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JOSEPH S. BAKER— Editok.
VOL. XIII.
TERMS CKR ANNUM.
The Christian Index, publish
ed on Friday in each week, (except two
in theyear), will be furnished iq each sub
scriber at $2 50 cents, in advance; or $3
if not paid within the year.
ajr* Fost-Masters, where the Index is
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o* for subscribers at their respective offi
ces, according to a decision of the Post-
Master General as to their right to do so.
All patrons and agents are requested to no
tice this.
Every Agent, (and all Baptist Ministers
are particularly solicited to become agents,)
who procure and pay for five copies of
tbs Index, shall be entitled to'a sixth, as a
compensation for his trouble.
Letters on business, or communications,
must be addressed to the Editor, post
paid.
Advertisements maybe inserted on usu
al term*, at the discretion of the Editor.
Tor the Christian Index.
Sharon, Ilenrv Cos., Ga, }
28th March. 1845. $
f /ders J. S. Calloway, James Carter,
und W. Stephens ol the Flint River Asso
ciation, —Gaorge Daniel, David Cook and
Lewis Towers, of the Rock Mountain,—
T. U. Wilks, J. P. James and William
llyars, ol the Central, and E. Strickland of
Ilia Talupoosa (Ministers,) and John Skin
ner and Syra Chafin (Licentiates) —Geo.
L, Thompson, T. G. Bledsoe, John Far
garson, W. Beck. Isaac Weaver, J. I*.
Lyons and Nathan Jackson, (Deacons,) by
the Providence of God, met at the time
and place above named, for the purpose of
holding a “Minister’s and Deacon’s meet
ing;” and after a semiou by bru. Towers,
Ist. Organized by appointing J. P.
James, Chairman and W. Byars, Clerk.
2nd. Appointed Brethren Daniel, Car
ter, Cook, Calloway, Towers, Wilks and
Stephens to arrange business—Bledsoe,
Harden, Fargarsnn to arrange preaching.
3rd. On ‘notion ol hro. Calloway, the
folio wing query was taken up and answer
ed : “Is a regularly oigauized Minister'.-
meeting in accord.men with ilie Scriptures?”
Aits.—We believe that sucli meetings
are calculated to promote Union, and mu
l tl il UUp-TlAavrv+ir
accordance with the tenure of the Scnp
t urns.
Adjourned to 9 o'clock. Saturday tnorn
‘<ig.
4th. Mot according to adjournment,
wlicit the Brethren Campbell, of Clinton,
and Puuriloy from Paron, Monroe Cos.,
came forward and enrolled their names,
and the brethren were made to rejoice.
sth. The report of the at ranging com
mittee was read and adopted, embracing the
following queries.
Query Ist. In what does a call to the
gospel ministry consist ?
Answer. It consists in a call by the spit
it of God. impressing the subject’s In-art
with the worth of souls, inclining him to
labor lor limit salvation, and at the same
lime inclining ifie church to set him at lib-
Atrw. while lie inclines the people to hear
him—miking with him with sign* follow
ing—of approbation and success, to a great
., or less extent.
■On motion ol bro. Calloway, the regular
order of business was suspended, and the
query con-idered, “Can a minister thus
railed of God, be satisfied to leave off the
great woik and engage in any secular em
ployuieiil as a railing ?
A. UiianimiN.sly. No
Q. 2nd. What are the ulies involved
in the ministerial office?
A. Some of the prominent duties are,
preaching the gospel, both publicly and
privately,—administering the ordinances,
ordaining officers in the church—watching
for souls, and seeking in every lawful way
to promote the interests of Christ's king
dom among men.
Q. 3. What is the distinction between
Pastors and evangelists ?
A. The former are required to watch
•ve- particular churches, and seek to build
them up, and to feed the flock of God, over
which the Holy Ghost may have made
them overseers. The latter are to pieach
the gospel more at large, whether in Chris
tian or heathen lands—to aid in the consti
tution ofchurches, and labor generally for
the salvation of souls,
Q. 4. What are the qualifications ol the
deacon’s office? and what are the duties in
volved ?
