Volume 5. Number 5. December 3, 1827, pp. 392-401.

• Attempt at the Restoration of Ancient Order by Church of Christ at Leith Walk, Edinburg, pp. 392-395.
• A Restoration of the Ancient Order of Things.--No. XXI. by Alexander Campbell, pp. 395-396.
• Reply to Spencer Clack's 2d Letter.--Letter II. by Alexander Campbell, pp. 396-397.
• Review of Dr. Noel's Circular.--No. IV. by Alexander Campbell, p. 397.
• The Baptist Recorder by Alexander Campbell, pp. 397-398.
• A Letter, Said to Have Been Written by Bishop Semple, from Washington City, to Somebody in Kentucky by Robert B. Semple, pp. 398-399.
• To R. B. Semple, of Virginia by Alexander Campbell, pp. 399-400.
• Burke's Opinion of Reformation by Edmund Burke, p. 400.
• Farewell Address of Mrs. Margaret Campbell, to Her Daughters, Spoken to Them in the Immediate Prospect of Death by Margaret Campbell, pp. 400-401.

JULY 31, 1818.

      DEAR BRETHREN,--WE have been much refreshed, and edified, by the communication with which you have favored us. Convinced that the more general diffusion of the gospel of the kingdom must be accompanied with a greater degree of union among believers, and that that union can only be produced by renouncing our own wisdom, and keeping the ordinances as delivered by the apostles, 1 Cor. xi. 2.--We endeavor in all things to observe the instructions contained in the New Testament. We are, however, deeply sensible from what we observe in others, and still more from our own experience, that we are prone to be misled and blinded by prejudice, while professing a desire to do the will of God; and therefore we are happy to communicate with our brethren, that we may be mutually profitable to each other.

      In compliance with your wish, we shall now proceed to give you a brief sketch of our history as a church, and inform you of the manner in which we conduct our worship. In most respects it agrees with your practice, and where it differs, we shall mention to you the reasons of our conduct.

      It is about twenty years since we were first associated together. At that time, we observed the Lord's supper once a month; and although we had a pastor, we also procured a succession of preachers from a distance, whose discourses were more addressed to those who were without than to the church.

      Our first step towards scriptural order, was our beginning to break bread every Lord's day. In examining this subject, we learned, that the churches of Christ, to the end of the world, ought in all things to be guided by the apostolic traditions.

      The subject of mutual exhortation and discipline on the Lord's day was next agitated.--These had formerly been attended to at our weekly evening meeting, but we became convinced, that whatever is enjoined on the churches, should be observed on the first day of the week, as this is the only day on which the disciples are commanded to assemble, and on which the great body of the church are able to attend. About the same time, the question of baptism came under our consideration; and in consequence of many being baptized, and mutual exhortation and discipline on the Lord's day being introduced, a considerable number left us, who still continue to assemble as an Independent church. This took place about ten years ago, since which time we have observed our present order.

      Our number is about two hundred and fifty. We have three elders and four deacons: we had four elders; but one of them, (brother Thompson) has for many years been desirous of preaching Christ in foreign lands, and has left us with this intention. He was commended to the Lord for the work by prayer, with fasting and laying on of hands. He sailed on the 12th instant from Liverpool for Buenos Ayres, as he considered the southern part of your continent to be more neglected than any other missionary field. We request your constant prayers on his behalf. We meet at half past 10 o'clock on the Lord's day morning. After prayer by the presiding elder, (in which 1 Tim. ii. 1, 2. is particularly attended to,) any case of discipline which requires to be mentioned is laid before the church; the names of those who have applied for fellowship are also read, and the result of the conversation which the elders and two or more of the brethren have had with them, is stated. If the church be satisfied, they are baptized in the course of the week, and received next Lord's day. On their admission they are saluted with a kiss by the presiding elder, while the church stands up in token of approbation. We consider it necessary, not only to inquire into the views of the gospel which those who apply to the church entertain; but we endeavor to ascertain whether they are acting under its influence. We know from the testimony of God that the truth works effectually in all who believe; but we see many who make a scriptural profession of faith without bringing forth the fruits of righteousness, and consequently show that they are not standing in the true grace of God. Hence the necessity of inquiring into the conduct of men, since they have professed to know the truth. The example of scripture is clear on this subject. Paul's confession must have been unexceptionable; yet the disciples did not receive him till they heard the testimony of Barnabas respecting his conduct. The presiding elder then gives out a psalm or hymn, in singing which the brethren join, standing. A chapter is read from the Old Testament, and a corresponding one from the New. (We go regularly through the Old Testament in the morning, and through the New in the afternoon.) One of the brethren is called on by the elder to engage in prayer, and at the conclusion of this and all our prayers the church says Amen. Praise. The elder, after a few observations on the Lord's supper, gives thanks, or calls on one of the brethren to do so. The bread is then handed about by the deacons. In like manner the cup, after giving thanks. Praise. The contribution is made for the poor, and once a month an extraordinary collection for promoting the spread of the gospel. The brethren are invited to teach and to admonish each other. Praise. Prayer by one of the brethren. The church is called on to salute each other with a holy kiss, and separates.

      We meet again at a quarter past two o'clock, after an interval of nearly an hour and a half. We begin with praise. A chapter in the Old and one in the New Testament are read. Prayer by one of the brethren. Praise. One or more of the elders teach. Prayer, praise, and separate at four o'clock.

      We have a meeting at six in the evening; but this is not attended by all the brethren--some being engaged in instructing their families, others in teaching Sabbath schools, &c. After praise, reading a chapter, prayer, and praise, one of the elders preaches, and has particularly in view those that are without. On the third Lord's day of the month, we have in the evening a prayer meeting for the spread of the gospel, when any interesting intelligence which has been received is read.

      On Wednesday evening we meet for an hour; when, after praise and prayer, one of the elders teaches. We conclude with prayer and praise. On Friday we do the same, only the time is occupied by the exhortations of the brethren.

      Having thus, beloved, given you a full account of our order, we shall now make a few remarks on some points in which a slight difference appears to subsist between you and us. In doing so, we address you with all affection, and entreat [392] you to bear with us. We have all much to learn, and none of us imagine we have already attained, or are already perfect.

      1st. We do not kneel in prayer, we stand both in prayer and singing. This does not arise from thinking that kneeling is unscriptural, but because our seats are not so constructed as to render it convenient, and we find both postures recognized in the word of God.

