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Alexander Campbell, ed.
The Millennial Harbinger, Vol. II, No. XII (1831)


{ Vol. II. }
      I saw another messenger flying through the midst of heaven, having everlasting good news to proclaim to the inhabitants of the earth, even to every nation and tribe, and tongue, and people--saying with a loud voice, Fear God and give glory to him, for the hour of his judgments is come: and worship him who made heaven, and earth, and sea, and the fountains of water.--JOHN.
      Great is the truth and mighty above things, and will prevail.

From the Cincinnati Sentinel.      

"An Evil Report Corrected.--vol. 2, No. 9, p. 426.

      "IT has been stated to us that two Unitarian Universalist preachers; from New York, now in Virginia, lately in Richmond, are represented, or represent themselves, as being one with us in faith; if so, they are not Unitarian Universalists; for we fraternize with none who preach that he that believeth not, shall be saved; that the unrighteous shall inherit the kingdom of God; and that the cowards, the unbelievers, the abominable, murderers, whoremongers, sorcerers, idolators, and all liars and deceivers, shall have their part in the New Jerusalem, in the presence of God and the Lamb forever; nor with any called Unitarians, who give to Jesus no higher honors than to Moses; who represent him as not entitled to divine honors as the Father who sent him. If the Father be divine, we must regard the Son as divine also. But we fraternize with all who speak of life and death, of heaven and hell, of the Father and the Son, and the Holy Spirit, as the Apostles spoke, and who act conformably to the revealed will of our Lord and Saviour Jesus Christ.

The Sentinel's Remarks on the above paragraph.

      We would call the attention of our readers to the above article, from the pen of the celebrated Alexander Campbell. Mr. C. has long been considered tainted with universalism--he has made several attempts to remove that impression from the public mind--because, by the by, Mr. C. loves popularity, and he knows universalism is not popular. In the above attempt Mr. C. has shown a great want of that christian candor, which is essential to the character of that being, said to be "the noblest work of God an honest man." This may be thought uncharitable; but let facts speak for Mr. C's candor, in penning down the above article. He heads his article, "An Evil Report Corrected."

      We ask, What evil report has been raised on the immaculate Campbell? Why, forsooth, there has been a statement made by somebody, That there were "two Unitarian Universalist preachers" in old Virginia--and they came from New York, and had lately been in Richmond; and they, or somebody else had said, "without the fear of God before their eyes," that they were one in faith with Alexander Campbell. What base slander was this, on a man who does not wish to be considered a heretic! Poor, dear soul, what an evil report!! Why will somebody raise such evil reports on a pious clergyman? Shame on [529] somebody, that has no more reverence, for Alexander Campbell, than to say that two Unitarian Universalist preachers are one in faith with his reverence. And how does Mr. C. acquit himself of this "evil report," Why, he says, if these men were one in faith with him, they were not Unitarian Universalists. What then, only Universalists? This is a fair conclusion, from the manner in which he evades a direct denial of the implication. Instead of correcting an "evil report," Mr. C. throws out a false insinuation against the Unitarian Universalists: "We fraternize with none, who," says he, "preach that he that believeth not shall be saved; that the unrighteous shall inherit the kingdom of God," &c. &c. This was fairly saying that the Unitarian Universalists preached that he that believeth not shall be saved; that the unrighteous should inherit the kingdom of God, &c.--than which insinuation, nothing is more false; and it would be a poor compliment on the good sense of Mr. Campbell, to say that he did not know the charge to be false when he made it. And what are we to think of a man who professes to be a minister of the gospel of peace and good will to men, a reformer of abuses in the church, and an enemy to a sectarian spirit, who will slander his christian brethren, and falsify their views, of the gospel, rather than be considered one in faith with them? "Unitarian Universalist preachers" can lose nothing in reputation for the wait of such fraternity.

      If we did not know that Mr. Campbell did willingly and knowingly misrepresent the views of his christian brethren, to catch the popular breeze, and save appearance, we should not notice the slanderous manner in which he hays attempted to correct "an evil report." If Mr. Campbell dare to make the attempt to show that "Unitarian Universalist preachers" hold to any one point of doctrine with which he implicates them, in his attempt to correct "an evil report," our columns are at his service, and if he refuses this invitation to justify his conduct, the christian public will say that our remarks are not uncharitable, and judge of Mr. Campbell according to his works. No man's popularity should shield his public remarks from a just criticism. If Mr. C. can justify his unfriendly insinuations, let him do it.

      We love fairness and open candor in editors of public journals; how are the christian public to be benefited by public journals, in which the sentiments of their christian brethren are so shamefully misrepresented? If Mr. Campbell cannot correct evil reports without dipping his pen in the essence of pious slander, he had better be considered a Universalist, or at least "fraternize" with them.

      "Neither do we fraternize," says Mr. C. "with any Unitarian who gives to Jesus Christ no higher honor than to Moses," &c. Another base insinuation. Does not Mr. C. know that all Unitarians say, with St. Paul, that the man Christ Jesus was worthy of more honor than Moses? And does not Mr. C. believe Jesus was a Prophet like unto Moses? See his dialogue with the Jewish Rabbi. But once more--Mr. Campbell says, "We fraternize with all who speak of life and death, heaven and hell, &c. as the Apostles speak.' But how do the Apostles speak of these things? Why, just as Mr. Campbell speaks of them it appears. And how does Mr. Campbell speak of them? Just as the Apostles do. What a luminous Divine! In this shameful evasion, Mr. C. reminds us of a black man in the state of Kentucky, who had been in the forest clearing out a road, and returned home sick leaving his axe and hoe in the forest. Not many days after his master wanted the axe, when the following dialogue took place between them:--

      Master. Cuffy, where did you leave the axe?

      Cuffy. In de woods, Massa.

      M. At what place in the woods?

      C. Wid de hoe, Massa!

      M. And where did you leave the hoe?

      C. Wid de axe, Massa.

      M. And where did you leave the axe and hoe?

      C. I leff dem boff togedder, Massa. [530]

      Now, we might just as well undertake to find Cuffy's axe, as to divine Mr. Campbell's sentiments on certain subjects: its all a ho-ax. But one thing we know: Mr. C. speaks of "hell fire" as "Unitarian Universalist preachers" do. See his Appendix to the translation, p. 397.

      "An honest man's the noblest work of God."
J. K.      

Remarks by the Editor of the Millennial Harbinger.

      This gentleman speaks with the certainty of knowledge. He says, "If we did not know that Mr. Campbell did willingly and knowingly misrepresent the views of his Christian (alias Universalist) brethren, to catch the popular breeze, and save appearance, we should not notice the slanderous manner in which he has attempted to correct "an evil report." There is no contradicting a gentleman of such piercing intuition, who cannot only penetrate by his intellectual eye the secrets of human hearts at the distance of three hundred miles, but even the remote depths of all futurity, and who can tell, with all certainty the happy fates of all apostate angels and men. Such knowledge is possessed by only a few favorites, of which I am not one. Yet still I must plead, like other criminals, not guilty. I had, in my simplicity, supposed that the word universalist, in its ecclesiastical appropriation, denoted one who imagined that all human beings would be saved; and not only all human beings, but even the fallen angels which "are reserved in chains of darkness until the judgment of the great day." This being my conviction, I accordingly said "that we could not fraternize with any who taught that he that believeth not shall be saved, and that the unrighteous shall inherit the kingdom of God."

      If all are saved, the many who die in their sins must of course be saved; for they are a large part of the "all men" who are to be finally and eternally happy. So I reason. As for Purgatory, whether Catholic or Protestant Purgatory, I know nothing. It is neither a matter of faith not of reason, so far as I am informed.

      But if such be not the faith of the "Star of the West," its editors have no reason to complain of the aforesaid notice. If they do not hold to the ultimate salvation of all who die in their sins, they come not within the purview of my remarks.

      As to the insinuations about my being "tainted with Universalism," or my "saving appearances," &c. I regard them in the same light as the insinuations about my being tainted with Socinianism, Deism, Atheism, or any other obnoxious ism. I confess, however, that I am not a little surprized to learn, and somewhat gratified too, that the "Star in the West" considers it slander to be represented as teaching the eternal salvation of all who die in their sins. I had understood them to denounce the limitarians, because they would not affirm the salvation of all the unrighteous who die in their sins. I would not slander Satan, much less the Universalists: and I know there are none so fanatical or so superstitious as not to be capable of being slandered. [531]

      But, really, I am at a loss to understand these gentleman, They talk so much like Universalists, that I would on some occasions conclude them to be unfeigned Opinionists in the final salvation of all mankind. As for believing, that is out of the question. No man can believe it; but he may conceit it, and become as intolerant in his opinions as the orthodox whom he denounces. These liberals, if they persist in their present course, will soon place themselves on the list of the most denouncing and contumacious of the sects. They are constantly denouncing the illiberality and want of honesty in the orthodox, and this word with them often means no more than one who believes that God will hereafter reward every man according to his works.

      Perhaps these champions for benevolence may have reasoned themselves into the opinion that their conceit about universal holiness as previous to universal happiness, secures them from the imputation of maintaining that the unrighteous shall inherit the kingdom of God. But this will not do, gentlemen. One imagination will not prove another. Two assumptions will not prove one proposition.

      But now let me tell you, as you have caused me to break silence upon this subject, that I do most sincerely regard your system of Universalism to be as innocent and as harmless as pure Deism. And do not think that I am a bigot in an opinion of this magnitude; for I have a hundred reasons to give for it. You have even got beyond the Deists--beyond the Theists: you are almost as liberal as Robert Dale Owen of the Free Inquirer. You talk about men being "made sinners by one man and woman eating an apple!" "a particular number of these apple sinners were [was] redeemed from the poison of the apple, and a burning hell (not of gunpowder) of fire and brimstone!" so humorously, so facetiously, so self-complacently, that one would think it is Voltaire or Paine, or the editor of the Free Inquirer, and not a believer in Jesus Christ, who speaks.

      A day of judgment, eternal punishment, an end of the world, (kosmos,) or a retribution of all men according to their works, are with you as fanciful as the Arabian Knights or Robinson Crusoe. Such philosophers on benevolence, such master reasoners upon justice and mercy, such sagacious interpreters of prophecy, such profound critics upon language and scripture style, may, indeed, with impunity and the hope of future holiness, laugh at the silly orthodox who know no better than that "indignation and wrath, tribulation and anguish shall come upon every soul of man who does evil," Jew or Gentile, Universalist or Limitarian. Philosophers, linguists, and critics like you, who have such sublime conceptions of Deity, and of the Devil, may take your passage in the chariot of the Sun, scamper along the Milky Way, and spit upon those poor two-legged animals who trudge in the ditch, according to the following parable, taken from your Sentinel of October 1, quoted from the Gospel Anchor:--


      "It is often urged as an objection to the doctrine of universal grace, that prudence should induce us to prefer the old way, even if Universalism is true. [532] if you are right, says the objector, we shall be safe; but should we be right, where will you be? The silly excuse of continuing where we are, because it leads us safely, we shall endeavor to illustrate. Two persons proceed on a journey to a distant town; one takes a pleasant and dry road, and the other chooses the ditch that runs along side. We will distinguish the man in the road by the name of Universalist, and the man in the ditch as one of our limitarian brethren. We will institute a dialogue between them, on the merits of their peculiar choice:--

      "Friend," says the Universalist, "let me recommend you to leave that ditch, and accompany me on the road. You manage but indifferently, sometimes sticking in the mud, and frequently stumbling; besides all this inconvenience, you will be so dirty with that filthy mud, that when you arrive in town, you will be obliged to borrow or buy clothes before you can be admitted into decent company."

      "To this reasonable request the orthodox brother thus replies: "Friend, the arguments you use to induce me to change my course, may appear plausible enough; but I must beg leave to decline them, for several weighty reasons, which I shall proceed to state to you. In the first place, then, it is admitted on all hands, and even by yourself, that this ditch does lead to the town; so far, then, I am safe. In the second place, you have no better authority than the road guide, that the path which you have chosen will conduct you to your journey's end. And in the third place, I shall offer you an unanswerable argument in proof of the propriety of my choice. It is this: My father, my grandfather, and my great-grand-father, and their generations before them, always travelled in the ditch. I have, therefore, made up my mind, and am resolved to stick to the mud."

      "It is in vain that the Universalist brother assures him that both roads lead to the same place; that even if he should be mistaken, there was nothing easier than sliding back into his ditch; that because his forefathers, before improvement and knowledge opened the way, walked in the mire, that was no reason now that he should; it is all to no purpose to reason the point with him; he has made up his mind; he shuts his ears against all arguments, he is rigidly orthodox, and you might as well attempt to turn a mill stream.

      "Such we consider a fair statement of the case, and it is for our readers to judge for themselves, which they prefer--Universalism or Orthodoxy--the road or the ditch."

      I have never read any thing more silly than "this silly exposition of this silly excuse of continuing where we are." The writer evades the point introduced, and answers an objection which is not presented in the case before him. The question was, If the orthodox be right, where will the Universalist be? Instead of this, we find the Universalist walking on the turnpike, toll free, and the unfortunate orthodox wading knee deep in a miry ditch. Well, Mr. Universalist, he will enjoy the rest at the end of the journey better than you!! Do allow him this advantage if you please!! But it is easy for you, gentlemen, holding the reins of Apollo, to be witty and wise in looking down upon those humble folks "who seek for glory, honor, and immortality, by a patient continuance in well doing." You may laugh when they pray, and denounce when they sing, eat and be merry along the turnpike, while they are trudging slowly along the narrow way, which so few in old times, but which all now-a-days find without looking for it!

      Pardon, gentlemen, this formal notice of your wordy achievements. If you wish your readers to hear me expose the absurdities of your [533] system, and to show its inevitable tendency to Deism or something worse, I am forthcoming. But these are my conditions:--

      1st. That as you have declared your columns open, you will keep them open to my pieces until I shall have fully replied to such arguments as you may offer.

      2. That you will, in your first piece, define what you mean by "universal salvation," and enumerate such portions of the Christian Scriptures as you rely on for proof.

      3. That you will abstain from such scurrility as appears in the second paragraph, and generally through the piece before quoted.

      4. And that you will subject all your quotations from Scripture to the established rules of interpretation. Especially, that the speaker, the addressed, the connexion, and the object of his address be supremely regarded.

