojl the subject, it lias been that a scrupulous
apprehension of yielding up some cherish
ed privileges on one hand, and a punctil
ious adherence to prescribed terms on the
other, has prevented the achievement of the
object sought for and had in view ; as tin
instance that will confirm this [((position,
in another part of the Slate, the attitude of
the parties being 1 suppose about the same,
these hindrances were overcome or dis- !
pensed with and a happy reconciliation was 1
the result: Ueigratia: Bsto perpetua. 1
cordially unite my desire with vours ex
pressed in the conclusion of your notice
that the Lord may give, us all to ‘•discern
the truth, think alike and act in unison,” —
With much respect your brother in the
bonds of the gospel.
JAMES CLEVELAND.
Pike Cos. Ga., Dec. 1844.
P. S. I have in my possession a copy
of an extraordinary document entitled the
“Death warrant uj Christ.” 1 thought 1
would transcribe it for you but my paper
being so near filled must defer it at present,
If 1 knew it would be acceptable 1 would
seiulyou a copy at some future time. J. C.
The vcticle appeared in the Index some
few years since. It is no doubt spurious.
Ed.
For the Christian Index.
Elder to Senior.
Beloved Senior —lt is a pity that you
have been tempted to exhume the remains
ol some skeletons, that have been mould
ering in tlieir urns for almost “a quarter of
a century.” For although the exhalations
may not offend your nasal organs, thev
will doubtless be offensive to many whose
memories ol the past may be easily revived
and whose dislike of “Richard Orderly”
remains the same as formerly. It has been
said by some, that this same R, O: has
I done more to promote literature and reform
amongst us than any other man. It is as
firmly believed by many, that he has done
more to array against us a host of Anti-lit
etature and Anti-missionaries than any oth
er man that ever s tup as teacher and re
former amongst us. t have no doubt that
many are still living with wounds caused
by the imprudent use ofhis rough “probe.”
which wounds may be easily opened and
caused to bleed afiesh. Who, that has
read the discription you have given of the
sermons of It. and G. but must discover a
“Trollope-like” disposition to ridicule, de
form and misrepresent the first settlers of
Western Georgia? One might suppose
that he concluded that they had sprung up
amongst the shrubbery of -he forest, and
were but little supciior to the aborigines.—
What a compliment lie paid to a congrega
tion, when he repress tiled them as melted
into tears and even shouting at such a sense
less harangue, as lie represented R s effort
at preaching to have been. “0 tempera o
mores,” Now, it so happens that I was
present at the time referred to by “Richard
Orderly,” when R. and G. preached to a
large nd respectable congregation ; and
truly R’s discourse, “Horse-head, human
body and fish-tailed” as it might have ap
peared to It. O. though it may have left
nothing more than a “setpenis trail” upon
his mind, had life and zeal enough in it to
produce the effect described upon the rough
rustical and uncultivated mass, as he rep
resents the congregation to have been. But
G. commenced with a severe cut or two at
R. which no doubt caused the yawning of
Publisher— BEN.l. BRANTLY.
the congregation : for it was commonly re
ported, that G. had received a little polish
from the liberality of R. 0. orsome others,
enough at least to enable ‘hint to read his
hymns tolerably correct, and to give him
an air ot importance. So the congrega
tion did not like to see a College preacher
(as they supposed him to be) pounce upon
their well meaning, tho’awkward pioneer,
the sound of whose voice, altho’ it might
frighten the Rabbits, hail something in it of
the tinkling of the high Priest’s bells—so
the congregation set to yawning at G. as
the best reproof they could give him. Now
brother Senior, however great your inclina
tion may be to look at the picture of tho
past, you had best keep it from the view
of the present generation, until many of
them shall have passed awav. For we
1 Shot! tel cfo •hashimgfjtiiiii. ivoiljJ, j ;) ( j je re .-
, molest degree, have a tendency to check
the march of intellectual improvement, and
the universal spread of the gospel. But to
resussitate those old hitler controversies,
will be to revive the almost dormant spirit
of opposition to those laudable and highly
praiseworthy pursuits that you and many
others desire, above all things, to sec pios
per. With due regard forthe purity of your
motives, and a desire for the abundant in
crease of your spiritual comforts.
