North Carolina Newspapers

iUME IVILJiO. m RALEIGH, K C. FRIDAY; MARCH 19, 1852: "WHOLE m 1087 mm in ir I. DLTIIMII,1!) U K .1 I Religious and Literary Paper: hei wee'y at Rlcigb, N. C, at 02 00 per an na ...hie in all cases iw advance. JlZill letters on business should be directed to y ijisber, Marcus A. .Mereo-iuw ieuers contain .micatioas, or in any way relating to the ed- Toartiuet, shoula be addressed to "Editor of . reference to the Recorder, address thus fr . 4ii com'tnunications-, to insure attention, must cVted to Raleigh, N. C post-paid. j g-For further particulars see last page. 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For the Recorder. , At Jones' Sermon (CONTINUED.) 5 "Brother Jones thinks," proceeds our bro- t,a "tbat the infinite power of God, taken in -oanection with the fact, that all are not saved. g-ovesbis position. Docs he embrace in the rer of God, the power to do wrong?" Does jroiher Faris mean to say, by this interrogatory, iitio electing some persons to-salvation, God tctld do wrong ? Except .upon this supposi- jn, 1 can sec no force in his objection. This if will be seen, is to assume the whole ground of j satroversj, and to terminate tho discussion by ioirn absoluts arbitration. There can of jsarse be aou9e in discussion, if one party shall aim such a right of authoritative adjudication, jorcan be have much use for revelation, who, '.the li"ht of his own wisdom, can determine ibt it would be right, and what wrong, for God 3 do'. I hope brother Faris will not think I mean to be unkind, when I say, that it is a stDtig resumption against the trutli of a posi tion, flea those who maintain it, venture, in its ifeoce, upon such unguarded liberties with the character of God,. U would be no derogation, either, from the ffirinc character to admit, that, in the proper seme of power, he possesses power to do wrong. oderstanding the term in a moral sense, power kvrong, is a contradiction, in terms. For, da wrong, is the effect not of power but ot ukms'. But . if the term be employed in a :orely physical sense as implying the possession faculties necessary to the attainment of an ai-or that one being possesses the means of i1ag if he pleased what no other being pos- ssses the means of preventing unless m this suae the Almigh ty possesses the power in con -distinction from the will to do wrong, be posseses cot so much power as the most incon- derable earthly magistrate, or indeed the hutn- bt rational agent. The power necessary to irif, is' the, same which enables its subjects hirrong. Without the poWer to do wrong, m would be no virtue in dom ri-'ht. Indc ed without such power, consisting in the exercise of 'ill and liberty of choice, there could be no sea thing as either right or wrong. While then ltait, in the moral and scriptural sense of the nn, as expressive really not of the weakness, stof the power of God, that he cannot do lng, I maintain, in the sense explained,- not .that he could do wrong if he pleased but teover, that he can do what he pleases, witA- gtcrongi and still further,' that he can without doing wron, which it would be ig h any other being to do ; a view of the WW character essential to the perfections of the and admitting of easy proof from the sa .Oracles. But whatever else may be affirm - tf the power of God admitted, to be infiuito -'kisai least must be supposed, that it is the ''erto do whatever he pleases. In which point - . uvil CU3UUU IUC U911IUU 's. l- or. if he possesses such power, and al world are not saved, the certain conseauence i. . - . , . . iit he is not rdeaspd to save the whole world. aI should be nleased " savs the brother. 'sethe proof accompany the declaration, God can save one sinaer . more than will be or could have done any thing more than mthe Jewish vineyard; or that he can , rently from what he does." "If' he r-'what God now does is right, would j 1..rWe or wnat ne now apes be wrong f gain "if his attlibntes dictate the scheme ion, would not the -withholding that contradict his attributes ?' We will aently notice separately these different Wes. ye collect tfjorethpr tho whole series Sir the sake of a irpnral rmar1r in refer. tQcm all. Of what imrorrance--I ask ittin their truth, are these statements to the m of discussion ? How would the admis- t God cannot sa?e one sinner more than &e saved ji. ftiof t. M t..: ft the ODTKsif A vnnll Ko . . , rr ' v . n l uug., Ui Will boldinor tho enUmA t: 1J I Jict hi3 attributes how would " the ad : anJ; of all of these implied statements fTe thc doctrine of brother Jones' sermon ? tobe 1 lBfa. - . more ttffona Annntnd'nn - T . i that $ those . whn Jfro ; nmd v i .. ,M V A , . . H J : 1111. isared? The ' paragraph '' claims