      Under these conditions I am willing to make an effort to show that your system has no foundation in the Scriptures of truth, nor in the reason and nature of things.
Ed. M. H.      


      O WHEN shall the professed disciples of one who was despised and rejected by the builders, be taught by him "to follow peace with all men, and holiness, without which no one shall see God!" Whither has the spirit of mildness, meekness, and long suffering--the spirit of holiness, goodness, and truth, fled! Ah! when shall christians learn to love for the truth's sake, and to fulfil the law of Christ by bearing with one another in love!

      Here we have a person acknowledged to be a disciple, one who fears God, of good report, who practises righteousness and truth, treated like a heathen man and a publican, even by those who call him a brother in Christ, and acknowledge him to be as exemplary a disciple as any in their connexion, because he will not say he believes without testimony, or because he cannot agree in opinion with those who proscribe and denounce him. But why attempt to fasten a reproach upon him contrary to their own law, and to stigmatize him without trial, examination, or even in arbitrary decree? Why not decree first, and denounce afterwards? For the fact, as appears in evidence, is, that an attempt was made, even in the presence of an Association, to denounce him as a heretic before any congregation, having any jurisdiction in the case, either tried or condemned him. But let us hear him:--


Essex, October 12, 1831.      


      Dear Sir--I HAVE just returned from the Dover Association, where I was sent as a messenger from the church of which I am a member. Knowing the determination of a few of the priesthood to make me the bone of a personal controversy with the church to which [534] I belonged, on the first day they met I went to the Moderator, Bishop Semple, (who has almost lost his articulation by a paralysis, though apparently in good health,) and withdrew my name, hoping nothing personal would be introduced into the Association. But in this I was deceived. The intolerant spirits could not let an opportunity pass without endeavoring to inflict a wound when there was no opportunity of my defending myself.

      Philip T. Montague and Andrew Broaddus, with their aids, George Wright and George Schools, changed a quere upon general principles into a personal attack upon me before the Association. Montague and Wright asserted that I was excluded from the church of which I formerly was a member. Broaddus asserted that although I was not excluded in form, yet he was persuaded the church so intended it, and labored hard to make the impression upon the Association that such was the fact. I asked leave of the Association to correct this misrepresentation, but was refused the privilege granted by heathen governors to Paul and others. I had no papers or evidence with me, not expecting the Association would descend to a personal attack. I must now beg the favor of you to lay before the public the facts and the testimony.

      Such is the constitution of the human mind, that no one will deny the importance of truth; no one will question that in its discovery upon important matters consists the highest felicity of man. This desideratum can be reached in no other way but by open discussion or unrestricted examination. Let the truth prevail, should be every honest man's maxim. In what way shall the distinction between truth and error be discovered, but by the exercise of free discussion?

      Partiality was evidently shown on that day. Jones, an opponent of reform, not a member of the Association, was allowed more than once to say all he desired to say, while I was gagged and manacled by these charitable men, who labored to have things as they stated. The Judge is said to be always on the side of the accused until he has heard both sides of the question, and upon evidence being produced of guilt, he then makes up his mind. How different is the conduct of our spiritual courts of inquisition in cases of conscience! I will give you the moving cause of all the persecution I have suffered for conscience' sake. On Bishop Semple's refusing to make satisfaction for his public attack upon me, I then received the following resolution from Andrew Broaddus' church:--

      "At Salem monthly meeting, April, 1828--Resolved, That this church disapproves of certain views and sentiments advanced by Elder Henley, as contrary to the spirit of the gospel; particularly that sentiment which considers a sinner as repenting and believing in Christ with a saving faith before he receives any influence from the Holy Spirit: and that this Resolution, with their christian love to brother Henley, be made known to him.

      "By order of the Church,
"IRA WHITE, S. C. Clerk." [535]      

      In my reply I denied I had used such language, or advanced any such sentiment; but stated that I had searched the New Testament, and could not find therein any express language where God had ever given his Holy Spirit to any sinner previous to his believing in him, and promised, upon their pointing me to such, I would publicly recall my words. I received for answer, "We decline your invitation to bring forward express language," &c. "On this point our minds, we trust, have long been fixed, viz. that no unregenerate sinner repents and believes with a saving faith, without the enlightening and quickening influence of God's Holy Spirit."

      The church of which I was Pastor soon had information of my "heresy" I was tried, Andrew Broaddus present, and the pastoral charge dissolved by a majority of one! This sentiment was discussed then, and never since in that church. I was then unanimously invited to "preach" to them. I have not changed my sentiments from that day to this.

      A second time I was drawn before the church, and was "counted blameless," as given from under the hand of one of the committee--to wit, Doctor Somervail.

      A resolution was drawn up against me by a member of the church; though it was the production of several public teachers. After I met them and discussed its contents, we came to the following specifications:--

      "Charge 1. For speaking evil in a letter to Bishop A. Campbell, of September 27, 1828.

      "Charge 2. For holding and propagating doctrines contrary to the New Testament, as we believe."1

      A committee of six public teachers was appointed to assist in the trial on the 4th of July, 1529. The next day the church authorized Dr. A. Somervail to propose to me to take a letter of dismission, without going into trial of the charges. I refused to do so unless the church would acquit me of the charges and of all moral impropriety, and that I could not take a letter in full fellowship, as it would bear a lie upon its face, as the church suffered one to slander me, who afterwards voted my perfect acquittal of the slanders he himself brought against me; and another said he would never be reconciled to me while his soul was in his body, unless I would confess I had treated Bishop Semple amiss. The only question put to the church was, Was there any moral impropriety against me? The whole church present voted there was none, except the above individual. If this is exclusion, it must have been a "sleight of hand." Dr. Somervail wrote the letter to free me from the persecuting spirits that haunted that church, as follows:-- [536]

      "The Upper Essex Church, after due deliberation, hereby give brother Henley a letter of dismission2 from this church, not in full fellowship: but only they disapprove of the doctrine he chooses to preach. They have no complaint for immorality, or any other fault, but his doctrine alone.

      "By order of the Church,
"THOS. WRIGHT, Jun. Clerk"      
      "June 5th, 1829"

      I had preached no doctrine to them, from the time they unanimously invited me to preach, to that day; nor had Philip T. Montague heard one discourse from me since the Salem Resolution, which contains the obnoxious doctrine of calling in question the special influence of the Holy Spirit upon the unregenerate. The specifications in the resolutions for which I was drawn before the church, never were tried before the church. How exclusion could take place by one voting against me and fifteen for me, is a mystery I must leave to those that hold with a mystical influence to understand the word of God.

      I received, three months after this, a letter of dismission for my wife, dated the same day of mine, wherein I am claimed as a brother. All the Baptists, as far as I know, did the same. I I have the letters of A. Broaddus and Bishop Semple calling me brother, up nearly to the time of the King and Queen Decrees. I communed and "preached" among them occasionally, and heard nothing of exclusion until last March, after I had joined another church. I then wrote to Dr. Somervail several times to ascertain the facts respecting my obtaining the letter and the decision of the church in March last. His answer is as follows:--

      "I really think it is time to let this matter rest. I have before written to you about it when I remembered: now I may forget. When I made the proposition to you to take a letter of dismission, exclusion was not named. When I was asked to write the letter, I intended it to be a full and entire dismission. When it again come before the church, (first Sunday in March last,) all who thought exclusion was INTENDED were desired to raise their hands. No hand arose that I saw. Again, when dismission was called for, all hands arose.
  "Yours truly,
"A. SOMERVAIL"3      

      I will now let "the church," so called, speak for itself. There were 16 members present when the letter was granted; two are dead. Six speak as follows, who have signed in their own proper name; and one who can neither read nor write, says the same before witnesses; and one has a separate certificate signed in his proper name:-- [537]

      "This is to certify, That we were members of the Upper Essex Church, and present when a letter of dismission was granted Elder Thomas M. Henley, and that we never heard a word of excluding him from society; but on the contrary, the church agreed the day before to call a conference. Afterward a proposition was made to him by Dr. Somervail privately, to take a letter. The church agreed to give him a letter of dismission, as will be seen by the contents of the letter; and we have never considered him as an excluded man, but was allowed to join any church that agreed with him in opinion; and the question was never taken in the Essex Church, when we were present, about exclusion, nor upon his religious sentiments.
      "July 15, 1831."

      "This is to certify, That I was a member of the Upper Essex Church, and was present when the church gave Thomas M Henley a letter of dismission; and I never heard a word at that time that the letter was given to show what he was excluded for, as I heard nothing about exclusion, nor never considered him as excluded from society. Last March something was said about it, for the first time, in church meeting.
(Signed)       "ROBERT SAMUEL."      
      "August 15, 1831."

      I must now leave it to the public to say whether these men were under the influence of the Spirit of Truth, when they said I was excluded, and that before an Association; and whether or not I should have acted the part of a christian by telling a lie to gain their fellowship, in saying I believed that for which they could produce no testimony. Submission to them or degradation they have decreed for me. In the first they will fail, and the intelligence of society will not suffer them to effect the latter.
  Yours in the Lord,

      Why single out Thomas M. Henley as a victim! Is he the only person in that district of country who says that the Apostles have been turned out of the churches, or who preaches and practises what the "Acts of the Apostles" approves? They say he will not prophesy soft and smooth things of them, but that he will contend for the ancient faith and order? They say he has published hard things of them. But have they not read Bishop Semple's letters to me, and John Kerr's remarks in the Religious Herald!! And after reading these documents, who will say that brother Henley has ever uttered [538] a harsh expression even when speaking of the treatment he has received.

      There is a commandment to Timothy, to which reformers, whether occupying public or private stations, will do well to take heed--"BEAR EVIL TREATMENT." This is the time to try men's courage, patience, humility, and zeal for the honor of the once crucified, but now glorified King. Happy the man who can rejoice in suffering shame for the name of him who turned not his cheek from the smiter, nor his face from the lips of the scorner! And how can a man suffer shame or reproach for the name of Jesus now, unless for adherence to his word, and for the christian institution as once delivered to the saints? Martyrdom of person is out of the question under this government; but martyrdom of character is yet in the power of the tongue and pen. Let all take heed to the spirit which actuates them. If any man is ashamed of the word of Jesus now, he would have been ashamed to have been found in the company of the Nazarene then. And let the brethren honor them who most honor the Lord. The only question here is, Whether does he more honor the Lord who for conscience' sake will suffer proscription and shame, or he that will so set his sails to the wind, as to catch every breath of popular applause which may waft him into the harbor of worldly honor and esteem?


      Dear Sir,

      YOUR remarks upon the 53d chapter of Isaiah next demand our attention. This passage, we understand, has been left out of your liturgy, and is not generally read by the modern Jews, in the synagogues, because of its inapplicability to the present expectations and views of the remnant of your people. But you seem to admit it as a part of the prophecy of Isaiah, and only attempt to show that it is not applicable to Jesus of Nazareth. You add that some of our commentators doubt its applicability to Jesus. Of these I am ignorant. None that I have seen have expressed a doubt on the subject. I have, indeed, heard that some persons who oppose the doctrine of vicarious sufferings have quoted the Jews in proof of its allusion to the Jewish nation; but none of these are commentators; and they also say that some parts of the New Testament are interpolations for the sake of maintaining their own doctrine. But none of these are regarded in the light of commentators, unless we so denominate every man who makes a sermon. But no matter who says so, whether a Jew or a Christian, it cannot be sustained by any thing even plausible. Because, some ten or a dozen of chapters before, the Jewish nation is spoken of as one person, will not sustain the assertion that in the 53d chapter the Prophet speaks of Israel. One saying in this chapter, if there were no other proof, precludes such an idea: "For the transgression of my people was he smitten to death." Here the subject of the prophecy is contradistinguished from the nation. The old Hebrew [539] Bibles have lemot, equivalent to eis thanaton in the Septuagint. If he denotes the whole nation, then the whole nation must have been extinct long ago; for it is written, verse 8, "He was cut off out of the land of the living:" "he was smitten to death for the transgression of my people." Is this true? It is obviously forced. Even Celsus was driven from this fortress by Origen in the third century. But, sir, so plain and so direct are the allusions to the Messiah in this chapter, and so exactly correspondent to the history of Jesus, that we cannot see how even ingenuity itself can evade the force of the evidence here presented in proof of the Messiahship of Jesus of Nazareth. There is not an infidel in christendom who would reject the claims of Jesus, only prove to him that this prophecy was in your books 700 years before Jesus Christ was born. This you admit. Now how plain must be the prophecy! how graphic of the sufferings of Messiah, and how circumstantial too, if this be a fact! And that it is a fact, I have only to refer to all the sceptics who have in their writings attempted to answer the arguments drawn from it. They answer them by denying that this prophecy was written by your Isaiah 700 years before the reign of Augustus. Yet you say, "It cannot be wrested into an allusion to the Messiah, either of Christians or Jews!" Oh! Prejudice, how blind thou art! No one could thus impose upon you, my friend, in any temporal affair--in any question of mine and thine. To sustain this, you allege that "his deaths (plural) shall be with the rich, and his grave with the wicked," "he shall see his seed," "he shall prolong his days," "by his stripes we are healed," will not apply to Jesus; for he made his grave with the rich, and not with the wicked; and he could not see his seed, because he lived in a state of celibacy; and, instead of being healed by his stripes, you or the nation have suffered much more since than before his death. This is your objection. Bishop Lowth, in accordance with your Eben Ezra, translates the passage thus: "And his grave was appointed with the wicked, but with the rich man was his tomb." There are various readings of this passage collected by De Rossi. But the Septuagint is preferred by many as giving the most approved. It reads thus: "But I will give the wicked for his death, and the rich for his sepulture." This is, in the idiom, "the wicked shall procure his death, and the rich his burial."

      You think the seeing of his seed imports literal descendants; but why select one passage in the prophecy as literal, when you admit the whole to be figurative? You might as well object his "having no form," or his "growing up like a tender plant out of a dry soil," as not applicable because figurative expressions. But has not Jesus of Nazareth had a numerous seed? Has not the "deserted woman" spoken of by the same Prophet, "more children than she who had a husband?" Are not the followers of Jesus from among the Gentiles more numerous than all the literal seed of Abraham? And how often and how long have they been persecuted? Your nation persecuted to death the author of this religion and its first promulgers, and prayed for the blood of Jesus to be on their children; yet he sees his seed [540] prolong their days through many generations, and in vain have the powers of this world and the gates of hades opposed the increase of his government over men. How many myriads of your people have acknowledged him, and through his death how many millions have been healed.

