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the evening. The Sabbath is devoted to religious instruction, and sermons are regularly preached to the children by laymen. We are delighted to learn that a most excellent religious influence is exerted in forming the character of the pupils.


When the will of Mr. Girard was first published, some 10 or 12 years since, his rigid exclusion of the clergy from all connection with his projected college, was commented on by the senior editor of the Harbinger. It was at that time remarked that this exclusion did not extend to the Bible, and that the moral culture insisted upon in the will as an essential part of the business of the institution, necessarily required the introduction and use of the Scriptures.

It will be remembered that when Mr. Bache was shortly afterwards deputed to visit the schools and colleges of Europe, in order to gain an accurate knowledge of their method of instruction, discipline, &c., he was required, by those to whom the execution of the will was entrusted, to ascertain carefully the results of any attempts to effect moral improvement without the Scriptures, and the prevailing sentiment of teachers as to its practicability founded upon their experience. To these inquiries Mr. Bache received but one unvaried reply: That the use of the Bible was indispensable in moral instruction and culture, and that all the attempts made to accomplish these ends without it had utterly failed.

Such, indeed, has been ever the experience of the world. Every system of morals which men have sought to introduce without the sanctions of divine revelation has been found to be without efficacy or power. And the deficiency has not been in the moral precepts themselves: for the moral truths inculcated by the Grecian and Roman philosophers are admirable, and many of them approach closely, in their expression, to the leading doctrines of the divine morality. Pittacus of Mitylere said to his disciples, six hundred years before Christ, "Do not that to your neighbor which you would take ill from him." This is a very near approach to the great universal precept: "Whatsoever ye would that men should do unto you, do ye also even so to them." Again, Cicero declares: "It is better to suffer an injury than to do one"-a sentiment which contains much of the spirit of the Christian morality, though certainly inferior to the injunctions, "Love your enemies; do good to them that hate you,' &c. Yet it is evidently the example of the divine philanthropy which could alone furnish the basis of this loftier doctrine. When, indeed, we peruse some of the conceptions of the ancients, and consider their elevated views of morality in a theoretic sense, we

are astonished that mere unassisted human reason could have elabo. rated them. Take, for instance, Plato's imaginary description of his JUST MAN, 'steadfast in truth under universal reproach, and, having been scourged and mocked, dying a martyr on a cross, serene in admirable submission to an overruling Will.'* All the ancient fathers were struck with the extraordinary conformity of this description to the character and death of Christ, as given by the evangelists.

Yet what did such views of morality, however just, accomplish for the world, or even for those who delivered them? Splendid examples there certainly were of single virtues in some cases, but blended, at the same time, with the grossest corruption in other points. And, as to society at large, how slightly was it impressed at any period by the maxims of philosophers! These being merely the deductions of human reason, partake of its fallibility, and, on this account can never possess the influence and weight which can alone secure their observance. Some of the greatest among the ancient moralists felt this; and Socrates, it is well known, even taught his favorite disciple to expect a divine messenger who should dispel the mists of uncertainty by the steady radiance of an infallible wisdom. It is with such a sanction that the sublime morality of the Bible commends itself to universal confidence and acceptance. It presents itself not as the plausible but uncertain conclusions of philosphy, nor as the imperfectly ascertained results of human experience, but as the authoritative precepts of omniscient wisdom and omnipotent power. And, not only so, but it supplies also in that divine philanthropy in which it exemplifies itself, the only efficient motive which can excite the soul to renovation. This is an influence which at once captivates, while it exalts and purifies the affections, and which, unlike the reasonings of mere moralists based upon selfish considerations, adapts itself to the heart and comprehension of the child and the youth, no less than to those of the adult. Unassisted reason, indeed, offers at best a feeble barrier to the stormy waves of human passions, and it is even weakest at the very period of life when these are strongest and most need restraint.

The miscalled morality of the sceptic is merely the result of a natural frigidity of constitution, or a refined system of selfishness or expediency. He may observe moral rules from policy, but he fails to perceive that his motive vitiates his acts, and brands them with the stigma of hypocrisy and pretence. True morality can rest *Rep. II. 51, 52. 57


alone upon the immutable laws of an all-wise Creator, and the immoveable basis of eternal truth. It demands a loftier origin and far nobler principles than can be furnished by the changing expediency, or the shallow policy of the world.

The managers of the Girard trust have, therefore, most faithfully and wisely fulfilled their duties and executed the will of the testator in regard to moral culture, by adopting, in the divine code of morals, the only method by which this desirable object could possibly be secured. R. R.


THE Baptists are, it would seem, in the judgment of their most reputable writers, still in much need of reformation. I have not yet had leisure to dip deeply into their writers of the last century, and the beginning of the present, to develop their progress. I thank brother Henshal for his communication from Fuller.

As to our affectionate friend Mr. Sands and his more generous helpmate Mr. Reynolds, of the Religious Herald, they are still progressing to a more full development. They are in the transition state, and may yet be taught better manners. They are worthy of the cause they have espoused, and are still doing good service in deluding the Baptists of the Old Dominion. But that great Reformer Time will affix sundry notes of admiration to their developments, and send them down to posterity as worthy of the first rank amongst the temporizers of the present day. Verily I say unto them, and their deluded friends, "they shall have their reward.”