us Bpoa it a little nore in detail. The brother requires -proof that God "can save one sinner more than will bo saved." This language, I must acknowledge, without ' intend ing to impugn the brother's motive, seems to me, not the most becoming in its application to the Divine being. When we undertake to limit the power of the mighty God. we approach a precipice from which both reason a.nd piety ad. monish us of the necessity of an immediate re treat. In endeavoring however to meet the wishes of the brother, I will submit for his con sideration the following statement. . If the pow er which is necessary to save one soul, is the same which is necessary to save the world or if in other words, the power which is sufficient for the fprmcr,dsa sufficient for tho- latter which I preiimi fact, that God does save one sinner, is the proof, that he toidd save all sinners. All the proof indeed that he can do the one, is equally the proof that he can do the other. When therefore brother Faris shall have furnished proot of the nrst, he will have rendered himself the service which he kecks at the hands of an other : for he will equally have found the proof of the second. There seems to be a confusion in the brother's mind, between the power of God, which alone must determine what he can do and the pur pose of God, which equally must decide what he will do. He confounds this neeessary distinc tion, or he is implicated in one of two oth er dif ficulties. Either his conclusion proceeds upon the evidently false supposition, that God can only do, in all eases, what it may be his will to do, a supposition manifestly absurd, either in reference to the Divine Being," or any other ;igent. Such a mode of reasoning involves that species of theological sophistry the baneful and interminable source of speculative error, and practical evil wiich concludes from the power of God to his will or conversely from his will to his power. Some will do nothing to promote the cause of God, because, as they pay, he, without them, can do whatever he releases: Thus under pretence of honoring God, in the spirit of Antinomian treachery betraying his cause with a deceitful kiss. Others with views not less unworthy of the Deity, maintain that God can do no more than it is his will to do. The one argues that he will do all that he can do. The other that he can do only what he will do; reasoning each, with equal inconclusivencss ; and both for the same reason, because they are not content to accept of their premises from the Bible. Because, in other words, they are not willing to let God speak for himself. Or if other wise, the brother can extricate himself from the toils of tho proceeding dilemma, his statement involves at least, a misapplication of language, resulting from a want of discrimination, in res pect to the nature of power , as an attribute of a moral agent. This power, as has been observed, we say for the sake of distinction is both phy sical and moral. It is in reference to the first that we say a man can, or cannot do a thing except when we mean to say that he cannot command the will itself, which is nacessary to the specified action ; or when, in other words, there is, or is not, in his moral nature a suscep tibility to the influence of motive, in relation to such action. We never say a man cannot do a thing, merely because, as a matter of preference, he docs another thing. We do not say that he cannot ride, because he prefers to walk. For the same reason, in a higher degree, it is wrong to say of God, that he cannot do any thing, be cause he is not pleased to do it, except accord inn to the specified qualification it be something contrary to his moral character. Which contra riety, I presume in the present case will not be alleged. It is only in the sense of the strongest declaration of the immutability of his holiness, that the Scriptures apply to God a term, which? expressing an apparent limitation, 'does in fact contain a real assertion of his omnipotence. "With God" the Savior teache? U3rcall things are possible." Nor would I be willing, in view of any event of which it is possible to conceive not even of the deliverance from the pit of. every fallen spirit, to say for I do not feel that the Holy Scriptures furnish me with tie necessary authority This God cannot do. How, except upon the principle of absolute omnipotence, shall we be sure, that, in the pos sibilities of things, it may never be the will ,of God to do, what he may not have the poicer to do. Having once limited his power, who shall calculate the extent of influence, which this limi tation, may exert upon the Divine administration. Whatever is not absolutely perfect, is essentially progressive, ah