      2d. We are not quite sure whether we understand you, when you say, "Having no fellowship in sacred things with those who confess and obey not the faith." We have no idea of a believer having fellowship in worship with an unbeliever. "How shall they call on him in whom they have not believed?" But we have known persons who entertain ideas on this subject which we judge to be unscriptural. Not only do they maintain that the church should sit together, (which we approve and practise,) but they entertain a dread of others seeming to join with them, of which we cannot perceive a trace in the word of God. Under the influence of this apprehension, some intimate to those who are present that they are not to stand up when the church prays or praises; others do not read the hymns lest any but the church should sing. There is not a shadow of any such thing in the apostolic history. We find prayer employed by the apostles in order to bring men to the knowledge of the truth, Acts xxvii. 35. xxviii. 8. and no apprehensions are ever expressed of unbelievers appearing to join in worship by putting themselves in the same posture with believers. Besides, where any number attend there generally are some disciples of Christ not connected with the church, and who consequently can, and do join in prayer and praise; and we know no reason why any man should forbid them. We know it has been said we might as well admit unbelievers to the Lord's supper as suffer them to stand up along with the church in prayer or praise. But by receiving them to break bread, we acknowledge them to be disciples, members of the body of Christ; whereas their placing themselves in the same posture with the church, implies no acknowledgment of them, on our part, as believers. On the whole, we think any attempt to prevent the hearers from assuming the same posture as the church, in any part of their worship, is unscriptural. It gives a false view of the encouragement given by Jesus to sinners, and while it has a show of faithfulness, it is calculated to foster a temper towards those who are without very different from what Christ has enjoined on his people. We do not know that your sentiments, beloved, differ from our own on this subject. If they do, we trust you will take our observations in good part, as we have known much evil result from the practice to which we have referred.

      3d. We observe that you attend to a love-feast, but do not consider it "of the same strict obligation with the duties of the Lord's day." That any number of the church may eat and drink together according to circumstances, we are fully satisfied; but we see nothing like a love-feast in the New Testament, except the Lord's supper, 1 Cor. v. 8. The only passages on which what has been called a love-feast is founded, are, we believe, 2 Peter ii. 13. Jude 12. But if these refer to any feast observed by the churches, we see no reason to doubt that it is exclusively the Lord's supper: for we not only find no other feast enjoined on the churches, but we have positive evidence that it is improper on other occasions to eat and drink in the church. When the apostle reproves the Corinthians for satisfying their hunger while professing to eat the Lord's supper, he says, Have you not houses to eat and drink in? 1 Cor. xi. 22. Had he appointed any thing like a modern love-feast, surely he would not have restricted their eating and drinking to their own houses. From comparing the various passages on this subject, we learn, that in partaking of the Lord's supper, we are not to satisfy our hunger, and that the place for doing so is our own houses, where we may exercise hospitality to our brethren, but that the church ought not to come together to eat and drink. We do not approve of holding any religious service as not being of "strict obligation." Every part of our worship is either commanded or not; if commanded, we are bound to obey; if not, it is in fact prohibited. As to the church meeting on week days, it is not enjoined; but social prayer, &c. is enjoined, and always proper when circumstances permit. 4th. As to washing the feet, it was a piece of hospitality which was general in the east; the neglect of it was an evidence of want of respect, Luke vii. 44. but we do not consider ourselves bound to observe this, more than any other civil custom, such as girding ourselves when about to engage in any work, John, xiii. 4. If we compare the account of our Lord's washing his disciples, feet, as given by John, with the parallel passage in Luke, we shall find that it was intended as a reproof to his disciples, who, during supper, were disputing who should be greatest. The Lord said nothing at the time, but after supper rose and washed their feet, thus pointing out to them the way to true greatness in his kingdom. Compare Luke xxii. 24. 27. with John xiii. 5. 17. If washing our brother's feet were necessary for his comfort on any particular occasion, it would be our duty, just as it would be so to lay down our lives for the brethren, 1 John iii. 16. but as the latter is our duty only in peculiar circumstances, so we think is the former.

      5th. The kiss of charity we consider to be very different. From the earliest ages a kiss has been the highest token of affection. It is not confined to any particular country, but being a natural expression of love, is universally practised. Customs may change as to the ordinary expressions of good will to an acquaintance; but if a son had been lost and was found, his father and mother would be impelled by nature to kiss him. The Lord does not interfere with civil customs, and in these his disciples ought not to affect singularity. As it is improper in believers to dress in a different manner from others, so when meeting on the street, they ought not to distinguish themselves by any peculiarity of address. But in the churches of the saints there is neither European nor Asiatic. Every distinction is lost in the character of disciples of Jesus, and to him alone all are to be subject. When he directs such a society to observe any thing, they are not at liberty to suppose that their obedience may be suspended on the local customs of the country in which they sojourn. Now the precept to salute one another with a holy kiss, is expressly given to the churches at Corinth and Thessalonica, 1 Cor. xvi. 20. 2 Cor. xiii. 12. 1 Thess. v. 26. But, this, it is supposed by some, is only to be done on "special occasions." We should be glad to know what these occasions are, for respecting them the scripture is silent. The commandment does not refer to the occasional meetings of individuals, for it is given to the churches, and includes all the brethren. If it be alleged, that although given to the church, it in to be observed by the brethren, not collectively, [393] but individually--we reply, this is the very argument adduced against mutual exhortation in the church; and those who do not practice salutation cannot, with any consistency, disapprove of the sentiments of those who affirm that the precepts w exhort each other do not refer to the church when assembled, but to our intercourse as individuals. We believe, however, the true reason of the prejudices of some disciples against salutation in the church, is, that it appears to them formal and unnatural. No doubt all the ordinances may degenerate into form; for instance, our meeting on every first day of the week, and proceeding in the same manner, may be nothing better than a form; we may draw near to God with our mouths, and honor him with our lips, while our hearts are far from him; and some have objected to the weekly observance of the Lord's supper on this very ground. It is certainly our duty to watch and pray against formality in our religious duties; but we do not see that we are more liable to become formal in obeying the commandment to salute each other, than in attending to the other ordinances. And is there any thing unnatural in the family of Christ, when they meet to commemorate his death and resurrection, expressing their mutual love by giving each other the highest token of affection? and why should it be thought a thing incredible that he should give such a commandment, who has said, By this shall all men know that you are my disciples if you have love one to another? who has described his people as brethren, as one body, as members one of another? The commandment to salute each other with a holy kiss, is five times repeated in the New Testament, and is delivered to the churches over the whole of the then known world, from Rome to the west, to Pontus and Cappadocia in the east.

