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JOSEPH S. BAKER— Editor. VOL. Xlll. TERMS PER ANNUM. 8@?“ The Christian Index, published on Friday in each week, (except two in the year), will be furnished to each subscriber at $2 50 cents, in advance; or $3 if not paid within the year. SC?* Post-Masters, where the Index is Jtaken, are requested to forward remittances for subscribers at their respective offices, according to a decision of the Post-Master General as to their right to do so. All pa trons and agents are requested to notice this. Every Agent (and all Baptist Ministers are particularly solicited to become agents) who procure and pay for five copies of the Index, shall be entitled to a sixth, as a com pensation for his trouble. Letters on business, or communications, must be addressed to the Editor, post paid. Advertisements may be inserted on usual terms, at the discretion of the Editor. 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