moraicauscs, wnetner gooa or bad are constantly operating, in whatever is the subject of their influence, a progressive improve ment, or deterioration.? A virtuous man, : f j om the exercise of virtuous - principle,1 will become j more virtuous. , .A'.vicious man, will 4 become more vicious. A wise and good government will increase in wisdom and strength A." weak and j disorderly one,: will become more weak and dis orderly. Having admitted then an element of imperfection, in the government of God,: the necessary oonsequenceis, that ,itH must increase indefinitely in power and extent of operation, be yond the possibility of calculation as to its ulti mate results: JNor should we be long in - reach ing the fearful catastrophe. For as the,- danger from a'weaYpart in a. building, is .in proportion Ho the magnitude of the edifice, and the superin cumbent weight -on which' account-one that is large; will fall sooner than one which Is small so any imperfection in tho character or gOTern- uni- ment of Godwould involve immediate Vnd versai ruln. For it would not be in tho cas3 of be Deity, as in that of his creatures, in whom their virtue, though frail, is trained and disci plined, under a superior guidance and support to successful conflict, and to final triumph. For wta but his own perfections, shall uphold the Deity himself ? What arm shall support falling omnipotence ? Or what wisdom extricate from the difficulty, from which omniscience itself could not save ? The perfections of God cannot rest with safety, even for a moment, upon any found ation less solid, than that of his absolute omnipo tence. Has God created a world which he can not guide ? Has ho originated a principle whieh he cannot control ? Ha hr, i;ir tua ate viciim ox science, with a too incautious spir it, or a too inventive genius, .liberate from con finement an agent only to destroy himself ? To the high and holy behests of God's sovereign Ml will it become us to bow. But how shall we be reconciled to a limitation of his power ? How can we endure the thought, that we suffer, and must suffer ; that we drink affliction's bitter cup ; that we weep in solitude and silence ; that our hearts are almost broken with trouble ; because he who made us, looks, an impotent spec tator upon our distress! He pities us, but he cannot help us ! How cold and cheerless how gloomy and dismal these dark shadows of a chill ing, freezing. stoicism, or of a deadly fatalism, compared with the warm and sweet beams of the Divine sovereignty, comforting, reviving and invigorating our souls, with the blessed assurance, full of immortal refreshment, that the God who loves us wise and good in all he does whose heart is ever full of paternal tenderness and so licitude for his afflicted children could in a moment and would, were it best, exalt them from a dunghill to a throne from the abject wretchedness of Lazarus, to the bosom of Abra ham. W ith what consistency cither, or indeed sincerity and truth, could the gospel, with its promises of salvation be preached to all men, if God can save those only, who are saved ? How could a faithful God cry " Look unto mo- all ye ends of the earth and be ye saved ;" when he could save but a small number of those to whom this proclamation is mad-j? Surely none will plead so unworthily for God, as to impute to him the conduct of taking an advantage of the known weakness of his creatures, to make them promises, which, even though they were to com ply with the stipulated condition, he knows he could not fulfill. Will not this principle inter fere too, with the liberty of prayer ? Is there not danger, lest in our compassion for the mise ries of a perishing world, our designs for their salvation may outreach the f ower of God ? Sure ly it is not an impious wish, interdicted by the authority either of reason or revelation, that this! power were competent to the omnipotent attain ment of every conceivable object. So far from believing that God can save, only those who arc saved, if saltation, were a mere question of Divine power would there not Be among all bis people from Burmah's burning plains to Lap land's snows, such an agony of prayer as was never known before ? Such a cry of supplication as would rend the very heavens, and bring salva tion down upon every living soul ? . What moreover can be gained by the contra ry supposition. If God cannot save all men, it is certain all will not be saved : and whit is worses it leaves the question with respect to those who are lost, in a state of unhappy uncertainty, wheth er they perish from any other necessity, than that of an inability in their Creator to save them. Surely this consideration ought of itself, to be " proof" sufficient, that