who vote as he did against such a document as said letter, may consider it "slander" to be told of it again. "I take this to be the whole secret: Mr. C. has set out to cut a figure in the learned world, and no plan so likely to succeed as to set himself to oppose the whole religious world. If this course can be freed from the charge of bigotry, (against which he inveighs so vehemently,) I can only say that I am mistaken: this, however, is no new thing under the sun, for in every instance where new sects start up, their leaders must (in order to success) show that every body else is wrong as to religious matters, and themselves right: it is true, the baptists are complimented, not only with assertions that they are right on the subject of baptism, but to their support on that subject one public controversy after another has been bestowed upon them. This, however, is not surprising, when it seems a reasonable calculation, that by means of a press at hand, publications of those controversies might be productive of a considerable income to the donor. The exertions of Mr. C. in opposition to associations and confessions of faith, or opinions, cannot be accounted for upon principles satisfactory to me, in any other way than by admitting the following as the cause. That in order to enlarge the sphere of his operations every thing like dependence of the churches, one upon another, must be destroyed by the destruction of associations, and that of the members of churches by the destruction of confessions of faith. And why must associations and creeds be destroyed? Because they are human productions. No person pretends that there is express precept or example in the word of God, yet I esteem it impious that the scripturality of associations or creeds should be denied." mitted that something to that effect may have did not know what they were, I must charitably occurred in the course of examination on that say, deserves no notice. I am glad to observe subject, but not in the shape of a reason for the that he is now ashamed of his vote, and that he casting vote. It is not true, as insinuated by the considers it "slander" to be reminded of it, or Christian Baptist, that the creed and the Bible to have it published without a disrespectful word. were in question before the Association; and II have only to add my earnest desires that all cannot persuade myself that Mr. Campbell believes they were; for he knows too well the views of the Baptists in the adoption of the creed, to be innocent when he thus represents I will give another extract immediately folthem; for support of these remarks, see Confes-lowing the preceding, which I am sorry to say is sion, ch. i. of which Mr. C. cannot be supposed but a poor defence of himself, and unworthy of to be ignorant, especially as he has so much to a good cause. This I consider undeserved slansay against them. It will be recollected by der, and of the lowest kind:those who were attentive to the proceedings of the Long Run Association, that after the circular written by P. S. Fall, had passed the examination of the committee, and it was presented to the Association for adoption, there were two additional notes, one of which declaring that it was not the intention of the writer to call in question the propriety of creeds: this was done at the suggestion of the moderator, in committee, and with a design to waive any objection to the letter, before the Association, which might arise from the supposition that the letter was designed to oppose and put down the creed. Not having the manuscript (as it appeared after amendments) before me, I do not pretend to detail the facts precisely as they occurred; but the substance is given, to the best of my recollection. These things in view, and it is impossible that any person can believe, either that the creed or Bible were in question before the Association, or that the casting vote of the moderator rendered the creed triumphant over the Bible." Now let the reader observe that every thing stated in the article alluded to in the seventh number is admitted by Mr. Waller, excepting the head or title prefixed to the article. That the creed was triumphant over the bible was the natural consequence in my mind, for this reason: First, because the letter advocated neither more nor less than that the bible is "the one only sufficient, perfect, and infallible rule of christian faith and manners." And Mr. Waller admits that the extracts given in the seventh number do, in truth, express the substance of the whole letter. Has Mr. Waller assigned any other reason for giving his casting vote, other than stated by the publishers of said letter? Does he now give his reasons for said vote? And what damnable or condemnable doctrine was in said let ter, except that it contended that the bible alone was the only sufficient, perfect, and infallible rule of christian faith and manners? Was not the substance of the letter the reason why he rejected it by the casting vote? If not, pray what was it? And if it was the substance, I must again declare, notwithstanding the question was not put in the very words whether the creed or the bible shall be the only perfect and infallible I have not room to be more particular in my rule, &c. that still it was in fact and in effect, remarks, nor more full in my extracts on this "the creed triumphant over the bible;" and to subject. There are some sentiments expressed quibble now about the form in which the question on the subject of creeds and associations which was put, or to make that an excuse for the vote, is I cannot believe are the real sentiments of the only weak and childish. Will the reader please author. He says, "I esteem it