      No prophecy is more full of wonderful incidents than this section of Isaiah, and no figurative representation ever was more exactly fulfilled. Many of your people have been converted to Jesus by reading it; and even now and then, in our own times, some Jews are arrested by it in their opposition to the Messiah. The following beautiful translation of it from Lowth's Isaiah I here subjoin for your benefit and that of my readers. Compared with the testimony of the four Evangelists, no prophecy was ever more certainly fulfilled:--

Who hath believed our report,
And to whom hath the arm of Jehovah been manifested?
For he groweth up in their sight like a tender sucker,
And like a root from a thirsty soil:
He hath no form, nor any beauty, that we should regard him;
Nor is his countenance such that we should desire him.
Despised, nor accounted in the number of men;
A man of sorrows, and acquainted with grief;
As one that hideth his face from us:
He was despised, and we esteemed him not.
Surely our infirmities he hath borne,
And our sorrows he hath carried them;
Yet we thought him judicially stricken;
Smitten of God and afflicted.
But he was wounded for our transgressions;
Was smitten for our iniquities:
The chastisement, by which our peace is effected, was laid upon him;
And by his bruises we are healed.
We all of us like sheep have strayed,
We have turned aside, every one to his own way;
And Jehovah hath made to light upon him the iniquity of us all.
It was exacted, and he was made answerable; and he opened not his mouth;
As a lamb that is led to the slaughter,
And as a sheep before his shearers,
Is dumb; so he openeth not his mouth.
By an oppressive judgment he was taken off;
And his manner of life who would declare?
For he was cut off from the land of the living;
For the transgression of my people he was smitten to death
And his grave was appointed with the wicked;
But with the rich man was his tomb.
Although he had done no wrong,
Neither was there any guile in his mouth;
Yet it pleased Jehovah to crush him with affliction.
If his soul shall make a propitiatory sacrifice,
He shall see a seed which shall prolong their days,
And the gracious purpose of Jehovah shall prosper in his hand.
Of the travail of his soul he shall see [the fruit] and be satisfied:
By the knowledge of him shall my servant justify many;
For the punishment of their iniquities he shall bear.
Therefore will I distribute to him the many for his portion;
And the mighty people shall he share for his spoil; [541]
Because he poured out his soul unto death;
And was numbered with the transgressors;
And he bare the sin of many
And made intercession for the transgressors.

      The utter impossibility of your prayers being heard according to the Mosaic institution, so long as you reject the Messiah, will be shown in our next number.


      FEW, if any, of the great transitions in human life or character, are instantaneous. In the mineral, vegetable, and animal kingdoms the changes are gradual and progressive. Few of them are perceptible to the most discriminating eye, only at considerable intervals. Aided by the microscope, we admire, because we can trace with more accuracy, the gradual, though sometimes rapid movements of inanimate as well as animated matter, in passing from one state into another. But in universal nature all things are progressive. From the first opening of the eyelids of the morning, from the first dawning of the day to the blushing beauties of the rising sun; from the awakening of the balmy zephyrs of the Spring to the solstitial warmth of a midsummer noon; from the first buddings to the mellow fruits of Autumn, how imperceptible, but how progressive is the change as it advances, and how manifest at the expiration of these intervals!

      In the animal kingdom the same progress appears in every thing, and in nothing more than in the human family. The infant in passing on to manhood exhibits in every month some new developement, which the ever watchful attention of a mother's eye cannot discern only at considerable intervals. But this is the order of the universe. It was so in creation; it is so in providence; it was, and is, and will be so in redemption.

      This progress appears not only onward and upward towards perfection, but onward and downward towards destruction in all the kingdoms of nature. The grass withers, the blossom fades, the fruit decays, the ripe vegetable and animal gradually vanish away. The full blown rose drops its leaves one by one till all are gone. The full grown tree drops its leaves, then its branches, finally its trunk. The progress out of life is as gradual as the progress into life and through life.

      In religion the same progress is apparent. Repentance itself is a ceasing to do evil and a learning to do well. Men grow in virtue and in vice. Faith, hope, and love are progressive. Habit is the offspring of repeated and progressive acts. No man becomes a profligate in a day, nor is the christian character attained by a few efforts. Hence the means of moral life, health, and perfection, are as abundant and as necessary as the means of animal and vegetable life and growth.

      Christians may grow in favor, in moral courage, patience, godliness, brotherly kindness, and universal good will, as they grow in [542] stature. But this growth is not attained by wishing, but by abounding in the work of faith, the labor of love, and in the patience of hope.

      Conversion to God is also gradual. From the first ray of holy light which strikes the mental eye, to that full illumination which issues in immersion into the Lord Jesus, there is a series of impulses from the truth, or a progress in the knowledge of the person, character, and mission of the Son of God. This, however, may he perfected in hearing a single discourse, in reading the New Testament, or in a longer or shorter period of time. Still, however, it is progressive. And this contradicts not the position which makes immersion the turning or conversion of a sinner to God: for it is but the consummation of the previous knowledge and faith in the divine testimony.

      Courtship precedes marriage. But this, too, is progressive. No period of time can be fixed to perfect it. Sometimes the heart is gained in a few minutes--sometimes months, and even years may be necessary. But the consummation of the union of hearts is in the union of hands at the Hymenean altar.

      Apostacy is not the work of a moment--it is not an instantaneous change. As in ascending a lofty eminence, so in descending, we make but one step at a time. He that is condemned to death for taking away the life of his fellow-man, in retracing his steps can often discover the first covetous thought or revengeful feeling in the long progress of crime which terminated in the most enormous of all acts of wickedness against his brother man. Thoughts precede words, and both generally precede actions. Murder, adultery, theft, and every immoral or unrighteous act first exist in thought: "Lust when it has conceived brings forth sin, and sin when it is perfected brings forth death." He that hates his brother is a murderer, because murder is found in the fruits which grow from hatred.

      The numerous cautions found in the New Testament intimate the danger of apostacy. Where there is no danger no caution is necessary; but cautions always denote danger. "Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God." We have sometimes marked the course of apostates, and heard the mournful narratives of others who have made shipwreck of faith and a good conscience. Sometimes the mournful tale begins with, "I did not as constantly read the good book as I had been accustomed to do. Then I did not find so much delight in secret prayer as I found before. Occasionally a day has passed without ever meditating on any of the communications of God to man, and without calling upon the name of the Lord. This led to greater remissness in other duties. I did not guard my lips nor keep my heart as formerly. I repented and reformed; but found it more easy to become remiss a second time than before. I used to meet thrice every Lord's day with the brethren. But after having once or twice fallen off from my former zeal and devotion, I made twice a day suffice. A little indisposition, a head-ache, or some slight domestic inconvenience soon became a good excuse for going but once on the Lord's day to unite with the brethren in the praises of the Lord. But my interest [543] in the disciples began to diminish as my zeal began to cool. I could now see more flaws in them than formerly, and less difference between them and others. I could then find some very good companions among the non-professors, and began to think them almost as good christians as my brethren. If I found myself fatigued or the least indisposed towards the close of the week, I made it a point to rest at home on Sunday, or to take medicine on that day, so that I might not lose time from my work; or if I had any business abroad I was sure to start on Saturday or Sunday, so that I might gain one day in the week to my business, and would flatter myself that I could very profitably spend the day in meditation as I travelled along.

      "Thus matters progressed until I could absent myself two and sometimes three Lord's days in succession. When any of my brethren would inquire why I was absent, I made some excuse, and told them to look to themselves. I soon felt displeased with them for their exhortations and admonitions, and would sometimes ask who made it their business to watch over me? I began to censure both them and their profession, and would ask them if they were the only true church of Christ in the world? At this time I had given up all secret prayer, and in my family I only prayed occasionally. This soon became a dry sort of business, and I finally left it off altogether.

      "I found good company in the people I used to call the people of the world, and soon preferred their friendship to that of my brethren, who became displeased with me, and at length excluded me from their society. I then threw off all restraint, and for many years have never seriously bowed my knee to God. I am now often tormented with the recollections of the past and the anticipations of the future; yet I have no desire to return, and indeed I am literally without God and without hope in the world."

      Such narratives, with some slight variations, may be frequently heard, if persons who have apostatized from the faith can be induced to communicate the full history of their apostacy. "Let him who thinks he stands take heed lest he fall." And let all remember that immediately after Paul admonishes the christians not to neglect the assembling of themselves together, he next speaks of final apostacy from the truth. It is better never to have known the holy commandment, than having known it to turn away from the way of righteousness. A Scotch proverb says, that "apostacy begins at the closet door."


      THE following good news from Georgetown, the head quarters of Kentucky opposition, is very grateful. Brother Johnson has, it seems, immersed about half as many persons since March last, into the ancient faith, as the whole Franklin Association of 17 churches, with 1645 members enrolled, and Silas M. Noel for Moderator, have initiated into the mysteries of Calvinism during one whole year. But this information is peculiarly grateful because of the intelligence, [544] literature, talents, and standing of most of those persons immersed by brother Johnson. While religious sects are founding colleges and schools for sectarian purposes, let it be the policy, the prayer, and the effort of those who preach the apostolic gospel, to convert the learned as well as the rude, and then the kingdom of Jesus will have its share of the literature and talents of this world. Let those educated and talented disciples whom the Lord has honored with a place among his sons and daughters, be zealous and active laborers for the Lord, and for the good of their own flesh and blood, that they may rejoice in the day of the Lord Jesus.--EDITOR.

"Georgetown, Ky. October 9, 1831.      


      "The good cause we plead progresses here better than we anticipated, considering that this is a little Athens of opposition to the reformation. On yesterday evening brother John T. Johnson delivered a discourse at the Court-House to many serious hearers, after which two intelligent gentlemen obeyed the Saviour by being immediately immersed into his name for the remission of sins, (in the Royal Spring Branch at this place,) viz. Dr. Alexander C. Keene and Thornton F. Johnson, Esq. Professor of Mathematics, Natural Philosophy, &c. of the Georgetown College. These two young men are highly gifted and talented, have heretofore been moral and much esteemed, and bid fair to make ornaments to society. A deep and solemn interest seemed to hover over the audience at the water. The increase of our congregation has been gradual. I think brother Johnson has immersed 13 persons since last March; two others have made the good confession, and will be immersed in a few days. We started at the Great Crossing with three members only; we now have thirty. Two days past brother Johnson immersed a disciple at Doctor Wm. H. Richardson's, and on last Lord's day week he also immersed Dr. McInnelly, a fine intelligent young man, who resides here (at this time.) We have now in Georgetown, the seat of opposition to the good cause, 10 disciples, who openly throw aside every invention and device of man upon the subject of religion, and take the living oracles alone for their faith and practice in all things; besides many more belonging to the various sects, who seem to wish well to the cause, yet linger behind and cling to the traditions and councils of men, the flesh pots of Egypt.

      "It is impossible for the intelligent mind, however; not to perceive the manifest change made here upon the subject of religion within the last 12 months. Public men of all denominations who have any regard for the intelligence of the people, all begin to speak of the heavenly subject as worthy of the investigation of rational men accountable for their conduct. You will very rarely hear a full grown sermon now upon special and irresistible operations, eternal sheep, &c. &c. &c. These dreams are in a great measure thrown aside to give place for the living oracles, the words of eternal truth.

      "In haste, your affectionate brother in Christ,
"B. S. C." [545]      


      AMONG the evidences for the canon of the Old Testament, there is a very remarkable one arising from the Jewish colonies, settled in China and India about the Christian era, or even some centuries earlier. They all declare that they originally brought with them, and had preserved in manuscripts, which they regarded as of great value, the very same sacred books, which they, in latter times, found in the possession of their brethren in Europe; and nothing appears from any other quarter in the least to invalidate their testimony. In the last century the remains of a Jewish colony were discovered in China, which had been established in that empire about the year 73, after Christ, perhaps even three hundred years earlier. Seven hundred families of the tribes of Judah, Benjamin, and Levi, who escaped from the destruction of Jerusalem by Titus, made their way over land to China, and there either founded or reinforced the colony in question. Seventeen centuries of persecution, massacre, or apostacy, have reduced them to a very small number. They are now found only at Kai-zong-fu, one hundred and fifty miles from Pekin, and amount to six hundred persons. They had taken with them their scriptures, and had preserved them for eight hundred years; but at the end of that period a fire destroyed their synagogue and their manuscripts. To repair the loss they obtained a copy of the Pentateuch, which had belonged to a Jew who had died at Canton. Not only the synagogue, but private persons, possessed transcripts of this manuscript. But, what is extremely remarkable and highly important to us, is, that beside the Pentateuch, they preserve different portions of the remaining parts of the Old Testament, which they say they preserved from a fire in the twelfth century, and the inundation of the river Hoango, A. D. 1446. With these fragments they have formed a supplement to the law, divided into two parts. The first contains small portions of Joshua, and Judges, the four books of Samuel and Kings complete, and the Psalms. The second contains some portions of Chronicles, Nehemiah, and Esther, almost complete; of Isaiah and Jeremiah, the whole within a little, and of Daniel, and seven out of the minor Prophets, some fragments.
[Christian Observer.]      


      IT has been ascertained that there are now in the United States more than 12,009 churches. The principal religious denominations are Baptists and Methodists, who have together 4484 churches; the Presbyterians have 1472 churches; the Congregationalists have 1381 churches; the Episcopalians are also numerous, and have 922 churches; the Roman Catholics have 784 churches; the Dutch Reformed, 602 churches; the Friends have 462 societies; the Universalists have 298 churches; the Lutherans have 240 churches; the Unitarians have 127 churches; the Jews have 96 synagogues; the Calvinistic Baptists have 84 churches; the Swedenborgians have 73 churches; and the Moravians 56 churches."
[The Sentinel.] [546]      


      THE London Missionary Register states that the Saint Simoniens, a sect of misbelievers, are now displaying, and not without success, the greatest activity in spreading abroad the venom of their infidel principles. They occupy in Paris the largest and most handsomely fitted halls, and the crowd follow them every where. The most popular of the politico-philosophical newspapers, called The Globe, edited by the highest literary men, dedicates its columns to the propagation of these monstrous doctrines.