      6th. As to what you say of unanimity, and not majority, being the scriptural rule for the churches, we fully agree with you that the idea of voting in a church is improper. But you will observe that the New Testament lays down no rule on the subject of unanimity, and therefore we do not consider ourselves at liberty to do so. Unanimity is most desirable, but it may not be always attainable, and we should be sorry to insist on any thing which might tempt our brethren to hypocrisy. Some churches profess to hold the necessity of unanimity, and most consistently separate those who do not see exactly with the church, i. e. the majority. But this we hold to be unscriptural; and that while it is our duty to pray for unanimity, we are not entitled to add to the word of God by laying down a rule for the churches on this subject.

      7th. There is one other point to which we would now, beloved, direct your attention. We do not know from your letter whether you are like-minded with us or not on the subject of forbearance, but we deem it highly important to be understood by all the disciples of Christ. We are fully satisfied that only believers ought to be baptized. This is evident, First. From the precept given to the apostles, Mark xvi. 15, 16, which is as plain as any law of Moses. Second. From the uniformity of the apostolic practice as recorded in the New Testament, Acts ii. 42, viii. 12, 13, 36, 37, xviii. 8, &c. Third. From the explanation which is given of the import of the institution, by which it is necessarily restricted to believers, Rom. vi. Col. ii. &c. We are aware that error on this subject implies considerable darkness respecting the new covenant as distinguished from the old. We know also that the confounding of the two covenants lies at the root of most the corruptions of christianity. But notwithstanding this, we see many who are evidently taught of God, who adorn the doctrine of Jesus, and enjoy fellowship with the Father and with his Son, who have not been baptized, and that not from being ashamed to confess Christ, but from not understanding his will on that subject.

      The question whether such persons should be received into the churches has been frequently agitated in this country. We have only once been put to the test by such an application being made, and we saw it to be our duty to receive the person, although unbaptized. Our reasons were these:--

      1st. There is no example in the New Testament, of any disciple being refused fellowship with the churches of the saints, although various differences of sentiment prevailed. A church of Christ is a school for training up his disciples, and we conceive the only terms of admission are, that they give evidence of belonging to him. Hence we dare not refuse to receive a believer, although unbaptized.

      2d. We are expressly commanded to receive those who are weak in the faith, Rom. xiv. 1. "to receive one another, as Christ also has received us to the glory of God," Rom. xv. 7. Now, a disciple who holds infant baptism is, in this respect, weak, yet he is in the faith; and, therefore, we think ourselves bound to receive him. We know it has been said, that the 14th and 15th chapters of the Romans refer to things in themselves indifferent, and that the precepts above quoted, respect only such matters; but those who argue thus, have not duly considered the subject. Meats and drinks are doubtless indifferent in themselves; but their introduction into religion is not a matter of indifference. The whole system of antichrist is founded on an attempt to introduce Jewish observances into the kingdom of Christ. The observance of days is spoken of in connexion with the precept to receive the weak believer, Rom. xiv. 5. and yet the apostle elsewhere declares, that the observance of days and tithes led him to fear that the Galatians had never received the truth, Gal. iv. 10, 11. We, therefore, understand the precepts, to receive him that is weak in the faith, to their plain and obvious meaning, and consider them as referring to any error into which a real disciple of Christ may fall. Of this we have a striking proof l Cor. viii. where great ignorance on most important subjects, is declared to be compatible with true discipleship.

      3d. We shall just refer to one more passage on this subject, Phil. iii. 15, 16. "Let us, therefore, as many as be perfect, be thus minded: and if, in any thing, you be otherwise minded, God shall reveal even this to you. Nevertheless, whereto we have already attained, let us walk, by the same rule, let us mind the same thing." This appears conclusive on this question, and, therefore, while we pray that grace may be with all those who love our Lord Jesus Christ in sincerity, we cannot refuse to receive any of them who desire to observe the institutions on which we are agreed; and this we are convinced is the scripture way to unity of sentiment, which ought constantly to be the subject of our fervent prayers.

      Such, beloved, are the observations which have occurred to us on the perusal of your letter. We regret that in consequence of the corruptions introduced into the kingdom of Jesus, it is necessary for his disciples to say so much about the external order of his churches. On this there [394] ought to be no difference, and the time is approaching, when the existing differences shall be done away. It would have been far more agreeable to us, and we are assured also to you, to have written each other of the glory and dignity of the person of Immanuel; of the height, and depth, and breadth, and length, of his love; of the fulness of his atonement; of the freeness of his salvation; of the powerful obligations under which we are laid to live devoted to Him who purchased us with his blood. We should have preferred dwelling on the delight which we ought to feel in his service, the care we ought to take to adorn his doctrine, walking before our houses with a perfect heart, worshipping God in our families, manifesting our delight in the meeting with our brethren, and meditating on it at home--in short, whether we eat or drink, or whatsoever we do, doing all to the glory of God.

      But we are very sensible, that it is necessary, diligently to search for the footsteps of Christ's flock in regard to his institutions; for they are all calculated to promote that holiness, without which no man shall see the Lord, and all the contrivances and commandments of men in religion turn us from the truth.

      It is, however, highly important that we should be on our guard against the wiles of the devil. He is transformed into an angel of light, and, through the deceitfulness of our hearts, may divert our attention from that righteousness, and peace, and joy in the Holy Ghost, in which the kingdom of God consists; while we are zealously contending for those institutions, the real object of which is to promote every holy temper of mind.

      In the course of our experience, we have seen not a few, who, while they appeared to be advancing in the knowledge of the nature of the kingdom of Christ, were evidently losing spirituality of mind, and becoming much less exemplary in their conduct than formerly. We have seen such make shipwreck of faith and a good conscience; while others, whose views they despised as being nearer Judaism than Christianity, have lived honorably, and died triumphing in the hope of eternal life through Christ.

      Do we, therefore, account the ordinances of Jesus to be of little importance? Do we adopt the sentiments of those, who seem to think that the churches of Christ may do what seems good in their own eyes, according to their views of expediency? By no means, any more than we neglect the scriptures, because those who are unlearned and unstable, wrest them to their own destruction. But we wish to approve ourselves the servants of God, by the armor of righteousness on the right hand and on the left.