if sinners are not saved, it is not because God cannot save theni ; and that in whatever wickedness and ruin men and devils may involve themsijlves, they cannot by this means outreach his power, or circumvent the designs of his throne : but that they suffer the misery of their condition not because he could not. have prevented it or equally if he pleased, deliver them from it but because in his righteous judgement, they are left, " as ves sels of wrath fitted to destruction" to the awful doom, which under the administration of his most holy government, they have provoked azainst themselves. God still feijus seated upon a throne of righteousness, and sovereign dominion. But these are awful depths. The Apostle, flaming as he did with an almost seraphic knowl edge, did not undertake nevertheless, to wing a too daring flight across this unfathomable abyss, and illimitable - expanse of the judgements of the Godhead. Awed by the revelations of the Di vine glory, and of the holy and dread sovereignty of the great God which break uponjiis mind, he meekly bows himself at his footstool and con fident of the unsullied righteousness of his throne, he cries in the profound adoration of his soul, 0 ! the depth of . the riches, both of the wisdom and knowledge of God! How unsearchable are his judgements, and his ways past finding' out" ! Who then,' with pinion less strong' and sublime, shall venture' on this 'shoreless ' sea ;-l-or under take to explore the awful solitude, in which the Eternal God wraps himself in thick and impene trable darkness from the contemplation of , pan orlangeU attempt were as impious,, as .it would be disastrous, Let us ? imitate the? meek and holy?: Saviour,'; who in the- lamb-like sub mission of hii spirit, and.bis'sweet'and profound adoration of tho 'Etcrnal Fathcr cries4 Even so Father; for so it seemed good in thy ; eight." .With respect: to ! thai Jewish I vineyard, the brother's allusion Is, so doubt to the language of Jehovah, through the ministry of , the prophet to the Jewish people '"What could I have done more for my vineyardthat I have .not done in it." But this language must be understood of the employment of ww-ant, and the influence of motive on man's moral nature. In . this respect God had done, for the benefit of the Jews all that was- possibla to be done. In the same man ner thp wretched Dives is told, that if hisbroth rcn heard not Moses and tho prophets; neither would they be persuaded though"one should jo to thetn.from the- dead. There could be no mor al power, in any thing else which could be done, more than belonged to what had already been done. So with the Jews, God had employed the best possible adaptation of means, to operate on their heart and conscience, and to engage them to the practice of righteousness. But will it be supposed, that God could not have given to the people of Israel generally, a heart to fear and serve him, as he did1 to Abraham, and David, and the prophets? Could not that power by which we are "created anew," and which uquickcneth the dead,", have corrected tho vi cious qualities of the Jewish vine, and have im parted to it a new character so that it Bhould uo longer produce uwild grapes," but good fruit ? Does brother Faris believe, if God had done no more for him, than to furnish him with the best possible means for the salvation of his soul, leaving it entirely to the decision of his own depraved will, whether they should be available, that he while so many around him are choosing deajti, and hastening down to ruin, would be as now through grace, I hope he is loving and serving the Lord, and rejoicing in the hope of eternal life r No ! When he turns bis eyes upon the depravity and enmity of his heart, as by the light of God's Spirit, they have been revealed to his contemplation, and thinks of tho love and power, which in spite of himself saved him from ruin, I make no doubt, that in cordial and grate ful acknowledgment of the sovereign goodness of God, he will unite with the Apostle in the testi mony " it is notof him that willeth, or of him that runneth, but of God that sheweth mercy" : and will feel his heart and voice prepared to join the pious Watts, in his adoring strains of peni tential gratitude and joy Why was made to hear thy voice And enter while there's room ! While thousands make a wretched choice, And rather starve than come! 