      "Never," says the writer, "was error more visibly stamped with the seal of Satan. Their fundamental principle is this: 'Religion is to perfect the social condition of man; therefore, Christianity is no longer suitable for society, because it sets the Christian apart from other men, and leads him to live for another world. The world requires a religion which should be of this world, and consequently a God of this world.' This is the basis of that doctrine which at this present moment threatens to make large inroads on enlightened society. It is too metaphysical for the common people, but others seem delighted with it."

      "The Saint Simoniens continue to turn to their own profit the disgust of the people for Christianity, and are animated with the deepest hatred against our adorable Saviour: they lose no occasion of blaspheming him, and their blasphemies are willingly received."
[Religious Telegraph.]      


      AMONG those immersed into the apostolic gospel, in the city of Pittsburg, during my visit there, the last week in October, was Joseph Pyatt, a youth of about 20 years of age, deaf and dumb from his birth. The conversion of this youth to the faith is one among many other monuments of the great utility of the Pennsylvania Institute for the Education of the Deaf and Dumb. Having been taught to read and write in that institution, this youth can both receive and communicate instruction on any subject to which his attention is called. We have had several communications from him on the subject of his views of things before he entered that institution, and in conversing with him frequently on the subject of religion, he assured us he had not a single idea of God before he was taught it in that school. In receiving the benefits of that institution, he also received a good measure of the popular traditions on religion. It was some time before he unlearned these.

      On the day of his baptism he made a very clear and satisfactory confession of his faith in Jesus Christ, and of his willingness to submit to his government in every thing. He was accordingly immersed into Christ, and exhibited as much joy and consolation in his translation into the kingdom of Jesus Christ, as we recollect to have seen exhibited by any of those who can both hear and speak. Thus the deaf and dumb can glorify God, and condemn them who, though they have ears and tongues, are mutes in the praises of God and the Lamb.
EDITOR. [547]      

For the Millennial Harbinger      


      TO pass by these things, therefore, and to return to the choice of our opinions among the different sects of christians, nothing seems possible to be done more safe and wise in this state of affairs, than for us to join ourselves with that sect of christians which acknowledges the New Testament only for the rule of their faith, without any mixture of human decrees; and who think it sufficient that every one should learn their form of faith from thence, conform their lives to its precepts, and expect the promises which are there made; which, if it be done sincerely, and without any dissimulation, the end of such a search will be the very form of sound words, which we have made appear to remain the same amidst so many and so great storms of error and dissensions, during the passing away of so many ages, and the changes of kingdoms and cities. In it are contained all things that are necessary to faith and practice.

      Christians, disposed in the manner we have been speaking of, ought not to submit their necks to the yoke of human opinions, nor to profess they believe what they do not believe, nor to do that which they cannot approve in their own minds, because they think it contrary to the precepts of Christ. Therefore, whenever that christian liberty, which I have now mentioned, is not allowed, they must of necessity depart thence; not as if they condemned all that are of a different opinion from themselves, but because every one is entirely obliged to follow the light of his own mind, and not that of another's; and do that which he judges best to be done, and avoid that which he thinks to be evil.

      Since Christ has appointed two signs or symbols of christianity, baptism and the Lord's supper, it was not, indeed, in our power to receive baptism where we judged the christian religion most pure, because we were baptized very young; but since, we do not come to the other sacrament till we are of riper age, we may distinguish that society of christians in which we are willing to be partakers of it; which, if we have not already done, we ought yet to do.

      There are some who make the sacrament (which, according to Christ's institution, is a token of that peace and love which is among christians,) a mark of distinction, and exclude from it all those who do not think it safe to, submit to any other yoke but what Christ has laid upon them; or to receive any things as necessary to be believed, practised, or hoped for, but those which they are verily persuaded are contained in the books of the New Testament; and who are very cautious of admitting any other forms of faith besides that which we have mentioned. It is but just and reasonable, indeed, that we should maintain peace with such men as these; but for receiving the sacrament upon this condition, that we should embrace any other rule of faith and practice beside the books of the New Testament, and think all those excluded the church who will not admit them. This a religious and prudent mail will think very wicked. But all they who are [548] true lovers of the gospel, safely may and ought to approach the sacramental table of them who know no other laws of obtaining eternal salvation but those laid down by Christ and his Apostles in the books of the gospel covenant, as every one can understand them. For whoever acknowledges the books of the New Testament for the only rule of faith and practice--who sincerely conform their lives to that rule--in a word, who allow of no idolatry, nor treat others ill, that they may profess they believe certain doctrines which they do not believe; all such are received by these, and also invited to this table. It is manifest, indeed, that communion cannot be maintained with him who makes use of force to impose his opinions upon others; who worships other gods beside the true God, the Father, Son, and Holy Spirit; or who by his conversation shows that he makes light of the precepts of the gospel; or who own any other laws of salvation than those wrote in the books of the eternal covenant; but he who behaves himself the direct contrary is worthy to have all christians maintain communion with him, and to be preferred to all the rest who are of a different opinion. No mortal man--nay, no angel can impose any new gospel upon christians, to be believed by them. Now according to this gospel, he is a true disciple of Christ, who from his heart believes his doctrine, and his only, so as to obey it the best he is able, according to the infirmity of his life; who worships one God, loves his neighbor as himself, and lives temperately in respect to all other things. If any thing be diminished from this, the laws of the covenant, which none but God can abate any thing of, are maimed. And if any thing be added, it is a useless yoke, which none ought to impose on christians. Such laws can be received from God only, who alone is the determiner of eternal salvation.

      Perhaps some may here ask me by what name these christian societies, which I have now described, may be distinguished? But it signifies nothing what denomination they go under: the reader may conceive all churches to be named in which what I have said is to be found. Wherefore that only rule of faith and that liberty which I have described, is, there they may be assured true Christianity is, and they need not inquire for a name, which makes nothing to the purpose. I believe there are many such societies; and I pray the good and great God that there may be more and more every day; that at length his kingdom may come into all the earth, and that mankind may obey it only.

      A small difficulty may here be objected to us, which arises from the form of church government and discipline commonly called ecclesiastical; for no society, such as a church is, can subsist without order and therefore there must be some form of government appointed. Now it is debated among christians what form of government was appointed by the Apostles: for that seems preferable to all others which was appointed from the beginning; and therefore of two churches, of which the gospel is taught with equal purity and sincerity in all other respects, that is to be preferred in which the form of government is apostolical; though government, without the thing itself, that is the gospel, is only the faint shadow of a church. [549]

      [In my next I shall close these valuable extracts. Let me in the meantime beseech the reader to examine this subject--"Who are most worthy of the christian name?"--they who make their opinions of the gospel a bond of union, or those who make the gospel itself the bond of union, and obey it?]
T. M. H.      


      WHOEVER reads over the works of that great man Hugo Grotius, and examines into his doctrine and practice, will find that he had entertained in his mind that form of sound words, the truth of which he has proved; nor did he esteem any thing else as true religion.

      Therefore it is not to be doubted, if it had been in his power, and he had not been so vehemently tossed to and fro by adversity, and exasperated and vexed by the baseness and reproachfulness of his enemies, at whose hands he did not deserve it; he would have joined himself with those who maintained the ancient form of discipline, and required nothing further than what has been already said, the truth of which he has proved excellently well.

      Seeing these things are so, we cannot but earnestly exhort all christians who differ in opinions, to remember that that only is the true sum and substance of the christian religion, [the New Testament,] the truth of which can be proved by the arguments Grotius has alleged; and not those controverted points which each side deny, and which have been the cause of so many evils. Farther, no one that reads over the New Testament with a religious mind, and meditates upon it, can be persuaded that there is any other lawgiver but Christ, upon whose laws eternal life depends; nor that any one who is so disposed, can or ought to persuade himself to admit of any thing as necessary to salvation beside what is the doctrine of Christ and his Apostles, or to believe that to be true which he thinks is contrary to it; wherefore there is none more certain and present remedies of their differences than this, that nothing be imposed upon christians but those things which every one is fully satisfied in his own mind are revealed. Nor need we fear any inconvenience from hence, since it is evident from the experience of all past ages, from Christ to this time, that the sum of the christian religion before laid down was never rejected by any. If this one thing only were at this time required of all christians as necessary, all their differences would immediately cease; and whatever disagreement remained in opinions, it would not belong to the body of the church, but to private persons, every one of whom must render an account of his conscience to God. If they did but once understand that they were agreed in the principal matters, as they really are agreed, and would bear with one another in other things, and would not endeavor to bring over others to their opinion by force or other wicked acts, [such as Conference decrees and Association decrees,] this would be the only agreement that can be expected on earth. In this ignorance of knowledge in mankind, hindered by so many passions, no prudent person can expect that all can he brought either by force or reason to think and do the same thing. The more [550] generous and understanding minds can never approve of force, which is the attendant of lies, and not of truth! [Look at the Semple and Broaddus decrees.] Nor do they who are less learned, or who are blinded by passion or the prejudices of education, or any other thing, as the far greatest part will always be, fully understand the force of reason; nor in the meantime are they to be compelled to do or speak contrary to what they think. Let them who preside in the government of the church think it sufficient that men, through the help of the immortal God, believe the gospel; that that faith alone is to be preached as necessary; that the precepts of it are alone to be obeyed, and salvation to be expected from the observance of its laws, and all things will go well. Whilst human things are made equal with divine, and doubtful things, to say no worse of them, equalled with those that are certain, there can be no end of contention, no hopes of peace, which all pious men ought, with their most earnest wishes to desire of the great God, and to endeavor to promote as far as in their power.

      [I have now finished my extract, from "Grotius' Christian Religion." Truth never was more appropriately spoken at any time, than in the foregoing extracts. I must request the reader to think maturely as he goes along, and see if sectarianism has not laid a foundation for hypocrisy and falsehood to be fostered by them. It is well known that no sect will allow persons to dissent from their opinions of truth without forcing them out from among them, if they will not act the part of hypocrites or be guilty of falsehood--say they believe a thing when they do not believe it. Hence the noise or turmoil among the Baptists to compel or exclude their members if they do not believe the gift of the Holy Spirit is necessary to enable a sinner to believe the gospel, when the scriptures are as silent as death about the gift of the Holy Spirit, (except the written word containing all our salvation,) until we do believe and obey the gospel.

      Again, they are contending for the forgiveness of sins without obedience to the gospel, when we find it was expressly promised upon obedience, as was the Holy Spirit.

      Again, the special call to the ministry is contended for, when there is no evidence of such an order of men having been promised after the apostolic age; nor are they necessary to this building up the church of God.

      Again, great a-do is made about a man's telling a "christian experience" in order to become a christian, when we see no apostolic authority or example for such a thing. We cannot but look upon these things as so many yokes put upon the necks of the disciples.

      It must appear to every unprejudiced mind that the opponents of the ancient gospel are the cause of all the turmoil in society. They wish to force men to say and do what they believe is not true, and contrary to the gospel. By such means they must incur an awful responsibility, to cast out of the congregation men who act from conscientious motives towards God, and are willing to live in peace with all that will allow them the liberty of serving God according to the examples of the New Testament christians. [551]

      I regret exceedingly to see Bishop Semple and the Messrs. Montagues guilty of misrepresenting their brethren. They remind me of the days of Jeremiah: "For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him."

      Can any man, possessed of one particle of principle, consent to join a set of men who "use force, the attendant of lies, and not of truth," to make them say what they do not believe to be clearly revealed in the New Testament? When they have been called on to show that it is so revealed, and are not able, they recommend their exclusion from the congregation, appoint a day of fasting and prayer to plaster all over as the work of God? Alas! alas! for this generation, when good and great men, as heretofore acknowledged by all, should so far depart from the principles inculcated in the gospel, and act the part of petty tyrants!
THOS. M. HENLEY.      


      NEVER was there a conquerer who fired more canon, fought more battles, or overthrew more thrones, than Napoleon. But we cannot appreciate the degree and quality of his glory, without weighing the means he possessed, and the results he accomplished. Enough for our present purpose will be gained, if we set before us the mere resources of flesh and blood which he called into play, from the rupture of the peace of Amiens, in 1804, down to his eventful exit. At that time he had, as he declared to Lord Whitworth, an army on foot of 480,000 men. The whole amount of Napoleon's levies was 2,965,965. This detail, which is derived from Napoleon's official journal, the Moniteur, is deficient in the excesses which were raised beyond the levies; but even if we deduct the home casualties, as well as the 300,000 men disbanded in 1815, we shall be much under the mark in affirming, that he slaughtered two millions and a half of human beings, and these all Frenchmen. But we have yet to add the thousands and tens of thousands of Germans, Swiss, Poles, Italians, Neapolitans, and Illyrians, whom he forced under his eagles; and, at a moderate computation, these cannot have fallen short of half a million. It is obviously just to assume that the number who fell on the side of his adversaries was equal to that against which they were brought, Here then, are our data for asserting that the latter years of his glory were purchased at no less a cost than six millions of human lives! This horrible inroad on the fairest portion of the population of Europe ended in the abandonment of every conquered territory, the bringing of foreign enemies twice, within four and twenty months, under the walls of Paris, and the erasure of his name from the records of dominion! O cures hominum! O quantum est in rebus inane!
[Christian Index.] [552]      


      Austin.--YOUR premises and your conclusions are now before my mind; but do I understand them? There is an influence which the Holy Spirit exercises upon sinners, and an influence which it exerts in the saints.

      Timothy.--Very intelligibly expressed. The Holy Spirit is now the Spirit of Christ as it was once known by the title of the Spirit of God. It accompanied him, dwelt in him and his Apostles, and when he ascended he sent it to confirm the testimony and to animate the disciples; but it never leaves the Lord Jesus. His gospel it preaches, and his people it inhabits.

      A. Let me explain my apprehensions still farther. The Holy Spirit pleads the cause of Jesus by its words, its signs, and wonders. All who receive Jesus into their hearts, receive not the person, but the word and Spirit of Jesus. The influence which it exercises upon sinners is, then, the influence of arguments, of its words and works upon their understandings, predisposing, or opening their hearts to receive the Lord Jesus, as the author of an eternal salvation to all who obey him. When, then, any one gives himself up to the Lord, and receives him as his Prophet, Priest, and King, the Holy Spirit dwells in him, or sheds its influences of love, joy, and peace in his heart.