      It is our earnest prayer for you, beloved brethren, that you may stand complete in all the will of God; that your light may so shine before men, that others, seeing your good works, may glorify our heavenly Father; that you may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, shining among them as lights in the world.--Now the God of peace, that brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

      PSALM and hymn singing, like every other part of christian worship, has been corrupted by sectarianism. This demon, whose name is Legion, has possessed all our spirits, and given a wrong direction to almost all our religious actions. A consistent sectary not only contends for a few dry abstract opinions, nicknamed "articles of belief," or "essential points," but these he sings and prays with a zeal proportioned to the opposition made to them. How loud and how long does the Arminian sing his free grace, while he argues against the Calvinists' sovereign grace. And in what animating strains does the Calvinist sing of his imputed righteousness in the presence of the Arminian, who he supposes is seeking to be justified by his works. Annihilate these sects, and these hymns either die with them, or undergo a new modification. He that sings them in the spirit of the sect, pays homage to the idol of a party, but worships not the God of the whole earth. Were I asked for a good criterion of a sectarian spirit, I would answer, When a person derives more pleasure from the contemplation of a tenet because of the opposition made to it, than he would, did no such opposition exist; or when he is more opposed to a tenet because of the system to which it belongs, or the people who hold it, than on account of its own innate meaning and tendency, he acts the sectary, and not the christian: and so of all predilections and antipathies, when they are created, guided, or controlled by any thing extrinsic of the subject in itself.

      Our hymns are, for the most part, our creed in metre, while it appears in the prose form in our confessions. A methodistic sermon must be succeeded by a methodistic hymn, and a methodistic mode of singing it. And so of the Presbyterian. There is little or no difference to any sect in this one particular. Even the Quaker is not singular here; for as he has no regular sermon he has no regular song, hymn, nor prayer. Those who have many frames and great vicissitudes of feeling, sing and pray much about them, and those who are more speculative than practical, prefer exercises of intellect to those of the heart or affections.

      The hymn book is as good an index to the brains and to the hearts of a people as the creed book; and scarce a "sermon is preached," which is not followed up by a corresponding hymn or song.

      Does the preacher preach up Sinai instead of Calvary, Moses instead of Christ, to convince of convict his audience? Then he sings--

      I know of nothing more anti-evangelical than the above verses; but they suit one of our law-convincing [395] sermons, and the whole congregation must sing, suit or non-suit the one half of them. But to finish the climax, this exercise is called praising God.

      But again--Does the preacher teach his congregation that the time and place when and where the sinner should be converted was decreed from all eternity? Then out of complaisance to the preacher, the congregation must praise the Lord by singing--

      Is the absolute and unconditional perseverance of all the converted taught? Then, after sermon, all must sing--

      But does the system teach that there are and must necessarily be cold and dark seasons in the experience of all christians, and that such only are true christians, who have their doubts, fears, glooms, and winters? Then the audience sings--

      Without being prolix or irksome in filing objections to all these specimens of hymn singing, I shall mention but two or three:--

      1. They are in toto contrary to the spirit and genius of the christian religion.

      2. They are unfit for any congregation, as but few in any one congregation can with regard to truth, apply them to themselves.

      3. They are an essential part of the corrupt systems of this day, and a decisive characteristic the grand apostacy. But a further developement of this subject we postpone to our next.

EDITOR.      

      BROTHER CLACK,--I feel constrained to tell you that there is a little too much management and apparent art in your correspondence with me. In the conclusion of your letter five, in two parts, you say--"I have, agreeably to your request, published your reply entire."--What the word "entire" means in Kentucky, you ought to know better than I; but in Virginia we never say we have a thing entire when we have just the half of it. Nor even if we had the whole of it in two slices we should not feel ourselves warranted in saying we had it entire. You published one-fourth of my reply in one paper, and another fourth in a second paper, and two-fourths of it are yet unpublished, you say you have "published my reply entire." This is one blemish in you, Brother Clack. Are you afraid that your readers should have one of my letters entire at one time? If not, why give birth to the suspicion? And why make them believe that they had my reply to your first letter "concluded," when, in fact, they had not more than the one half of it!! But you spent your energies in the last in dictating to me how I should have answered Elder Stone. Did I ask you for advice, brother Clack? Or did I choose you for my preceptor? When I sit for lessons I claim the right of choosing my instructor. And believe me, brother Clack, there are a hundred persons on this continent who would, in my judgment, be more eligible than you. Besides, I exceedingly reprobate your dictations regarding the course to be pursued in relation to Elder Stone, and "the Christians" with him. The policy of "fire brands, arrows, and death," is not the course that Paul persuades. However I cannot thank you for your advice, neither matter nor manner, inasmuch as it was not solicited.

      An extract from Robinson Crusoe would have been of as much merit and utility in your last letter as the reported sermon detailed by some laugh-loving recorder, from the lips of some said-to-be Christian preacher. Why you should have made such a detail to me, unless to stir up the "odium theologicum," I know not. It is of a piece with your reported extracts from bishop Semple's letter to Doctor Noel--and designed to answer a similar purpose. This is another speck in you, brother Clack.

      These hints, brief indeed, in comparison to what they might, and, perhaps, ought to be, will just suffice to show you that your policy is duly apprehended and appreciated. These impertinent items in your correspondence being thus noticed, I proceed to finish my reply to your second letter.

      You asked for a summary exhibition of my faith in your second letter. This I did not think proper to give you in my last. And indeed I could not give you a more summary exhibition of my faith, than by presenting you with a New Testament. But seeing the acceptation of the word entire in Kentucky, I have been led to conclude that I might, in a similar acceptation of terms, give you a summary exhibition of at least a part of my faith. And as I wish to see what use you have for it, and being of a very accommodating disposition, I will, for once, draw up a summary, and consummate your happiness, by dedicating it to you.