impious that the turn over to the seventh number of this volume scripturality of associations or creeds should be and read the extracts of said letter there given, denied." I will not comment upon this saying and remember that Mr. Waller has affirmed them until the writer avows it to be his real sentiment to be correctly stated, and then ask himself on this subject, believing it to have been written whether the title given to the casting vote is at an unfavorable moment when under the influjust or unjust, and I will abide by his decision. ence of some mental perturbation. For assurAs to what he says about copying the exam-edly no Baptist can think that it is a sin against ple of Dr. Lightfoot, I did not say he "copied" it. God, or the want of reverence for him, to deny And his saying that he was not actuated by Dr. that human creeds and associations are comtfoot's reasons, and then declaring that hemanded in scripture. I Here my motives of action are represented as vile, and what I have said must be false, because my motives are judged, condemned, and execrated. I had thought that "God alone searched the hearts and tried the thoughts of the children of men." On this I will make no comment. do not impute any thing to the motives of Mr. Waller; I trust they are pure and upright, and I assure him I will be the last to impeach them. It is with what he says and does I have to do. I leave the rest to him "that sees not as man sees." their hope towards God, whose experience and experimental religion are not worth a straw. Again he says, "To say that creeds and asso- do not understand them, or by those who have ciations were introduced among us, with any been misled and are misleading others in this other than religious feelings, desires, and mo- wild course; but they have not yet been able to tives, is unpardonable impiety." Now I would show that they are either logically or scriptually rather think and say that Mr. Waller did not un- erroneous. I have too many documents to prove derstand or weigh the import of his own words, that thousands are depending upon their experithan to think he really means that the mere say-ences and experimental religion as the bases of ing that creeds and associations were introduced not as he represents, is a sin against God that has no forgiveness, neither in this world nor the next. There are so many things of this kind in brother Waller's piece, that I would rather impute them to any cause than to suppose them the genuine views and feelings of his mind. His remarks upon the new version of the New Testament, which he never saw, are of the same kind, and indicate some mental perturbation, which forbid my commenting upon them until I am assured that they are his cool and deliber ate sentiments. On the subject of "experimental religion" the editors have been hinting, hoping, and doubting something about my orthodoxy. I am glad they have begun here, and that they have published my first essay on this subject. Had they also been so obliging as to have published my last one, or even an intermediate one on the same topic, I should have appreciated their candor and liberality still more. I think my remarks on Conscience, vol. 3, No. 7, being the last thing said on that subject, ought to appear in connexion with No. 8, vol. 1. I shall feel obliged to acknowledge a favor done to myself individually, and to the cause which I espouse, should the editors publish the article on "Conscience," No. 7, vol. 3. While on this topic, I must just remark, that as the editors have not as yet attempted to elucidate this subject, or to give their views, or any views, other than a few vague expressions, it would no doubt be of importance to the community that they should fully discuss the subject. And still I put the question, What is "experimental religion?" The words import neither more nor less in any acceptation of them, according to the English language than a religion founded upon experiment, or proved by experiment. It is optional with those who contend for the thing signified by the phrase, to say which of the two. If it mean a religion founded upon experiment, let them illustrate the nature and properties of those experiments: if proved by experiment, let the experiments be explained. I will not do it for them, because I cannot. Let them who so warmly contend for the name and for something under the name, explain it, and I will examine and declare unequivocally my views upon their exposition. As to "christian experience," the language is intelligible, and I understand the words precisely. They mean the experience of a christian. And I am persuaded that every christian in the world has experience. Yet a great portion of what is commonly called "christian experience" is as much the experience of deists and apostates, as it is of christians. Neither convictions of guilt, nor fears of punishment, nor hopes of exemption, nor desires for reformation, are peculiar to christians. Simon Magus, and Judas Iscariot, and ten thousand others have experienced these, whom few of the populars would put on their lists of christians. If the phrase "christian experience" must be retained, let it be defined; let those who consecrate it give us a definition of it that comports with the import of the words or with their views. My remarks in the 8th No. vol. 1, on this subject, may be ridiculed and laughed at by those who 2 F I am assured that every one that is born of God feels as well as believes, hopes and fears, loves and abhors, rejoices and trembles, and that they are conscious of all these; that they are purified in their hearts, reformed in their lives, and zealous of good works; that they are fervent in spirit, constant