I remain vouts,
ELDER, alias UNCLE LUKE.
For the Christian Index.
Self-Government
“ i herefore, all things whatsoever ye
would that men should do to you, do y e
even so unto them : for this is the Law and
‘he Prophets.” IVhat a precept! High,
holy, heavenly and divine. The fitness of
its application to all the occurrences ol iii
uividual, social, civil and natural life, is ad
mirable, unparalleled and inexpressible.—
God is its Author, its language inimitable,
and the well-being of man, here and here
after, its end. ,
It is simple, beautiful, grand and sublime.
Asa Rule by which to guide and govern
the thoughts, words and actions of hian, its
equal cannot be found in ancient or modern
laws, lore, or legislation. Infidelity itself,
professing to reason, dare not, cannot de
ny', but that were this precept universally
adopted, the world would he transformed
from its piesent dark, sighing, suffering,
dying bondage of sin and death, to the light,
life, liberty and love of Eden. Reader;—
would you - should you and I goveHt our
selves aright ? You can give but one an
swer. Tills is a duty that we owe. first,
and in the highest, and niostabsoiutc sense,
to God out* Maker—a duty w : e owe to out
fellow-men, as the creatures of” Gcd, as
cbmmaiidsd by God our Preserv* r—a duty
wc owe to ourselves, as enjoined by God
our Redeemet. Self-government and sub
-01 (filiation are duties of man, in the highest
sense; ol the greatest necessity, and attend
ed with the greatest consequences, I can
not attempt to comment, or paraphrase on
the above precept 01 divine directory for
self-government. This would Le like light
ing a taper to see the svn. So far from be
ing difficult, it cannot be misunderstood.
And, it is at once evident to right reason,
that whatever man would have others do to
him, he should do to himself. What anx
iety and deep interest docs man feel, not
only in reference to the deeds of others to
wards himself, but their words and thoughts
also! With these, his character stands or
falls. And, that man is generally treated,
spoken and thought ol as lie acts, speaks,
and thinks of himself, is known to all.—
Reader:—this brings you and me, in the
work of self-government, to “the thoughts
and intents ol heart, out of which arc the
issues of life.” While the thoughts, mor
al feelings, and constitutional principles of
our hearts are wrong, our words and ac
tions cannot b# right. Surely, in our igno
rance, wc may, and will often judge amiss;
“but wisdom is profitable to direct,” Yes,
that “ wisdom which is from above, and is
first pure, then peaceable, gentle and easy
lobe entreated, full of metsy and good
J rails, without partiality and without hyp
ocrisy.,” Let our thoughts be guided, our
minds enlightened, and our hearts renewed
bv the life-giving energies of the Sacred
Word and Holy Spirit, and our actions will
be right. “The testimony of the Lord is
sure, making wise, the simple.” Let the
“simple ones,” for “the thoughts of fool
ishness, (simplicity) is sin,” govern them
selves aright, find tfiey will be “wise.”—
Let the disconsolate, lor the sufferings and
sorrows of this life ai.e great, and “grievous
to be borne,” govern themselves by this Di
vine Precept, and they will be glad,and re
joice; for “the statutes of the Lord are
right, rejoicing the heart.” Let those that
are “blind” (morally) and “cannot see afar
ofi,” how they should act towards their fol
low creatures, particularly the perishing
heathen of Asia, Africa, America and the
Isles of the sea, govern themselves by this
Precept, and, with the blind man in the
gospel, thoir thoughts, words and t!eeis
will he, “Whereas I was once bind, no.v I
see for “the commandment of the Lord
is pure, enlightening the eyes.” (P* S. 19.)
That man should learn his thoughts to guide,
His passions to suppress ;
In all his acts, by truth abide;
That love should fill the breast,
That lie, indeed, should live the life,
Os righteous men, of old,
His heart, with God, must all be right;
11 is nature, be controlled.
X. Y. Z.
Peufiehf, Ga. Dec. 0. 1811.
NO. 2