      Credo, [I believe] that, In the beginning was the Word, and the Word was with God, and the word was God--this was in the beginning with God. All things were made by it, and without it not a single creature was made. In it was life, and the life was the light of men. And the light shone in darkness, and the darkness admitted it not.--That God has so loved the world as to give his only begotten Son, that whosoever believes on him may have eternal life. For God has sent his Son into the world, not to condemn the world, but that the world may be saved by him.--That Jesus Christ was born of the seed of David, with respect to the flesh; but was declared to be the Son of God, with respect to the Spirit of Holiness, by his resurrection from the dead--for he died for our sins, was buried and arose the third day, according to the scriptures, and commanded that glad tidings of great joy to all people should be published in his name--viz. That through faith in his name we are justified from all things, and being baptized for the remission of our sins, the Holy Spirit is given to us, and we having the Spirit of [396] God's Son sent into our hearts, cry, Abba, Father. And this is the will of him that sent him, that whosoever sees the Son and believes in him, shall have everlasting life, and Jesus will raise him up at the last day: for there shall be a resurrection of the just and of the unjust, and when the Son of man comes in his glory, all nations will be assembled before him, and he will separate them as a shepherd separates his sheep from his goats, and the righteous shall be received into everlasting life, and the wicked shall go away into everlasting punishment--for without holiness no man shall see the Lord--and he gave himself for our sins, that he might purify to himself a chosen people, zealous of good works, and became the author of eternal salvation to all them who believe in, and obey him."

      So ends this chapter of my creed, which is one of the most important chapters in it; and I can assure you that there is nothing in any other chapter at variance with this.

      But I wait for your objections to my epitome.

	Yours, &c.
	A. CAMPBELL.

      P. S.--Please inform the readers of your paper that I would advise them, if they wish to do themselves justice, not to depend too much upon your columns for obtaining a correct view of my sentiments; but to read the Christian Baptist for themselves, for a year or two before they decide upon my course.

A. C.      

      "BEFORE the adversaries of creeds can boast of having gained any thing in this controversy, it devolves upon them to do, what we apprehend cannot easily be done. They must exhibit some method, scriptural and practicable, of excluding corruption from the church without a Creed." Thus speaks the Doctor's circular. When my criticisms upon the Doctor's use of the term creed, and his definition of it, upon the term church, and his application of it, are remembered, the thin veil which conceals the sophism in the above period is removed. But should any person inquire for any other exposure, I will answer thus: Many churches are commended in the New Testament for detecting and excluding corruptions and corruptors; for example, the church in Ephesus, A. D. 97, is thus addressed by Jesus Christ:--"Thou hast tried them which say they are apostles and are not, and hast found them liars." They had also tried, detected, and "hated" the views and practices of the Nicolaitans. Now the question is, By what creed? Not by that ordained by Constantine; for this was not made till A. D. 325. Not by that of Dr. Luther; for that was published first A. D. 1529. Not by that of Dr. Calvin; for that appeared only in 1537. Not by that decreed at Westminster; for that was perfected A. D. 1640. Not by that made by Dr. Geo. Fox; for that was not known till A. D. 1655. Not by that adopted by the Philadelphia Association; for that was regenerated A. D. 1742. Not by that made by Dr. Erskine; for that was born A. D. 1733. Not by that finished by Dr. John Wesley; for that was not baptized till 1729. And most assuredly not by that made by Dr. Noel; for it is not yet finished, neither can be completed before the demise of the Doctor, unless he says he is as wise now as he ever can be. By what creed, then, did this church in Ephesus exclude these corruptions, if not by any human creed--it must have been by that creed which we have exclusively espoused--viz. the apostolic writings. If we have the same creed these churches had A. D. 97, we are as well furnished as they. But how many corruptions have been kept out of the church by these human devices, such as Dr. Noel's creed? Are the corruptions excluded from the Baptist, Presbyterian, and Methodist church, and found only in the world among Jews, Turks, and Pagans? Are there not as many corruptions now in the churches as there were two centuries ago, before most of the present creeds were born? But as I aim at brevity, I will lay my hand at once upon the sophism of the sentence above quoted. The fact is, instead of excluding corruptions out of the church, creeds keep them in the church. I am sure of proving this to the Doctor's own satisfaction. Well, Dr. Noel, is not infant sprinkling a corruption in the church? Yes, as a baptist, I must say so. Could infant sprinkling, think you, Doctor, be gathered out of the apostolic writings? By no means. How did the protestants get into the practice of it? From the creed of the Catholics. Have the protestants got this corruption in their creeds? Most certainly they have. Do you think, then, Doctor, that this corruption would have continued so long, even until now, had it not been for the creeds? I candidly avow, I do not think it would. I thank you, Doctor, for your honesty. Well, then, Doctor, I now say, Have not creeds kept this corruption in the church, and will not this corruption continue in the church so long as the Paido baptist sects retain their creeds? Yes, I must say, in my opinion, it will. Well, then, my dear sir, you must be convinced that creeds keep corruptions in the church just so long as the creed is in it, instead of keeping them out. I declare I forgot this point, when fixing my mind upon keeping corruptions out of the church. I know you did, Doctor, but I hope you will think more on this subject before you next write. For you must admit that if this corruption is kept in the church by a creed, every other corruption in the creed must be kept in the church until it excludes the creed. I think, Doctor, you are more than half convinced that when a church excludes a human creed, it excludes more corruption than the creed excludes.

EDITOR.      

      SINCE writing the preceding articles, the Recorder of November 10th has been received. It has given the casting vote in the court of my understanding, as to its own character, and has declared itself to be conducted on the same partial, illiberal, and unfair principles, on which all those papers are conducted which advocate the cause of partyism, against the cause of Catholicism or the cause of Christ. I say, such is the verdict which the last Recorder brings in the aforesaid court, on its own character.

      The editors of that journal have tried every means of keeping up the present order of things against the ancient order of things exhibited in the Christian Baptist. Amongst these means, the following appear to be the principal:--

      1. Never to investigate the merits of any one essay in the Christian Baptist.

      2. To publish such excerpts from this work as were most likely to inflame the passions, and to arouse the prejudices of the readers of the Recorder.

      3. To make a great display of opponents under various fictitious titles, and under this mask to attempt to render ridiculous any effort to restore the ancient order of things in the church.

      4. To be very liberal in expressing strong doubts as to the piety, and great fears as to the orthodoxy of myself. [397]

      5. To pronounce encomiums on my talents, as if the impression made on the public was owing alone to my talent for writing and speaking, and not to what was written and spoken.

      6. To represent me as in imminent danger of plunging into the vortex of Unitarianism, Arianism, or some tremendous error.

      7. To pretend a great love for me, and a great desire to make me more useful, (to build up a sect, I suppose.)

      8. To put me down by obtaining the opinions of men of some standing in the churches, and then to oppose the weight of names to the evidence of truth.