in prayer, and intent on showing forth the praises of him who has called them out of darkness into his marvellous light. And I contend that, without these, a man is blind and cannot see far, and dead while he lives. As to the modus operandi, as described by the populars, it is all foolish philosophy; vain and deceitful jargon, and a ship load of such theories is not worth one inspired word. If I cannot prove them such by unanswerable arguments, I will become a spiritual metaphysician, a theoretic doctor, a retailer of theological receipts, as orthodox as Beza or Calvin. I have now to propose to the editors of the Baptist Recorder: You, gentlemen, have selected what you call my views of experimental religion, out of the numerous topics in the Christian Baptist. This appears from your beginning with this topic. If, of the numerous essays on this subject, you think the first one on this topic answers your purpose better than any other, I have no objections to your availing yourselves of it, irrespective of any thing afterwards published on the same topic; or if you please to select any other one down to the article headed "Conscience," No. 6, vol. 3. or if you prefer to publish your own sentiments on the subject, I will promise to publish any thing you write on the subject, to the amount of four or five pages in one number, and will take no more to myself in replying to it-on the following conditions: 1st. That you publish my replies in full in your paper; and 2dly. That you confine yourselves to one topic at a time, and abstain from every expression of passion, from every insinuation about my motives, which you know nothing about; in a word, that you confine yourselves to argument and scripture. I do not stipulate these conditions as though I feared a non-compliance, or any thing like injustice on your part; but the insinuations over the name of Geo. Waller have given some apprehension that the latter may not be an untimely hint. My willingness to be instructed or put to rights, and to give every opportunity to my readers to judge for themselves, have dictated the first condition. I court investigation, and only ask for what is commonly called "fair play," and good order in the plan of conducting it. One topic at a time, and a firm adherence to the oracles of truth and to argument, are conditions which common sense and common justice dictate, and against which we know of no objection which honesty, integrity, and the consciousness of a good cause can offer. All of which is respectfully submitted, by your humble servant for the truth's sake, THE EDITOR. No. 11.] JUNE 5, 1826. No. XIII. The Bishop's Office.-No. II. Milton's Treatise on Christian Doctrine. "If, then, the scriptures be in themselves so perspicuous, and sufficient of themselves to make A Restoration of the Ancient Order of Things. men wise unto salvation through faith, and that the man of God may be perfect, thoroughly furnished unto all good works, through what infatuation is it that even Protestant divines persist in darkening the most momentous truths of religion by intricate comments, on the plea that such an explanation is necessary; stringing together all the useless technicalities and empty distinctions of scholastic barbarism, for the purpose of elucidating those scriptures which they are continually extolling as models of plainness? as if scripture, which possesses in itself the clearest light, and is sufficient for its own explanation, especially in matters of faith and holiness, required to have the simplicity of its divine truths more fully developed, and placed in a more tinct view, by illustrations drawn from the abstract of human science, falsely so called." Dr. George Campbell's views of Commentators and Commentaries, extracted from his Lectures on Systematic Theology. SOME of the populars sneer at the term bishop, as if the Spirit of God had not chosen it to designate the only legitimate" officer" in a christian congregation, who is, from office, to teach and rule. They love Rabbi, Rabbi, or Reverend and Right Reverend, too well to lay them aside, or to exchange these haughty titles for the apostolic and humble name of overseer or bishop. And I see that some of the Baptists too, who love the present order of things, and who contend for the traditions of the fathers in the mass, in their editorial labors either capitalize, or italicize, or by some outlandish mark, erect a monument of addis-miration at every inscribing of the name Bishop. Yet their dear "Confession of Faith" says, p. 43: "The dogmatist knows nothing of degrees, either in evidence or in faith. He has properly no opinions or doubts. Every thing with him is either certainly true, or certainly false. Of this turn of mind I shall only say, that so far from being an indication of vigor, it is a sure indication of debility in the intellectual powers." "Of most of our commentaries we may almost say, they speak an infinite deal of nothing. Their reasons are as two grains of wheat hid in two bushels of chaff; you shall seek all day ere you find them, and when you have them they are not worth the search." "Almost every commentator hath his favorite system, which occupies his imagination, biasses his understanding, and more or less tinges all his comments." "How unsafe, then, must it be to trust in men. When we thus implicitly follow a guide before inquiry, if we should even happen to be in the right, it is, with regard to us, a matter purely accidental." "Whilst, therefore, it is by far the too general cry, Read, read commentators, systematists, paraphrasts, controvertists, demonstrations, confutations, apologies, answers, defences, replies, and ten thousand other such like;' I