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your permission, to call your attention to these things; being persuaded that it is still in your power, in perfect consistency with all you have published, to obviate these unfavorable objections.

I remain, sir, yours, &c.'

Dear Sir,

EPAPHRAS.

Reply to Epaphras---No. 5.

TO the jaundiced eye every thing is yellow. To him who is predisposed to censure, there is no apology acceptable. There is no reason in any argument which justifies those foreordained to condemnation. We have spoken freely, candidly, and without disguise on some points, which policy without philanthropy, would, at least, have kept out of view. But in this selfish, vainglorious, and boasting age-in this day of apostacy and general delinquency of morals, he that would be valiant for the truth must expect to fail of the grace of general approbation. His prejudiced hearer, or his dogmatic reader, will not see, and necessarily will fail to credit the distinctions and discriminations which he may make; hence the dissenter, or the reformer, has no redeeming attribute, and must be wholly subjected to the undefined anathema of those affected, even remotely, by his

course.

The conversion of the world, as well as the reformation of Christian manners, you have the discrimination to perceive, has been the most ostensible theme in all our writings. If, then, Missionary, Bible, Education, Sunday School, Tract, or Temperance Societies came in our path, and if we spoke of them as parts of one great system of religious finance, for the consolidation and aggrandizement of a mercenary priesthood, it was because the operation and tendency of these "benevolent schemes" looked that way, in our judgment, more than to the spiritual amelioration of the ignorant and degraded members of the human family.

It was not any hostility to benevolent enterprize-nor to missionary labor-nor to the diffusion of the Bible-nor to the education of poor children in schools held on Sundays-nor to temperance in all things -nor to the diffusion of religious publications in the form of tracts, which sharpened our pen against these gigantic combinations. It was the alliance sought and courted between the visible subjects of the kingdom of Satan and the professed followers of him whose kingdom is not of this world, by the patrons and managers of these proselyting institutions;-it was the uniting of the visible subjects of two kingdoms in building up one-it was the eternal echo of the word Money, and the profusion of it on the agents and apostles of these schemes of benevolence, which called forth our strictures upon them. Add to this a weightier consideration, which has not occupied so conspicuous a space in our former addresses on these topics as it ought, but which was always foremost in our minds-viz. that we did then regard, and do still regard these as great projects of Satan, to hide Irom the eyes of the many the actual condition of christendom, now

ripening every hour for the vials of the severest wrath of God. When I call them projects of Satan to hide the shame of professors, I attribute nothing dishonorable to the benevolent minds who set some of them on foot. If Satan had never robed himself in the attire of an angel of light-if he had never assumed the character of a saint, then might we be thought uncharitable. But originate from what motives and by what agency they might, it is most obvious that Satan has so temporized in this matter, as to make them a veil to hide sinners from themselves and from one another.

I have only to array the manners of the most enthusiastic patrons of these institutions, the sad defection from the letter and spirit of christianity in the most liberal contributors to some of them-I have only to exhibit the ignorance, superstition, and errors as respects the religion of Jesus, which appear in the members of these great confederations for reforming the world, to furnish proof for this jealousy. of them.

To see men whose hearts are full of rebellion against the Prince of Peace, uniting with head and purse to build up his kingdom, at home and abroad, is an alarming symptom of the times. The people seem to think, that the thousands contributed for these purposes by them is an evidence of their evangelical attainments, and a positive index of the gradual improvement of the age. Thus millions are blinded as to the necessity of reform, and the true character of this age.

In looking over a thousand articles from a thousand pens in commendation of this age of benevolent enterprize, there is nothing more manifest to me than the power of this delusion. The people are taught by the patrons of these benevolent schemes, that the Millennium (as the young eagle from the egg) is about to burst upon the world out of these projects of "Christian enterprize." The landmarks between the kingdom of Satan and the kingdom of God are wholly defaced, and every citizen of the United States may, under the constitutions of these societies, be a worthy member of every one of them. They are so liberally framed as to embrace in schemes of Christian enterprize every child of the wicked one on the face of this continent. It is, indeed, Satan casting out Satan, by a new and brilliant scheme; which, in this age of superlative invention, has brought in an immense revenue of glory to the honor of the genius of this age. Yes, Satan and all his angels, (if he have any kingdom in America,) are permitted and invited, by the very constitution of these Christian schemes, to join in a holy crusade against Satan. The hope of these schemes is, that Satan will cast out Satan; and if this proves an abortion, the magnificent project comes to nothing.