A. The qualifications arc laid down in
the Acts o| the Apostles 6th chap. 1,4, v.
1 Tim. 3.8, 14 v. Some of the duties
are. The service of tables—the Lord’s ta
ble—the table of the poor—the table of tho
Pastor, or minister of the church: such
officers ate required to make all necessary
provision for the communion of the Lord’s
supper. In seeing to the relief of the poor,
their attention should not be exclusively
confined to the poor members of thechurch;
but the poor of the congregation, may have
claims on the charities of the saints. Above
all the deacons are required to see that pro
vision is made for the Pastor and his fami
ly. As far as possible they should assume
his worldly cares, and relieve his mind
from secular concerns. They should
boldly declare to the church, their duty
towards their minister, and call upon every
member to aid in his support as the Lord
may prosper them.
Resolved, That the proceedings of the
meeting he,forwarded to the Pditor of the
THE CHRISTIAN INDEX.
Index with a request that they be publish
ed.
Then adjourned to meet with the minis
ters meeting at Philed. Iphia church, Hen
ry Cos., on Friday before the 4ill Sabbath
pit July next.
J. P. JAMES, Char’ii.
William Byars, Clerk.
N. B. Cook, Calloway, and Campbell
spake to the people, ihe words of life, on
die Sabbath ; and the Spirit of the Lord de
scended on the congregation! May the
richest of Heaven’s blessings attend
them 1! Amen!!! W. B.
For the Christian Index.
Brother Baker —Allow mo to rectify
an error which crept into my Inst in the
haste of writing. “The deaconesses men
tioned in ‘Fasso” should have been “ Taci
tus,” i. e. Caius Cornelius Tacitus, born
übout A. I). 47 or 50, the Roman historian
and biographer. I alluded to his Annals,
where the passage may be found.—l write
this correction lest some of the “ small
critics” should lay hold of it. There is a
passage in Tacitus, also, (Ann. 15-44,)
respecting the persecution of Christians by
Nero, which gives the world an interesting
profane testimony, by a contemporary, of
the truth of the gospel.
In answer to some of the strictures on
my writings, I will quote the following from
Newton : “If we aro in the path of duty,
and il our help and our hope is in the name
of the Lord, ive may confidently expect that
he will uphold us, however faint and enfee
bled we may seem to be to ourselves and
others.”
The Laden rock of error will return no
sound except to severity. It grows under
indulgence. However, to please my older
and respected brethren, as I am only lurtv
three years old, I will, while striving in the
cause of truth and holiness, try to be as in
dulgent to wickedness in high places as
possible. 1 must, however, be permitted to
say that 1 do not believe in the fact, that 1
apply harsh epithets to all suir.h /liflixr j
rranrmf, hut oiiTy to such as depart from
God’s word —and to such Paul applied
much harsher, viz : “ Anathema Marumi*
tha,” 1 Cor., 10—22; and “accursed”
(Gal. 1—8,) to ail the disobedient and
preachers of false doctrine. And the mild
John says, “If there comeany unto you,
and bring not this doctrine, receive him not
into your house, neither bid him God speed;
for he that biddeth him God speed is par
taker of his evil deeds.” 2 John, 10,11.
1 am resolved to prosecute my campaign
in the cause of truth; but as 1 know
“ sound doctrine” will not be. endured in
these days of pretence and fiction, I must be
content to meet will) a lew rebutls from
friends and toes, and rest contented with the
reward of a pure conscience. Impertinent
and braggadocio writers will not again be
noticed. True men, if capable of judging
between right and wrong, will not write
against me, nor differ much in opinion.
Disobedience is now counted a light sin.
Where is such a doctrine found in Scrip
ture? 1 cannot, and will not, bid it God
speed; and 1 act more honestly than my
fellow Christians, in warning all Peedobap
ttsts that it shuts out of heaven. 1 sup
pose I ought not to say that it leads to hell,
and yet 1 think so ; and if.so, am I justified
in suffering Ptedobaptists to go unwarned,
because they are a “ numerous and re
spectable body?” Obedience and disobe
dience are the main points of controversy
between Baptists and Ptcdobaplists. The
latter say it is no importance how, or at
wh it age, one of God’s plain and positive
ordinances is obeyed; and insist that that
great mental reformation, expected only es
men and women, in the days of the Apos
tles, shall now be applied to or expected of
babes. The Baptists contend that every
thing shall be done agreeable to “ the pat
tern delivered to them in the mount.”