'Tu-as the same grace that spread the feast; That sweetly forced me in ! Or I had stilt refused to taste, , And perished in my sin ! W. H. J. Warrenton, March 5th, 1852. ( To be continued.) For the Recorder. Sympathy How varied arc the vicissitudes of human life. And how quickly too is the cycle of this checkered existence of -ours accomplished. Yesterday the herald of truth stood beside thej infant in its cradle ; to-day he sets the Joot of the young pilgrim upon life's highwajfto-mor row poiuts it to the tomb. But in this brief journey, this flaeting existenoehow many are the changes and exigences of the flower that bloomed in all its freshness in the morning at.d in the evening is cut down and withers away. Sorrow and mirth ; want and wealth ; mourning and joy ; sin and virtue make up the mys terious picture of life : to one half a scene of en ticing beauty in which commingle the happy tints of the lights and shadows of human existence : to the other half it is a frowning sky ; a gather ing storm; a winter scene; a mendicant; a wreck ; death ; a sparse train of weeping mour ners : a crravc. Gentle reader the children of sorrow arc not few, but the days in which you may execute for them a kind office are few. In the hurry and pTess of life the aspirant of praise eagerly pursues his phantom, the devotee of lust sacrifices all to the gratification of bis desires, the votary of pleasure grasps vacantly for the bauble of his happiness, but how very often are the true and syuipathatic relations of life lost sight of. The tide of human destiny rolls ever onward, one . to joy another to sorrow. The same bell chimes one to his marriage and tolls another to his grave. The two great throngs of life hurry one to tho banquet the other with solemn tread and slow to the God's Acre ; but Low ssldom do these two stop to exchange a glance of recognition. Now and then there is a ripple upon the broad mass of festinant pilgrims ; the merry busy din hushes ; for A moment ; the noisy way grows silent for, an instant and thegfoans of a dying man are heard. , Tin multifarious crowd pauses a moment and thea with a transient throb of sympathetic fear or anxious' curosity nt-PsMs to rraze; uton "the livid ; features of the poor sufferer, . Th6 5 mangled wreck, ' the torn limb, the quivering flesht at one flash suffuses tho, eye, with mpisturet drives the red hue from the cheek and shudder , the stoutest form, and each feels his foot hold to aae whether or no be is safe, But soon the throe is past, and the gol den bowlis broken, and the silver cord is loosed and lets forth' the captive spirit : free, and the poor sufferer," the pitnc8s,smndless, cheerless. long enough to know the caprices, of fortune- Tell me, have you a warrant that you may not one day die uncared for. - v ; c, -u, Sympathy; has in it an element of something divine. It is the nninn of heart with heart: it I SEC. 1.- is the throb of angel's minds, and it is this that keeps that current, that ladder. that Jacob saw ever filled with constant never wearying passen gers. ; , V ; ,, .... :. , ..: ; Oh how heavy, how chilly careless unconcern and neglect falls upon the poor bleeding heart of want. Away dashes on the millionaire ; he is eager after his pleasure. Aimless he drives in his sumptuous mood ; the hurrying hoof and wheel break the silence and revive the groans of the. pour maimed cottet who lies in an insignifi cant hul -h.at curls its lazy smoke beside the high-way and the poor sufferer yearns for the necessities ' of life that a tithe of one of the cost ly trappings that adorn your moving state would buy. Deny yourself gentle reader of one, and it shall be compounded to you a hundred fold in sweet repose, an approving conscience and in the sublime eloquence of the thankful heart that :pcaks its language in a tear of gratitude. Onward wealth rushes and at great cost stands and gazes upon the magnificent exhibitions of art and nature ; a train is ready to do his bid ding. But how blighting is his cold glance at a ratted wretch be-ins' at his feet. And the poor mendicant turns away his sightless eye, and it is his own heart only that knows how sadly he experiences the pang of cold neglect. j But he moves on, he walks the chilly streets of the city, and the piercing winds whistle through every crossway and over every roof. But he folds around him bis profuse robes, and carelessly hurries past the poor beggar girl who reaches forth her tender hand reddened with the cold, and her poorly clad frame shivers with the frost's, and trembles with fear and auxijty for a dyjng parent who sleeps upon a scanty heap of straw in some obscure and cheerless garret. And as the son of plenty passes this child of want, heedless of her dishevelled hair, her care worn countenance her haggard looks, her mois tened cheek, her scanty dress, ah, he sees not the fresh tear tLat glitters upon her round full eye ; her youthful frame is convulsed anew at this oft repeated rebuff ; and she turns to recov er her composure and brush away