      9. To publish letters full of apparent love and respect, and then to withhold and suppress my answers to them.

      10. To blow the trumpet and sound a victory, before the battle was begun.

      11. I was going to say something about the use of falsehoods in this cause; but I will refrain, and only make one allusion at present.

      "We are of opinion," says the editor of the Recorder, "that Campbell has lost one hundred per cent in Kentucky, or more, within a year." A good argument truly. It is well it was only an opinion--and I am of the opinion that this opinion was formed from a mere wish that it were so, for it is grounded on no correct documents at all. The fact is, that the Christian Baptist is more generally read, and has more subscribers this year in Kentucky than it has ever had before. In Virginia, too, where it is represented as declining fast, it has gained, in the last two years, more than a hundred per cent. per annum. And for the last three months, since the commencement of the present volume, our regular increase has been about seventy new subscribers per month. Because I am nut continually telling the folks of every few subscribers I have obtained, according to the manner of the Recorder, he took it into his head that "Campbell" had lost one hundred per cent. in Kentucky for one year. The fact is, both the increase of subscribers, and the hundreds of letters received from all parts of the Union, conspire in demonstrating that the good sense of this community will yet rise above the shackles and restraints imposed and imposing upon it by a creed taught, and a creed teaching priesthood.

      I regret very much to see the manner of spirit of the editors of the Baptist Recorder. It is unbecoming this enlightened age. The time had been when it suited little spirits to shield themselves under mighty names, and to array great names against the evidences of reason and scripture. But we rejoice, that that time has passed away. How unbecoming, then, for the editor of a Baptist journal, with great apparent joy and with an air of triumph, to exclaim, "He and Campbell are fairly at issue!!" He alludes to Bishop Semple, of Virginia. Rejoice Kentucky! Rejoice Virginia! Bishop Semple and Campbell are at issue!!! Glorious news! Now we triumph! The victory is ours! Bishop Semple and Campbell are at issue!!! Mr. Clack, this will not cover your retreat--this will not secrete your cowardice from the discerning. They will ask you, Why did you fear to publish Campbell's reply to your letters? Why did you tell your readers that you had "concluded his reply," when you had not published the one half of his reply to your first letter? Some bold genius amongst your readers will, perhaps, say, What if Semple and Campbell are at issue--if Campbell and Paul are not at issue?

      You finish the picture of human weakness, when you tell your readers that Campbell is "growing popular among the New Lights." He must then decline amongst the Old Lights, Blue Lights, and No Lights. Yet, it would seem, if Elder Stone and his paper are of these New Lights, I am declining amongst them a hundred per cent. per month.

      Such are the weapons, and such the mode of warfare of the editors of the Recorder. I have more important matter to submit to my readers, and as the editors of that journal have fairly given up the publication of my replies, and have thus prevented their readers from any opportunity of judging for themselves, I shall neither trouble them, nor the public with any further notice of them. If they should, however, publish all my replies to Mr. Clack, up to the conclusion of this article, and if they have any thing better to say than, "He and Campbell are at issue," we will cheerfully present it to our readers.

EDITOR.      

COLLEGE HILL, D. C., SEPT. 26, 1827.      

      DEAR BROTHER--THE Baptist Recorder reached me yesterday, in which mention is made of "Querens." Coming here two months ago, I have not seen a Christian Baptist since June or July--I think June. I do not therefore know what Querens says to me or of me. After receiving yours I inquired for a copy of the Christian Baptist, but was informed that nobody took it here, and I therefore am still uninformed as to Querens. The Recorder, however, says that he (Querens) has made a call upon me to point out Campbell's chimeras. In a social correspondence with yourself I used the expression chimeras in allusion to Mr. Campbell's extraordinary views of christianity. When I wrote, I did not calculate upon my letter's finding its way into the public prints. For its doing so you make an apology in your last to me. It was unnecessary; for although I did not expect my remarks to be published, I cared not who knew my opinions. If they are worth any thing their value cannot be better laid out than in sustaining truth against error. If they are of no value, they can of course hurt no body.

      If, however, Querens thinks that I am bound to enter into a contest upon the many points in which I differ from my friend Campbell, I must beg leave to differ with him. Mr. Campbell's views are not new, at least, not many of them--Sandeman, Glass, the Haldanes, were master spirits upon this system many years ago. And they were effectually answered by Fuller ant others. Mr. Campbell said in his answer to me, some time past, that Sandeman, as a writer, compared to Fuller and his compeers, was like a giant among dwarfs. It may be so, or, as Dr. Doubty says, it may not be so. I can say this, however, If Sandeman is a giant, he has been as completely beaten by the dwarf Fuller, as ever Goliath was by David. If I am called upon, then, to establish my assertions as to Mr. Campbell's views, I refer Querens, and all such, to Fuller's work against Sandeman, &c. I do not know a word in it that I would alter. On those on which brother Campbell differs from, or rather goes farther than these transatlantic writers, I am willing to adopt the defence of our principles, as they have been exhibited in the Recorder, so far as I have seen that defence, under different signatures. I do not say, by the by, that I may not, at some future day, attempt something further upon this subject. I am, however, from some [398] cause, not fond of controversy, and never have been. At my age, therefore, I should be rather afraid to embark upon so stormy an ocean. If, however, I should be induced to become a controversialist, I believe I should as soon enter the lists with my friend Campbell as any other, for three reasons--one is: on the points on which we differ, I am persuaded he is palpably on the wrong side, and it would not be a hard task to make it manifest. A second is, he is so much of a champion, that to be beaten by him would not be so discreditable as it might be with some other antagonists. A third is, I think him a generous combatant with one who wishes nothing but fair play. I believe, however, it is best to let Mr. Campbell's system confute itself by its effects. It has been practically tried somewhat in England, more in Scotland, and in the United States. What has been the result? To say the least, it has been found like many other schemes, more plausible in theory than in practice. They advance the sentiment that the scriptures are so plain that every person may comprehend them, and therefore require no comment, no confession of faith, no creed. Yet among themselves, they find it impossible to agree; and hence most of those who have left Scotland, &c. with these views, have so far relinquished them as to amalgamate with other denominations or have dwindled to nothing. When I think of Mr. Campbell's talents, conjoined with pleasant manners, and apparently a pious spirit, I am exceedingly grieved that he has been heretofore, and is likely to be hereafter, of so little advantage to the cause. I cannot but hope that he will be brought to a more scriptural and more rational course. If you think the above remarks will subserve the cause of truth, you are at liberty to furnish them for the Recorder, and let them take their chance.