should think the most important advice to be, devoutly study the scriptures themselves, if you would understand their doctrine in singleness "8. A particular church gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church, so called and gathered, for the peculiar administration of ordinances, and execution of power, or duty, which he intrusts them with, or calls them to, to be continued to the end of the world, are bishops, or elders, and deacons." Some again, because of the impieties of England and Rome in appropriating this term to a man who wore a wig, and a gown, and trappings, have considered it very profane indeed, to call any man a bishop who does not wear a wig and kiss the pope's toe. But to those who have got an apostolic taste, the title or name of office which Paul and Peter adopted and designated is incomparably preferable to the prescriptions of Geneva or Westminster. I have lately heard that some Baptist teachers who at first recognized the "divine right," at least of the name, and were desirous of coming up to the ancient model in all things, are now startled, if not considerably shocked, when saluted "Bishop;" but the term reverend can be heard without any nervous spasm. Perhaps this may be accounted for on good principles; and, indeed, if so, it is the best argument we can find for giving an exclusive preference to the terms adopted and fixed by the Spirit of Revelation. The reason why they are startled at the title on this hypothesis, they see some incongruity in its application to them. There is no incongruity arising from their want of an academical education, from their being merely acquainted with their mother "Rica having been to visit the library of a tongue, from their not having a doctorate or an French convent, writes thus to his friend in Per- honorary degree. It is not on this account they sia concerning what had passed: Father, said I are startled or affrighted at being called Bishop. to the librarian, what are these huge volumes But they never read in the New Testament of a which fill the whole side of the library? These, bishop of two, three or four congregations; of a said he, are the interpreters of the scriptures.- bishop having the "pastoral care" of a church in There is a prodigious number of them, replied Rome, and Corinth, and Ephesus-in PhiladelI; the scriptures must have been very dark for-phia, Pergamos, and Thyatira, at the same time. merly, and very clear at present. Do there remain still any doubts? Are there now any points contested? Are there? (answered he with surprise,) Are there? There are almost as many as there are lines. You astonish me, said I; what then have all these authors been doing? These authors, returned he, never searched the scriptures for what ought to be believed, but for what they did believe themselves. They did not consider them as a book wherein were contained the doctrines which they ought to receive, but as a work which might be made to authorize their own ideas." of heart." They might have read of a plurality of bishops in one congregation, but never of a plurality of congregations under one bishop. This they may have read in the history of diocesan episcopacy, but not in the history of primitive episcopacy. But some of them are startled perhaps, on another consideration. They were not made bishops according to law. Their declaration of a special call to some work entirely distinct from the bishop's work, was the ladder which reached from the floor to the pulpit. And they do not read that any were made bishops in the hale and undegenerate days of the christian kingdom, because of their having declared that they were | inwardly moved by the Holy Spirit to take upon them the office of a bishop. In fine, there is no occasion for being particular or minute in finding out incongruities, which may appear to some a good and lawful reason why they should not be so designated. But they can discover no incongruity in being called minister, preacher or divine; for every one that makes public speeches er harangues on religion, is so called by their cotemporaries. The term reverend, too, is become such common property, that the preacher of the dreams of Swedenborg, or the leader of the dance of a Shaker meeting is fully entitled to all its honors and emoluments-equally heirs to its privileges in this world and that which is to come. That some half dozen of Baptist preachers have become shy of the name bishop, for the reasons above specified, is, indeed, a good symptom in their case. It proves that their acquaintance with the ancient order of things is increasing, that they see a discrepancy between the ancient order and the present-between themselves and the bishops instituted and appointed by the apostles. As to our Presbyterian brethren, they make little or no pretensions to the name. They are wise enough to know that it is unsuitable to their character; but they would have some to think, that their minister and Paul's bishop are one and the same character. Our methodist friends have not quite forgotten the glory and majesty of the Lord Archbishop of York:-for even until this hour archepiscopacy has some charms in their eyes. In other words, a few of this brotherhood still like the remains of diocesan episcopacy. They seem to admire it, even in its ruins. I believe, however, such is the progress of light amongst this zealous people, that few, if any of their leaders, consider there is a divine right for either their bishops or form of church government, other than "vox populi, vox Dei." Yet still their "church government" has too many heads, even when the horns are broken off. The good old high church bishops are not within the sphere of comparison. There