her tears but her swelling heart chokes her as she thinks it was not always so. Reader are you sure that that bed of straw, that tear, that throb ojf neg lected grief may not be your own -one day. Then deny yourself one of tho many luxuries of fortune, and that one may cause that vouthful beggar's heart to bound home with joy ; it may warm that cold garret ; and it may prompt a prayer from the sufferer upon the blessed head of thekind giver. And if in time this humble heritage should be your's or your friends, then the tears,of sympathy you now shed may be re served to be shed for you. Then when you received. Your, humble, fellow laborer, (. . (E.,VINmG Spread Oak, Jefferson jppiQ a. " v'y v DECORUM. r: -A : toncise form of Cvnf trend pro ceednre. ' "? 4: -f nameless, man 'aiesV" "Curiosity ,is satisfied, M transient sympajhy sumed, the breach in the . current healed, the dust soon covers the few , spattered clots,; and all is again as ever, The dead man is forgotten; and the current 6? life agairi rushes impetuously. Reader Where Werer you With your cruse of I oil and -wine. You have liyed in this cold world 1. Opened by prayer, if divine service has not preceded it. ' " ' . ' ' 2. Invite visiting brethren to seats. 3. Extend an invitation to . persons desiring membership.'- '.;M?!"f'-4 ' r'-u i 4 lake up references from preceding confer ences. 'V'i-' v.:- -V ' ' - ' . 5. Take up disciplinary cases ' ? , - 6. Call for general or miscellaneous business i Sec. II. Of a decorous and becoming vrovtU 4 tv in council. ' " '' ' ' ' ; 1. It shall; be the dutyjof the. pastor. or. soma, member of a church to preside in the conference whose duty it shall be to call for business, ob serve and enforce the rules of order, Sfc, but he shall not speak in debate unless he call some brother to the chair to preside during his speech. 2. No question shall be considered dibatabla unless it is properly introduced by motion. 3. No one shall speak in debate unless ho arise to his feet and address the Moderator ; and he shall'not be interrupted. while speaking unless he depart from the subject. 7 . V ' 4. No one shall speak more than twice to the , same question without leave of the Moderator. ' 5i VV hen a questionis discussed, the voice of the church may be taken by vote to decide it. And a majority shall always prevail, except in cases touching fellowship and ; the reneption of members, in which unanimity of sentiment should, if possible, be obtained. -: ; : V 6. During debates, good decorum shall -ba observed ; and no unbecoming reflections shall b j cast. ; ,. ;.-- ;v i .. .'. 7. No one shall absn himself from confer ence during its session without leave of the Mod erator. ' ; Sec. III. Oft special items. 1. It shall be the duty of all the free mala members to attend every conference meeting, and if they fail to do so, they shall make tha cause of absence known to the next conference at which they are present. Female members are expected to attend promptly when possible to do so. 2., The church may determine her times of communion ; and it shall be the duty of all tho members to be present and seated orderly, on. 3. Private offences shall ha treated, as plainly directed by our Saviour, in the ISth chapter of, St. Matt. . 4. Public traflsgressidns shall speedily b brought before the church, and promptly dealt with as the Gospel directs. Roji. 16, T17, 18 -t Gal. 5: 19,21 ; 1 Cor. 5: 11 j2 Thes.3: 6, 14; Titus 3: 10. 5. Any member ot members having a knowl edge of public transgression in an other member or members, it shall be bis or their duty to make such offence known to the church 'on tha first opportunity. . '.' 6. These rules may be altered or amended at any regular conference . meeting by a majority vote of two-thirds of the members present pro vided the intention so to do, ba made known to the church at the proceeding conference. weep you may have friends to weep with you , aud to laugh when you laugh. Neglect falls upon the heart, like the blighting frosts upon tender plants. Aud the tide of human life ebbs and falls. To-day the sea is calm, to-morrow its troubled bosom cannot rest. To-day its sil ver surface reflects, the blue azure light of heaven, to-morrow its gorgeous depth ceases not to cast up mire and dirt. Then look around you anl be moved 'look abroad and ask where can you bestow your goods before the cruse shall b3 empty, or the measure of meal entirely wasted. As you recline at ease in your luxury think how many mothers about you may be stinting their own hunger to feed their children how many are gathering their little broods around them to protjet them from the severities of their fortune ; and one denial from your sumptuous board