      T. All you mean is beautifully expressed by the Lord of the Spirit in his epistle to Laodicea: "Behold I stand at the door and knock; if any man hear my voice [my words or knockings] and open the door, I will come in, and feast with him and he with me." This is the influence upon and the influence within. The Spirit of Jesus, as you understand, never leaves him. Where he is received, his Spirit is received; where he is resisted, his Spirit is resisted; where he is rejected, his Spirit is rejected. This is now especially the case: for after he was glorified the Spirit proceeded from him as well as from his Father. Peter says, "The Holy Spirit is a witness for us, whom God has given to all who obey him." Acts v. 32 The Spirit speaks to sinners, knocks, calls, entreats; but it speaks in the saints, or in the words uttered by the Apostles. It quickens, cheers, animates, gladdens, purifies, sanctifies the saints: "Because you are sons, God has sent forth the Spirit of his Son into your hearts:" "You are the temple of the Spirit:" "I will dwell in them and walk in them." No wonder, then, that the promise of the Holy Spirit, as a resident in the heart, is given only to them who submit to the government of Jesus. "I will sup with him," I will he familiar with him, and he shall have fellowship, or he "will sup with me."

      A. I have one fault to your reasonings upon this subject. You speak of moral and physical influences, and sometimes of spiritual operations. The Bible speaks not in this style. It is owing to these humanisms you are so much misrepresented and misunderstood. [553]

      T. It is a fault; but hear my apology. I never introduced these distinctions; I only adopted them. For the sake of argument with those who oppose reformation, I used their own style; I reasoned with them on their own concessions. It is not my style; it is their style. And he that thinks that I used these terms with approbation, forgets what I have written about them.

      A. But they think that you use them with approbation, and that in opposing what you have said about moral and physical power, they oppose you. For example, your friend Broaddus, on page 50 of his "Extra Examined," chooses to call the influence or power for which he contends, "spiritual power," or "spiritual operations," and yet admits it cannot be defined. I must agree with you that it is a new way of elucidating or setting forth any sentiment, to use terms and phrases which cannot be defined. But it is impossible to define his "spiritual power" any other way than by saying it differs from moral and physical power; but how far, and wherein it differs, he very prudently declines to say.

      T. Yes, he seems to think that we approbate this distinction; and what is no less strange, he thinks, or seems to think, that "inspiration extraordinary" (I know not what he calls ordinary and not miraculous inspiration) is the result of a spiritual power, distinct from physical and moral; because "moral power acts only by words or external signs." But who says that spirit cannot act upon spirit by internal as well as external signs? This is his assumption, not my assertion. His ingenuity must be admired, though his logic and candor in this instance cannot be commended.

      A. Yes, he assumes that spiritual power can be put forth without moral or physical means; and alleges that there is no internal sign which the Holy Spirit or Satan can employ in revealing, disposing, or suggesting aught to the mind. His metaphysics and his theology are equally mysterious.

      T. I see an error at the foundation always pervades the whole building. His mistake of moral means, which are motives, views, or arguments presented in words, signs, types, or associations of imagery, visions, &c. internal or external, has led him into the fairy land of phantoms and preternatural appearances, dignified with the name of "spiritual operations," which Satan, as well as the Holy Spirit, employs in the affairs of human spirits.

      Were I to sketch a philosophy illustrative of the views which human reason can apprehend, 1 would have intellectual, moral, and physical power. But to suit our nomenclature, we combine intellectual and moral; and call every thing which is argumentative, which imparts either light, knowledge, disposition, or motive, "moral;" and this power may be displayed either in words spoken or written, addressed to the eye or the ear, to the mind, either in signs, suggestions, or tokens, internal or external. But the Bible neither teaches the one philosophy nor the other; and it would be better, incomparably better, to speak of Bible things in Bible terms, if men would not pervert our words, and abuse the public mind with a phraseology neither scriptural or philosophic. [554]

      A. You might as justly, I think, take exceptions at his misrepresentation or misconception of physical as of moral power. When you allege that spirits cannot operate upon spirits as a hammer operates upon metal, it is to show that moral disposition cannot be produced by a spirit operating upon a spirit--moulding it into dispositions good or evil, as a smith fashions a horse shoe; that moral effects cannot be the result of physical causes. But this does not lead to the conclusions which he seems to infer. Suggestions or temptations, by presenting any sort of motive, may be so far physical as sound or speech is physical; but yet it is the end proposed and achieved which designates the power. All moral means are physical, if we take into view the tongue that speaks, the sound uttered, or the impression made upon the eye, the ear, or the heart. In this confounding of things there is no power purely moral in the universe. Power is properly denominated either from the agent which acts, or from the object accomplished. Thus we speak on other subjects. We have steam power, water power, horse power, human power, spiritual power, satanic power, and divine power. This is the name derived from the agent. The tendency or result of the power is sometimes chosen to designate it. Thus we have moral power, physical power, political power, pecuniary power. These are sometimes so denominated from the agent, and sometimes from the object or the termination of the power. Human, spiritual, satanic, and divine power are general terms, and may denote all varieties of power which these agents can, or do employ.

      T. Grant all this, friend Austin; but what is the use of these distinctions with the great mass of men? If our friend Broaddus does not understand what we meant in opposing the popular notions, of physical operations--if he supposed we were framing a new theory because we took their terms and phrases and showed that their system was discordant with itself, of what use is it to talk or write upon such distinctions? If I could make myself understood--if I could speak or write to the apprehension of this speculating age, I would say, that a spirit, and of course the human spirit, cannot be shaped, or disposed, or new created, or new modified by another spirit working upon it, as we operate upon material things; and that it can only be moved, disposed, new created by truth apprehended and embraced: and whether this truth, real or supposed, be presented by spirits or men, by God or by Satan, physically, by words, signs, tokens, suggestions, temptations, it can operate only morally or by motive upon the soul. If I could explain myself at all without the imputation of theorizing, or the terrible sin of denying the Holy Spirit, I would merely suggest this to those who are teaching the people to expect touches, impulses, operations of some naked spirit upon their naked souls, regenerating them in a moment, as lightning rives an oak or shatters a tower in an instant of time. This is all I mean--all I would teach on this subject--and not even this much, if men would preach the gospel and talk of the Holy Spirit as did the Apostles. [555]

      A. Well, I am a convert to this view of the matter, and I will no more roam in the airy regions of metaphysics upon topics which I now see the Rabbis themselves can neither explain, nor understand, in their own phrases and terms.

      T. Yes, my dear sir, so astounded is our friend Broaddus, that he sets about proving that "prayer for spiritual aid is neither absurd nor vain." Yes, he quotes sundry passages of scripture to show that christians ought to ask for spiritual blessings, as if we denied it! If he had attempted to prove that God commanded unregenerated infidels, or those dead in sins, to pray to God for his Holy Spirit, I might have been induced to propose him a question or two; but on this topic we only wonder what could have induced him to spend three or four pages in proving what I never denied nor questioned. Charity forbids us to suspect that he only wished to operate upon those who had never read our pages.

      A. In his 55th page he gives the Holy Spirit the employment of only opening the eyes of the soul to see the truth. I presume he means the soul of the unbeliever. This is the humble business assigned the Holy Spirit in converting men--couching the mental eye, as if blindness was the only malady, or that God's light was adapted not to the human understanding; that other mental eyes than those belonging to men naturally, are needed, before they can see any of the rays which shine from the Sun of Mercy, the centre and the light of the moral world. What instrument is applied to the eye before the light of revelation approaches it, our good friend does not tell: and, therefore, I will not hazard a guess. But if he will some time or other explain his process of either couching, or taking from the eye the film, I will thank him, and then tell him what I think about his metaphysical optics.

      T. Let us have done with speculations upon such untaught questions, and let us rather speak the words of the Holy Spirit to perishing sinners, than the speculations of the schools. Let us have the word of Christ dwelling in us. Out of the abundance of the heart the mouth speaks. Let us pray in and for the Holy Spirit, until we be filled "with all the fulness of God." Let us teach sinners that God has promised his Holy Spirit to all who submit to his government, and that he will write upon the hearts of his disciples the great laws of the new economy.

      As for the degrees of this gift of God's Spirit which may now be enjoyed by the disciples, I promise you something which I will give you either in a letter or in conversation at some future period. In the mean time, that the Spirit of God may operate upon the unbelieving and disobedient, let us approach them with the Spirit in our hearts, with the words of the Spirit upon our tongues, and with the holiness of the Spirit in our lives. Let us not grieve the Spirit of Christ; but let us, "praying in the Holy Spirit, build ourselves up in the most holy faith; keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." Let us labor to disabuse the public mind of its errors upon this subject, and its mistakes [556] concerning our views; but let all things be done in the spirit of the truth; in the humility and love which the Spirit of God commends and the Lord Jesus enjoins upon his disciples.

      A. To all this I will say a cordial Amen. And let me only add that I now feel convinced that we may be filled with the Spirit of God if we only walk in the Spirit and keep the commandments of Jesus. But on the degrees in which it may be enjoyed, I will gladly hear you again.

      T. Till then peace be with your spirit.


      AFTER the contents of the present number were laid off and mostly in type, we received the Christian Messenger for November. In this number there are some strictures on my reply to brother Stone's essay on "Union, Communion, and the Christian Name." I fear, however, that instead of tending to union, the discussion will tend to disunion. This was never my intention nor wish. But I discover, or think I discover, from the spirit of the piece before me, that the writer has a little of the man as well as of the christian about him, and that it is not improbable but were my replies to be in the spirit of the piece before me, many would regret that we had noticed his writings at all on the subject.

      It is true I feel displeased with some unkind insinuations in the piece before me, and some uncandid remarks, as I apprehend them, because they weaken my regard for the writer, which I would not have impaired for the whole controversy. Until he explain, in a satisfactory manner, the reasons why he insinuates that I am, or was, in my remarks, influenced by "the propensity to make for myself a great name," and actuated by "a proud spirit," I can make no reply to the piece before me. He must be dull of apprehension who sees not that such insinuations are made in the very commencement of the piece alluded to. If a satisfactory explanation of this matter can be offered--if it can be shown that every man who demurs at the claims of another, just or unjust--that every man who defends himself against any charge, candid or uncandid--is liable to such imputations; then I may be satisfied to proceed to show that the matters on which I wrote are just as I left them on the 396th page of this volume.

      All know, who have read our writings, that we are not wont to be fastidious in replying to our opponents how uncourteous soever they may be; but we expect, in most instances, no better treatment; but from those who claim fellowship with us as christians, we expect something better.

      I solicited a free, candid, and affectionate correspondence on any points of difference. But in asking for bread I did not expect a stone. However, I will press this matter no farther; but to "the Christians" I would say, that I have treated most delicately, for years, their sectarian peculiarities, and have rejoiced to see that many of them in the West are fast advancing in the knowledge of the christian scriptures. In the East they are not so, They are now in New York and the New England states pretty much as they were in Kentucky twenty [557] years ago as their writings now show and prove. I have contended for the name Christian before I heard the appropriation of it in the West--not, however, upon the ground of its being given by divine admonition or command, as is assumed by some: for this never can be proved; but because it is the most natural to be called from our leader, as the Jews from Judah, and because under this name the disciples of Jesus were persecuted. I have regretted, indeed, to see it appropriated to any sectarian peculiarity; and, especially, that most unhallowed of all metaphysics about the modus of the divine existence.

      But in Kentucky, and the South-West generally, this is getting out of fashion, and many of the congregations called "Christians" are just as sound in the faith of Jesus as the only begotten son of God, in the plain import of these terms, as any congregations with which I am acquainted. With all such, I, as an individual, am united, and would rejoice in seeing all the immersed disciples of the Son of God, called "Christians," and walking in all the commandments of the Lord and Saviour. We plead for the union, communion, and co-operation of all such; and wherever there are in any vicinity a remnant of those who keep the commandments of Jesus, whatever may have been their former designation, they ought to rally under Jesus and the Apostles, and bury all dissensions about such unprofitable questions as those long vexed questions about trinity, atonement, depravity, election, effectual calling, &c. If it had not been for this most unreasonable war about Arian or Unitarian orthodoxy, the name Christian would not have been traduced in the land as it has been, and much might have been done to promote the union of all who love our Lord Jesus Christ sincerely. With all such I am united in heart and in hand, and with all such I will, with the help of God, co-operate in any measure which can conduce to the furtherance of the gospel of Christ. Indeed, I feel myself as an individual (for here I only speak for myself) at perfect liberty to unite in every act of religious worship with any sect of Baptists in America--not as a sect, but as disciples of Jesus Christ, if their moral and christian behaviour be compatible with the gospel, irrespective of all their speculations upon the untaught questions in their creeds.

      I can rejoice in the success of the most persecuting of my opponents among the Baptists, in breaking down that antichristian rite of infant sprinkling, because it has sown the seeds of all that separates the disciples of Jesus in all the sects in the land. Whether in pretence or in sincerity any gospel institution is preached, I rejoice, and will rejoice. No ill usage from the hands of misguided leaders, shall, I trust, ever alienate my mind so far as to regret their success in proclaiming any one truth or institution of Jesus, which tends to destroy the power of the beast and to prepare the way of union among all the lovers of the Saviour.

      It is faith, and not opinion--character, and not profession, which will unite the enlightened of all denominations. If, however, my uniting with any one sect would shut me out from all others which hold the christian institutions ever to imperfectly, I would choose rather to stand aloof from that sect than from all others.
EDITOR. [558]      


      OBLIGE a mother by inserting the enclosed extract from the Episcopal Watchman. It is from the pen of Mrs. Sigourney, better known to the lovers of poetry by the name of Lydia Huntley. I read it to my little girl of four years old, (a namesake of the poetess by the by,) and she now tells the story in her own simple way to her younger sister. This fact convinces me that my opinion of the piece is correct, and that it is calculated to do more good than all the silly ghost stories and nursery tales that have appeared since the reign of Queen Ann.--[Mirror.]
  Yours respectfully,
L. W.      