Compare 1 Cor. IG, 22, with 2 John, 6,
and draw the corollary ; and if there isany
further doubt left on the mind of any one,
let him take up a concordance and turn to
the word “commandments,” examine eve
ry passage, and see the consequence of
disobedience —remembering that that false
word “ chnrity” means “ love ” and not
indulgence from error. How wickedly,
and with what success has that one incor
rect translation been used to cover sinful
departures from God’s word !
Respectfully, your brother in Christ,
R. S. ROBERTS.
Students for the Ministry.
The following article is extracted from
the life and correspondence of Thomas Ar
nold, D. D. late Royal Professor of Mo
dern History in the University of Oxford,
England. To the seeming importance at
tached to the prayer book we object; but
think !be article worthy of jjeing not only
FOR THE BAPTIST CONVENT TEN OF THE STATE OF GEORGIA.
PENFIELD, GAJ APRIL 25, 1845.
read, but studied, and that not only by the
ological students, but by every ruinisterof
the gospel.
“That the knowledge of the Soupnm-s
is the most essential point in onr
as men and Christians, is as clear 10 my
mind, as that it is also the most essential
point in our studies as clergymen. Tfie
only question is—in what manner is tljis
knowledge to be obtained? Now, —onA-
ting to speak of the moral and spiriti; i
means of obtaining it, such as pjayer s<s .
a watchful life, about the paramount i.eu;s
-of which there is no doubt whatevt ;
—our present question only regards the in
tellcciual means of obtaining it, that is, the
knowledge and the cultivation of our men
tal faculties, which may best serve to the
end desired.
.“Knowledge of the Scriptures seems to
consist in two things, so essentially united,
however, that I scarcely like to separate
them, even in thought; the one I will call
the knowledge of the contents oftne Scrip
tures in themselves; the other, the knowl
edge of their application to us, and our own
times and circumstances. Really and tru
ly, 1 believe that the one of these cannot
exist in any perfection without knowing
the other. Os course, we cannot apply
the Scriptures properly, without knowing
them : and to know them, merely as an
ancient book, without understanding how
to apply.them, appears to me to be igno
rance, rather than knowledge. But still,
in thought we can separate the two; and
each also requires, in some measure, a dif
ferent lint* of study.
“The intellectual means of acquiring a
know ledge of the Scriptures in themselves
are, 1 suppose, Philology, Antiquities,and
Ancient History; but the means of acquir
ing the knowledge ofiheir right application
are far more complex in their character;
and it is precisely here, as I think, that the
common course of theological study is so
exceedingly narrow, and, therefore, the
mistakes committed in the application of
the Scripture, are, as it seems to ine, so
frequent and so mischievous. As one great
example of what I mean, I will instance
the questions which are now so much agi
tated, ofchureh authority and chuich gov
ernment. It is just as impossible for ama|
knowledge of the great questions of law
and govenment generally, as it is to under
stand any matter that is avowedly political;
and, therefore, the Politics of Aiistotlc and
similar works are to me of a vety great and
direct use every day of m v life, whenever
these questions are brought before me; and
and you know how often these questions
are mooted, and with what vehemence men
engage in them. Historical reading, it ap
pears that you are actually engaged in ; but
so much of history is written so ill, that it
appears to me to be desirable to be well ac
quainted with the greatest historians, in or
der to learn wnat the defects of common
history arc, and how we should be able to
supply them. It is a rare quality in any
man to he able really to represent to him
self the picture of anoihei age and country;
and much of history is so vague and poor,
that no lively images ean be gathered from
it. There is actually, so far as I know, no
great ecclesiastical liislotian in any lan
guage; but the flatnesses, and meagreness,
and unfairness of most of those who have
written on this subject may not strike us,
if we do not know wliatgood history should
be. And any one very great historian,
such as Thucydides, or Tacitus, or
Neibuhr, throws a light backward anti for
ward upon all history. For anyone age
or country, -.veil brought before our minds,
leaches us what historical knowledge real
ly is, and saves * us from thinking that we
have it, when we have it not.