Again, what sort of a Millennium would spring from these co operations? What sort of a triumphant church on earth would the amalgamated results of all these co-operations usher in? If the high church, low church, and no church co-operators were to form a new moral chemical compound, would it not be a non-descript?

My dear sir, when I cast my eyes abroad upon the face of the moral map of these schemers and schemes-when I look at the men and

measures, I cannot flatter myself that the King of heaven and earth is at the head of the project; else he has departed from the principles which characterized the introduction of the gospel age. He has taxed Satan, and levied upon the dominions of the prince of darkness, in a way wholly novel in the history of six thousand years. Joseph's coat, particolored as it was, would be an imperfect symbol of such a compound, as would answer the prayers and expectations of all the leaders, to say nothing of the members, of these hundred combinations.

I must, then, think that it is a delusion by which Satan keeps the actual condition of the "Christian world" out of sight; and while the world is actually precipitating to the brink of the yawning gulph, in which is to be entombed the pride, avarice, hypocrisy, formality, apathy, sectarianism, scepticism, and practical atheism of the age, with all their wicked progeny-the people vainly imagine that the Millennium is to burst forth in all its glory as the natural offspring of these benevolent schemes.

I am no doubt uttering very unpopular views; but I would be guilty of moral treason did I conceal my sentiments when called upon on a subject of such importance. I am persuaded the world is intoxicated with the notion of the high moral advances of this generation. But, sir, let us look at home; let us look at the signs of the times, and judge of other nations by our own. If we are not the head, assuredly we are not the tail, of christendom. And is there not found in this community, engaged in all these projects, every species of iniquity which darkens the moral horizon of Christian expectation, and distinguishes the apostacy portrayed in the apocalyptic symbols, or plainly written out in the apostolic letters?

I must, for myself, keep my garments pure, and lift the unwelcome voice of remonstrance against these unauthorized amalgamations. It is true, ungodly men may cover themselves, and creep into the bosom of any Christian community; but this is quite a different thing from systems whose ostensible object it is to draw all sorts of men for the sake of their pecuniary or politicalaid, to build up the church of God.

We have given, we think, sufficient evidence, in fact, and not merely in speech, that we are friendly to all co-operations of Christians for the promulgation of the gospel, and the advancement of human happiness by all lawful means; and I have no hesitation in saying, that if all was done at home which our means could effect, we would unite with the whole church of God in any evangelical mission to lands and tribes where the name of the Lord has not been named. Many of our brethren contribute to Missionary and Bible Societies, and Sunday Schools, with all their imperfections. Let every man, we say, be fully persuaded in his own mind, and act consistently.

These are some of the reasons why we must bear the reproach of being opposed to the Christian schemes and benevolent enterprizes of the day. If these will not apologize for our course, and evince that we are not opposed to the co-operation of Christians, and to all sorts of Christian enterprize, I should fear to make myself better understood if

I should longer detain you with farther explanations. I shall conclude with an anecdote in point, as illustrative of the unsanctified character of co-operation with those under professed allegiance to the spirit that works in the hearts of the children of disobedience:-A certain slaveholder, who owns some two or three hundred slaves, and who, after living luxuriantly upon all the spoils of their labor, and upon the annual sales of a part of the increase, contributes one hundred dollars per annum to the Colonization Society. In this way he consecrates his annual incomes, and shows how much he feels for the oppressed Africans! Thus many contribute to convert the heathen from the sins in which they themselves riot night and day, and thus flatter themselves that they are helpers in the good work of converting the world. Yours, &e. EDITOR.

Rational Way of making Christians.

CAN any be engrafted into Christ without faith?

Can any have faith without testimony?

Can testimony be given without witnesses?
Car witnesses give testimony without words?
Can words be believed without understanding?.

Can any understand words without learning them?
Can any learn without intellect?

The answers to the above interrogatories being negatived, what then? Why to make Christians of Heathens, the testimony must be delivered in their own languages; or they must be taught to understand the languages into which the testimony has been translated.