is no point of contact; no one side of the system that can be measured by any side of primitive epis copacy. Our baptist brethren began in the spirit, but ended in the flesh, on their adopting a species of presbyterial independency-licensing of preachers, and then converting these preachers into elders, with the exclusive right of administering "sealing ordinances," and creating or finishing an order of its own kind. But the fact is, very generally, that few of the leaders of religious assemblies seem to know, or are able to decide, whether they should be called evangelists, preachers, elders, bishops, or ambassadors; but the term minister or divine seems to embrace them all. To many it seems but of little consequence to be tenacious of the name. Why not then call the leaders priests? Why not then call them astrologers, soothsayers, or oneirocritics, if the name be indifferent? Because, says one, those names are used to denote quite different characters. For the same reason, therefore, let the names which the apostles adopted be used in their own acceptation, and let those things, persons and offices which the apostles said nothing about, be named or styled as the inventors please, but call not bitter sweet, nor sweet bit ter. Let us not call the messenger of a congregation, an elder. Let us not call a preacher, a bishop. Let us not call a bishop, a divine; nor a deacon, a ruling elder. In a word, let us give to divine institutions divine names, and to human institutions human names. Were christian societies to constitute christian bishops, and to designate them by their proper title or name of office, many important results would exhibit themselves, amongst which, none of the least would be the levelling the haughty and supercilious pretensions of those who claim another office under this name, and designate themselves as the only persons to be so viewed and denominated. Another happy circumstance resulting from this course, would be the discountenancing and suppressing the pretensions and enthusiastic conceits of those who are imposing themselves upon society, under the pretence that they are specially called and sent by the Holy Spirit of God to preach. If they are sent to preach, let them go to preach-but they can plead no right to officiate as bishops under the call to preach. If they are called to go and preach the gospel to every creature, they dare not, of course, refuse to go; nor dare they assume a work in relation to which they are not called, and to which no man was ever otherwise called, than as the brethren, under the direction of the Holy Spirit, called him. For amongst all the qualifications by which Paul would have a bishop chosen-the modern special call is not to be found-I again repeat, that the adoption of the course divinely recommended, would, in due time, suppress the impositions practised upon the unsuspicious, by a class of raving, ranting mountebanks, who are playing themselves off as a kind of little half inspired ones, who just give to the people what they pretend they have got from heaven; and say that so clear is their divine mission and call, that eternal woe awaits them if they preach not the gospel. The bishops of apostolic creation are sometimes called elders-because they were generally aged persons, and always amongst the oldest converts in the community in which they officiated. But the office is no where called the elder's office. There is nothing in the term elder, which can designate the nature of any office. But the term bishop implies a good and arduous work. While on the term elder, it may be remarked, that there is no greater incongruity than to see a stripling or a young man from twenty to thirty, styled elder; and if the name does not suit his years, it is a very strong reason in favor of the conclusion that the office of a bishop does not. Here I had intended to have called the reader's attention to the call and appointment of a bishop-but circumstances beyond my control, forbid an effort of this kind for the present. EDITOR. To the Editor of the Christian Baptist. B- · Co. (Md.) April 1, 1826. DEAR BROTHER, ALTHOUGH a stranger to your correspondents Faithful, see page, 184 and JH-, see page 222, I feel an affection that proceeds for the truth's sake, that I cannot withhold from their view a statement of a church of Jesus Christ attending to the ordinances in their simplicity. Although I am in practice for years with the order described below, yet to copy this account is far better than I could do it otherwise-and your time being so much occupied with printing the New Testament, you have not been able to comply with what you say at the close of yours to Faithful, that is "We intend 73 to give the history of the progress and profi- The following is copied from the first volume of the Christian Magazine, printed in Edir.burgh, in 1819. verse to the end, [which he read.] Here then, you perceive, brethren, there is no alternative; the Lord Jesus commands us, both for this person's good, and that of the body, to separate him from our fellowship." The church, (who I now perceived were sitting together in one place) having signified their conviction that this was their duty, the elder, with much solemnity said, "We then, as a church of Jesus Christ, and acting by his authority, do, in obedience to his commandment, separate from our fellowship." He then prayed, in a very appropriate and impressive manner, for the unhappy subject An Account of a Remarkable Occurrence in a of discipline, that the ordinance of God which Late Journey.An Apostolic Church. had now been attended to, might be blessed to HAVING Occasion, some time ago, to travel in his soul, in bringing him to