I have stated what appears to me the
best means of acquiring knowledge of the
Scriptures, both in themselves and in their
application to .ourselves. And it is this
second part, wnich calls for such a variety
of miscellaneous knowledge ; inasmuch as,
in order to apply a rule properly, we must
understand the nature and circumstances ol
the case to which il is to be applied, and
how they differ from those of the case to
which it was applied originally. Thus,
there are two states of the human race
which we want to understand thoroughly;
the slate when the New Testament was
written, and our own state. And our own
state is so connected with and dependent
upon the past, that, in order to understand
it thoroughly, we rnnst go backward into
past ages, and thus, in fact wc are obliged
to go back, till we connect our own tune
with the first century ; and in, many points,
with eentutics yet more remote. You will
say, then, in another sense from what St.
Paul said it. ‘Who is sufficient for these
things?’ And j answer,‘No man.’ But.
notwithstanding, it is well to have a good
model before us, though our imitation of it
will fall far short of it. But you say, how
does all this edify ? And this is a matter
which I think it is very’desirable to under
stand clearly.
“If death were immediately before 11s—
say that the cholera were in any man’s par
ish, and numbers were dying daily, it is
manifest that our duties—onr preparation
for another life by conforming otiisclves to
God’s will respecting ns in this life, would
become exceedingly simple. To preach
the gospel, that is. to lead men’s faith to
Christ as their Saviour by bis death and
resurrection; to be earnest in practical
kindness, to clear one’s heart of all enmi
ties and evil pas-tons, —this w'oujd he a
man’s work, and this < nly : his rading
would, I suppose, be limited then to such
parts of the Scripture, as were directly
strengthening to his faith, and hope, and
charity, to works of prayers and hymns,
aad to such practical instructions as might
be within his reach, as to the treatment of
the prevailing disease.
“Now can we say that, in ordinary life,
our duties can be made thus a sitnple? Are
ihere not, then, matters of this lite which
must be attended to ? Are there not many
would press upon us, in which
; we must act mid advise, besides the simple,
direct preparation ol death ? And it being
God’s will, that we should have to act ami
advise in these tilings, and our service to
him and to his church, necessarily requir
ing them, is it light to say, that tiie knowl
edge which shall leach us how to act and
advise rightly, with respect to them, is not
edifying?
“But may not a man say, ‘I wish to be
in the rniitsliy, but 1 do not feel -an incli
nation for a Ung course of leading; my
tastes ai)d 1 think my duties, lead me
another Way ?’ This may be snid,l think,
very justjy. A man may do immense good
with nothing more than an unlearned famil
iarity n’t l l l the Scriptures, with sound prac
tical segse and activity, taking part in all
the business of his parish, aud devoting
himseli to intercourse with men rather than
with books. I honor such men in the
higlieft degree, and think that they are a
mong the most valuable ministers that the
i-hurrli possesses. A man’s reading, in
this ease, is of a miscellaneous character,
consisting, besides his Bible and such books
as are propel ly devotional, of such books
as ((bailee throws in his way. or ihe partic
ular concerns of his .parish may lead tiii to
take interest in. And though lie may not
belt learned tnan, he may be that which is
far) hotter than mere learning,—a wise mail
an! a good man.
