Below is the OCR text representation for this newspapers page.

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 ‘aken, are re [nested to forward remittan 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