might direct the tender eyes of many a little sufferer to "heaven in gratitude to pray for blessings on you. Cast your bread upon the waters and when the storm subsides and the swelling tide jroes out, the grain will sink and mellow and bud and spring forth and yield an abundant harvest into your lap, aye a thousand fold. Who gives to the poor lends to a creditor who will pay it again with interest faithfully reckoned; And oh bow Bweetly, when the twilight of lifs begins to draw upon you, and its tender threads begin, one by one, and break, oh how sweetly then comes the cherished reflection that you have livid for others not for yourself alone. Princeton, Feb. 26, 1852. . s From the Christian Index. Bales of Decprm . Dear Bro. Dago, Baptist churches general ly, so far as 1 tm acquainted, deem it quite im portant to have a written Decorum., ; Tho gospel propriety of this,I shall not pretend to . argue ; but to some ' fastidious minds, the question may be considered debatable. , If, however, the utility of having a Decorum be admitted, it is'fiiost apparent that such a document should "be exnlicit. concise, and simple -easy of comprehension by the less intelligent of thOiChurcb. I have listened to wie reaarag of Decornma in conferences; the items of which werer lengthy, vague, and to my mind, incom- prebensible V : ' ; i .These facts nav6.ip.ro.Be!Aoiimpofr Unco t of ''laying kfore ,the,churcihes, for their examination, a Decorum, or if thought advisable; a number of them m order that a euitabie selec tion might be madei:: r send yott the following. which you may pub lish, if you tbinkit 'will belserviceable' to1 th churches.- It is doubtless susceptible of improve ment and any suggestion you ot any brother may offer widi regard to it, will be thankfully ( Anecdotes of Rev Lemuel Ildioes He happened to go into a. store where ardent spirits were drank as well as sold. In his pleas ant manner addressed them, How do ye do ? The merchant, willing t3 jest a little, -replied 4 0, not more thad half drunk." " Well, well," said Mr. Haines, " I arri glad there is a reforma iTon btgun." ' A young clergyman, in our conversation on the subject of an educated ministry, remarked, that ministers without learning succeeded well, and ignorant ones usually do the best. ' Won't you tell me," said Mr. H., " how much ignor ance is necessary to make an eminent preacher fV A ministers, having had his house burnt, was stating the circumstance to Mr. H., adding that the most of his tnanuscri pt sermons were con sumed. Mr. H. replied, . Don't you think, brother, they gave more light from the fire' than they ever did from ike pulpit ?" ' A physician of libertine principles, to whom he was indebted, had started for tha then far west, and stopped in towriv Mr. H learning the fact, waited on him, confessed the debt, and started off to borrow the money. He was called back by the Doctor, whojpresented a receipt in full, adding : . Here, Mr. Haines, is a discharge ; you have been a faithful servant here a long time, and received but a poor support. . J give you tho debt." ; :- . ,. -,!.; : . , Mr. Haines thanked him,' and still expressed " but votf must pray for me, and make me a good ma." Mr. Haines quickly replied Why, Doctor, I think 1 had much better pay the debt.? Meeting a preacher who had been on a tour, preaching false doctrines, he said to him. ; - j ri -"You have been ronton a preachirjg to what success do you meet with." . ': - O, good success, great success.1 ' Tho deril Mi's viAfrn the reply. 'You need not be cotieernsd about, that; ho will never try ;" said Mri H t t H aving solemnised a marriage in a. neighbor ing town, the young and father ignorant f bride groom said to him, -;;J f :hf'' ' What, sir, is your usual fee t J ? '''He', humorously .'replied'.-''that" depends! upon the parties ; if they are promising and respecta ble, we of eourse .receive a : liberal . reward if they are. what we call poor things, We expect but little." A liberal reward was instantly presented.; Being once at an association he. addressed a. minister hear himi who was a stranger, and in quired whatkind of a minbter they had settled In such a towh. He was answered, , ' -.rV' UA man of rather ordinary qualifications.'' At this he wondered that a town of such stand- ing and consequences snouiu ecmo sucu a mims er. w But looking around the room, he., saw by the smile on every face that this stranger was no other than the minister in question.;-.; After join tag Itt the laugh be added r..,. t , . 'Butit'T appears. -ihat this , minister . has one od uualificatfon.,, . ,? j ,. f . , , r "And what is that said they,'.' ;,;1;V5 He is a mail of truth," waa the replyr Christian Mirrtr.