!*AH that I would entreat of every man
wi(h whom 1 had any influence is, that, if
he read at all, in the sense of studying,—
lie (should read widely and comprehensive
ly J that lie should not read exclusively ot
principally, what is called Divinity.—
Learning, as il is called, of this sort, —when
not properly mixed with that comprclien
'lß” W.‘"at 1 actual mischief to a
man’!* mind ; it impairs his simple common
sense, and gives him no wisdom. It makes
hiiy narrow-minded, and fiils him with ab
surdities. And while he is, in reality-,
grievously ignorant, it makes him consider
liimselfu great divine. Let a man read
nothing, if lie will, except his Bible and
prayer-book, and tlm chance-reading of the
day; but let him not, ifhe values the pow
er of seeing truth and judging soundly, let
lijiti not read exclusively or predominantly,
tile works of those who are called divines,
Whether they lie the works of those ol the
four lirstcenttiries, or thoseofthe sixteenth,
of those of the eighteenth, or these oftbe
seventeenth. With regard to the Fathers,
at tltcy ate called, 1 would advise those who
hive inue, to read them deeply; those who
hive less time, to read, at least parts of
lllein ; but in all cases, preserve the propor
tions of your reading. Read along with
tiie fathers, the wiitings of other men, and
ujjdiderenl powers of mind. Keep your
vijsw of men and things extensive; and de
pend upon it, that a mixed knowledge is
ikU a superficial one. As far as it goes, the
vitws that it gives are true ; but he who
rejils deeply in one class of writers only,
gigs views which are almost sure to he
pdiverted, and which aro not only narrow,
bni false. Adjust your proposed amount
of reading to your time and inclination —
this is peifeeily free to every man; but
whether that amount be large or small, let
it be varied in iis kind, ami widely varied.
If I have a confident opinion on any one
point, connected with the improvement of
(lie human inind, it is 011 this. 1 have now
given you the principles which 1 believe to
be true, with respect to a clergyman’s
reading.”
The Sources of Error Considered.
Error is a kind of Proteus, which assumes
almost every appearance; and like a siren,
tempts its deluded captives to their own
destruction.
“Man, on obvious waves of error tossed.
His ship half founder’d and his compass
lost.
Sees, far as human optics may command,
A sleeping fog, and fancies it dry land :
Spreads ail his canvass, every sinew plies,
Pants for il, aims at it, enteis it, and dies.”
Notwithstanding the danger of erroneous
opinions, it is the most difficult thing in the
world to convince ignorant people of their
folly j proud people of their disagreeable
haughtiness, and self-righteous people of
their moral turpitude and certain condem
nation in the sight of God. We may trace
ill se evils to man’s original transgression,
as their primary cause; but the object of
this paper is not-to discuss the general prin
ciple of human apostacy ;—lhaiis admitted
as the fountain of every deadly stream. It
turned man’s light into darkness, drove
him from the bowers of Eden into a desert
land, and from bliss to sorrow. But what
we now rfieau to consider, are those gener
al effects of the fall, which of themselves
have become so many sources of error;
and amongst those we cLss:—
I. The predominance of a depraved ap
petite.—ln the indulgence of a perishing
body, sgfir.e people seem to forget that they
possess jroqntrtal ffrfiij—m making pro-
v.siott /'or the flesh, they neglect the claims
of the spirit—and in the graiiticatiou of a
nature which they share in common with
the brute, they bury the noblest part of
theirs, and sink b low the proper scale ol
man. If eating and drinking constitute the
chief end of human existence—a world of
sols and epicures—a world without lution
ality, decency, order, or grace, would stand
upon record as the essence of perfection.—
How can the eye of intellect look through
the gross organs of an animal wholly ad
dicted xo scnual indulgence I How can
the ear ol reason m the midst of dis
cordant bowlings, and bacchanalian mad
ness ? Ilow cau the toitl'iie of knowledge
reside in the mouth of tools ? The pre
dominance of sensual appetites in any man
will ever prove an msurinnuntable barrier
to the atiammeut of wisdom, and tile con
sequent source ol the most fatal errors.—
It will sink hij understanding to the level
of brutal instinct, and like the filthiest of
creatures, he will roll himself in the mire
of uncleaftiiess. and debase the man, by the
habits of a swipe.
11. The different passions of the mind
are often so many sources of error.—Doc
tor Watts says, ‘'The passions are the liv
ing wheels of strong and powerful move
ments in human nature, but they make!
wietched work if they are not putin motion
by a tegular and happy spring.” Love is
generally blind to ttie most evident defects
in the character of an esteemed object, and
perversely headstrong in its purpose ; fear
diminishes a proper confidence, and magni
fies the smallest difficulties into impassable
mountains; joy creates presumption, and
grief sinks tl\e heart into a kind of despon
dency. livery passion has its peculiar in
fluence upon the mind, and is attended with
danger. Fear has had its victims: pleas
ure slain its possessors; and an irrational
impulse of delight in sacred things, has
been made a standard of truth.
