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the New Testament. Compared, indeed, to this, all other moral and theological wisdom

"Loses discountenanced, and like folly shows."

Was the great apostle to the Gentiles a weak man? he who spoke and wrote with such energy and address, and whose eloquence made a Roman proconsul tremble? Were those weak men, who taught a system of opinions, which even the sovereigns of the world, and some of the least cruel, the most learned, and the most polite of them too, thought it their interest to bear down and destroy, not with argument, in which it would appear they had no confidence, but with fire and sword? Were those weak men, who, in defiance of persecution, and in opposition to all the power, policy, and learning of the Roman empire, brought in, though unarmed and defenceless, a new religion which continues to this day, is gradually extending itself over the earth more and more, and, by the still small voice of reason, daily puts to silence, or confutes at least, its most cunning and most inveterate adversaries? Were those weak men, who taught that which has given wisdom and happiness to millions of mankind, and has, without violence, introduced into the manners and policy of a great part of the world, changes the most important and beneficial, and likely to be as durable as the world itself? Could those, in fine, be weak men, whom the most inquisitive, and most enlightened minds that have been on earth since their time; whom Bacon and Grotius; whom Newton and Boyle; whom Hooker, Clarke, Butler, and Stillingfleet; whom

Milton, Clarendon, Addison, Arbuthnot, and Lyttleton, have held in the highest veneration, as not only wise but inspired? Either, then, let the infidel admit, that the publishers of Christianity were not weak men, or let him prove, that the great persons now mentioned were destitute of understanding, or at least in that respect inferior to himself. Beattie.

ON THE RIGHT USE OF KNOWLedge.

KNOWLEDGE is power. This saying, which has been so strikingly illustrated by the history of the last fifty years, will no doubt be exemplified in a still more remarkable manner, by the changes which the next ten or twenty years will produce in the state of society. Whether these changes will be for good or evil, must obviously depend upon the kind of knowledge which will be diffused through the mass of the community, and the direction which shall be given to it, in its application to the great purposes of life. The very enumeration of the proposition, that knowledge is power, makes this abundantly evident: for that power, whatever it is, may be for good or evil. It is a giant's strength, which it is excellent to have, if it be used for the ends of virtue and happiness, but which may be employed to the purposes of a tyrannous malice.

It is impossible that the cultivation of our natural faculties, even to the utmost pitch of advancement, can be in itself wrong, for it is plain, from the very constitution of our nature, that they are given us to be improved and their improvement, when it is really im

provement, may be made equally conducive to our comfort and happiness, as inhabitants of this material world, and to our preparation for a spiritual state of being. If we are to enter hereafter into such a state, it is so plain, that no reasoning can make it plainer, than to prepare for it is the main business of our existence here; and therefore, such a cultivation or employment of our faculties here, as thwarts and impedes, instead of seconding and advancing the work of preparation, does not deserve the name of improvement; whereas, nothing can be more worthy of man, as an intellectual and moral creature, destined to advance through successive steps, to a higher and purer order of being, than the diligent exercise and quickening of his mental power, and the enlargement of his knowledge, with reference and in subordination to the grand purpose of his existence. We hold therefore, that knowledge is really valuable, when it is made directly or indirectly subservient to the ends of virtue ; when it is sanctified in its possession, and guided in its application by religious principle and feeling. Seeing, says Lord Bacon, that knowledge is of the number of those things which are to be accepted of with caution and distinction, being now to open a fountain, such as it is not easy to discern where the issues and streams thereof may run.

THE following prayer was delivered by N. Waln, before a large audience at the time of the Quarterly Meeting at Philadelphia, in High-street, the 4th mo. 2nd, 1772.

It was the first time he had appeared in a public character; and, previous to any external alteration, he was an attorney, and some time before this grew uneasy and appeared dejected, even to despair. That morning he went to the meeting, and sat in his usual place; after some time he walked into the gallery, and there kneeled down, when an elderly Friend attempted to stop him, he exclaimed, touch not the shew-bread with unhallowed hands, and thus expressed himself:

"O Lord God arise, and let thine enemies be scattered. Baptize me with the baptism with which thou wast baptized; dip me yet deeper in Jordan; wash me in the laver of regeneration; thou hast done much for me, and hast a right to expect much; and in the presence of this congregation, I resign myself and all that I have unto thee, it is thine, and I pray thee give me resolution to continue firm wheresoever thou leadest me. O Lord! I will follow thee through persecution, even to martyrdom, if thy presence attend me. If my life is required, I will freely sacrifice it. Now I know that my Redeemer liveth; the mountains are removed, hallelujah! Teach me to despise the shame and the opinions of the people of the world. Thou knowest, O Lord! my deep baptisms. I acknowledge my manifold sins and transgressions, I know my unworthiness of the favours I have received, and I thank thee, Father, that thou hast hid thy mysteries from the wise and prudent, and hast revealed them unto babes and sucklings."

The above-named Nicholas Waln, became an emi

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nent minister in the Society of Friends, and I believe continued so to the end of his days.

IT has been remarked by H. More, "that filial obedience is not the character of the age; and that not only sons, but daughters have adopted something of that spirit of independence, and disdain of control, which characterize the times." To the discussion of the right of man, this evil is in a subsequent passage attributed. But with all due deference to such respectable authority, I think the evil complained of, may be fairly traced to a more natural, and a more obvious source. Children surrounded from the cradle with all that can stimulate pride and vanity, encouraged to entertain a conceit of their own consequence, and to look down with disdain on all who are in an inferior situation of life; their appetites pampered, their wills uncontroled, their inclinations perverted, their desires inflamed, and their ideas of happiness associated with the gratification of their appetites and passions, cannot be expected to entertain notions of duty or obedience. In the passions and habits influenced by such circumstances, they will have more powerful incentives to the spirit of insubordination, than a respect for the rights of their fellow creatures, could possibly produce. These rights, which are derided by prejudice, despised by luxury, and trampled upon by pride, must be ever held sacred by justice, and humanity; nor can a sensibility to the feelings, and an interest in the happiness of the human race, prove in any instance inimical to virtue.

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