"Tell me a story, please," my little girl
Lisp'd from her cradle. So I bent me down,
And told her how it rain'd, and rain'd, and rain'd,
Till all the flowers were cover'd, and the trees
Hid their tall heads; and where the houses stood
And people dwelt, a fearful deluge roll'd,
Because the world was wicked, and refused
To heed the words of God. But one good man,
Who long had warn'd the sinful to repent,
Obey, and live--taught by the voice of Heaven,
Had built an ark, and thither with his wife
And children turn'd for safety. Two and two
Of beasts, and birds, and creeping things he took.
With food for all--and when the tempest roar'd,
And the great fountains of the sky pour'd out
A ceaseless flood, till all beside were drown'd,
They in their quiet vessel dwelt secure--
And so the mighty waters bare them up;
And o'er the bosom of the deep they sail'd
For many days. But when a gentle dove
'Scap'd from the casement of the ark, and spread
Her lonely pinion o'er that boundless wave,
All, all was desolation--chirping nest,
Nor face of man, nor living thing she saw,
For all the people of the earth were drown'd
Because of disobedience. Nought she spied,
Save wide, dark waters, and a frowning sky,
Nor found her weary foot a place of rest.
So with a leaf of olive in her mouth,
Sole fruit of her dear voyage, which, perchance,
Upon some wrecking billow floated by,
With drooping wing the peaceful ark she sought.
The righteous man that wandering dove receiv'd.
And to her mate restor'd, who with sad moans
Had wondered at her absence.
------ ------ ------ Then I look'd
Upon the child, to see if her young thought
Wearied with following mine. But her blue eye
Was a glad list'ner; and the eager breath
Of pleas'd attention curl'd her parted lips.
And so I told her how the waters dried--
And the green branches waved, and the sweet buds
Came up in loveliness--and that meek dove
Went forth to build her nest--while thousand birds
Awoke their songs of praise, and the tired ark
Upon the breezy breast of Ararat
Reposed, and Noah with glad spirit rear'd
An altar to his God. [559]
------ ------ ------ Since--many a time--
When to her soft rest evening's earliest star
That little one has laid, with earnest tone,
And pure cheek press'd to mine, she fondly asks,
"The Ark and Dove!"
------ ------ ------ Mothers can tell how oft,
In the heart's eloquence, the prayer goes up
From a seal'd lip--and tenderly hath blent
With the warm teaching of the sacred tale,
A voiceless wish--that when that timid soul,
Now in the rosy mesh of infancy
Fast bound--shall dare the billows of the world,
Like that exploring dove, and find no rest--
A pierced, a pitying, a redeeming hand,
May gently guide it to the Ark of Peace!


      WE have received a copy of this work for 1832, published at Philadelphia. It contains 80 neat and closely printed pages of highly interesting and useful matter. The Almanac is calculated generally for all parts of the United States, and the maxims and rules for the preservation of health are under the direction of several physicians, editors of that very popular work, the 'Journal of Health.' The following are among the subjects treated of in the health department: Public Baths; different kinds of Fasting; Dietetic Maxims; Accidents; Public Economy and Public Health; Causes of Disease; Death from Poisoning; the Quack Doctor; Injudicious Treatment of the Sick; Costiveness; Personal Cleanliness; Hints to Mechanics and Workmen; Physician and Patient; Cider; Hydrophobia; Concentrated Liquor of Milk; Disorders and their Cure; Toast and Water; Tight Dressing; Corsets; Vaccination; Prevention of Disease, Disinfecting and Purifying Agents; the Summer or Bowel Complaint of Children; Warming Houses; Economical Soups; Alcoholic Liquors; Chinese Women; Ventilation of Hospitals; Causes of Deformity; Means of Purifying Water.
[Vermont Telegraph.]      


      1. A HEALTHY appetite is to be acquired by early rising, regular exercise in the open air, a cheerful mind, and abstinence from intoxicating liquors.

      2. The food should be eaten slowly, so that it be well masticated and mixed with the saliva.

      3. Animal food is sooner digested in the stomach than vegetable; but it is more stimulating or heating to the system. Flesh that has been long salted, dried hams, beef, &c. are less easily digested and less nutritive than fresh meat.

      4. Farinaceous and vegetable food, generally, is slower of digestion than animal, but it is less heating. Many kinds of vegetable food are very nutritive. [560]

      5. Solid food, or food of a certain fibrous or pulpy consistence, is more fitted for digestion in the stomach, than rich soups, jellies, and all highly concentrated sauces. The latter are rendered more digestible by the addition of bread.

      6. Fish are not so nourishing as the flesh of land animals, and with many stomachs entirely disagree. The white fish, when in season, are generally lighter, and less apt to disagree with the stomach than the red.

      7. In summer the food should consist principally of vegetables; in winter a larger amount of animal matter may be taken, especially by the laborer.

      8. Boiling renders food more tender and digestible, but it deprives it of a considerable portion of its nutritive principle.

      9. Animal food should not be over-boiled--vegetables should be boiled until perfectly tender.

      10. Roasting dissipates less of the nutritive parts of the meat. Roasted meat is, therefore, more nourishing than boiled, but much more stimulating.

      11. Bread constitutes a wholesome addition to all our meals. It should be perfectly raised, fully baked, and one day old.

      12. Salt, on all occasions, a very moderate quantity of pepper, are safe and grateful additions to our food. Beyond this, however, all seasoning becomes injurious.

      13. Eating of a number of different dishes at one meal, oppresses the stomach and interferes with digestion. This is not to be understood, however, as condemning the proper admixture of animal and vegetable food at the same meal.

      14. All excess in eating should be avoided, but the quantity of food proper to be taken at one time depends entirely on the constitution, age, habits, degree of health, season of the year, climate, &c. The best guide is to be found in the calls of a healthy appetite.

      15. Health, and strength of body, depend upon the health of the stomach, and consequent perfection of the digestive powers, much more than upon the quantity or even the quality of the food taken.

      16. Water is the most wholesome drink. Toast and water, sweetened water, or water with a slight addition of a vegetable acid, are useful diluents during the summer.

      17. Distilled and fermented liquors impede digestion; and, when drank to any extent, invariably destroy the tone of the stomach, and of the system generally.

      18. The stomach ought not to be over-distended with fluids during, immediately preceding, nor after a meal.

      19. When the stomach is weak, very little fluid should be taken during or after eating. Dry solid food requires more dilution than that which is juicy or fluid.

      20. Exercise should be used in the intervals between meals, but not immediately before or after them.
[Porter's Health Almanac.] [561]      


      THE causes of most of our diseases, or at least of that numerous class which it is in our power entirely to prevent, may be enumerated thus:--

      1. Insufficient Exercise.--He who does not spend several hours every day in some active exercise--as walking, riding on horse back, or in some amusement which calls nearly all the muscles into play, must inevitably suffer from a diminution of bodily strength, defect of appetite, and imperfect digestion, and becomes sooner or later the subject of disease.

      2. Late Rising and late Retiring.--There are few things which contribute more to shorten life, than the habit of keeping late hours, and consequently of rising from bed late in the morning. The advances of weakness and disease from this cause are, it is true, by very gradual steps, but not the less certain to be ultimately felt.

      3. Breathing Impure Air.--A constant supply of fresh air is even more important than of food or drink. An individual may, for a long time, control the sensation of hunger, or even the more imperious one of thirst; but life will most certainly be destroyed if pure air be withheld from the lungs for a very short period. The air is rendered impure by being loaded with animal and vegetable exhalations, by its free circulation being prevented by a number of persons breathing it when confined in a close chamber, and by the processes of fermentation and combustion.

      4. Insufficient Ablutions of the Body.--It is not enough for the preservation of health, that merely the hands, the feet, and the face be washed frequently, but that the whole surface of the body be repeatedly purified by immersion in a bath of appropriate temperature. To all, the frequent use of the bath is an important means of preserving health, but to none more so, than to the laborer and mechanic: to such, the time and means for bathing should be afforded in every city, and every extensive manufactory, wherever situated.

      5. Inattention to the Cleanliness of Clothing and Dwellings.--Independently of the injury which the health of individuals suffers from a neglect of strict personal and domestic cleanliness, the contamination of the air from the decomposition of filth accumulated in and about a dwelling, has not unfrequently communicated disease to whole families and neighborhoods. Repeatedly whitewashing the walls of a house, and scrubbing the floors, is not merely, therefore, a source of tasteful comfort, but a direct means of preserving health.

      6. Food rendered pernicious by modern Cookery. Adulteration in Foods and Drinks, and Abuse of Appetite.--While a moderate quantity of plain, wholesome food--in other words, the food in ordinary use, is essential to the maintenance of life--all excess in its use, all complicated processes of cookery, and every artificial means, whether by high seasoning, variety of dishes, or foreign savors, of keeping up the appetite beyond the wants of the system, are decidedly injurious. [562]

      Every species of adulteration, also, to which our food or drink is subjected, from whatever motive, detracts from its wholesomeness. Let it be recollected, too, that the health and strength of the body are not supported by the quantity of food consumed, but only by so much as is capable of being converted, by the powers of the stomach, into pure chyle and blood.

      7. The use of Intoxicating Drinks in any quantity.--The only wholesome drink--the only one adapted to the wants of the system, is pure water. Every drop of alcohol which is taken into the stomach, whether in the form of ardent spirits or fermented liquors, produces injury; and when its use is habitually indulged in, even though absolute drunkenness he not occasioned, the powers of life are gradually undermined, and the system laid open to the inroads of serious and even fatal diseases.

      8. Defective and Improper Clothing.--Injury to health may be caused either by the clothes being inadequate to defend the wearer from the cold, or from sudden changes in the weather, by their impeding the free motions of the limbs, or by their compressing or binding too firmly some part of the body.

      9. The Influence of Cold.--In the more opulent ranks of society disease is produced occasionally by the unequal and imperfect diffusion of warmth throughout an apartment--by exposure to the night air or inclement weather, after being heated in crowded apartments, or by exercise, as dancing, &c. In the poorer and improvident classes, cold, during winter, is a continued and fruitful source of suffering and disease.

      10. Intense and protracted Application of the Mind.--Alternate rest and activity, as well of the body as of the mind, are essential to the support of health. Long continued mental application, whether in study or the cares of business, wears out the system, and exhausts the powers of life even more rapidly than protracted manual labor.

      11. Giving way to the Passions.--Experience fully proves that nothing contributes more effectually to guard the system from disease, and to prolong life, than a calm and contented state of mind. Individuals who give way on every occasion to the influence of passion, not only injure materially their health, but are often promptly destroyed. Violent anger and ambition, jealousy and fear, have produced the speedy death of thousands. In cultivating an amiable, peaceful, and virtuous disposition, therefore, a man not only insures his happiness, but promotes his health also.

      12. The unnecessary or imprudent use of Medicine.--Domestic quackery has ruined many constitutions. A dose of medicine taken with the view of preventing an attack of disease, not unfrequently invites one which otherwise would not have occurred. The absurd practice of loosing blood, or taking purgatives and other remedies in the Spring and Autumn, under the erroneous idea that by so doing the blood is rendered more pure, should be carefully avoided.
[Ibid.] [563]      

      ----> THE occasion of the following occurrences, we are informed was some offensive allusions to a relative of these disturbers of the peace, for the part he took in the proscriptions of the Elkhorn Association in 1830. Be this as it may, we regret to record a transaction, however illustrative it may be of the spirit of the opposition, which exhibits so much of human corruption, so little regard to the good order of society, and which is so repugnant to the general character of the citizens of Kentucky, to the courtesy, candor, magnanimity, and liberality, which so universally distinguish that high-minded and generous people. I feel myself in justice to our opponents bound to say, that I think few of them will approve the deed; and that nothing but the intolerance of an hereditary by law established orthodoxy could induce to the perpetration of such an outrage upon the political and religious rights of the community.

A New Argument offered against the Reformation in Kentucky,
And the True Spirit of the Opposition Manifested
in a Simple Statement of Facts.

      DEAR SIR--YOU will much oblige your friends in Kentucky, by inserting the following statement of facts in the Harbinger:~~

      Fact 1.--On the fourth Lord's day in last September, (which was the 25th day of the month,) after one of our reforming preachers had preached, and the disciples had remembered the Saviour in the Supper, and had started to prepare for immersing some converts to the ancient faith, our teacher was rudely and barbarously assaulted in the meeting house yard, by the youngest son and the grand-son of an old Regular Baptist, who was most active in performing his part of the tragedy in the Elkhorn Association for 1830.

      Fact 2. These young men caught hold of our teacher, tore his clothes in pulling and drawing him about in different directions; one of them drew his knife; they cursed and swore most profanely, and abused our teacher with the most provoking and insulting epithets.

      Fact 3. When the officer went to arrest them with a peace warrant, on Monday morning, they could not be found, and he gave it as his opinion that their parents had concealed them.

      Fact 4. Three out of the four parents are Regulars in the Great Crossing Church, and are opposed to reformation. One of the parents of these young men is not a member of religious society; he reprobated the course of his son.

      Fact 5. It is the opinion n the public that these young men were instigated by their parents and religious friends to assault and outrage our teacher in this manner. One of the orthodox sectarians says it was the best act of their lives. Another says he has nothing to say against it. A third, a Fullerite, says if it had been in the court house yard he would have approved of the act. He disapproves of the time and place, but not the act. This is some of the data on which public opinion is founded. Our friends expect the whole weight of religious orthodoxy to be brought into court to sustain these young men in their conduct. These religionists first attempted to reason; then they tried slander, shutting the meeting house doors; then menaces; then excommunication from the Association; then one of the old Regulars struck one of our raw militiamen with a large stick or cane. Now they offer insult and draw knives. Next we may look for muskets and cannons as these are the last arguments of kings.

      These young men are the children of "the elect." They are depending upon "sovereign grace," "special and physical operations," and to be saved by something they call "grace." These people oppose reformation because reformation opposes their vices.
  Yours sincerely,
O. U. [564]      


      "THE 1260 years spoken of by the Prophet Daniel, will expire in the year of our Lord 1866. At the close of the year 1866 will commence the restoration of the Jews, and it is probable it will not be completely effected till a period of 30 additional years shall have passed; then 40 years will intervene: which added to the 30 years just mentioned gives 75 years from the year of our Lord 1866 to the commencement of the Millennium."

      Now as the 1260 years will expire in 1866, from which subtract 1831, the present year, leaves 35 years to balance that period, to which add 75 years which the Prophet Daniel teaches us will intervene between the 1260 years and the commencement of the Millennium, it makes altogether 110 years from the present time to that happy period. Fabier thinks it highly probable that the 30 years first spoken of will be occupied in the restoration of Judah, (which is to precede the restoration of all Israel,) and thinks the 45 years which remain of the said 75 years as above stated, will be employed in the full restoration of all Israel, after which the Millennium begins, being about 110 years from the present year of our Lord 1831.--Columbian Gazette.