Cltilo, the Lacedemonian, died upon
hearing that his son had gained a prize in
the Olympic games. Sophocles in a con
test of honor, died in consequence of a de
cision being pronounced in his favor. We
read of a matron, who, while she was in!
the depth ol distress from the repoit of her
SOll’K ilJvitUr limn sl.lin ■>,- jl-T-V-b-.’ ~iVr iVnlO
return. Doctor Walts mentions a woman
in the Romish church, of whom he had
reatl, as having had her passions raised to
a state of rapture at the sacrament of tho
mass; under that feeling, she exclaimed,
••Should all the men on dnrth, and all the
angels of heaven, join together to assure
me that God himself was not there, I would
not believe tlicifi, for I have seen him, and
felt his divine presence.” An elated mind
at the aulhotj-was her proof of transubstan
tiathm.
111. Educational prejudices are fre
qent sources of error. —On this ground the
apostate Jews were awfully mistaken
When they had departed completely from
the principles and piety of the patriarch
Abraham, they still prided themselves with
the idea of being his descendants; and on
that account they presumed on the favor ol
God. Men of this description, substitute
persons lor things, and mete names for
principles,
Without intending the least censure of
any particular denomination of Christians
(but with a design to expose a common
evil) we may venture to assert that many
who call themselves churchmen have no
knowledge whatever of the theological opin
ions of our national establishment, as they
are expressed in her own articles of fatli.—
And doubtless, there are dissenters, who
are non-conformists by habit, and not from
a proper conviction.
Had these people been born amongst the
Moguls in Asia, or the idolaters in Africa
—hast they been the sons of Mussulmans,
or the children of Papists—had they ii veil
among Druids or Christians, prior to the
R formation, they would have implicitly
adopted the religion of the people and times
in which they were educated. With them,
neither reason or revelation is regarded;
hut, with intellects of perfect accommoda
tion to the dictates of custom, they can a
dopt any absurdity as the essence of truth.
In his Lectures on Ecclesiastical Histo
ry. Doctor Campbell gives an instance of
the power of implicit faith on the mind of
an ignorant collier. This man was asked
what it was that he believed. lie answer
ed, “I believe what the church believes.”
Tho inquirer rejoined, “ What then does
the church believe ?” He readily replied,
“The church believes what I believe.”—
The oilier desirous, if possible, to bring
him to particulars, once more resumed his
interrogatories. “Tell me, then. I pray
you, what is it that you and tho church
both believe?” The only answer that
could be obtained, was, “Why tiulv, sir.
the church and 1 both believe the same
thing.”
IV. Self-love, and 100 great a confi
dence in present circumstances, may be
considered among the sources of error. —
When a man becomes improperly enamor
ed with himself, he cannot eudaru correc
tion, and spurns at the kindest reproof. In
his own esteem, hi* own taste is the most
excellent—his own opinions are the most
worthy of adoption,—and his own person
is the most to he admired. With tho pride
of self-righteousness in his heart, and a sort
of personal eulogiitrn upon his tongue, lie
ascend* tho Temple of Joltnvah, — not to
confess— not to supplicate the blessing of
eternal goodness— not to adore the God ol
tfeywi-T-hut to proclaim his own impor-
Publisher— BENJ. BRANTLY.
lance and self-approbation to every behold
er. We are upt also, to make our present
circumstances a rule of general deportment,
as it we were the same characters under all
the diversified conditions of human life.—
But men’s views alter with their external
state. Under affliction we feel the vanity
cl the world ; acknowledge the importance
°l religion, anil offer up a pray to God ;
hut the restoration of health is often the
restoration of sin. The poor man thinks
he shottid be humble in alfluunce. and the
rich supposes lie could endure privations
with fortitude. Most people, before they
have learned to discharge the duties of tho
piesent situation with propriety, thiuh
themselves well qualified to occupy a su
perior station in the world.