Then, to qualify a missionary to convert the heathen, he must first learn the testimony that God has given of his Son; then he must learn the languages of the nations or tribes he would teach; then he must deliver the testimony, and show how it was confirmed, &c. then engraft them into Christ.

To make children Christians, first develope their intellectual faculties, so as to enable them to comprehend testimony; then lay the testimony carefully before them, and show them their interest in it; then, when they have comprehended and believed it, and have determined to be guided by it; then engraft them according to the directions given, and direct them to draw sustenance from the sincere milk of the word, that they may grow thereby to be men and women in the knowledge of the Lord Jesus Christ, &c. M. W.

Anecdote.

OUR readers know that it is a practice of the religious meetings of some sects, for persons, after listening for a time to the remarks of a preacher or an exhorter, to rise and bear witness to the truth of what had been said. We have an anecdote on this subject which, will go to show the sincerity of some of the humiliating confessions which are sometimes made in such meetings by the brethren. In one of our eastern towns resides Deacon E, who has had a serious falling out with his neighbor S. The latter makes no pretensions to religion, though he subscribes, in the main, so far as theory is concerned, to the creed of the Deacon.

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On the whole, he is a person of doubtful morals, being profane and other wise rude and disagreeable. But conceiving that Deacon E has maliciously wronged and injured him (which may be true,) he has no bowels of mercy for him; but entertains towards him a grudge, which is likely to continue for a long time.

One evening last summer, during the revival in the neighborhood, in which the Deacon took a great interest, Mr. S appeared in meeting and looked unusually serious and devout-so much so, that some of the congregation began to suspect that he, too, might be under conviction. The exercise went on as usual. Before the meeting broke up the Deacon arose, for the hundred and first time, to relate his experience, and exhort the sinners present. He protested that he had been born of God, and that he yet realized his own unworthiness. "I feel, my friends," said he, "that I am a miserable, unworthy creature. I have done every thing that I ought not to have done, and have left undone every thing which I ought to have performed. I can say, with Paul, I am the chief of sinners, and deserve nothing but the wrath and curse of God."

Having resumed his seat, it was with astonishment, and not without hope, that the brethren noticed Mr. S rise in his place to speak. All eyes were turned. "I feel it my duty," protested Mr. S, "to rise and bear witness to the truth of what Deacon E has said. He has acknowledged himself, before you and his God, to be a scoundrel. I know him to be such-I can bear witness to his dishonesty." The Deacon fell into a rage, exclaimed vehemently, "You lie! You lie!" and in a spirit none too becoming the congregation broke up and dispersed.

Now the truth is, (for we have received the story as a literal fact,) the Deacon neither expected nor wished to be believed in his confessions. They were made as the most effectual mode of illustrating his spiritual pride, and of ob taining the reputation of being religious par excellence. When taken at his word, he evinced his hypocrisy and insincerity. Too many, we fear, of such confessions are made rather from the spirit of pride than humility, and ought, therefore, to secure but a mean credit for the narrator.-Baltimore Chronicle.

APOLOGY.

WE wished to have finished our strictures on Jennings' Debate, to have farther animadverted on Dr. Cleland's Essays, and to have published a Narrative of matters and things concerning the actors in the late Virginia proscriptions, in the present number: but we had begun an Address to the Virginia Baptists, before receiving the latter, and could not occupy more room on that subject in one number than we had already appropriated; and our Index to the volume was not thought of till we had progressed so far in other articles as to exclude the former from the present number.

A very well-written critique on the theology, logic, grammar, egotism, &c. of Mr. Jennings' Book, has been received: bnt the "Debate" is not worth the critique; and, as the book has already died in society, we do not know whether it is magnanimous farther "to draw its frailties from their dread abode," and will therefore leave that question, sub judice, for another moon. EDITOR.

Conclusion of Volume III.

GLAD would I be, could I retire from the arduous toils of an Editor, and lay down my pen in the full persuasion that my labors are no longer necessary. To me, indeed, the simple duties of an Editor of a monthly magazine, would not be oppressive; but constituting, as they now do, and as they ever have done, merely a fractional part of

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