      A YOUNG man lately presented himself to a church in King William, Va. for admission. He was questioned as to his experience, and in answering the questions propounded did not conform to the truth as to his feelings. When he came to the water to he baptized, his conscience so upbraided him that he refused to be immersed; and, imagining that he had committed the unpardonable sin, went and drowned himself. He said that if he had been asked simply whether he believed that Jesus was the Son of God, he could have answered in the affirmative; but as to the questions asked him, he could not, with a strict regard to truth, answer them as he did. It is said he was strictly moral, and under no temptation to misstate matters, further than the interrogations themselves induced him to misrepresent his experience.

      The above was communicated to us by a brother in that vicinity, and furnishes another proof of the evils resulting from an erroneous religious education.


      WE stated in a discourse last Winter, in Winchester, Ky. that in the Assembly of Divines on the question whether sprinkling or immersion should be practised, the vote for dipping was 24, and for sprinkling 25. We have since learned that this fact was called in question by a Minister of the Presbyterian Church then present.

      I cannot now refer to the various statements of this fact which I have seen; but the following, I presume, will be sufficient to sustain my assertion. It is from Robinson's History of Baptism, page 403, and as it now happens to present itself to my eye, we shall insert it:--

      "The Calvinist reformers rejected exorcism, and they allowed the validity of dipping, but they adopted a mode of pouring which they confounded with sprinkling, and which at length they actually exchanged for sprinkling. The French church at Frankfort in their liturgy ordered baptism to be performed [565] by the minister, who, having a table and a bason of clean water before him, was directed to cast water with his hand upon the head of the child. In the liturgy of the English church at Frankfort, King Edward's service book was used, and baptism was administered by trine immersion. In the Scotch church at Geneva the minister was directed to take water in his stand, and lay it upon the child's forehead. The same book calls this pouring. A hundred years after, in the Assembly of Divines, Dr. Lightfoot was the man who caused dipping to be excluded, and sprinkling declared sufficient. When the assembly came to the vote whether the directory should run thus, "The minister shall take water, and sprinkle or pour it with his hand upon the face or forehead of the child," some were unwilling to have dipping excluded, so that the vote came to an equality within one; for the one side there being twenty-four, and for the other twenty-five. Next day the affair was resumed, when the Doctor insisted on hearing the reasons of those who were for dipping. At length it was proposed that it should be expressed thus; "That pouring on of water, or sprinkling in the administration of baptism, is lawful and sufficient." Lightfoot excepted against the word lawful, it being the same as if it should be determined to be lawful to use bread and wine in the Lord's supper, and he moved that it might be expressed thus: "It is not only lawful but also sufficient;" and it was put down so accordingly. In some other parts of the same directory the minister is left "to use his own liberty and godly wisdom;" but no man in the assembly knew where wisdom and godliness were not to be trusted better than Dr. Lightfoot: and he informed the House of Commons in a sermon at Saint Margaret's, Westminster, that, though he "would not go about to determine whether conscience might be bound or not, yet certainly the devil in the conscience might be, yea, must be bound by the civil magistrate."


      ANOTHER year has fled. Another year of the writer's and reader's life is added to the years that are past, and put on file for the great day, when all shall be judged and rewarded according to their works. "Lord, teach us to number our days, that we may apply our hearts to wisdom and understanding!" "Fools take no note of time;" for they are prodigals of time. Christians cannot be insensible of its value. All that eternity promises to us has respect to the appropriation of time. The great affairs of life, death, and immortality are all identified with time and its appropriation. What report has this year carried up to heaven of the sayings and doings of the writer and the reader? We ask not what report will be heard of all that is done by all the busy tribes of flesh and blood; but, reader, what of you and me? What have you done which may be told to your honor in the day of the Lord's glory, when every knee shall bow to him, and when every tongue shall confess that Jesus is the Lord? Have you devoted the energies of your spirit and body to the works of time, or the labors of eternity? Have you been sowing now, in the hopes of reaping then? or have you sowed to the flesh in the hope of reaping a corruptible reward? "Whatever a man sows, that shall he reap." These are questions which fools will spurn, but which wise men will ponder well.

      It is not to me, but to your own conscience and to God, that these questions must, as they ought, to be answered. To what side of the great controversy do you belong? I mean not to which side of any human controversy about human affairs, but in the great controversy which God has against atheism, sectarianism, and sensuality. All are either fighting with, or against God. He has declared himself against the sensualist, the atheist, and the antichristian sectary. By the mere sensualist, we mean all who live to their lusts, who live for the sake of their appetites. By the atheist, we mean all who live without God in all their thoughts, whether called sceptics, deists, or atheists; and by a sectary, every one who contends for any thing schismatic or heretical as respects the body of Christ The Lord has a controversy with the sensualist, [566] with the atheist, with all sectarian professors of christianity. He fights against them with the sword which proceeds out of his mouth. The vials of his wrath will be poured out upon the corrupters of christianity. He that lives for ever says, "If I whet my glittering sword and my hand take hold on judgment, I will render vengeance to my enemies, and will reward them that hate me; I will make my arrows drunk with blood, and my sword shall devour flesh." God's enemies are the atheists, the sensualists, and the worshippers of the beast.

      He that gives his aid, his countenance, his influence, to schemes which exclude the Apostles from the thrones of judgment in the christian church; he that builds up a cause which separates the people of God, who makes a schism among the disciples of the Lord; in a word, he who substitutes partyism for christianity, and rallies under any flag or banner other than the apostolic, so far withstands God, and takes the side of him, who, sitting in the temple of God, opposes the Lord, and exalts himself above the rightful sovereign of the hearts and consciences of men.

      Who is on the Lord's side? Who? He that gathers with the Lord--he that fights under the banners of Jesus--he that takes sides in this great controversy against sensuality, atheism, and sectarianism. On this side we hope always to appear. In these ranks we would fight--in this army we would die.

      We have been fighting for many years against this alliance against the three great powers, Atheism, Sensuality, and Sectarianism. With what success we presume not to say. The Lord only knows how successful we have been. A good deal has been done in appearance, but how much in reality we cannot tell.

      We have gone through nine public campaigns, of one year each, and have completed twelve volumes of wars against these formidable allies. We have learned as much as we have taught others in this long conflict; for if we have not in that time learned what we have taught, we have learned other lessons in the volumes of men and things, which we hope to make as useful to others as to ourselves.

      The last year has been a very interesting one in the history of this reformation. The great principles, called the first principles of christianity, and the great items is this reformation have been canvassed with more scrutiny, severity, and interest than ever before. A greater variety of talent has been displayed in the opposition, and the strength of the opponents of reform has been more fully developed.

      Proscription and exclusion have done their utmost: and the Baptists, once thought to be the most tolerant, clement, and opposed to persecution, have gone farther than any sect in the New World in excluding persons for differences in opinion. No sect in this union has published more proscriptive, illiberal, and unjust decrees, than we can furnish from Baptist journals, associations, conventions, &c. against us. And yet a few individuals have done this. I can name twelve persons, who, if they had exhibited more of the christian and less of the high priest, the denomination would not stand thus impeached before the whole community.

      The Paidobaptists applaud them, not because they love the Baptists more now than formerly, but because they love us less and fear them more. And yet the Baptists don't see, or pretend not to see the cause of their approbation.

      For our part, we cannot fight under Baptist or Paidobaptist colors. We think a sin in a Baptist is just as condemnable as in a Paidobaptist; and goodness is as commendable in him that sprinkles, as in him that immerses. We dare not, since ever we knew the Saviour, espouse the cause of a sect and stand up for its measures because it chose to proscribe. And yet there is no sect in christendom that has less cause to oppose us than the Regular Baptists.

      They say Christ's kingdom is not of this world; and so say we. They say that immersion is an ordinance of Jesus Christ; and so say we. They say it is a seal to a believing subject of all the blessings of the New institution; and so say we. They say that the Lord's day and the Lord's supper should be [567] regarded according to the New Testament, because ordinances of it; and so say we. They say that faith, repentance, immersion, and the Holy Spirit, are all necessary to constitute a christian; and so say we. They say that men must be born again before they can enter into the kingdom of heaven; that without holiness no man shall see the Lord, and that unless the heart is changed to hate sin and love holiness, no man is to be regarded as a christian; and so say we. They say that the blood of Jesus Christ alone cleanses men from sin, and that no man can come to the Father but by Jesus Christ; and so we preach. And what is the controversy about? Because of not living according to, and carrying out these principles, and because, in numerous instances, they have made them of non-effect by their traditions.

      But the Baptists and the other sects have ingeniously converted the controversy into a contest about principles, doctrines, and opinions, rather than about practices. The people are thus beguiled into the service of human institutions, because of their attachment to old opinions and their prepossessions in favor of ancient prejudices and customs. They are taught to rally under any banner and to fight under any leader who proclaims sound doctrine and their paternal customs. But this will not stand the trial now coming upon the world. "I will overturn, I will overturn, I will overturn, says the Lord, and it shall be no more until he come whose right is the crown, and I will give it him." A great earthquake is at hand: "I will shake terribly the earth," says the Lord. The things that can be shaken will all be destroyed. The parapharnalia of Popery and of Protestantism--of the first beast and the second beast, will, because the Lord has spoken it, soon be destroyed.

      The kingdoms of the beast are terribly convulsed. France, England, Belgium, Spain, Russia, Poland, reel to and fro, are all agitated, filled with conflicting elements, waiting for a signal to arise and rid themselves of both hierarchy and monarchy. The political and ecclesiastical hierarchies opposed to human happiness must be broken to pieces like a potter's vessel. The word of the Lord is pledged for it: prophecy now interprets itself: the Jews are now reading the New Testament, and all the signs of the times are in favor of the speedy overthrow of superstition, false religion, and oppressive governments.

      Infidelity never was more insolent, rampant, and vindictive. It seeks for power by boasting of its liberality, but insatiate and remorseless will be the day of its coronation. Lord, save us from the tender mercies of Atheism. It is written that the Roman hierarchy will fall by the sword of the Atheists which she has created. To this opinion I have long since inclined, and am still more inclining. France has taught us many lessons. She will yet teach us another. In these United States the multiplication of sects and their advocates have greatly strengthened the hands of the latent scepticism of our institutions.--Scepticism, rather than priestcraft, was the motto of '76, of '98, and of 1831. None can think of a middle ground. There is, however, a middle ground; but before the nations see it they must be baptized in blood.

      But we have to do with the signs at home, and with a population blessed with the best government on earth, with an exuberance of political and temporal benefits; but how wanton, ungrateful, and sensual! The weakness of our systems and the imbecility of sectarianism to reform public morals, require no preacher to proclaim. The word of God is made of no effect by human traditions. The Lord has promised to destroy the sects as he has the man of sin. Those who will not reform must await the arguments of the day of vengeance. These are nigh at hand. "Come out of her, my people, that you partake not of her sins, and that you receive not of her plagues."

      The human creeds as bonds of union, the legislative councils, synods, associations, and conventions, the clergy contradistinguished from the laity, the sacraments, the sprinklings, the holy orders, the consecrations, with all the ephemeral substitutes for the ancient gospel, the anxious seats, the mourning benches, the artificial penitence, the mechanical humiliations, experiences, conversions, &c, &c. must, with the ignorance, enthusiasm, and superstition which [568] gave them birth and being, be swept from the earth, together with the rulers of the darkness of this age, and the spiritual wickedness in high places, before the unclean spirits of discord and sectarianism shall be expelled the synagogues of religion, before men will enjoy the light, freedom, and bliss promised under Jesus to them who continue in his word.

      The prospects before us brighten with every volume. This year has brought many efficient reformers into the service, and added many advocates, public and private, to the ranks of them who plead for the Saviour and his Apostles as alone sufficient to guide and prepare us for heaven. Our opponents have aided us by the severity of their decrees, by the cordiality of their hatred to the cause we plead. They are causing all men to see the need of reform, and the impotency of their teaching. There is no publication, as far as we know, which has been in solemn conclave and council proscribed, except it he the one we have the honor to conduct. The reading of it has been prohibited by those who feel their own imbecility to resist its arguments, however impotent they may represent them.

      The next volume shall be more devoted to the analysis of the books of the New Testament--to the prophecies--to the news of the day--to the history of reform--to the discipline of the congregations, than the present. We hope disquisitions upon first principles will no longer be so necessary, as our opponents have generally argued themselves out upon faith, repentance, baptism, the Holy Spirit, creeds, councils, and human substitutes for the ancient order of things.

      The patrons of this work have continued to increase from the first number till the present. But its circulation ought to be much more extensive. We have been so much devoted to other things, that we have paid little attention to the increasing of the number of our readers. While other periodicals are sustained by the decrees of associations, by the recommendations of the state conventions, by the combined efforts of whole denominations, by travelling agents, and by continual efforts of all sorts, we have not a travelling agent nor a proclaimer, that I know of, who ever once publicly recommended it to the communities where they labor, nor publicly solicited subscribers. And yet it is a fact, that in proportion as the work has been read and circulated through society, have the principles of reformation progressed. Many of our agents are entitled to the sincere thanks, not only of the editor, but of all who have espoused the cause of reformation, for their exertions in their immediate vicinities, because to them is the public indebted for the amount of influence which this work has gained over public opinion, and for the numbers who have been converted by it from the world to the ancient gospel and order of things. But there is need for much greater exertions, and much more extensive good can unquestionably be achieved by an increased circulation of the work. The press has done more for the present generation than any other instrument. Now is the time to make it a still greater blessing to the next. While error is pouring upon the public ear from so many fountains, while human traditions are supported by so many journals, should we not avail ourselves of all the means of doing good in our power, and be as active and as liberal as the aiders and abettors of human institutions. If the number of our readers were doubled we have good reason to think that in the same proportion the cause which we plead would diffuse its influences through society. An increase of our subscribers would also enable us to distribute gratuitously a still greater number of copies, and experience has convinced us that we can do some good at least--nay, as much good, by such donations, as by any other means in our power. Men may be instrumental in doing good many ways. He who cannot speak or write to edification, may, by his liberality, do as much as he who can both speak and write to the edification and comfort of men. A hint to the wise and the benevolent is sufficient on this topic--a topic which we could enforce by many strong considerations if we were not connected with the establishment. [569]

      Our labors are as great as they can be, to pay any, even the least regard to health. During the last year we have been about half the time from home, laboring in the word and teaching. About two hundred persons have been, by our personal labors immersed into the faith. Little, however, is done in comparison of what might be done were the disciples more alive to the conversion of the world, and the opposition less vigilant and active. No doubt they think they are doing God service while they are keeping others from entering into the kingdom of Jesus. But such would do well to remember that their sincerity will not justify them before the Lord. If his word will not justify them, he cannot approve them in the day of rewards.