	Yours affectionately,
	RO. B. SEMPLE.

      BISHOP SEMPLE--YOUR kind wishes for me, and ardent desires that I may be brought to a more rational and scriptural course are most gratefully appreciated, and most sincerely reciprocated by your unworthy brother. I do, hereby, most sincerely claim your aid in putting me to rights.--You are the most competent person in Virginia for such an undertaking, for you see most clearly "that I am palpably on the wrong side on the points in which we differ." Whereas the editors of the Recorder are so palpably dull that they are continually complaining they cannot understand me, and therefore are, all the while, fighting against they know not what. All who are intimately acquainted with me, know that I am open to conviction. And I do most certainly assure you that there is nothing on earth so dear to me as the christian religion, and, therefore, to be wrong in any of my views of it, and consequently to teach others my errors, would be to me of all things the most grievous. Besides, my dear sir, it is not myself only that is endangered, but thousands besides; for, however you may be informed on this subject, and however you may think, this paper is very far from losing anything of its influence in these United States. It is read in almost all the states in the Union, and is well received on the other side of the Atlantic. And I do know that in the mighty march of human inquiry, it will not do, for even you to decry any thing without showing the reason why. The time is past when great names silenced great arguments, and when the veto of a distinguished teacher silenced the most inquisitive searcher after truth. I am sensible, too, that you would not wish to live in a community which had no more mind than to cease its inquiries, when you said, desist. I say, I am conscious that you will not adopt nor pursue a course which would be so incongruous with the spirit of the age, and so incompatible with the maxims of the holy men of both Testaments. You cannot but see the weakness of your correspondent and pupil, and of his coadjutors in Kentucky, in making such a struggle to get you to say something against me, that it might be proclaimed in Kentucky that "Bishop Semple is at issue with Campbell." I know that not only you, but all persons of discernment, cannot but regret that in the year of Grace 1827, any christians should be so much wedded to a system, and so opposed in any truth, as upon a failure to maintain the one and oppose the other, they should have to solicit the name of some influential friend to defend their own views, and disprove those of others, by the weight of his reputation.

      Nor will it do for you to say that my views, or the cause which I advocate, has been already refuted by any other person. For this will not be satisfactory. To call me a Sandemanian, a Haldanian, a Glassite, an Arian, or a Unitarian, and to tell the world that the Sandemanians, Haldanians, &c. &c. have done so and so, and have been refuted by such and such a person, is too cheap a method of maintaining human traditions, and too weak to oppose reason and revelation. You might as well nickname me a Sabellian, an Anthropomorphist, a Gnostic, a Nicolaitan, or an Anabaptist, as to palm upon me any of the above systems. I do most unequivocally and sincerely renounce each and every one of these systems. He that imputes any of these systems to me, and ranks me amongst the supporters of them, reproaches me. I do not by this mean to say that there are not in each and in all these systems "many excellent things," as Bishop Semple himself once said of them: but when Bishop Semple asks himself how he would like to be called by any of these names, he will find an answer for me. This method of opposing the I know your better judgment will condemn, and on reflection you will see that it is injurious to your own reputation. The reflecting part of the community will say, Why not shew that Campbell is wrong, by the use of reason and scripture rather than by defaming him. Any one that is well read in those systems must know that the Christian Baptist advocates a cause, and an order of things which not one of them embraced. I repeat, you have only to apply the golden rule to yourself in this instance, and ask yourself how you would like an opponent to call you a Fullerite, a Hopkinsian, an Anabaptist, or something worse, in order to refute your sentiments when you cordially renounce the systems laid to your charge.

      Nor will it suffice, brother Semple, for you to represent that the course which I advocate has been tried in Europe, in Scotland, England, and America, with bad success. You must either greatly misunderstand me, or you have got some history of religious sentiments and societies in Europe that I have never seen. If your remarks in this instance had been correct, they would be of the same weight and kind with those of the kings of Europe, who say to those who advocate civil liberty, "Look at the French Revolution, and desist;" or of the same weight and kind with that potentate at Rome, who has so often said to the Protestants, "Since you left the bosom of the mother church, you Protestants have in some places dwindled to nothing, in all places [399] you have divided and frittered into sects, and in no place for any length of time have you lived in harmony together." Consider how you would reply to him, and then you will find how easily I could find a reply to you, if your allusions had been founded on fact. But they are not, for the cause I advocate has never failed in any instance when it has been fairly and fully tried.

      As you have more than once commended many excellent things in the Christian Baptist, and as you are now brought out, or dragged out to oppose me, it behooves you to discriminate the things which you disapprove from those you approve in the Christian Baptist. And now, brother Semple, I call upon you as a man, as a scholar, as a Christian, and as a Christian bishop, to come forward and make good your assertions against your "friend Campbell." My pages are open for you. You shall have line for line, period for period, page for page, with me. I pledge myself to address you and treat you as a gentleman and a Christian ought to do. You will not find an insinuation nor a personality in all I may say of you. I wish to give you a fair specimen of that sort of discussion which I approve, and to shew what reason, demonstration, and scripture declaration can achieve with an able and an honorable opponent. There is no man in America I would rather have for an opponent, if I must have an opponent, than you. Come forward, then, brother Semple; choose the topics; one at a time; numerically arrange your arguments and proofs; make every thing plain and firm; and in good temper, spirit, and affection, shew me where I have erred; and if I cannot present reason, scripture, and good sense to support me, I will yield to your superior discernment, age, and experience, one by one, the points in which we differ. And as this work is generally bound in volumes, your essays, the antidote or the remedy, will descend with the poison to its future readers.

      Your humble servant, under the King, my Lord and Master.

A. CAMPBELL.      

      "REFORMATION is one of those pieces which must be put at some distance in order to please. Its greatest favorers love it better in the abstract than in the substance. When any old prejudice of their own, or any interest that they value, is touched, they become scrupulous, they become captious, and every man has his separate exception. Some pluck out the black hairs, some the gray; one point must be given up to one; another point must be yielded to another; nothing is suffered to prevail upon its own principles: the whole is so frittered down, and disjointed, that scarcely a trace of the original scheme remains! Thus, between the resistance of power, and the unsystematical process of popularity, the undertaker and the undertaking are both exposed, and the poor reformer is hissed off the stage, both by friends and foes."