repentance—and to the county of I arrived, on Saturday even- the church, in leading them to watchfulness, ing, in the town of Being a stranger, I self abasement, and continual dependance on made inquiry of my host respecting the places the grace of Jesus. After prayer, the 101st of worship in the town. He told me there were psalm was sung, which formed an extremely suittwo established churches, a Burgher and an anti-able conclusion to the solemn service. I never Burgher meeting, an Episcopal chapel, and of witnessed a scene more deeply affecting. The late, said he, another meeting has been set up, countenance of every person present bespoke whose mode of worship is different from all the his feelings. How is it, said I to myself, that I others. I was curious to learn wherein it differed; have lived so long among christians, and have but he could give me no distinct answer, only, never, till now, seen this plain and positive law he said, that many of the town's people did not of Jesus carried into effect? How beneficial are approve of it, though, he had heard, some of the the laws of his kingdom! how much are they graver cast liked it very much. Next morning I calculated to promote the spiritual life of his inquired where I should find the new place of people, and to awaken the thoughtless and inworship he had mentioned, and being directed, considerate! The church now proceeded to― I repaired to it.-Two persons, whom I supposed what I afterwards understood was a stated part to be the elders of the church, soon entered.- of their service every Lord's day-the observOne of them, after a short prayer, imploring the ance of the Lord's supper. The simplicity with divine presence, gave out a hymn, celebrating which this divine ordinance was attended to, the resurrection of the Lord Jesus. He then was, in itself, edifying. I beheld a representaread a portion of scripture from the Old Testa- tion of the unity of the body of hrist, which I ment and another from the New. That from never before witnessed. The words of the inthe New Testament was judiciously chosen, as stitution were read by one of the elders, a few illustrating some part of what had been read remarks were then made on the nature of the from the Old. Having mentioned several of the Lord's supper, and on the spirit in which it ought members by name, who were variously afflicted, to be observed. He then gave thanks; and then he called on one of the brethren to pray. He breaking the bread gave it to the disciples, who was an aged disciple of grave appearance; his divided it among themselves. Having again prayer seemed to be the effusion of a heart alive united in thanksgiving, he gave also the cup, and to God-plain, artless, and appropriate. I was when all had drank of it, concluded with a short particularly struck by the affectionate manner in exhortation, and singing an appropriate hymn. which he prayed for these distressed brethren. This part of the service being closed, the elder It reminded me of the apostle's description of said, "Let us now, brethren, attend to the ordithe body of Christ, "Whether one member suf- nance of mutual exhortation:" when some of the fer, all the members suffer with it." After again members spoke, for a few minutes alternately, uniting in praise, the other elder addressed the with much simplicity, earnestness, and evident church, in terms which made such an impres- humbleness of mind. The addresses of the bresion on my mind, that, I believe, I repeat his thren were, properly speaking, exhortationswords almost verbatim-"I have now," said he, calculated to excite to the performance of duty, "brethren, to lay before you a matter peculiarly and to bear, with patience, the various sufferings painful, it is the case of our brother His of the present life: each of them had some recrime is described in the fifth chapter of the lation to the others, and their combined influence Galatians, the 19th verse. The fall of our bro- was highly salutary. Is not this, said I to myther, I lament to say, is well known to the world, self, an exhibition of what the apostle means, and has caused the enemies of the Lord to blas- when he speaks of "the body of Christ edifying pheme. By the offence of this person (for he itself in love?" The exhortations of the brethdid not again name him) the church is called to ren were followed by an address from one of the deep humiliation before God. In this mournful elders, in which he briefly recapitulated the topcase, we have a striking instance of the fatal ics brought forward by the members, and eneffects of unnecessarily mingling with the world. forced the duties to which their attention had This was the first step of his defection, and it been called. One of the brethren was again paved the way for all that has followed. When called on to pray. After again uniting in praise, first spoken to on the subject he positively de- the elder, in a short prayer, implored the divine nied it; but has now confessed it to me and two benediction on all their services, and entreated of the brethren." [Here these two brethren the blessing of God, while they attended to the simply attested the truth of the statement.]-fellowship of the saints. The church then sat After a short pause he proceeded-"With the law of our Lord and Master in our hands, we can be at no loss as to our duty in this case. That law is explicitly stated in the fifth chapter of the 1st epistle to the Corinthians, from the fourth down, when a collection was made, and the worship closed. The two hours which I thus spent with these dear people, were among the happiest and most profitable I ever enjoyed on earth. I bless God, that unexpectedly I had an opportu |