      We can still improve the editorial department of this work. The imperious calls upon us from home during the last year much interfered with our editorial labors. Our devotion to the New Testament for the coming year, if the Lord will, will keep us at home, and afford greater facilities than formerly for giving additional interest to this work. Besides, the exhaustion of our physical strength by so much speaking in the open air, will oblige us to diminish our labors in that department.

      But the Lord reigns; therefore we rejoice. On his strength we rely. In him we form all our plans, and to his countenance we look for all success. To him be glory and majesty, dominion and power, both now and forever. Amen!



      J W McFarland, Dalton, Ohio, paid vol 2. P B Pendleton, Stephensville, Va. vol 2 for C B Fleet and Frances T Hughes. J Colyer, Crab Orchard, Ky. vols 1 and 2 for E King, and 1 dollar on vol 1 for J Crawford. P W Applegate, Green Castle, Ind. vols 1 and 2 for N Sellers, vol 2 for S Taylor, and 1 dollar for H Starks. A R Runyan, May's Lick, Ky. 70 dollars for subscribers. A Kirkpatrick, Meigsville, Ten. vol 2 for II Hall and W Hamilton, and 1 dollar for W Kirkpatrick. J T Bryan, Owingsville, Ky. vol 1 for J M Johnson, J Shulty, and vol 2 for D Cassity, and volumes 1 and 2 for J Ramsey. W Buttonn, Covington, Ind. vol 2 for S Button. J N Spilling, R H Sanders, J H Martin, E Booling, D Anderson, M C Black, J H Graham, B Restine, J Hickman, and himself. J Cross, Coble's Kill, N. Y. vol 2. W B Sims, Cuckooville, Va. vol 2 for M Pendleton, E J Baker, J M Vest, C W Wood, and J Jordan. W Churchill, Randolph, Ohio, vol 2 for E Ward, and vol 1 and 1 dollar on vol 2 for J Hall. L Ricks, Canton, Ky. vols 1 and 2, and 1 dollar on vol 3. H Watts, Waverly, Mo. vol 2, and 1 dollar on vol 3 for E Martin, and vol 2 for himself. R Y Henley, Lloyd's, Va. vols 1 and 2 for J Tomkies. J Prewitt, Fayette, Mo. vol 1 for J B Longan, and vol 2 for J Bull, G Stapleton, W Collier, and H Boone. W King, Princeton, Ky. vol 1 for F Johnson, and vol 2 for T Rucker, W D Callaway, R S Dulin, R W Boggs, A Thompson, J A Cartwright, and vols 1 and 2 for himself. G W Elley, Nicholasville, Ky. vols. 1 and 2 for L Bryan. G D Boner, West Liberty, Va. vol 2. W Ralston, Mansfield; Ohio, vol 2. J Gist, Bethany, Va. vol 2. I Gardner, Eldersville, Pa. vols 1 and 2. A Carman, vols 1 and 2 for S Bell of Smithfield, Ohio. J Smith, Economy. Ind. vol 2 for T Burns and himself. J Doddridge, Williamsport, Ohio, vol 2 for T Graham and himself. W Morgan, Springfield, Ill. vol 2 for J Morgan, and J Powell, and 1 dollar for himself. T Eakin, Miverva, Ohio, vol 2. W E White, White's Store, S. C. vol 2. A Kyle, Harrodsburg, Ky. vol. 2 for J Bowman, C Burns, J Berry man, J R Chapline, and D Hart. P Miller, Newport, Mo. vol 2 for AV Rogers, C B Hinton, and himself. R Short. Goodson's, Va. vols 1 and 2. Levi Haggard, Burksville, Ky. vol 2 for G Cary, and F J Hutchins, and 1 dollar for C R Palmer; also, vols 1 and 2 for P Gearhart. C Butler, Hanover, Ind. 7 dollars for subscribers. R Buchanan. vol 2 for Wm. West and Charlotte Buchanan. [570]

      1 These members who were opposed to the New Testament doctrine were asked what was my doctrine, and they could not tell. This proved that it was not the church, but some spirit that was opposed to truth, and preferred mysticism. [536]
      2 This plan of giving a letter of dismission upon exclusion is something new under the Sun. Andrew Broaddus received into full fellowship a member dismissed, not in full fellowship, owing to charges of moral impropriety. [537]
      3 Dr. S. is an anti-reformer, but a man of sterling principles, and no proscriber. [537]


| A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z |


ADVOCATES of systems, not systematic, 378
Alumnus--'Orders is heaven's first law,', 123
Anecdote of George III., 186
Anti-Reform Morality, 183
Apocalypse, Croly on, 216
Apology to Vindex, 177
Apologies by the Editor, 381
Apostacy, 542
Apostacy and Reform, 305
Archippus on Remission of Sins, or Gentile Baptism, No. 1, 156
      No. 2, 297
      No. 3, 357
      No. 4, 504
Archippus, Replies to, No. 1, 159
      No. 2, 233
      No. 3, 266
      No. 4, 301
      No. 5, 342
      No. 6, 404
Ark and Dove, 559
Argument, new, against Reform, 564
Association, Baptist, Chemung, 189
Association, North District, Circular of, 452
Atheism, weakness of, refuted, 513


Bachellor, Origen, letter from, 145
Baptism, Gentile, 156
Baptism of John, of Water and Spirit, 504
Baptisms, 56
Baptist Chronicle, 38.
      Particulars, 187
Barnes of Philadelphia, 478
Book, a little one, a great blessing, 282
Brantly, William, in an agony, 37
      Prophecy of, 105
Broaddus, Andrew, notice of, 106
      Notice of, 190
      Extra Examined, 424


Calumnies circulated in Ireland, 527
Calvin, John, Will of, 420
Campbellism, 220
      Remarks on, by F. P., 221
Candor, 46
Ceylon, Religion of, 353
Change, Real and Relative, 524
Clack, Spencer, 333
Clergy, time-serving, 106
Clerical Denunciations, 534
Challenge from John Bryce, 189
Church in Wellsburg, letter from, 97
      in Nashville, 121
      Reform, 136
Churches of Asia, what now, 432
Churches, Co-operation of, No. 1, 235
      No. 2, 141
      No. 3, 243
      No. 4, 435
Churches in the U. S. in 1831, 546
Christian Index, Letter to, on Temperate Societies, 429
Cohen, a Jew, Apology of, 346
      Letter to, No. 1, 350
      No. 2, 422
      No. 3, 465
      No. 4, 539
Conclusion of Volume 2, 566
Correction of a Statement concerning A. W. Clopton, 143
Correction of Erroneous Statements, 185
Correspondents, Hints to, 432
Counterfeits in Religion, 310
Creator, there is a, 145
Creeds opposed only as terms of communion, 378
Croly On the Apocalyse, 216


Deaf and Dumb, baptism of, 547
Decorum, hints or, 271
      Reply to, 272
Decrees, Semple and Broaddus', 76
      Rejection of, 178
Delusions, 85
Depravity, total, by Moses, No. 1, 222
      No. 2, 223
      No. 3, 360
Dialogue on the Holy Spirit, No.1, 289
      No. 2, 363
      No. 3, 396
      No. 4, 461
      No. 5, 524
      No. 6, 553
Dietetic Maxims, 560
Diseases, causes of, 562
Discovery, new, 138
Dwight, Timothy, D. D. is favor of into,, 239


Ecclesiastical Shakings, 476
Extra Examined, by Andrew Broaddus, 424
Experience, religious, of a Visionary, 403
Extracts from Grotius and Le Clerc, by T. M. Henley, No. 1, 408
      No. 2, 439
      No. 3, 492
      No. 4, 548
      No. 5, 550


Fenwick, B. J. versus the Calvinists, 106
Fabier on the Prophecies, 555
Faith and Remission of Sins, by John, 441.


Gill, Dr. versus the Proceedings of Reformers, 274
Great Men, the end of, 317
Grotius and Le Clerc, views of, 408
Griffing's Renunciation, 325


Henley, Thomas M, letter from, 275
      To Bishop Semple, 323
      Letter from, 408
      Extracts forwarded by, 439, 492, 548
      Not Excluded, 534
Holy Scriptures, renunciation of, 35
      Remarks on, 36
Holy Spirit, Dialogue on, in six parts, 289, 363, 396, 461, 524, 553
Holy Spirit, Discourse on, by Walter Scott, 480
Home Labor, 282
Hydrophobia and its Cure, 427


Immersion, a new argument for, 6
      Christian, ridiculed, 557
Infidels in France, 547
Isaiah liii. translated by Lowth, 541


Jennings, Obadiah, discussion with, 109
      Notice of, 333
Jews in China, 546
Journal of Health, 107


Kiss, Holy, 412
Kiss, Holy, 474


Laws, Divine and Human, compared, 447
Laws of Interpretation, No. 1, 488
Led by the Spirit, 230
Little Things, 104
Lying Spirit of this Age, 215


Magazine, Baptist Tract and Youths' do., 330
Marriage, No. 1, 139
      No. 2, 202
      Queries on, 142
Marshall, Humphrey, Esq. Letter to, No. 3, 16
      No. 4, 70
      No. 5, 150
      No. 6, 258
      No. 7, 370
            Letter from, 370
            Notice of, 523
Messenger, Christian, 557
Meeting, General; at New Lisbon, 445
Millennium, 165
Minutes, Franklin, 334
Missionary Society, Presbyterian Home Establishment, 316
      Success in India, 330
Miracles improbable, 373
      Certainty of, 374
Modern Pentecosts, 334
Mormonites, and Bible of, 88
Mormonism, 331
      In Vermont, 356


Napoleon's Sacrifice of Life, 552
Nashville, Tour to, No. 2, 19
      No. 3, 24
      No. 4, 29
      No. 5, 54
      No. 6, 109
Nashville, Tour to, No. 7, 172
New Version, sustained by the Bishops' Bible, 520
Noel's Holy Spirit, 143
No Juvenis, 180
Nomenclature, new, 209


Observer & Telegraph, notice of, 457
Opinion, 101
Order, the first law of Heaven, 126
Owen, Robert Dale, letter to, 145


Parthenos on Marriage, 139
      Remarks on, 205
Paul's translation of the Epistle to the Romans anticipated by W. T. Brantly, 332
Paul and Faith Ridiculed, 358
Personal Effort, 283
Persecutions, Sceptical, 433
Philalethes, 29, 128
      on Matheteuo, 228
      Remarks on, by John, 509
Popular Preaching and Systems, the inefficiency of, 164
Porter's Health Almanac, 565
Practices, unseasonable and dangerous, 383
Prayer, No. 1, 460
      No. 2, 497
Progress of Reform in Georgetown, Ky., 544
Prophecies, No. 6, 33
      No. 7, 133
      No. 8, 261
Prosecution for Irreligious Opinions, 495


Query, 432


Reason Examined by Interrogatories, No. 1, 485
Re-baptism, 481
Regeneration, No. 8, 246
Regeneration, Metaphysical, by Moses, No. 1, 222
      No. 2, 223
      No. 3, 364
Reform, Progress of, 333
Reformers, Address to, 417
      The first, Religious Herald, Letter to, 248
Remarkable analogy between the arguments now and in Luther's time, for and
      against reformation, 168
Do. between Jewish Doctors and modern Creed Makers, 171
Remission of Sins--by John, 441
Report, an evil one, corrected, 426
      Complained of by the Universalists, 529
Revival at Georgetown, Ky., 179
Rider and Booth, 523
Rigdon, Sidney, 100


Saints' Feet, washing of, 411
Scripture Harmony, 514
Shelbourne, Silas, to Abner W. Clopton, 326
Semple, R. B. Letter from, No. 2, 8
      Letter to, No. 1, 11
      No. 2, 67
      No. 3, 174
      Letter from No. 3, 193
      Letter to, No. 4, 187
      No. 5., 321
      T. M. Henley to, 323
Sentinel and Star, attack of, 529
      Response to, 531
Sin, History of, No. 7, 252
      No. 8, 318
Spirit of the Age, 430
Statistics of Great Britain, 479
Sprinkling decided by a lean majority, 565
Suicide, 565


Times, No. 2, 73
      No. 3, 76
      No. 4, 211
      No. 5, 269
      No. 6, 324
Time, 428
Thompson W. Z. Letter from and to, 460


Unfairness, 107
Union, from the C. Messenger, 385
Union, Remarks on, 389
Universalism, five points of, 192


Vindex, Apology to, 177
Vaughan Wm. and Imprecations, 181


Warder, William, 143
Wales, Good News from, 421
Williams, Samuel, of Pittsburg, a New Discovery of, 183
Wilkinson, Jemima, Narrative of, 278
Word, the living and effectual, 184
Worship of Moloch, 229
Worship, Hints on, 363


Baptism, as a mutual pledge, examined, 1
Inefficiency of evangelical writers, 2
We begin with the heart, 3
Impotency of popular notions upon the heart, our main objection against them, 4
First capital error of the examiner, 7
Real and relative change, 8
Second capital error, "baptism an outward bodily act,", 11
Third capital error, faith an essence, 12
General remarks upon the theory of Andrew Broaddus, 17
----------------- Upon my own reasonings, 19
State and character, 21
Influence of state illustrated by analogy, 21
Andrew's argument put into the mouth of a Deist, 23
Regeneration defined, 24
Stuart to Dr. Charming on interpretation, 25
Ernesti and Horne on interpretation, 26
Michaelis, Dwight, and the Westminster Divines in full agreement with the doctrine of the Extra on the import of John iii. 5. and Titus iii. 5., 30
Adam Clarke in attendance, 32
Conversion, 31
Paul, no Baptist., 36
Testimony of the Fathers, 36
Fate of my 12 Propositions, 36
The evidence on which we rely, 40
Illustration by analogy of the seven causes of justification, 42
The reformed confessions in attendance, 45
Paul and Peter cross-examined, 48


[The Millennial Harbinger, 2 (December, 1831): 529-574.]

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