There is, too, a lack of candor in the more southern portion of the Rabbims of the denomination. They are, in their better judg went, with us now in the great differential points of Baptist doctrine; but still there is an odium theoligicum which they fear, or of which they are too sensitive. We ask of them only that none of them would make us more heterodox than we are for the sake of proving their own true orthodoxy. We are glad to notice their rapid strides, but we see they slip back and lose some ground, owing to the too slippery soil over which their pathway lies. Better take less space in their advances, and hold fast their own attainments. Great is the trnth, for it can emancipate its votaries from every shackle and make them free and honorable in the advocacy of her eternal claims. Let them add to their faith courage-and Christianlike hold forth their boasted perspicacity and spiritual discernment

firm and unshaken to the end. May the Lord greatly bless all those North or South-that not only see the truth but acknowledge and defend it in word and deed, despite of all opposition. For true it is that great is the truth and mighty above all things and will prevail. But here follows the communication from brother Henshal:


Mr. Fuller was a man of strong mind and of a good heart. He lived at a time when it was hardly to be expected that a man could disentangle himself at an effort; but upon the whole he is much more of a Reformer than many that boast of his name, and who enjoy far superior advantages to those of his time. In one of his works he says: “Mr. Button blames me for desiring people to read my book. I only desired they would read it before they condemned it. And what law is that which will condemn a man before it hears him?" (Fuller's defence, p. 16.) What will Mr. Sand's, your old and bitter denunciator, say to this? Will he answer what law that is which has governed him since he took charge of the Herald? Does he not charge himself with folly and with vacillation by his own course! First, the dogs of war were let loose upon the infant cause of Reformation; slander after slander was published in his paper; and when the injured party called upon him and appealed to every sense of justice to let them be heard in their own defence, he calmly shuts the door of his press in their insulted faces!

When the vials of their wrath had been emptied in vain upon the attempt to return to the primitive model of Christian faith and manners, rather than allow the injured party fair play, he changes his course, and proclaims that the best mode of fighting the reformers is to let them alone! He calmly predicts that, left to ourselves, we should die away and come to nothing. Well, he tries the saynothing policy for seven long years, and still our course is onward, making him not only an unrighteous defamer of the faith of thousands of as good, as upright, as intelligent and as wealthy as any he can find upon his subscription list, but a false prophet also as to our success! Finding their own ranks deeply leavened by the principles of the Reformation, and finding men in all their churches inore or less attached to us;-while in some sections whole districts and associations indicate symptoms of open revolt. Mr. Sands, finding himself now unequal to the conflict, associates with himself one whose love of fight is developing itself in a most unheard of manner; that of whipping a man before he arrives on the field! His quiver is full of arrows, his lance is both long and sharp, and the trumpet, sounding before him, challenges warriors to the field, in tones of daring and defiance; but as soon as the war-horse is heard tramping in the distance this chivalrous son of ancient Knights has doffed his terrifying habiliments, and wonders at the barbarity of the man who wants to draw his blood!

Why this change in the policy? Mr. Reynolds now complains that while he and his brethren were giving us fair battle in the open field, lo and behold Mr. Meredith and a countless host have been 'keeping up a fire in the rear!' The fact is, their course is, and al

ways has been unrighteous towards us, and the righteous God of providence is about to entangle them in the snare which they made and honestly intended for us! There is trouble enough brewing for them. But with what face can they talk about standing in battle array against us. They have always treated us like outcasts, and trampled upon all our rights, and will not God bring their own evil deeds upon their own pates? As sure as the heavens are above us. But I have wandered far off from my original purpose, which was to show that Mr. Fuller admitted the necessity of reformation among the Baptists of his day, and that he was far more liberal, judging by his own expression of his sentiments, than many of the Baptists of our time. I happen to have a copy of a letter which he wrote to Archibald McLean, in 1796, in which the following admissions, reasonings and liberal sentiments are found:

"KETTERING, March, 1796.

"Sir-When I sent you the Periodical Accounts, I do not recollect that I had any expectation of your concurring with us in the work of sending the gospel among the heathen. For though I was unaequainted with any such important differences betwixt us, as should prevent our co-operation, yet I had no idea that you might suppose the contrary. For your unsolicited and generous exertions accept our cordial thanks. I shall be ready to give you any information, either respecting our principles or the mission concerns, that is within my power.

I see, by the Baptist Register, that you do not believe in the eternal generation of the Son of God; or which, if I understand it, is the same thing, that Christ was the Son of God, antecedent to all considerations of his assuming human nature. Some of our brethren hereabouts are of your mind. I am not. That doctrine appears to me to be taught in the Holy Scriptures. I can freely exercise Christian forbearance, however, in this case, provided they avow Christ's proper Deity.

As to our churches, it would be very wrong to plead on their behalf, that they came up to the primitive model. It is our great endeavor as ministers (and we are joined by a good number of private Christians) to form them in doctrine and discipline, in spirit and in conduct, after the example of Christ and his Apostles. But after all that we can do, if reviewed by the great Head of the Church, and, perhaps, by scme of his servants who may be unconnected with us, there would be a few, or rather it may be, not a few things against us. Till of late, I conceive, there was such a portion of erroneous doctrine, and false religion among us, that if we had carried matters a little farther we should have been a very dung-hill in society. Nor can this leaven be expected to be yet purged out. I hope it is in a fair way, however, of being so. In discipline there is a great propensity, in some churches especially, to be lax and negligent. We have been necessitated, in our associations, to remonstrate against this negligence, and to declare that, unless they would execute the laws of Jesus Christ upon disorderly walkers, we would withdraw from all connexion with them; and such remonstrances from the associated churches have produced a good effect.

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