      MY DEARLY BELOVED CHILDREN,--IT appears to be the will of our Heavenly Father to separate me from you by death. The only desire I have had to live for some time past was for the good of my family. For myself I could expect to enjoy nothing more on this earth than 1 have already enjoyed, and, therefore, for my own enjoyment, it is much better for me to be taken away than to continue with you. But I am reconciled to leave you, when I consider that if I continued with you I could not preserve you from evil. I might, indeed, advise you and instruct you; but if you hear not Moses and the prophets, Christ and the apostles, neither would you be persuaded by me. And as to natural evils, 'tis God alone who can defend you from these. You are all able to read the oracles of God, and these are your wisest and safest instructors in every thing. But I am reconciled to leave you from another consideration. I was left without a mother when I was younger than any of you; and when I reflect how kindly and how mercifully our Heavenly Father has dealt by me; how he watched over my childhood, and guarded my youth, and guided me until now, I am taught to commit you without a fear or an anxiety into his hands. The experience I have had of his abundant goodness towards me emboldens me to commend you to him. But you must remember that you can only enjoy his favor, and I can hope for his blessing upon you, only so far as you believe in, and obey him. I have said you can all read the holy scriptures. This is what I much desired to be able to say of the youngest of you, and it is with great pleasure I repeat it, You can all read that blessed book, from which I have derived more happiness than from any other source under the skies. The happiest circumstance in all my life I consider to be that which gave me a taste for reading and a desire for understanding the New Testament. This I have considered, and do now consider to be one of the greatest blessings which has resulted to me from my acquaintance with your father. Although I have had a religious education from my father, and was early taught the necessity and importance of religion, yet it was not until I became acquainted with the contents of this book, which you have seen me so often read, that I came to understand the character of God, and to enjoy a firm and unbounded confidence in all his promises. And now I tell you, my dear children, that all your comfort and happiness in this life, and in that to come, must be deduced from an intimate acquaintance with the Lord Jesus Christ. I have found his character, as delineated by Matthew Mark, Luke, and John, in their testimonies, exceedingly precious; and the more familiarly I am acquainted with it the more confidence, love, peace, and joy, I have; and the more I desire to be with him. I say to you, then, with all the affection of a mother, and now about to leave you, I entreat you, as you love me, and your own lives, study and meditate upon the words and actions of the Lord Jesus Christ. Remember how kindly he has spoken to, and of little children and that there is no good thing which he will withhold from them who love him and walk uprightly.

      With regard to your father, I need only, I trust, tell you that in obeying him, you obey God. For God has commanded you to honor him, and in honoring your father, you honor him that bade you so to do. It is my greatest joy to leaving you, that I leave you under the parental care of one who can instruct you in all the important concerns of life, and who I know will teach you to choose the good part, and to place your affections upon the only object supremely worthy of them. Consider him as your best earthly friend, and next to your Heavenly Father, your wisest and most competent instructor, guardian, and guide. While he is over you, or you under him, never commence, nor undertake, nor prosecute any important object without advising with him [400] Make him your counsellor, and still remember the first commandment with a promise.

      As to your conversation with one another, when it is not upon the ordinary business of life, let it be on subjects of importance, improving to your minds. I beseech you to avoid that light, foolish, and vain conversation about dress, and fashion common among females. Neither let the subject of apparel fill your hearts, nor dwell upon your tongues. You have never heard me do so. Let your apparel be sober, clean, and modest; but every thing vain and fantastic avoid. If persons wish to recommend themselves to the vain and the giddy, they will dress and adorn themselves to please such persons; but as I would deplore the idea of your either choosing or approving such companions, I would caution you, and entreat you to avoid the conversation, manners, and apparel, which would attract the attention of such persons--They are poor companions, in sickness and death; they are no helpmeets in the toils and sorrows of life, and therefore, we ought not to study to please them in the days of youth and health. I never desired to please such persons; if I had, my lot might have been, and, no doubt, would have been far different. No, my dear children, I chose the course which I now approve, and which, when leaving the world, I recommend to you. And I am sure you can never be more happy in any other course, than I have been in that which I recommend to you. Persons of discernment, men and women of good understanding, and of good education, will approve you; and it is amongst these, in the society of these, with such company, I wish you to live and die. I have often told you and instanced to you, when in health--the vain pursuits, and unprofitable vanities of some females who have spent the prime and vigor of their lives in the servile pursuits of fashion, some of them have grown grey in the service, and where and what are they now! Let these be as beacons to you. I, therefore, entreat you neither to think of, nor pursue, nor talk, upon such subjects. Strive only to approve yourselves to God, and to commend yourselves to the discerning, the intelligent, the pious--Seek their society, consult their taste; and endeavor to make yourselves worthy of their esteem.

      But there is one thing which is necessary to all goodness, which is essential to all virtue, godliness, and happiness; I mean, necessary to the daily and constant exhibition of every christian accomplishment, and that is, to keep in mind the words that Hagar uttered in her solitude, "Thou God seest me." You must know and feel, my dear children, that my affection for you, and my desires for your present and future happiness cannot be surpassed by any human being. The God that made me your mother, has, with his own finger, planted this in my breast, and his Holy Spirit has written it upon my heart. Love you I must, feel for you I must, and I once more say to you, Remember these words, and not the words only, but the truth contained in them--"Thou God seest me." This will be a guard against a thousand follies, and against every temptation.

      I must, however, tell you that I have great confidence in the Lord, that you will remember and act upon, and according to the instructions given you. I feel grateful to you for your kind attention to me during my long illness: although it was your duty, still I must thank you for it; and I pray the Lord to bless, and, indeed, I know that he will bless you for it.

      I cannot speak to you much more upon this subject; I have already, and upon various occasions, suggested to you other instructions, which I need not, as, indeed, I cannot, now repeat. As the Saviour, when last addressing his disciples, commanded and entreated them to love one another, so I beseech you to love one another. It is scarcely necessary, I hope, to exhort you to this; nevertheless, I will mention it to you, and beg of you, all your lives through, to love one another, and to seek to make one another happy by all the means in your power. But I must have done, and once more commend you to God and to the word of his grace; even to him who is able to edify you, and to give you an inheritance among all that are sanctified. That we may all meet together in the heavenly kingdom is my last prayer for you: and as you desire it, remember the words of him who is the way, the truth and the life. Amen!

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