V . Improper connexions are so many
sources of error.— -“ Evil communication*
corrupt good manners. We naturally em
brace the opinions, imbibe the spirit, and
follow the example of those with whom we
associate. Jouadub, the son of Shiineab,
David's brother, was a very subtle man ;
but a most unprincipled and dangerous
companion, lie was Ammon’s friend,
and by his wicked counsel, brought that
i young man to destruction To living cotn
[ panions, we may add, profane and ‘infidel
publications. The philosophists of France
scattered the baneful seeds ofskcpiicism by
their infamous books. The lovers of wit
and polite literature were caught hy Vol
taire : the men of science were perverted,
and children corrupted in the first rudiment*
o(‘'learning by D’Alembert and Dierot:
stronger app, tiles were led by the secret
clubs ol Baron Ilolbach; the imaginations
of the higher order were set dangerously
afloat by Montesquieu ; and the multitude
ol all ranks were surprised and carried
wav by Rosseau.
VI. The conduct of the multitude, and
the improprieties of the people who profess
an attachment to real religion, are a source
of error in many minds. —There are per
sons who have uotrourageto thinkforthem
selves, and stand alone, or even inammor
ity lor the truth : they look for a pretext to
justify their proceedings; and instead of
taking the Scriptures for their guide in the
ological inquiries, thev fix mu* *h“ •— ; -
on-mnen they form tticir estimate of sacred
things. What has the religion of Jesus
Christ to do with the inconsistences of
men, who make shipwreck of faith and a
good Conscience? What! Just as much
as honesty lias to do with the hollow pre
tensions of a knave: it has in condemn
their conduct as abhorent to its own princi
ples and influence upon the human heart;
to disown their claims to its friendship,
and turn them over to the ungodly as the
adherents ol a sinful world.
Who will censure the spititof uprightness,
because villains sometimes find it conve
nient to put on the mask of deception, uud
appear in alliance with virtue ‘! Is integri
ty debused by the wicked protestations of
falsehood? Is the pure coin less valuable
in itself, because there are forgeries that
imitate it? No more is the religion cf Je
sus Christ to be eliarged with the misdeeds
ol its professed advocates 1
The sources of error, both from ourselves
and the different appearances of external
objects, are so abundant, and so imposing
that it becomes an imperious duty upon
every man to ponder the path oj his feet.
Let him look well to his goings; sauti
nize his motives; distrust It is own heart;
check the impulse of passion hy the sound
deliberation of judgment; stand fopen to
conviction, as one conscious of his own fal
libility, and make tiutli the sole object of
Isis inquiry.
For the attainment of right principles, he
should humbly search the sacred Scrip
tures.
Moses and the Prophets, and Christ and
his Apostles, are witnesses for God, but
they must be allowed to give their free,
spontaneous, and natural testimony. They
are not to be lortuied, or put upon the tack
to make them speak what they never inten.
ded. They are not to he forced into the
support of pje-conceived opinions, unwar
rantable prejudices, and an assumed ortho
doxy, that usurps the seat of judgment, to
thunder out its anathemas against the more
modest and judicious of mankind..
“A critic on the sacred book should be
Candid and learned, dispassionate and free;
Free from the wayward bias bigots feel,
From fancy’s influence, and intemperate
zeal:
But above all, (or let the wretch refrain,
Not touch the page he cannot but profane,)
Free from the domineering power of lust;
A lewd interpreter is never just.”
Circumstanced as we are, in the midst
of clouds and darkness, lieo’and passions,
and internal and external temptations, to
fatal errors, we ought most assuredly to
seek wisdom from above, to direct us in
the way of life.
It is highly requisite to present our fr
vent and constant prayer to God for his lin
|y Spirit, to instruct us in the path 01
knowledge. Let us sit as pupils at the feet
of Jesus Christ, and leant'of him; then
shall we be blessed with the ligh: of ame
ridian sun, experience the refreshing gale*
of celestial grace, find rest to our souls, be
happy in time, and exulted in eternity ;
we shall dwell m the glorious presence of
God, to participate in the honor* of saint*
and angels, world without end. —JJaptist
Memorial.
Wiffdcm) is the principal thing.
ISO. 17